THESE words are the speech of Moses to Aaron his Brother, endeavouring to quiet and com­fort his heart, which was (no question) excee­dingly troubled upon that great and sore af­fliction that was upon him, in the strange death of his two sons, Nadab & Abihu: the story is this: After Aarons sons were consecrated to the Priestly Office, they coming to attend this their Office, the very first day after their consecration to offer Incense unto God, they ventured to offer Incense with strange fire, with other fire than God had ap­pointed. [Page 2] 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 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 4 ^th 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 [Page 4] 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 to give than 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 express terms, yet somthing is recorded to the same purpose and effect: and so it may seem to have reference to that Scripture Exod. 29.43. there [Page 5] we have a Scripture comes as neer 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 concern my Worship, I will be sure to be Sanctified 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 Greek word, and this is the Hebrew: but if you would translate this word into Greek, you must translate it by the same word that Christ spake when he taught his disciples to pray hallowed be thy name, Hallowed and Sanctified is all one. Lord let thy Name appear to be Holy: so I will be Sanctified, that is, I will have my Name appear 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 Sanctified, I will be known to all the world that I am a Holy God.

And before all the People I will be Glorified, 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 Sanctified, that is I will have my People to demean and carry themselves so as to hold forth their acknowledgment of my Holiness so, as by their carriage I may appear to be a Holy God. I will be Sanctified by them, or otherwise if they shall not in an active way Sanctifie my name, that is, if they shall not demean themselves so as to hold forth the glory of my Holy­ness, then I will be Sanctified upon them, I will demean and carry my self towards them so, as by my actions upon them, I will make it appear what a Holy God I am: So God is Sanctifi­ed two waies, either by the Holiness of his People, in their car­riage towards him holding forth the glory of Gods Holiness: and so in that 1 Pet. 3.15. Sanctifie the Lord God in your hearts, the Saints do Sanctifie God in their hearts when they fear 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 do hold forth the glory of Gods Holiness, then God is Sanctified.

But then if we do not do so, then God Sanctifies himself, that is in waies of Judgment upon those that do not in waies of holi­ness [Page 6] 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 midst 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 midst of them. And in the [...]8. of Ezek. 16, 23. You have to the same purpose, And thou shalt come up against my people of Israel, as a cl [...]ud to cover the Land: it shall be in the latter daies: and I will bring thee a­gainst my Land, that the Heathen may know me, when I shall be San­ctified in thee O Gog, before their eyes. And in the 23. ver. Thus will I magnifie my self, and Sanctifie my self, and I will be known in the eyes of many Nations, and they shall know that I am the Lord, [...]n 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 me] 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 deal in my Worship, whosoever shall come to Worship me let them look to it they must Sanctifie my Name, they must so demean themselves in my Worship, as to hold forth my Name to be Holy: or otherwise I will manifest my self against them in the waies of Judgment, for I will ap­pear to be a holy God. I will have the glory of my Holiness one way or other (saith God) in those that come neer Me, As if God should say, Though it's otherwise with men, they indeed will be ready to favour those that are neer them but I will not do so. Men will sooner pass 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 own Children, or kinsmen, what would you do then? Do not we see that men will rather favour their own kindred than strangers, though the offence be the same? But I will not do so saith God. Suppose it be one of your own family wil 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 would do so towards their own yet be bitter & se­vere towards strangers; Yet I will not be so saith God: Let those [Page 7] that are neer me look to it, I will be Sanctified by them. I will be Sanctified in those that draw neer me.

Now upon this, when Moses said thus, That God would be Sanctified in those that draw neer him this was Moses scope to Aaron, as if Mose [...] should say, Aaron, though I confess the hand of God is heavy upon you this day: Yet it is fit for you to sub­mit to God, 'tis fit that God should be glorified what ever be­comes of you; you are deer to God, but Gods Name is deerer to him then you are: what ever the lives of your Sons were, yet it is fit that God should be honored, and his Name Sanctified what ever becomes of your Sons, or of your Comforts, and therfore let your heart be quieted, you have had a great loss and aff [...]iction upon you; but God hath had glory; God hath glo­rified himself. How hath God glorified himself? Very much by this way; for God by this way hath done an act to make all the People of the Land fear before him; to cause them to Worship him with al reverence. All the people of the Land seeing such a Judgment as this, and hearing of it; they will learn for ever to fear and Reverence this God: they will say, How shall we appear 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 [Page 8] 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, [Page 10] 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 not a warrant for it, when this is said, who requireth this at your hands? It will stop our mouthes another day. In Matthew 15.9. In vain do they worship me, teach­ing for Doctrine the Commandements of men. In vain: it is a vaine thing to Worship God, when there is nothing but a Commande­ment of man for this Worship. If you would Worship God, you must have a Commandement of God for the Worship: And in Isa. 29.13. there is a place to the same purpose, that shews how the Lord is offended with any man that shal teach his fear by their own precepts, Wherefore the Lord said, Forasmuch as this peo­ple draw neer me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear towards me is taught by the precepts of men. Mark it: Now if this be so, the Lord have mercy upon us in this thing. You have cause to be humbled every one of you▪ I beleeve in some degree or o­ther, this Congregation very much, and most Congregations that have had the fear of God taught them by the precepts of men: How many things have there been in the Worship of God that you can shew no warrant in the Word for? A great many things meerly mens inventions, however they are now cast out, because Authority came in and cast them out, and so you submit to it; but that's not enough for you to submit to it because Authority would have it so: but you ought to be humbled be­fore God for all your Will worship, for all your yeildings to any thing in the Worship of God, that was taught by the precepts of men: You see how severe God was to Nadab and Abibu for but taking other fire then that which God had appointed to offer up [Page 11] Incense, though there was no direct commandment against it. If the Lord hath spared you, and not manifested any displeasure upon you, you have cause to acknowledge Gods mercy, and to be humbled for all your false worship; Certainly God doth ex­pect it from this Land to be humbled for their will-Worship, or otherwise they sow among thornes: All the Reformation that is a­mong us, if there be not a humiliation before, for all our false-Worship; 'tis not enough that we set up now the true Worship of God, but we must be humbled for our false Worship. And that's the first Note; That in the Worship of God there must be nothing but what God Commands.

The Second Note is, In the Matters of Worship God stands upon little things: Such things as seem to be very small and little to us, yet God stands much upon them in the matter of Worship. For there is nothing wherein the Prerogative of God doth more appear than in Worship: as Princes, they stand much upon their Prerogatives: Now God hath written the Law of natural Worship in our hearts, as that we should love God, fear God, trust in God, and pray to God; this God hath written in our hearts: But there are other things in the Worship of God that are not written in our hearts, that only depend upon the Will of God revealed in his Word, which were no duties except they were revealed in his Word. And these are of such a nature as we can see no reason for but only this, because God will have them. As now, There are many kinds of Ceremonies to mani­fest honour to Princes that there is no reason for them at all, but meerly because it is a Civill Institution so appointed: So God would have some wayes for the honoring of Him that the Crea­ture should not see into the reason of them, but meerly the Will 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 Ʋzza 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 minnim 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 [Page 12] is it? Put God stands 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 God s [...]roke.

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 kils 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 worth­less 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 Pinces 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 greatness 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 [Page 13] hence, That Nadab and Abihu were the two eldest sons of Aaron, and we find in the Scripture that Eleazer, and Ithamer 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 of er the Incense, and having greater dignity than the younger, and not being careful 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 than 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, than they in theirs.

The Fifth Note is this, That the beginnings of things of high con­cernment, do meet sometimes with great difficulties and interuptions. This Note I gather from hence, That Nadab and Abihu were struck at the very beginning of their Priest hood: 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 rang thoroughout the whol Kingdom, as if God from Heaven had done something against them in that Office. As now, Suppose that the first time the Iudges 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 honor of that Office. So one would think that it should have been a mighty matter to have darkned the glory and the honor of the Priest hood alwayes: But God stands not upon that, ma­ny times the beginnings of great things are darkned by sad ac­cidents, and therefore let us not 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 [Page 14] 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 pass it over.

The Seventh Note that wee 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 express His Will fully, and in express 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 peril.

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 fire come down from Heaven 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 than 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 it may be it was through ignorance, but it was at their peril, if they were ignorant of the minde of God when it might be known, though it were but darkly revealed, and were to be pick't out from several places compared together, it was at their peril. It is a Point that we have a great deal of need of: for this is the vain heart of man, That if there be any thing that God would have that is not sutable to his own ends, he will stand wrangling against it, and cavelling at it; How doth it ap­pear (will he say) can you bring express Scripture for it? Bring me express Scripture in words for to prove it, and then I wil be­leeve it; and so stands out til you bring so many words of Scri­pture that forbids such a thing, or commands such a duty. Now my brethren if you be of this temper, That you will forbear no­thing, nor set up any thing but what you have directly express [Page 15] words of Scripture for, you may run at your own perill into woful dangers, into wofull sins: know that God hath so re­vealed a great part of his mind as it is only to be known by ga­thering one thing from another, and by comparing one thing with another. And God expects this from you, That if up­on examination of Scripture that one thing appear more like­ly to be His mind and will than another; you are bound to go that way that is more likely. I told you before, That in mat­ters of Worship we must have warrant from the Word; but it doth not follow, That we must have a direct express warrant in every thing: As it is many times in some kind of picture, the great art it is in the cast of the looks; you cannot say, it's in the drawing of this line, or the other line, but altogether, it is the cast of the looks that causes the beauty of the picture: So in the Scripture, you cannot say that this one line, or the other line, take it single that proves it, but let them be laid all together and there will be a kind of aspect of Gods mind, that we may see that this is the mind of God rather than the other, and we are bound to go that way.

Now so far Nadab & Abihu might have seen, that they should rather have taken fire off the Altar than any other fire: But they presum'd because they had not express Word, and you see it was at their peril. Oh take heed of standing out, and wrang­ling against what is required, because you have not expresse words; the Lord hath laid things so, and especially in the New Testament, for the ordering of the Church in the New Te­stament, as you have not expresse Command for abundance of things, but sometimes an example in some things, and some­times not a cleer example neither but compare one thing with another, and that which seems to be neerest the mind of God, that should be bond enough to us, to tye us to go according to what the mind of God seems most probable to be in the Scrip­ture; and an humble teachable heart will soon be convinced, when another man will not

We find it cleerly, That such things that are most sutable to mens own ends a little matter will serve the turn to perswade men to it, though one might argue against it: I could easily shew it, but that I think it not so convenient in Pulpits to [Page 16] meddle with such things as those are. Those things I say which are suitable to mens own ends and waies, them they will close withal; but other things that do cross the flesh, that are most opposite to loosness, and would bring men most under the go­vernment of Christ, those things men stand out against, and they must have cleer and express words, express and cleer war­rant out of the word in so many terms, or otherwise by no means they will not so much as yeild to it: That's a point that if God would but settle it upon our hearts might be of very great use; A gracious heart will see the truth through a very little crevis: But it is marvelous to consider what a do there is to convince a man before he is humbled, of some part of Gods will; and how easie it is to convince a man after he is humbled.

The Eighth Note is this, That sinners may meet with some judg­ments of God that were never threatned in his Word.

God did never threaten before hand, and say, Whosoever of­fers strange fire, I will consume them with fire from heaven; But they meet with a judgment that was not theatned: Consider of this, it may be when we come and speak out of the Word and shew you plainly how God doth threaten such and such sins, you are afraid then; but know if thou venturest upon waies of sin, thou mayest meet with dreadful judgments exe­cuted that never yet were threatned: Besides all those judg­ments that are threatned in the Book of God thou mayest meet with judgments unheard of, unexpected: As God hath Mercies beyond what he hath expresly revealed in his Word, for never was it heard since the beginning of the world what God hath laid up for them that love him: So God hath judgments beyond what is in his Word, Sometimes when the Ministers of God do open the threatnings that are in Gods Word, you think that they are terrible: But know that God in the treasury of his iudgments hath more dreadful things than yet ever hath bin revealed in his Word; and therefore learn to tremble not only at what is re­vealed in Gods Word against thy sin, but tremble at what there is in that infinit Justice, Power, and Wisdom of God to find out, and execute upon sinners; for thou that art a sinner, and especially if thou beest a bold and presumptuous sinner, thou mayest I say expect to meet with whatsoever evil an infinite [Page 17] wisdom is able to devise, and that an infinite power is able to bring upon thee that thou art capable of: Thou committest such and such a sin; perhaps thou doest not know of any par­ticular judgment that is threatned against it; but think thus, I that do provoke God by my sins, what may I look for? 'Tis more than I know to the contrary but that whatsoever the infi­nite wisdom of God is able to find out, and what misery so ever I am capable of, that the Lord may bring upon me. Consider of this and take heed of sin.

The Ninth Observation is this, That God is very quick with some in the waies of his judgments.

It may be he may spare others for a long time, but concer­ning thee he may say, Thou shalt not offend twice. If thou wilt venture the first act, God may strike thee with death, he did so here wi h Nadab and Abihu, for they were but newly con­secrated, so I find it by Interpreters, That they were to be in consecration for seven daies, and this was the first day that they came to their place, and in the very first act that they did, God did smite them: Let us tremble, the Lord is quick towards some, he is patient towards others, but do not thou presume because he is patient to others, he may take thee in the very first act of thy sin, and be quick with thee.

The Tenth Note is this, That the holiness of a duty will never bear a man out in the miscarriages of a duty.

This was a holy duty, they were the true Priests of God, they came to offer incense to the true God, It was right incense that they offered, there was but this one miscarriage, They had not the same fire that God would have; now this miscarriage God comes upon them for, and all the good there was in the Duty it would not bear them out.

Consider of this you that performe many holy duties, take heed of giving way to your selves in any miscarriage, for do not think, that because your duties are very good and holy, that by doing therof you may venture upon mixture; take heed of mixing any evil, any miscarriage in a holy thing, though you haue performed a thousand holy duties, yet it will not bear you out in the miscarriage of them.

The Eleventh Note is this, That the Lord is very terrible out of his holy plcaes.

The Note is the same that you have in Psal. 68.35. The Lord is terrible out of his holy places: When we have to deal with God, who can stand before this holy God? Our God is a consuming fire: The Lord manifests himself here most dreadfully to strike with fire these two Priests, as in Ezek. 9.6. Begin at my Sanctuary, saith God: God is terrible, terrible towards those that shall dare to approach unto him, and yet are wicked or ungodly in their ap­proaching, he is terrible to those that are neer unto him, God would have us all to tremble at his presence.

In the Twelfth place, Gods judgments are often very suitable to mens sins.

Here they sinned by fire, and they are consumed by fire. They offended by strange fire, and God strikes them by a strange fire. The judgments of God are very suitable to the sins of men of­tentimes. As here by fire, so another time we find it by water: Pharaoh he sins by drowning the Infants of the people of Israel in the waters, and God drowns him in the Sea. If you will be drowning by water you shall have water enough saith God: And so here, if you will be medling with strange fire, you shall have strange fire saith God: God doth many times propor­tion judgments to sinners that his righteousness might the more appear: those very creatures in which we sin, many times God makes them or others of the same kind to be the executioners of his wrath: So it was with the Jews, they would sell Christ for 30. pieces of silver, and they were sold 30. of them for a penny afterwards. And so the story of Adoni-bezek in the first of Judges, that was so cruel in such a way to cut off Thumbs and Toes of Kings, even so he was served in the like kind: and it's ordinary for men that are of cruel fiery spirits, to meet with cruel fiery spirits too.

And I would apply it in this particular, You that are stout Children to your Parents, if God lets you live, you many times meet with the very same in your Children, and when you that are Parents meet with stubborn Children, you should reflect, Doth not God come righteously upon me? And so you that we servants, you are stout to your Masters, why afterwards [Page 19] when you come to have Servants they will be so to you; and perhaps you were unfaithful to your Governours, afterwards when you come to have Servants, it's a thousand to one but they will be so to you. Now you should strike your hand upon your heart and say, It's just with God that it should be so, and that He should come upon me in my own kind.

Another Note is this, They offered strange fire. Let's take heed all of us, how we bring strange fire into Gods service.

Bring strange fire into Gods service, What's that?

I find divers Writers speaking upon this, saith Ambrose, Lusts, and Covetousnesse are this strange fire. That which I would have you consider of is this, Above all strange fire, take heed of the strange fire of Passion and Anger; and especially in the Worship of God; and at any time when you find your hearts heated and fired with Anger, when you are about to Worship God, remember this Scripture, Nadab and Abihu were consum'd by God, with fire from God, for coming into Gods presence with strange fire: Now, O Lord, how often have we come into thy presence with strange fire! Perhaps your hearts have been burning hot with Passion when you have been coming into Gods presence: You are to pray with fervency, for so the Scripture saith: we are indeed to be heat in Prayer, by the Holy Ghost in our hearts, but certainly not to come with the fire of Passion and Anger: Lift up your hands without wrath and doubting. If you have been Passionate, and your hearts have been heat that way, be sure you get your hearts cold before you go to Prayer. And so when you come to hear the Word, if your hearts have been heat with Passion, be sure you get them cold before you come to heare the Word: Receive with meekness the ingrafted Word that may save your souls.

And so when you come to the Lords Supper, Take heed of coming with Wrath and Malice, for then you come but to offer strange fire. It's a speciall Consideration for Ministers that come to Preach, they should take heed of bringing strange fire into their Pulpits; that is, of venturing their own Passions, That hath been ever a rule, that I have been convinced of since I knew any thing of Preaching, That that man that is appointed to reveal Gods Wrath, had need to conceal his own wrath: that's [Page 20] certainly a rule for all preachers, for the Lord sends His Prea­chers to make known His wrath against mens sins, but now the more they make known His wrath, the more they should con­ceal their own; and so by that means when they come in the openest way to manifest Gods wrath, the more their Prea­ching would be accepted Now it's true, a carnal heart would be ready to think, That when a Preacher speaks out of true zeal to God, he will be ready to say, That he hath aiming at him­self: Take heed of that, I beleeve you have had but little oc­casion of such a temptation in this place: But however this I know, it is the duty of the Mini ers of God to be sure to bring nothing but the fire of the Spirit of God, the fire that they have from the Altar; their tongues being toucht with one of these coals, and not that they should come with their own Passions to further the Righteousness of God, no, The wrath of man doth not accomplish the Righteousness of God: There are some other particulars which being laid down, we shall come to the Three main Points.

SERMON II.

Stepney, Nov 16. 1645. 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 Na­dav and Abinu, and of Gods dealing with them. From the generall story of it, there we [...]e many Points o [...] notable Observation that were drawn from thence: He 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 forest 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 struck before all the people with fire from Heaven and were 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 complaine 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 wil not be comfortred: 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 is 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 that 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 shal find if you reade on in this story, That they were smote with fire from heaven, but it did not appear what fire, for [Page 22] it did not so much as consume their cloaths, nor their bodies, but went through al & struck them dead, and no body could tel 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 cloaths, 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 than the lives of thousand thousands of People; the lives of Nadab and Abihu must go, that God may be Sanctifi­ed: If it comes so in the way (as I may so say) the lives of men, and the Sanctifying of Gods Name, the Glory of God must pass on, and must 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 knew what the Glory of God meant, and what infinite rea­son there is that God should be glorified, we would not think it much that the lives of never so many men should go for the Glory of God. 'Tis 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 unto God, the more they had need take heed that they glorifie Him, for they must expect to be spa­red the less if they sin against Him.

Nadab, and Abihu the Priests of God, and they came neer to God, yet by their trangression; 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, its 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 Affirmitive, though we have not [Page 23] the affirmative in express words, yet if we may have it by con­sequence it is an affirmative as well as the negative, when we have it by consequence. Put now the No [...]e 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 judgment is exemplary, then we should have recourse to the Word of God, to see how God doth make his Word good in [...]hat judgment.

So Moses doth, This is that which the Lord hath said. Do you see any remarkable hand of God in the execution of a judg­ment upon one, have recourse to Gods Word, and presently be­gin to think this, What is there in Gods Word against that fin that this man hath been guilty of? If you see a judgment of God upon a Drunkard, remember the threats in the Word of God against drukenness, and so the judgments of God upon unclean Persons, swearers, Sabbath-breakers, lyars, or any prophane and ungodly persons, have recourse to the judg­ments of God threatned 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 Name. We might have mentioned some par­ticular threats of God against particular sinners for the helping of you, that when you see exemplary judgments, to have re­course to the Word of God. But we let that pass.

A further Note from this story is this, That [...]ke great honor 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, I must and will 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, [Page 24] God stands upon nothing more than 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 powerful 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 Holiness 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 Holiness 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 profess themselves to be the Servants of God, that they would especially indeavour to hold forth Gods Holiness you that are neer to God, you that hope you are Gods Children, and make profession of his Name, labor you to hold forth the glory of his Holiness above all things, in your holy lives and conversations: for God stands upon this, To have his Name to be Sanctified, I will be Sanctified saith God, and I will be Glorified, so he doth interpret the glory of his Name by being Sanctified. 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 Lord 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 com­sort Aaron and applies the Word, This is that which the Lord hath [Page 25] 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 comfortting of him. Learn this then, to go and comfort your brethren, for Aaron was Moses brother; Go and comfort them in their 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 greater than 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 sutable 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 excellent friend, and such a friend is worth his weight in Gold, that can come to another friend in any afflicti­on and evermore hath somewhat 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 setch out His Honor 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 pass 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.

[Page 26]2. Secondly, That we ought to Sanctifie Gods Nume in drawing nigh to Him.

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, brophaning His Name, His Day, God stands and 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 Jehovah-Shammah, that is, The Lord is there, the Lord Jehovah 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 Jehovah-Shamma, The Lord is there, In him we live, we move and have our being, therefore we are alwaies nigh him: yea but hough we are alwaies nigh God in regard of that essential presence of his, yet there is a more peculiar and special 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 than you were) that is by holy Services, & holy duties, & hence it is in Psa. 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 than at other times: And v. 6 O come let us Worship and bow down, let us kneel before the Lord our maker. So in Psal. 1 0. 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 special coming before God when we are coming [Page 27] 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 sets forth much the honor of the Saints of God: There's the commendation of the excellent estate of the Saints. He also exalteth the born 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 spiritual 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 [Page 28] 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 immediatly. 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 appears he came nigh to God: he came to bring a present to God: therefore he comes nigh. So when we come to offer our spiritual 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 waies through which God doth use to communicate his choice, pre­cious, most excellent 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 use to communicate the choice, most excellent 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 himself through in a more special 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 special manner, therefore when Christ teacheth us to pray, he teacheth us to look up to heaven and to say, Our Father which art in heaven, &c. Now certainly the essential 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 than in any other place, and therefore heaven is the presence of God in a more special [Page 29] way. Now then if the communication of God unto a creature be enough to make the presence of God more special, 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 goodness and mercy to his people: You may expect other manner of commu­nication of Gods goodness through the duties of his Worship than 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, because then we should (and if we Worship God as we ought, we do) act our faith and humility, and all the graces of the Spirit: We do act them, as it were, upon God, when we come to Worship him: That's required in every duty of Worship, that you should stir up the faculties of your souls, and all the graces of the Spi­rit of God, and you should act them upon God when you are Worshipping of him. 'Tis not enough to come with grace when you come to Worship God, but there must be an acting of that grace upon God.

And so we find in Scripture, that the acting of grace upon God, it is a drawing neer to him, therefore in Isa. 29.13. the Lord complains there, This people draws neer to me with their lips, but their hearts are far from me, as if God should say, Indeed they come and speak to me, and therefore they think they draw nigh to me, but I expect that their hearts should be acting upon me, that's the meaning. And in Zeph, 3.2. God complains there of his people that they did not draw neer to him as they should: And it appears plainly, it was from hence, that their graces did not act so upon God as they ought, She obeyed not the voice: she received not correction: she trusted not in the Lord: she drew not neer to her God. So that acting faith upon God is a drawing nigh to God, and so acting any grace upon God is a drawing nigh to God. Now when is there a time for the acting of our graces upon God, so as when we come to worship God? And therefore in Isa. 64.7. the Lord complains there, That no man did stir up [Page 30] himself to take hold on him. When we come to Worship God we should stir up our selves to take hold of God. And thus you see in what respects the Soul may be said to draw nigh to God when it comes to worship him.

Now for the Application of this point, and it is in divers par­ticulars. The First is this.

Hence learn what you do when you come to worship God, and consider of it every time you come to performe any act of Worship. Truly this one thing would be of marveilous use, and it would help forward to the next Point of Sanctifying of Gods Name. This you are all convinced of, That it is your duty to Worship God, when you pray, you come to Worship God, when you come to hear his Word you come to Worship him, and when you receive the Sacrament you Worship him. Now if I should come from one end of the Congregation to the other, and ask every one of you this Question, It is your duty to Worship God, is it not? Yes; that you will all be ready to answer. And what do you do when you Worship God? I fear that this Second Question would gravil many. You will say, We must pray to God, and serve him, and hear his Word, and go to the Communion; yea, but what do your Souls do in this Work of Worshipping of God? This should be the answer and so you should think with your selves, and charge this upon your own hearts, I am now going to Worship God, either in Prayer, Word, or Sacraments, I am now going to tender up that homage that is due from a creature to the infinite Creator, so that I must so pray, as I must manifest that high respect that I owe to God as my Creator: but that I shall speak to more af­terward: only now remember this, That you do profess every time you go to Prayer, That you go to tender up that homage that you owe unto God and so every time you come to hear the Word, there is a profession that you come to tender up that re­spect and homage that you owe to the infinite God: And so likewise when you come to receive the Sacrament. Now when we come to of er a present to men, we know how we prepare, and with what suitable presence we desire to offer: but of that afterward when we come to speak of Sanctifying Gods Name.

2 Secondly, Remember, when I come to Worship God, I [Page 31] come to set my self before the Lord in those ways that God doth let out the choice of His Mercies to His people in; I have many mercies from God in the enjoyment of the creature, but when I come to Worship Him, I expect the cōmunication of His mer­cy in another way then through any Creature in the World. The duties of His Worship are the cheif Chānels that God doth let out the choicest of His Mercies to the hearts of His people through, and now I am going to Worship Him, I am going to present my self before God. Indeed there is a little glimmer­ing of the light of God through other Creatures to me, but the glorious Beams of the light of God is through the duties of His Worship.

3. And then Thirdly, I am now going to act my Soul upon God, so that if I have any abilityes to close with God, to act my soul upon Him, it must be put forth now at this time: I am indeed at all times to labour to en [...]oy Communion with God, when I see the creatures, the Sun, Moon, and Stars, to labour to lift up my heart to God, and when I see the glory of God in the Sea, and for my meat and drink I am to bless God, and to acknowledge God in all: but now when I come to Worship God, then all the strength of my Soul is to be acted upon God in a more special manner; I must then above all labour to stir up whatsoever I have in my soul to act upon God, this is now to Worship God.

Secondly, If to Worship God, be to draw nigh to God, hence we see the reasons why guilty consciences have little mind to the duties of Gods Worship. When a man or woman hath given liberty to any licencious way, & sinned against their conscien­ces, if they have any light in their consciences, it is one of the tediousest things in the World to come to the duties of Gods Worship; they had rather do any thing than come to Holy duties, as to prayer, and especially to secret prayer. A man or woman that hath an enlightened conscience, and is under the guilt of sin, the coming to God in holy duties is a very grievous burden to them: Why? Here's the Reason, Because to Wor­ship God, is to draw nigh to God, and the guilt that is upon them hath made the presence of God terrible to them, and therefore they had rather go into their company, & be merry, eat, drink, [Page 32] sport, or any thing rather than to come into Gods presence. We know how it was with Adam, when God appeared in the garden and called to him, he ran to hide himself; Why? Be­cause he had guiltiness upon him: Oh the evil that the guilt of sin brings upon the soul, it makes the presence of God terrible. The presence of God it should be more comfortable to us, than our lives, but our sin makes Gods presence grievous and terrible. A Childe somtimes when it hath offended the Father, and is conscious to its self of the offence that it hath given the Father, it had rather be in the Kitchin among the Servants, than to come into the Hall or Parlour where the Father is, because it hath offended him: and so it is with a guilty conscience, when it is conscious to its self of some haunt of evil that it hath given it self unto, it hath no mind at all of coming into the presence of the Father, but hangs off. My Brethren, the very presence of God in the Communion of His Saints is terrible to a guilty conscience, the very looking upon a godly man is terrible to a guilty conscience. When as thou hast bin abroad, & bin loose and wicked in thy waies, I appeal to thy conscience, when thou comest into the presence of some holy gracious man or woman that lives close with God, doth it not daunt thee? Now is the presence of God in the very faces of his Saints terrible to a guil­ty conscience: How terrible is the presence of God in His Ordi­nances then? Indeed those men and women, whose consciences are not enlightened, but are ignorant and sottish, they can sin against God and go into His presence without any trouble; you shall have men swear and be drunken over-night, and come to the Sacrament the next day, What's the reason? Because there is no light in their consciences, their consciences are in dark­ness, they are besotted in their sin: but I speak now of one who hath an enlightened conscience, the presence of God is terrible to such a one.

A Third Use is this, Here's the Reason why Hypocrites do meet with such vengeance from God as they do: I confesse we shall meet with this more especially afterwards, only by the way take notice of it; Hypocrites above all men may expect the severest judgments of God upon them, because they come so nigh God, for they come often to the duties of Gods Wor­ship; [Page 33] now they that will come so nigh Gods presence, and come with base and ungodly hearts, to cloak their villany, of all in the world they must expect to have the severe vengeance of God let down upon them; they that stand nighest the bullet must expect to have the strength of it to be the more upon them; so when the wrath of God proceeds out upon sinners, wicked men that stand nighest Him they have the greatest strok of Gods wrath; but of that more when I come to the Third Point, That God will be Sanctified in those that draw nigh Him.

The Fourth Use is this, If to Worship God be to draw nigh Him, then to neglect Gods Worship is to depart from Him; that must needs follow. And this is a dreadful thing, it is the Sen­tence that shall be at the last day of Judgement, Depart from me. Thou now art willing to depart from God, Oh consider of this you that neglect Worship, the Worship of God in your families, and in your Closets, and in the Congregation, in the Commu­nion of the Saints, thou hast little minded or regarded the Worship of God (it may be) all thy dayes, what hast thou been doing all this while? Thou hast been departing from God all this while, & when thy conscience shall be but enlightened and awakened to see how far thou art from God, how terrible will it be to thee? Remember this you that have no mind to the du­ties of the Worship of God, but love the Commission of sin, you neglect Gods Worship, you were wont to Worship Him in a constant way in your closets, and families, but now you grow more loose, and so you grow more dead every day than other, you go off from God more and more. Surely there can be no good to neglect Gods Worship. And those that are loth to Worship God because they cannot Worship Him as they ought, from this Point it appears plainly, That there can be no good gotten by neglecting Gods Worship, for it is departing from God, whatsoever plea there may be by any temptation to neg­lect Gods Worship, certainly there is danger in it, and therefore never listen to any such temptation as shall draw your hearts from the duties of Gods Worship. There are a generation of wantons in these times, that make little matter of continuing the duties of Gods Worship, they were wont constantly to wor­ship God, and to attend upon the Word, but now it is nothing [Page 34] to them, and they are even ready to thank God for it that they make not such conscience as they were wont to do in the duties of the Worship of God, It may be they will say, That hereto­fore some slavish terror did carry them on in the duties of Gods Worship more than the understanding of the freeness of the grace of God would admit of: But shall the understanding of the freedom of the grace of God carry thee on lesse than thy slavish terror did? Oh blind and wanton spirit that knowest not the waies of God, nor the freeness of the grace of God, nor the riches of it! Oh what a dishonour art thou to Jesus Christ, and to the freeness of His grace, that thou canst go up and down from day to day and never worship God! Did Jesus Christ come into the world to that end for to cause thee to depart more from God? 'Tis plain out of the Word, That the du­ties of Gods Worship are those duties whereby the soul comes to draw nigh to God: And I beseech you Brethren observe these men, whether there be that Holiness in their lives, that Spiritualness as there was wont to be? No, you shall find them by degrees to grow loose, yea, run sometimes into grose sins, grow many times to lying and deceiving, and to drunkenesse and company-keeping; yea to worse things by degrees: Per­haps they are at first ready to say, Is thy Servant a dead Dogge that I should do this? But by departing from God they grow dead to Holy duties: we find it by experience, That the pro­fessors of Religion have not that Holiness, Heavenlyness, Spi­ritualnes as they were wont to have in former times; & no mer­veil, for now they keep not so nigh to God as they were wont. You that are Sea-men and Travelours, sometimes you are neer the Sun, and then you are hot, but the further off the Sun you go, you grow to be colder and colder: And so those that neg­lect the Worship of God they go from warm Sun, they go from the light of Gods Countenance and from the presence of God, and so they grow cold and chill, and by degrees they grow to prophaness, and it is to be feared that many of them wil grow to meer Athisme.

Another Use is this, A Use of Exhortation, that we would be encouraged to Worship God, and to be much in the Worship of God. In Heb. 10.22. Let us draw neer (saith the Text) Who [Page 35] would not draw neer to God? Oh what a good thing is it to be in the presence of God! Is not the Lord the fountain of thy life? Is it not a sweet thing to be in his presence? We think it a sweet thing to be in the presence of godly men; Oh that we might alwaies live with such men, and be nigh them! That Martyr Docter Taylor rejoyced in this, That ever he came into Prison to be acquainted with that Angel of God holy Master Bradford, and as I remember some among the heathens that profest they would rather be in prison with Calo than be in the greatest glory with some other: It is a blessed thing to be in the presence of God, to be with him that is the God of our lives, and the fountain of all good, let us draw nigh to God often, let us know that it is a mercy that we may draw nigh to God; we might have been banished from the presence of the Lord long e're this time.

This is that that the happiness of the glorious Church is set out by in Rev. 22.4. They shall see his face and his Name shall be in their foreheads. This is the priviledge of the Church. And that it is such a blessing to draw nigh to God, you may see it by that in Eph. 2.18. For through him we both have an access by one spirit unto the Father.

Through him] Through Christ we have access by one Spirit unto the Father, and now (saith he) Ye that were strangers and forreiners are made fellow Citizens with the Saints, and of the hou­shold of God: and vers. 13. But now by Christ Jesus ye who some­times were a far off are made nigh by the blood of Christ, and you have access through Christ: So our coming nigh to God is such a priviledge as cost the blood of Christ; and will not you im­prove it? You were far off in your natural condition, but now you are nigh through his blood; Lay but this text warm to your hearts this morning, That I that was far off am made nigh by the blood of Christ, made nigh to God, it will be a means for ever to draw your hearts to all those waies whereby you may draw neerest to God.

And by drawing nigh to God often, you will come to in­crease your graces abundantly; your graces how will they act? the presence of God will draw forth the acts of grace as the pre­sence of the fire draws forth our heat, so the presence of God will draw forth our graces.

And by this means we come to live most holy lives. We read of Moses, he was upon the mountain forty daies with God, and when he came down his face did so shine, that the people were not able to bear it; What's the reason? it was from hence, be­cause he was so nigh to God: would you have your faces to shine in a holy conversation before men? converse much with God, be often with God, be nigh to him, and that will make you shine as lights in the middest of a crooked and perverse ge­neration. We find it so with some that converse much with God, there is a shine upon their very countenances.

And further it is a special sign of our adoption to love to be nigh to God. What should a Child love most but to be in the presence of his Father? Would you know whether you have re­ceived the Spirit of adoption yea or no? I can hardly give you any one sign so cleer as this, For to love to go into Gods presence: As David said, I was glad when they said, Come and let us go up un­to the House of the Lord. You shall have many that love to be in Gods presence, so as they think on it over-night, and long for the time while it comes; I never am better than when I am with God, me thinks when I get into Gods presence, either in Pra­yer or any duty of Gods Worship, I find my heart warmed and quickened, &c. They are ready to say with Peter, Master, it is good being here.

And that's another thing, It is that which will put us in mind of the life of heaven, it is the only thing in heaven to be in the presence of God. Why, the more thou art nigh God in the Duties of Worship, the more thou art in heaven, and doest not thou pray, That the will of God may be done in Earth as in Heaven? Now the Saints and Angels are alwaies before God Worshipping of him; then be as much as thou canst in the pre­sence of God, If thou wouldest be in heaven, be there: Many of the Saints they find it so, It is not so with carnal hearts, they are weary presently, when they are in Prayer, or hearing the Word, it is not so to them: yea, that's because thou hast not the presence of God, as in Mal. 1. what weariness is there? Thou canst be a gaming till one or two a clock at night, and though thou shouldest lose thy supper, or the work of thy family, it is not tedious to thee to be exercised in those things that pleaseth [Page 37] the flesh; but when thou comest to Worship God, how quick­ly art thou tir'd? now what wilt thou do in heaven where there is nothing else done to all eternity but Worshipping of God?

And then it must needs be delightful to God that thou shoul­dest come nigh him: There is nothing in the world more plea­sant to God then to have his Saints come into his presence. What doth a Father more delight in than to have his Children about him? Never did any Father or Mother love to have their Children by them, so as God loves to have his Children come nigh him, and be often with him. And the truth is, one great reason that God suffers you to fall into afflictions so much, is that you may come running to him: How doth the Child come running to the Father or Mother when it is afraid? why, the Lord is willing to permit men to do you wrong that you may run to him, that he might have more of your presence: Thou that art such a poor creature, yet thou hearest this day that there is nothing in the world that God takes more pleasure in (next to the presence of his own Son Jesus Christ, and his Saints and Angels that he hath with him in heaven) then to have his Saints come nigh him, to have them alwaies to be under his wing.

And then by coming often into Gods presence in his Worship there will grow a sweet and blessed familiarity between God and thy soul, for thou wilt be speaking to God, and God will be speaking to thee too: We know many times that dear friends who are very neerly linkt together, yet if they be long absent one from another there grows a strangeness, and so by degrees their friendship is deaded; but now when they are together e­very day, and there is an intercourse of love and friendship, then their friendship is kept active and quick, but now if they be absent long; Indeed if they be absent in another Country when they cannot come together, that they are sure it is not through any neglect, then it will not damp their friendship; but when they are neer and come not one to another, then they think it is out of neglect and so they grow strange. So it is with the Soul, if there were no possibility of a coming into Gods pre­sence, then it would not hinder the sweetness of the love of God to us. But now when we have those duties of Worship wherein [Page 38] we may draw nigh to God, if we neglect them our familiarity with God will quickly be lost, Acquaint thy self with God and be at peace. God is willing to be acquainted with his Servants, the Lord loves to be familiar with the poorest of his Saints, and wilt not thou maintain that sweet familiarity with God? These two benefits will follow upon thy familiarity with God.

First, Those that are most familiar with God they are most potent with God; As now a stranger cannot prevail in any Petition so as a familiar friend can: Thus my brethren, when strangers come into Gods presence, God doth not so much re­gard them; but when his familiars come into his presence, the Saints of God that keep close with him in constant communion and converse in the duties of his Worship, God doth take them as his familiar friends, and they will prevail much with God.

Secondly, By this means the terror of death will be taken a­way, there is no such way to take off the terror of the thoughts of death as by keeping familiarity with God, death then is joy­ful to those that converse with him. That Reverend Divine that is now with God (Docter Preston) when he was to die he had this speech, I shall but change my place, I shall not change my company; whereas it's otherwise if thou growest estranged from God, when death comes it will look with a terrible face, for then thou hast to deal with God, thou art then to go into the presence of the infinite dreadful God, into whose presence thou never hadst any mind to go before, but saith death, I must now carry thee into the presence of God. As thy Body returns to the dust so thy Soul must return to God that gave it; that is, to receive it's eternal doom, &c. But now saith a Saint, what must my bo­dy return to dust and my Soul to God that gave it? it is he which I have bin with every day, and can say as he said, My Soul go forth, go forth, why art thou unwilling to go forth to him that thou hast conversed with all thy daies.

And then what safety is there in being neer to God, especi­ally in these dangerous times? in the times wherein we live it is safe to be neer God in Psal. 22.11. Be not far from me, for trouble is neer, saith David: Lord, trouble is neer me, be not thou far from me; It's a blessed thing to have God neer us when [Page 39] trouble is neer us, trouble is neer many of you, perhaps there's not a spans breadth between death and us, what a blessed thing is it then to have God to be neer us? When the poor Chickin sees the Kite come neer it to seize upon it, and is like to be surpri­zed; if the Hen be neer, it runs to the Hen, and the Hen covers it and keeps it safe; So it should be with us, for so Christ saith of Jerusalem, How often would I have have gathered thee as a Hen ga­thereth her Chickings? There are a company of Kites abroad in the world, and we are poor shiftless creatures; now how happy are we then if we can run under the shaddow of Gods wing? there is a kind of shaddow in the presence of God in the enjoy­ment of the creature; but the shaddow of God that we have in His Worship that is as the shadow of His wing. There is the sha­dow of a Tree, and that may help from some kind of troubles; but there's another manner of shadow under the shadow of the wing of the Hen, because that nourishes the Chickin: The men of the world they have the shadow of the Tree, as it were, Gods general Providence which is over all Creatures; but the Saints of God that draw nigh to God they have the shadow of Gods wing, like the shadow of the Hens wing to the Chickin, which doth comfort it and safegard it. Let us by the duties of Wor­ship thus draw nigh to God, and keep nigh unto Him.

SERMON III.

I WILL onely adde one Particular more to what we said the last day and then pro­ceed.

If in the duties of Worship we are nigh to God, then hence appears the great honor that God puts upon His Servants that do Worship Him: Certainly the Worshippers of God have great Honor put upon them because the Lord vouch­safes [Page 40] them to draw nigh unto Him, they are such as are precious and honorable in His eyes. I will not enlarge my self in this, only give you three Scriptures that shew the great honour and respect that God puts upon those that He doth admit to come and Worship Him.

The first Scripture is in Deut. 4.17. There Moses speaking of the People of Israel; and the great respect that God shewed to them more than others; for saith he, What Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? What Nation is there so great as you are? (So great) How doth it appear that the Nation of Israel is a greater Nation than other Nations are? How? That hath God so nigh unto them in all things that they call upon Him for: herein any man or woman, or Nation, may be said to be great, that is, greatly honored by the Lord God, in that they have the Lord nigh unto them, and they are nigh unto Him; here's the greatness of a Nation: You would think that if one would describe the greatness of a Nation, it should be in their great Wealth, their great Trading and Traffique that they have, and the Fertile place that they live in: No, this is not the greatness of a Nation, But what Nation is there so great, that hath the Lord God so nigh to them? There's the greatness of a Nation: and so a Spiritual heart would account greatness to cons [...]st in having God to be nigh unto it.

The Second Scripture is in Num. 16.9. There we have Mo­ses speaking unto the Sons of Korah, rebuking them for their sin, and he brings this aggravation to them of the greatness of their sin, saith he, Seemeth it but a small thing unto you that the God of Is­rael hath separated you from the Congregation of Israel to bring you neer to Himself? That is, That you should come to Worship Him, Is this a small thing to you? Is not this honor enough; As if Moses should have said, Why do you contend for any more Honor, the Lord hath separated you to bring you neer to Him­self?

Object. This you will say was spoken to the Priests?

Answ. But it may be said of every gracious Soul, for every Beleever Christ hath made a King, Priest, and Prophet unto Himself; now there is no Beleever but Jesus Christ hath sepa­rated [Page 41] him or her from the rest of the world to be neer unto God. This is the dignity that God hath put upon thee, that thou art seperated by His grace to be one neer to Him, whereas others of the world they depart from Him, continually depart more and more from Him; but (I say) the Lord by His grace hath set thee apart for Himself, as He saith in Psal. 4.3. The Lord hath set apart him that is godly for Himself: Thou art seperated from the world, To what end? It is that thou mightest be neer to Him, this is thy priviledge, and thou shouldest account it thy great honor; thou hast not that honour and respect in the world as others have, but thou art one of Gods seperate Ones, that thou art neer to Him.

A Third Scripture is in Psal. 33.28. There you may see how the Prophet David did highly esteeme of that great Honour that the Lord did put upon him in this, in being neer to God: But it is good for me to draw neer to God. Mark how he speaks, But it is good for me: Why? For loe, they that are far from thee shall pe­rish: thou hast destroyed all them that go a whoring from thee. As if he should say, There are some that did seeme to be neer unto thee heretofore, that were as the wife to the husband, but they are gone a whoring from thee; base Hypocrits, base A­postats, they are gone a whoring from thee, their hearts being carnall they did not find that Contentment and satisfaction in thy Worship as thy Saints do, and therefore they are gone a whoring from thee, but it is good for mee to draw neer to thee. It is an excellent Scripture, Do you see any young ones, or o­thers that were very forward not many years ago, and would speak of good things, and seem to rejoyce in the word, but now they are gone a whoring, they are departed from God and His wayes, and the pleasures of the flesh hath taken their hearts? Thou wilt destroy them (saith David) that go a whoring from thee. So thou shouldest think with thy [...], Oh miserable is the con­dition of those who once were forward in the profession of Re­ligion and now are gone a whoring from God; But it is good for me to draw neer to God, they are gone from thee, and that wilt de­stroy them, but it is good for me to draw neer to thee: I bless my self in drawing neer to thee the Lord, and bless the time that ever I did draw neer to thee, and that ever I knew those waies where­in [Page 42] my soul hath drawn neer to God. Such as Worship God a­right, and do delight in the worship of God they are such as have a great honor put upon them, they do draw nigh to God. And thus we have finished the first Point.

The Second Point is that will hold us sometime, and that is, The Sanctifying Gods Name in our drawing neer to God.

When we Worship God we draw nigh to Him, but let us take heed how we draw nigh, Heb. 10.12. Let us draw neer with a true heart. Look to thy feet when thou comest into the House of God, Eccle. 5.1. Now for the Sanctifying of Gods Name in drawing nigh to Him we shall endeavour to open it.

1 First in shewing you wherein the Sanctification of Gods Name consists, or what we should do that we might Sanctifie the Name of God in drawing nigh to Him.

2 The Reason why God will have His Name to be Sanctified in those that do draw nigh to Him.

How we should Sanctifie the Name of God in drawing nigh to Him, it is under these two heads:

First, There must be a due preparation unto the Worship of God that we exercise our selves in at any time.

Secondly, A right behaviour of our souls in it: in these two things consists the Sanctifying of Gods Name in His Worship. Now under these Two Heads all that I shall speak about the o­pening of the Sanctifying of Gods Name will be contain'd. At this time I shall only speak to the First:

The due preparation of the Soul unto the Duties of Gods Worship: Therein consists a speciall part of the Sanctifying of Gods Name in drawing nigh to Him. And that it is so, we find it in Scripture, That preparation for worship it is called the Sancti­fying of our selves; and by finding this in Scripture it hinted me upon this head, to speak of the preparation unto Worship in our Sanctifying Gods Name, because I find in Scripture that the Sanctifying our selves for Worship and the preparation of our selves for Worship are all one: Ile give you these two texts; In 1 Sam. 16.5. you shall find there, that Samuel when he was sent by God to Anoint David in Bethlem, the text saith, I am come to Sacrifice unto the Lord, Sanctifie your selves, and come with me t [...] the Sacrifice: Do you come peaceably say they? Yes, what then? [Page 43] Sanctifie your selves and come with me to the Sacrifice: That's all one, as if he should have said, Prepare your selves and come with me to the Sacrifice: and so in Job. 1.5. there you shall find that the holy man Job when his sons had been feasting, he was somewhat afraid least there should be some miscarriage, and that they had sinned against God in their feasting; as it is very hard to give liberty to please the flesh and not to sin, not to transgress bounds; therefore Job though he did not hear of any notorious abuse of their feasting, yet he was afraid least they should sin, he knew how dangerous it was to have so much sa­tisfaction to the flesh and not to transgress bounds, therefore it is said he sent to his sons and sanctified them. It was so (saith the text) when the daies of the feasting were gone about, that Job sent and Sanctified them: that Job sent unto them to prepare them to of­fer Sacrifice, to prepare them for the Worship of God: So that the Scripture holds forth this then, that to prepare for Worship it is, to Sanctifie for Worship, and so it is one special thing that is required in our sanctifying of God, in our drawing nigh to God, to make a due preparation for his holy worship. Now for the orderly handling of things:

1 First, I shal shew you, That we must prepare for the worship of God.

2 Secondly, I shall shew you, Wherein this preparation for the Worship of God doth consist.

3 Thirdly, The excellency that there is in this, or what great good there is in preparation for Gods Worship.

4 Fourthly, I shall Answer a case of Conscience or two.

5 Fifthly, I will shew you what is the behaviour of the Soul in Sanctifying Gods Name.

6 Sixthly, The Reasons why God will be Sanctified in the duties of his Worship.

First, That there must be preparation to the Worship of God.

For First, that God that we come to Worship, is a great and glorious God, and we having to deal with such an infinite, glo­rious, dreadful Majesty, it is fit that we should make prepara­tion when we come nigh unto him: therefore in Exod 19.10. when God came among the people to give them his Law, he did require that they should be Sanctified to day and to morrow, and that they should wash their cloaths and be ready against the third day, for [Page 44] the third day the Lord would come down upon mount Sinai in the sight of the people. God did not so much stand upon their cloaths, but it was to signifie an inward washing. Now my brethren, if when God came to give the Law they were so to prepare, then certainly when we are to come to Worship God in the way of the Gospel, we are to prepare as well as they, because God is coming. For that that is observable is, why they were for two daies together to make such preparation the argument is because of the presence of God; The Lord said to Moses, Go and Sanctifie the people t [...] day and to morrow, and let them wash their cloaths and be ready against the third day [...] Why? for the Lord will come down in the sight of all the people upon m [...]unt Sinai: The Lord will come down the third day and therefore let them be San­ctified. So when thou goest to Worship Gods thou expectest or shouldest expect that God will come to thee, and that thy heart shall be drawn to God, and therefore thou shouldest make some preparation. (For the time of preparation we shall speak to af­terward when we come to the cases of Conscience about prepa­ration for Worship.) And so in Chr. 22.5.14. David makes pre­paration for the House of God because it was the House of God that he had to build, though he could not do it himself in his own time, yet being the House of God, what great preparation was made by David? The morral of which is this, That the house of God being a Type of the Church and the worship of God, as well as of Christ; it shews that there should be much prepara­tion when we have to deal with God in his Ordinances.

Secondly, As God is great that we draw nigh to, so the du­ties of Gods worship are great duties they are the greatest things that doth concern us in this world, and it is a sign of a very carnal heart to slight the duties of Gods Worship, to make ac­count of them as little matters: Carnal hearts ordinarily, the things that concern their businesses in the world they think great matters; Oh I may not neglect that, I may not neglect that, I may not neglect such a business, or I may not neglect to visit or gratifie such a friend; but now for the worship of God it is good indeed, but whether it be done or not it is no great ma [...]ter therefore they can put off prayer▪ if they have any bu­siness the time of prayer must pay for it; they can put off that [Page 45] upon any slight occasion, they do not account the duties of Gods worship great matters; My brethren I beseech you learn this lesson this morning, to account the duties of Gods worship great matters, they are the greatest things that do concern you here in this world; for they are the homage that you tender up to the high God, as you heard, and those things wherein God communicates himself in his choice Mercies, now being such great matters there is cause that we should prepare. For that one thing of prayer, saith Luther, it is a great work, and a diffi­cult work, and therefore there had need be preparation for it: Business of great consequence we make preparation for, indeed if a business be a slight business we can fall upon it on a sudden, you make not preparation to go in a Poa [...] in the Thames, but to go a voyage you make great preparation. Now if men and women would but understand the duties of Gods worship to be great, they would see a necessity to make a preparation; Many men for want of preparation to duties they lose a great part of the time, when they come to performe a duty of Worship in prayer, they spend half the time that is convenient to be spent in prayer before they begin to pray; and so in hearing the word, they are a long time before they can settle themselves to attend to the word, or in any other kind of Worship; I say a great deal of time in the worship is spent ordinarily before we can get our hearts to close with the worship; now that is a sore and a great evil to lose any part of the time of Worship: Christians, I beseech you account highly of the time of your worship, you have bin so long time at prayer, yea but how much of it hath been lost because you have not prepared before hand for it? per­haps you kneel'd upon your knees, but you were a long time before you could get your heart [...] w [...]m at your work, [...]hy you should have been warm before you had come: It is so often­times with many men, when they meet together and there is no preparation for their business, they come together and they are a long time before they can buckle to the business that they came about, because there was no preparation, but if there be preparation made, that every man knows before hand what his work is, they can fall to it, and they can dispatch as much in one hour as others do in two or three; but of that we shall speak more afterwards.

Thirdly, There must be preparation because our hearts are naturally, exceedingly unprepared for every good work, we are all naturally even reprobate to every good work, the duties of Gods Worship are high and Spiritual, and holy things, but by nature our hearts grovel in the dir [...] and we are carnal, sensual, drossie, dead, slight, sottish, and vain, altogether unfit to come into the presence of God: Oh that we were but apprehensive and sensible of the unfitness of our hearts to come into Gods presence! Perhaps because thou knowest not God thou canst rush into his presence without any more ado, but if thou kno­west thy self, and God, thou couldest not but see thy self alto­gether unfit for his presence, and so as to wonder that the Lordshould not spurn thee out of his presence every time thou comest unto him, there had need then be preparation because we are so unfit to come into his presence.

Fourthly, There had need be preparation because of the great hinderances of the Worship of God. This business and the other business would hinder; the intanglements, they would hinder; the temptations of the Devil, they would hin­der; sometimes the indisposition of our bodies doth mightily hinder; and the stirrings of the passions of our minds they hinder: if there be any business fals out amiss in the family, and any thing go but crosse, how are we put off the hinges and made unfit for holy duties! There had need be preparation therefore be­cause there are so many hinderances in the way: many of you will complain that you are much hindered, but do you do what you can to make preparation before hand? Do the hinde­rances that you complain of put you on to be so much the more carefull to make due preparation for holy du­ties

Fiftly, We find that the heathens themselves by the light of nature when they did but worship their Idol gods, they would make some preparation, such as was suitable to those gods that they worshipped, therefore they would wash their flesh and purge themselves but though their preparation was but very poor, yet they taught us thus much, That they were convinst in their consciences that when God was to be worshipped, people should be prepared.

The Sixt & last reason hath a great deal in it, which I beseech you consider of; we find that the Scripture doth make the up­rightnes of the heart much to consist in preparation for worship; and doth make the falsenesse of the heart to consist in this, that men do not prepare. Perhaps you have not so much thought of this, but yet it is of excellent use unto you. We shall find the Scripture doth make the very uprightness of the heart to con­fist in the preparation for duty; and the falsness of a mans heart to consist in this, that he makes not conscience to prepare his heart for God and His Worship: And this I will shew unto you very plainly and cleerly, take these Two examples, The first of Rehoboam; and the second of Jehoshaphat, one a wicked man whose heart was false, and the other a godly man whose heart was right with God. The falseness of the heart of the one is in 2 Chron. 12.14. there you have what Gods thoughts of Rehoboam were in the verses before: but now he brings the reason of his sentence upon him, and saith the text, he did evil, because he prepa­red not his heart to seek the Lord: there were many good things that Rehoboam did: I might shew you some things; as how he did obey the Prophet of God, when he was seeking to avenge himselfe upon those that did rend themselves from his obedi­ence: the Lord did but send His Prophet, and though he had an Army ready to revenge himself upon those that in a way of Re­bellion did rend themselves from under his government, and he obeyed the word of the Lord, but for all that he did evil in the fight of the Lord: God looked upon him as a man that had no uprightness in him, Why? For he did not prepare his heart to seek the Lord,: Saith God, I look upon all Rehoboam did, as nothing; I look upon his waies as evil, and himself as a wicked man, why? Because he did not prepare his heart to seek the Lord, if his heart had bin upright with me, he would have prepared his heart to seek me. I beseech you now lay this text to your hearts, Do you prepare your hearts to seek God when ye go to prayr, Can you say that you take pains in preparing your hearts for it? And in hearing the Word; and so likewise for receiving the Sacrament.

Now for Jehoshaphat a godly man, in 2 Chron. 19.3. there you may see what the Lord saith of Jehoshaphat that was godly; Ne­vertheless, there are good things found in thee, in that thou hast taken a­way [Page 48] the groves out of the land, and hast prepared thine heart to seek God. Jehoshaphat was found guilty in joyning himself to wicked men too much, the Prophet comes and saith to him, Wouldest thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. Jehoshaphat here we see was very faulty in joyning with those that were wicked, and is rebuked by the Prophet from the Lord; What wilt thou joyne with the wicked? the wrath of God is upon thee: Well, but for all that, (I beseech you observe it) That at that time when the Lord is most displeased against Jehoshaphat, and sends His Pro­phet in His Name to pronounce this, that the wrath of God is out against him: yet for all this, God cannot but take notice of this, that he had an upright heart, though he failed in that particular, yet there is some good found in thee, in that thou hast prepa­red thy heart to seek God. Indeed through some sudden temptations thou art drawn aside in this particular act; Yea, but it hath been thy care to prepare thy heart to seek me, and in that re­gard I do look upon thee as having an upright heart. And thus you see how much the Scripture puts upon the preparation of the heart to seek God. And so in 1 Sam. 7.3. you shall find that the Scripture makes the uprightness of the heart to consist in this, And Samuel spake unto all the house of Israel saying, If ye do returne unto the Lord with all your hearts, (what then)? Then put away the strange gods, and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve Him only: As if Samuel should say, If you will returne indeed to the Lord, if indeed your hearts be upright (according to what you seeme to professe in turning to God,) Then prepare your hearts to seek the Lord. You do not in truth turne to God except you make conscience to prepare your hearts: Therefore you that yet never knew what it was to make conscience to prepare your hearts for holy duties, know that you have not turned with all your heart unto the Lord▪ there hath not been the true turning of your hearts unto the Lord. Thus you see there is much lies upon preparation to the duties of Gods Worship: Wel, you wil say, seeing th [...]re l [...]es s [...] much in it, I pray open it wherein it doth [...]n [...]i [...]. To that I Answer, it consists in these five things, which [...] b [...]t sly [...]ame.

First. In the possessing the heart with the right apprehension of that God before whom we come to tender our duties; Then do we make conscience to prepare our hearts, when we labour upon our going to Worship God, to get our hearts before hand possessed with right apprehensions of the Majesty of that God that we are going to Worship, and of the greatness, and weight of the du­ty that we are setting about; the nature of it, the manner how it is to be performed, the rule by which we are to be guided, the end that we are to aime at: Meditation is a good preparation to holy duties. And these are the general heads of our me dita­tion for our preparation to duty. Viz.

What God He is we have to deal with, meditate of God n his Attributes, and then meditate of the weight of our duties and the nature of them, and the rule of them, and the end of them; get your hearts possessed with meditations of this nature, and in this as a special thing doth consist your preparation to holy du­ties, and that's the first thing.

2 The Second thing wherein the preparation to a duty con­sists, it is in this, In the taking off of the heart from every sin­full way, (the endeavour at least;) If there be iniquity in thine hand or heart, labour to put it out: When thou art come into Gods presence, Do not bring into the presence of God the love of any sin in thine heart, but labour to put it from thy heart: In 2 Chron. 29.5. We find there what is required to preparati­on; the Text saith, Hezekiah said unto them, Hear me, ye Le­vites, Sanctifie now your selves, and sanctifie the house of the Lord God of your fathers, and carry forth the filthiness out of the Holy place: that is sanctifying a thing to carry forth the filthynesse out of that thing that we would sanctifie: So the sanctifying of our hearts it is by carrying forth the filthiness out of our hearts, so as to be fit for a duty. And in Job, 11.13.14. If thou prepare thine heart, and stretch out thine hand towards him: what then? If iniquity be in thy hand, put it far away, and let not wickedness dwel in thy taber­nacles: These two must be together.

3. A Third thing is this, The Preparation of the heart it is the dis-intangling of the heart from the world, and from all occasions and businesses in the world. I am to Worship God, but how is my heart insnared and intangled in this and the o­ther [Page 50] businesse? Now when I come to worship God I must lay a­side all, for there's the preparation of the heart, the separating of it for such a work, for that's the nature of Sanctification, the separating of a thing from a common use, I am to worship God, now I must labour to seperate my heart from a common use; At other times God gives me liberty to let out my heart to com­mon uses; but now when I come to worship Him, I must sepa­rate my heart from all common uses, that my heart may be wholly for God. I remember it is said in the story of Cicil which was Lord-Treasurer, that when he went to reade, he would lay his gown off and say, Lie there Lord Cicil: So when we go to du­ty, we should say, Lie by world: (and by laying aside the world I mean, laying aside of al houshold affairs, or affairs in trading, &c.) I must be as one that hath nothing to do in the world for that time: It is true, the time cannot be said to be holy for this, as the time of the Sabbath day is holy.

You will say, Why may not any time be said to be holy that I spend in holy duties? No, that is not enough to make time holy, for the time that God makes holy, it is not holy because of the duties that I performe in it, but the duties that I perform then, are more acceptable because they are done in such a time, and so that makes a place holy, not because it is appointed for holy duties and uses, but because it is so appointed by God; and the performing a duty in that place is more acceptable to God than in another place: But now, though we cannot make our time holy in that second sense, yet in the first, it is time set apart for a holy use, and in that regard it is holy, and so we should look upon it as not to have our outward businesse to devour that time that is holy in that regard; as Nehemiah When Tobiah and Sanba [...] sent to him to come and confer with them; No saith he, I cannot go, for the work i [...] [...]reat that I have to do: So we must not intangle our selves to meddle with other things when we are to come to worship God, for our work is great.

The Fourth thing for preparation is, To Watch and to Pray: We should watch over our hearts lest they be made unfit for d [...]ie [...]. So we should prepare for Prayer all day long in this se [...]se, that is, we should watch over our hearts that they bee n [...] b [...] out so far as to hinder us in prayer when we come to do [Page 51] it. I remember that Tertullian saith, That the Christians did so sup as if that they were to pray, so when thou art in compa­ny thou shouldest watch unto Prayer; Oh that you did so, you cannot but be conscious to your selves that oftentimes when you have bin in company your hearts have been put out of tune and frame, that you have been no way fit for prayer; when you come home your house and family finds it so; you that take such delight in company and sitting up late, I appeal to your consciences whether you can come home and find your selves fit either in your family or closet to go and open your hearts to God.

This is one Note by the way wherby you may come to know whether you have been immoderate in company at any time; God gives not men liberty to be busie in any outward occasi­ons in the world so as to unfit them for his service. Preparati­on consists in that, in watching over your hearts, that you may not be unfitted for any holy duty when God cals you to it, but that you may be ready even to every good work.

The Fift is this, Preparation consists in the readiness of the faculties of the soul, and the graces of the Spirit of God, present­ly to act upon the setting upon a holy duty. When a man or woman shall find the faculties of their soul and the graces that are in them, to be ready to act as soon as ever they fall upon du­ty, just as you see a company of Ringer [...] when they have made all preparation for the raising of the bels, then in an instant when they begin to pull all the bels go in that tune that accor­ding to their skil they set them in. And so it should be with our hearts, the faculties of our souls and graces, though now we are not upon duty, yet we should be so ready that as it were upon a pull, all the faculties of our souls and graces of Gods Spirit should work in a melodious way; There are those that keep their hearts so prepared as at the very first moment that they set about the duty of Worship, all faculties and graces begin to act and to stir and are working towards God, as a fire, when all the matter is ready laid, presently it comes to be kindled and flame out; and thus it should be with our hearts: So that now you see wherein preparation of our hearts to duty consists.

The next thing is the Excellency of this preparation, and that [Page 52] may be in way of Application to you to make you to be in love with Preparation for holy duties. There is abundance of good in it.

First, By this means we come to make every duty of wor­ship easie to us, things are difficult when we come upon them unprepared, If you have a friend come to dinner or supper to you, and should come suddenly, and you have nothing prepared there would be a great deal of stir in the house, but if you have every thing prepared, it would be carried on in an easie way; and the reason why people complain so much of difficulty in duty, it is because their hearts are not prepared: Indeed we have naturally many things to keep us off from God, but now when the heart is prepared for a holy duty, it goes off as easie to God; even into the infinite ocean of All mercy and goodness, as a ship goes off to be lanch'd when you have made preparati­on for it, & the heart can go with a holy boldness to God when you have made preparation for holy duties. In Job 11. the place which I quoted before for the work of preparation, do but consider a verse or two further, and you shall find what a­bundance of good there comes upon the keeping of the heart prepared in things that are good. Vers. 13. If thou prepare thine heart, &c. And then Vers. 15. Then shalt thou lift up thy face with­out spot, yea, thou shalt be steadfast and shalt not fear: When the heart is prepared for that that is good, when it comes into the presence of God, it is able to lift up its self without fear, in a steadfast comfortable way, and this will quit the cost of any labor.

2 Secondly, if the heart be prepared, it will do a great deal in a little time. In 2. Chron. 2.36 it is said, That Hezekiah re­joyced, and all the people, that God had prepared the people, for the thing was done suddenly, The thing came off freely and suddenly when as that they were prepared: Hezekiah rejoyced and blessed God for such a mercy as this was; it is a great mercy to have the hearts of people prepared unto a good work. And so in 2 Chr. 27.6. the text saith. Jotham became mighty because he prepared his waies before the Lord his God, Jotham he grew mighty by this; and so certainly the way to grow to be very strong and mighty, to be able to do a great deal in a little time, it is to make prepa­ration, [Page 53] there may be as much work done in one hour so, as in ten times so much time when the heart is not prepared for it. In Ezra. 7.10. you shall find that the reason is given why Ezra had such good success in his journy, it was because he had prepa­red his heart Make preparation for holy duties and you shall have success in holy duties. There is a notable Scripture for that in Psal. 10.17. where the holy Ghost saith, that God prepares the heart; and what then? when God doth prepare the heart, he doth then cause his eare to hear There was never a prayer made wherein the heart was prepared for it, but that praier was heard, they go both together, Lord thou wilt prepare their heart, and thou wilt cause thine eare to hear; if God hath once prepared thy heart, thou wilt be sure to be heard then: Is it not worth a world for to know ones self to be accepted of God in every duty of Worship that we tender up to him? this one Scripture Psal. 10.17. will shew it. Oh the excellency that there is in Pre­paration to duty!

There is one thing more that is very observable, and that is this, Where the heart is prepared to duties, there the Lord will pass by weaknesses and imperfections in duties. When thou comest to perform holy duties thou art troubled, will the Lord have regard to such a duty as this is? thou mayest have certain assurance that the Lord will have regard if thou canst make this point good to thine own soul, that it was thy care to make preparation for this duty; canst thou say, Lord I have indea­voured and done what I could to fit my heart for duty, but O Lord, I find when I am at it, wonderful distractions, much deadness and vanity, what shall I do? Why canst thou make good the former and appeal to God that indeed it was thy care to make preparation? I'le give thee one Scripture then for the quieting of thy heart in this, That the weakness of the duty shall be pardoned and past by, where there is care to prepare be­fore hand: the Scripture is in 2 Chron. 30.18, 19. But Hezekiah prayed for them saying, The good Lord pardon every one, what every one? every one that prepareth his heart to seek the Lord God of his fathers, though he be not clensed according to the purification of the Sancttuary. As if he should say, Oh Lord, there are many things amiss in this people, they are not in many regards pu­rified [Page 54] according to the order that thou hast set, but Lord, if thou doest but see any heart prepared to seek thee, though they fail in such particulars, Lord heal them and pardon them: and did God hearken to his prayer? Mark the following words, And the Lord hearkened to Hezekiah and healed the people. Nay saith God, I will not stand so much upon the purification of the Sanctuary if they have prepared their hearts to seek me. Take this Scripture, know it's written for thy instruction, and thou mayest make use of it to thine own soul this day, if thou canst appeal to God that thou art careful to prepare thy heart, though thou shouldest not have that pureness of thy heart as thou doest desire, the Lord will pardon thee and heal thee, make conscience of Preparation to holy duties.

Again further, by being careful to make Preparation for duties, within some little time thou wilt bring thy heart to such a frame as it will alwaies be ready for duty without much ado; Indeed at first it is somewhat hard.

You will say, Are we bound to spend some time every time we go to prayer before hand, or every time we come to the Word? That should have been one of the Cases of Conscience, but I cannot come to Answer that, but this we may say, Be careful to prepare for duties, you that are young beginners, or you that have made profession a longer time but yet have not had the weight of this duty upon your spirits: now be careful for a while to prepare for every duty of Gods Worship, that God cals you to, and I say within a little time thou mayest bring thy heart into such a temper as thou mayest be ready at all times to performe holy duties: because you shall be able to come to that temper and frame that the Apostle exhorts to, Pray continually, for indeed so it should be with us, we should be alwaies prepared either for Prayer, hearing the Word, or re­ceiving Sacraments. Now because Sacraments are so rare, those that have any enlightened conscience they think they dare not but prepare for Sacraments, but you should be alwaies in a pre­paration for the receiving of the Sacraments, as the Primitive Chri [...]tian did. And those that have been acquainted with this Point that I am upon, of preparing for duties, they have come to such a frame of Spirit, as that there is not so much time [Page 55] required of them as of others, for they are in a constant fitness, so that there is no instant of time in the whole day, but if God cals them to prayer they could presently fall down upon their knees and pray, so as to sanctifie Gods Name in Prayer, that were an excellent temper indeed if you could find it so, that you walk so spiritually and holily before God as there could be ne­ver a quarter of an hour from morning to night, nor from the beginning of the week to the end, but if you were cal'd to pray, or to receive the Sacrament, you had your heart fitted, that you could come into Gods presence with a prepared heart, and were able to sanctifie Gods Name in the duty. Acquaint your selves with this work of Preparation, and so you may have hearts fit­ted to come into Gods presence at any time.

SERMON III.

WEE Proceed now to what remains. There are only for the perfecting of this Point two Cases of conscience to be resolved: And then we are to proceed to other things.

The first is, Whether we ought at all times to set apart some time for preparation to every duty of Gods Worship?

Secondly, Suppose we do not find our hearts prepared as we do desire; Whether it were better to leave off the duty than per­form it?

For the first of these, Viz. Whether we are alwaies bound to set some time apart for preparation to the duty that we are to perform.

The Answer to that is this; we must distinguish of persons; There are some that are exercised in the way of godliness, and do keep their hearts close with God in the wayes of holiness; now for them it may be supposed that through their exercise in [Page 65] the waies of godliness, and keeping of their hearts constant with God in communion with Him walking with God closely, that they are at all times prepared to every good work, and fitted to fulfil that command of the Apostle, Pray continually, that is, in the disposition of their hearts, they are fit to pray at any time, there is no day in the week, nor no hour in the day but they (if God call them to it) could fall down to solemn prayer. And indeed this is an excellent condition, and a good evidence of the hearts walking close with God; that there is no time but they are fit to pray, and fit for any Ordinance; yea to receive the Sa­crament of the Lords Supper. It is possible to keep the heart so close to God, as to be fit for Prayer, and for the Hearing of the Word, and for Receiving of the Sacrament every day, or any hour in the day; but this needs a very close walking with God, and communion with God? and the truth is, this is very rare; most men let out their hearts so much to other things, as their consciences cannot but tell them, that if God cal them to prayer at such a time in the day, they are altogether unfit for it: If they were called to receive the Sacrament, their consciences would fly in their faces and tel them they are unfit for it: but it is not so with those that walk close with God, though they be in the world.

You will say, If a man have business in the world, how can this be? Yes, though they have business in the world, yet they carry the Heavenliness of their hearts along with them; Our Conversation is in Heaven, saith the Apostle Phil. 3. Now the word that is translated our conversation, it is a word that signifies our City converse; our trading is in Heaven When we go to the City, or the Exchange, or about any business; yet our trading is alwaies in Heaven. But now there are other sorts of people that had need at all times to look to their hearts in way of pre­paration: As,

First, Those that first set upon the duties of Religion: young beginners, that begin at first to set their faces towards Heaven, to worship God, they had need look to their hearts, they should spend some time in Preparation when they come to holy duties, and the truth is, when the conscience of a man or woman is at first enlightened, and awakened, they will be very carefull in [Page 57] preparing to holy duties, the fear of God it is mighty upon their spirits at first, and it should not be less afterward; the con­stancy of Gods fear should bring their hearts to such a holy temper as to make them fit for holy duties alwaies.

Secondly, Those men and women that at any time shall sin against conscience, shall commit such sins as shall in a kind even lay wast Conscience, shall break their peace between God and their souls; they had need spend some time in preparation for holy duties, they cannot come into the presence of God to en­joy communion with God, but they had need before hand be very serious in the examination of their hearts, and to endea­vour the working of their hearts into mourning for their sinne, and to labour to possesse their souls with the presence of God e­ven before they come. These two sorts of people, such as have not been acquainted with the wayes of godliness, or such as have broken their peace with God by some evill carriage of theirs towards God in some vile way, (I say) it is requi­red of them to be more solemne in the worke of Prepara­tion.

2 But now for the Second Case which indeed is the main; Suppose when we come to duties, and begin to examine our hearts, and begin to bethink our selves whether we be prepared yea or no to holy duties, and we do not find our hearts prepa­red according to that that we do desire, Whether then we may let the duty go for that time, and forbear the performance of it; as suppose Prayer, or receiving the Sacrament, or coming to the Word, or any other holy duty?

And the reason of this doubt is, because when any man or woman is consciencious, they think with themselves that they must Sanctifie Gods Name in holy duties: now if they cannot find their hearts in a fit disposition to sanctify the Name of God in holy duties, they are ready to think thus, Were it not better to neglect his duty and lay it aside for the present, Will God accept of a duty when I perform it, and am not fit for it?

Therefore for the answer to this, because it is a temptatation that sometimes carnal hearts have, and they are ready to take this temptation, and willing to neglect the duty upon such a [Page 58] thoughts as this, that they are not prepared: And the truth is, they are more glad to let the duty fall, than they are sorry for want of the preparation of their hearts for the duty. I beseech you consider of this, whether you have not found it so, that sometimes when you have not been fit to performe a holy duty, there hath not been a more secret willingness of the heart to let the duty go, than a sorrow of the heart because you are not fit for the duty. This is a very evil sign that the heart is very much distempered. Those that are godly indeed when they find not their hearts prepar'd for the duty it is the trouble of their souls, it is that that goes neer to their hearts, when they think with them selves that they are now like to lose a duty of the Worship of God, they are now like to lose their communion with God in a holy duty, they even look upon themselves in an evil case in regard of this; and it makes them watchful for time to come to take heed of those things that have put them in such an un­preparation as they find their hearts to be in at this time: Now if it be so with thee it is a good sign that thy heart may be up­right with God though through infirmity it comes at such a time to be unprepared for the duty.

But yet suppose I find I am not prepared, I am griev'd and troubled at it, (for that must be premised) whether were I better to leave the duty for this time than to fall upon it in such an un­preparation as this is?

Now for the Answer to this Question.

1 First, That which I would answer to it is this, The omis­sion of a duty, or the laying of a duty aside, will never fit the soul for a duty afterwards▪ it is no way to make thy soul more fit afterwards because thou hast laid it aside now for the pre­sent: do but observe your own hearts that way, and you wil finde this by experience: Such a time you have been bu [...]e in the world, and occasions have hindred you so as your heart is out of temper and frame for a duty, you lay it as [...]de now are you more f [...]t the next day? If you do neglect duty in the mor­ning upon any business are you fitter to perform duty at night because of it [...] you will not find it to be so: The forbearing a duty now will not make the Soul fitter for a duty afterwards, [...]erefore it is no wisdom to forbear a duty for want of prepa­ration, [Page 59] because the forbearance will never help to further pre­paration, but will make the Soul more unfit for duty. It is an excellent speech that I read that Luther hath concerning him­self, I have learned this by experience, that the oftener I do omit duty, the oftener do I make my self the more unfit for duty, and cause I have to abhor my self. It is not the deferring that makes thee the more fit.

2 Therefore consider that this is but a temptation, and that is the Second thing that I would propound to those that shall omit a duty because they are not prepared, That this is but a Temptation to keep thee from it, to tell thee that thou art not prepared; and if thou shalt forbear it because thou art not pre­pared, in this thing thou doest gratifie the Devil, and the Devil hath what he would have, and so would be encouraged to tempt thee another time because he hath now what he would have in causing thee to forbear the duty; First, he laboureth to unfit thee for it, and then he tempts thee to forbear it because thou art unfit, this is the subtilty of the Devil. From whence is it that thou art unfit but from the temptation of the Devil? And I find Luther again, that was a man that had as much con­verse with God as any in his daies, and a man that had as much to draw his heart away, as many temptations, and as many bu­sinesses as any, for indeed the great Cause of Christ in all the Christian world in a great measure under God lay upon his shoulders, and yet saith he, If any one think that prayer must be de­fer'd till the Soul be pu [...]if [...]ed from impure cogitations, he doth no other than help the Devil who is powerful enough; he thinks to be wise in deferring the duty because he is not fit, and he hath many ill thoughts and troubles in his Spirit, he doth nothing else saith Luther but gratifie the Devil that is strong enough without this. Oh let us take heed of gratifying the Devil in his temptations, therefore remember it is a temptation for thee to omit a duty meerly because thou art not prepare [...]or the duty.

3 In the Third place, that which I would Answer to this Question is this, If any one performe a duty of worship in that sincerity and strength that he is able to do it, though he be not prepared as he ought, yet it is better to do it than to neglect it. It is true, some do performe a duty in a meer formal way, and [Page 60] to satisfie their consciences, or to cloak and cover their sins and the like; perhaps they may so performe it as it might be better to be unperformed than to performe it as they do, but if you do endeavour to the uttermost of your strength to do it, though you be not prepared as you do desire, yet it is better to do it than to omit the doing of it, and you will find it so, for one duty doth prepare for another. Though it be not done as I desire it should be done, yet the doing of it as well as I can at this time will help me to do it better at another time, that is cer­tain: as one sin doth prepare the heart for another sin, so one duty prepares the heart for another, as now, suppose a man commits a sin, and he hath a conscience that is enlightened that doth hinder him from committing his sin with that full strength that he would do it; many a man hath a mind to sin but through the enlightening of his conscience he cannot sin with that delight as he would, because his conscience flies in his face and doth interrupt him, but yet for all this through the strength of his corruption he will break through to that sin; new though at first they cannot commit that sin with that delight and freedom as they do at other times, yet if their cor­ruptions be so strong as to break through the light of their consciences, the next time they come to the committing of that sin they will commit it with more freedom and ease a great deal.

This is evident by experience; there is none of you but if you well observe your hearts you will find this, A Temptation comes to a sin, now you cannot do it with so much freedom as you would, but yet you break through it, you will find that the next time you will commit it with more freedom, and so one sin will prepare for another, and it may be you have some trouble of Conscience at first, but the next time you will have less trouble, till at length you can commit it freely without a­ny trouble of Conscience at all. As it is in sin, so it is in godliness many times, in some degree; at the f rst you have a motion to a holy duty, but through the stirrings of your cor­ruptions you are not fit for it, now do you but break through that difficulty, and the next time you will be more fit, and the next time after that you will be more fit, and so still more and [Page 61] more fit as it is in sin, If a man when he hath some trouble of conscience would but listen to his conscience and would not commit that sin his conscience would grow stronger upon him, and strengthen him against that sin, so if any man or woman li­stens to the temp a [...]ion to defer duty and put it off because they are not prepared, why after that the corruption will grow more strong, therefore set upon the duty, and the performance of one duty will prepare for another.

4 In the Fourth place, while men and women are strugling with their souls and the corruptions of their hearts, and do not fall upon seeking God, they by their very strugling to prepare themselves many times, do insnare themselves; It may be thou hast thoughts of Athisme or other wickedness, the very strug­ling with those thoughts may insnare thy heart; now the bet­ter way were to fall upon prayer, and to cry to God to help thee against them, for while thou art strugling and striving with those thoughts thou art striving with the corruption of thy heart and with the Devil all alone, but now when thou fallest to the duty thou callest in the help of God and of Jesus Christ, and that is a great deal better, while thou art musing, plodding, and troubling thy heart that way, I say thou art strugling alone, but now when thou fallest upon the duty then thou callest in help from God, and so thou art more able to the performance of the duty than than wert before. And therefore it is the best way to fall upon a duty though thou canst not find thy heart prepared as thou doest desire, the very falling upon it will sit thee for it. And thus much for the Answer unto those two Cases of Conscience.

Now then we are to proceed further in the opening of the Sanctifying of Gods Name in holy duties. Thus much for the preparation of the heart. But when the heart comes to it, in what manner should the duty be performed so as the Name of God may be Sanctified in the duty? or what is the behaviour of the Soul in the Sanctifying of Gods Name when it is in the very act of the duty.

To that I Answer. First in general thus, When the Soul la­bours to performe duties so as God may have such glory from the duty as is sit for a God to have in some measure: then do I Sanctifie Gods Name.

You will say this is a very hard thing to perform a duty so as that we should give God the glory that is fit for a God to have: Certainly this is not done by every manner of perfor­mance of a duty of Worship; yet you shall hear this opened to you, and I hope you shall have it made very plaine before you.

First therefore I shall shew you, that when we are to perform a duty of worship, we should set our selves to glorifie God as a God; that is to do it in that manner that God may have that glory that is fit for a God to have. As now in the duty of Praise Psa. 66.2. Make his praise glorious, that is, do it so as you may lift up His Name in it, and that God may be glorious in your praise. And Rom. 1.21. there the Apostle speaking of the Heathens; he doth rebuke them; For what? It was for this, because that when they knew God, they glorified him not as God, neither were thankful: now this is spoken especially of the worship of God for he saith afterwards ver. 23. that they changed the glory of the incorruptible God, into an image made like to corrup­tible men &c So that it's spoken of the worship of God; that they glorified not God as God. That is then to sanctifie Gods Name, to glorifie God as God: and therefore our Savior in the 4. of John when he spake to the woman of Samaria, he tels her that God is a Spirit, and must be worshipped in spirit and truth, that is we must labour to suit our worship to what there is in God; that our worship may be proportionable in some measure even to the nature of God himself: And therefore God being a Spirit, his Worship mu [...] be a Divine Worship. I have read of some of the Heathens that did worship the Sun for a God, and they would offer to the Sun somewhat sutable; therefore be­cause they did so admire at the swiftness of the motion of the Sun, they would not offer a snail to the Sun, but a flying horse, a horse with wings; now a horse is one of the swiftest creatures, and the strongest creature to continue in motion for a long time together, and they added wings to the horse, and they thought that sutable to be a sacrifice for the Sun. So when we come to wor [...] ip God, that is to Sanctifie his Name, we must behave our selves so as to give him the glory that is fit for a God to have. As now in those three particular which I [Page 63] opened to you when I shewed you wherein we draw nigh to God. This was one, I told you that when we come to Wor­ship God, we come to tender up some present to God, now then we must tender up such a present as is sutable to Gods excellen­cy. If a man should come to a poor man to give a present, if it were not worth twelve pence, yet it may be taken well: but if you were to tender up a present to a Prince, a Monarch, an Emperour, then you must tender a present that is fit for the quality of the person. Therefore in Malachi, 1.8. When the Lord rebukes them for their Sacrifices that they were such poor things: Go (saith God) and tender up this to your Governour and see whether he will accept of it or no. So certainly that which may be accepted of by a mean man, would be accounted a scorn if you should tender it up to a Prince, or an Emperour. Now when we come to Worship God, we must consider that we are to tender up our service to God, who is the great King of Kings, and Lord of Lords. But you will say, Is it possible for any creature when it comes to tender up it's worship to God, to ten­der up that which is fit for a God to have? This may rather be a discouragement unto Prayer, or any other duty of Worship than an incouragement.

To that I Answer thus, Though we be very poor and mean, yet it doth not hinder, but we may tender up that to God which God wil acknowledge to be sutable to his infinit excellency: as,

First, If we tender up to God all that we have: Though we be never so poor and mean, yet if God hath the strength of our souls, 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 al 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 shews the re­spect that the child hath to his fa her. And as it is st [...]ied of an Emperour, that when a poor man had nothing to offer him but a little water that he had taken up with his hand, he ha­ving nothing else, the Emperour accepts of it. So that s that which God looks for, that the Creature should lift him above [Page 64] all. If therefore when thou comest to worship God, God hath more of thy heart than 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 weaknes in my spirit, but thou that knowest al things, knowest, That thou hast more of my heart than ever any creature in the world had. This is sutable to God, God wil 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 [...]ones, but some came and offered Badgers-skins, and some women did spin and offered Goats-haire 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 sutable 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 sutable to the infinite Majesty of God, upon this Third Ground, because there is a kind of impression of Gods infinitnes in those services that a gracious heart doth tender unto God, and therefore sutable unto God.

You will say, God is an Infinite Glorious God? Be it so, He is Infinit that's certain, but the duty of Worship that a gra­cious heart tenders unto God, it hath an impression of Gods in­finitness upon it, How is that? If that can be made out, then indeed we may be encouraged to Worship God. Thus, That that a gracious heart tenders up to God hath an impression of His inf nitness 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 limit, or bound [...] but in the desires of it would [...]ain be enlarged infinitly if it could. If it were possible for a creature to be enlarged to God infini ly it would be. Here lies (I concei [...]e) the main difference between the most glorious [Page 65] 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 than 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 esteem, 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 enlarge my heart, that I would have no bounds set in what I do for God, but I would have it enlarged to the uttermost I atitude, 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 infinitness that there is in the heart where Grace comes: I say, Grace enlarges the heart to a kind of infinitness, 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 ex­cellency 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 enlarge the heart even to an infinitness as it were for God. And thus you see in the general what it is to Sanctifie Gods Name, to tender up to God that which is some way sutable to the glory of the infinite God.

2 You know there was a Second thing, viz. That then I do [Page 66] 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 infinit Creator, and to work after the infinit 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's 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 than it followed after any creature.

3 When I come to draw nigh to God, I come to present my self for the Cōmunication of the choicest of His Mercies, so then I Sanctifie Gods Name when I labour to prepare and open my heart for God as for the choicest Mercies that God hath to be­stow upon His Creature. When there is such a temper of heart that my conscience tels me it is suitable to that that is fit for a Soul to have that expects to receive the choicest Mercies from God; but that we spake too more in the opening of our draw­ing nigh to God. Now we are to come more particularly to this, to open the Sanctifying of Gods Name.

1 First, In what Particulars the behaviour of the heart may be discovered to be sutable to God in respect of Gods greatness and glory.

2 Secondly, What the behaviour of the heart should be as sutable to the several Attributes of God.

It will cost us some time to open the particular things in the behaviour of the heart as in reference to the Greatness and Ma­jestie of God; considered more generally; as in Psalme. 48.1. Great is the Lord, and greatly to be praised. And so in Mal. 1.14. Cursed be the deceiver which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: why? for I am a great King saith the Lord, and therefore cursed is he that doth not offer a Sacrifice sutable to my Greatness. And in 2 Chron. 2.5. we find that Solomen when he was preparing for the Temple, he would build a great Temple, why? Because God was a great God that he would build it too: So that the Worship of God must be some great thing because the Lord is a great God, and it must [Page 67] be suitable to his greatness. Now if you ask me in what par­ticulars doth the behaviour of the Soul consist that is very suit­able to the greatness of God in the general? there are many things in this:

1 The First is, You must be careful to bring a Sanctified heart. You cannot tender up a worship suitable to his great­ness except you bring a Sanctified heart with you, there must be holiness in the heart: Under the Law you know, if any one came to offer a Sacrifice in his uncleanness, he must be cut off: and so it must be here, we must look to it that we offer not to God in our uncleanness: Wash you and make you clean in Isa. 1. and then Come let us reason together. There is no comming to God without washing and making clean in Psal. 93.5. Holiness becometh thy house O Lord for ever: Holiness becometh the pre­sence of God for ever, we must look to get a Sanctified heart. Sanctification consists in those two parts, Mortification, and Vivification: there must be a mortifying of the lusts of the heart: We read in the Law: that every Sacrifice was to be salted with salt; that did signifie the mortification of our hearts when we come to offer up our selves as a Sacrifice to God; the Salt did eat out the raw humors, and kept the flesh from putrifying; so doth the Grace of God in mortifying our Lusts: In Heb. 9.14. you have a notable scripture for the clensing of our hearts when we come to offer any service to God, How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God, purge your Consciences from dead works to serve the living God: So that you cannot serve the living God untill your con­sciences be purged from dead works: And how comes your consciences to be purged from dead works? It is through the blood of Christ, who through the eternal Spirit offered himself without spot to God, he must purge your consciences; So that here's the way of Sanctifying Gods Name by applying of Jesus Christ who was offered to God without spot that our consciences might be purged from dead works, that we might be purged from that natural filthinesse and uncleannesse in which we all were: for the whole world doth lie in filth, as a carrion doth lie in his slime. Now if we would worship God so as to San­ctifie him, we must apply Christ to our Souls, and get our con­science [Page 68] purged from dead works, and to have the Spirit of Christ in us to quicken up our hearts in the waies of holiness; to have the Image of Jesus Christ in us, whereby we may be holy according to our proportion even as he himself is holy, this is the Sanctifying of the heart; There must be an habitual Sanctification, and an actual Sanctification of the heart: An Habitual, that is, that the heart must be changed through the work of Regeneration; there must be a Regeneration in the heart, there must be Divine Principles of the Graces of the Spirit of God in the heart.

But you will say, May not an unregenerate man Pray?

To that I Answer;

It is true, it is his duty to pray, Poure forth thy wrath vpon the Heathen, and upon the families that call not upon thy Name: But it's as true, that they cannot Sanctifie Gods Name in doing of it: But if we would Sanctifie Gods Name in it there must be an Habitual holiness in the heart, for every thing doth act ac­cording to it's principles, in nature it is so; and so doth the heart when it comes to Worship God, it doth act according to the principles that it hath.

And then there must not only be Habitual Sanctification, but Actual Sanctification likewise as in Exod. 19.10.11. there you see what ado there was to fit them for the hearing of the Law, because God was to come among them: God is to come among us, and we are to come to God when we are to performe holy du­ties; therefore it is not enough to have Grace, but there must be an improving of Grace there must be an acting of Grace, not only when you come to receive the Sacrament, to think that then there must be an acting of Grace but every time you pray and hear, there must be an acting of Grace; A purging out of your corruptions and an acting of Grace. So that one cannot Sanctifie Gods Name in holy duties unless he come thu far, to be able to say, Lord, thou that knowest all things, knowest, there is nothing that thou doest reveal to be contrary to thy will, but my heart is against it that's the least the [...] not have any peace of conscience in drawing nigh [...] till thou come thus far, to have thy heart to work [...] [Page 69] and to be set upon every good that God reveals to be his mind. You know when a man of quallity comes to your house what a deal of stir there is, not only in sweeping, but in making all things as clean and tire and shining as possible can be: Thus it should be when thou comest to God.

And the Reason why there must be this Sanctifying of the heart is;

1 First, Because the Lord doth first accept of the person be­fore he doth accept of the Action: Men indeed do accept of the persons of men because they do good actions; but God accepts of the actions of men because their persons are good. If indeed we see a man do good, then we love him and accept of the per­son of the man, but God first will accept of the person before the Action: As the Lord acepted of Abel first, and then he ac­cepted his offering: So you must look to that, to have your persons first accepted of God before any duty can be accepted: You think though you be wicked and sinful, yet if you amend your life God will accept of you, you go that way to work; but certainly that is the wrong way; you must first look after means of acception of your persons, which is through the Righteousness of Jesus Christ, and through the Sanctification ot his Spirit, whereby you come to have his Image, and life, and so are accepted, and then all that proceeds from you comes to be accepted. There is not any action which comes from you that comes to be accepted to eternal life, until your persons be accepted before God, and therefore there must be a Sanctifying of the heart before there can be a Sanctifying the Name of God in the duties of his Worship: Therefore when you come to per­forme any duties of Gods Worship you should consider this, Is my heart Sanctified? I must Sanctifie Gods Name, and how can I do that, except my heart be Sanctified?

2 Secondly, Our hearts must be [...]anctified because the Lord doth look more to the principle from whence a thing comes, than at the thing it self. As indeed were our hearts right as they should then all the good things that come to us, we would not so much regard what the things are that we do enjoy from God, as what the principle is from whence they come, that is, Whether what we do enjoy from God is from the love of [Page 70] God in Jesus Christ or no? Whether it be from the generall Bounty and Patience of God, or from the special Love of God in Jesus Christ? Our hearts would regard that most if we were Spiritual: now then look as a godly man is not satisfied with enjoying any good thing from God except he knows it comes from a principle of Love to him in Jesus Christ; So God is not pleased with any thing that comes from us, except he knows that it comes from a principle of Love, Grace, and Holiness in our hearts.

3 Thirdly, According as the heart is, so will the Service be; Certainly if the heart be unclean, the duty will be unclean; perhaps the words may be fine and brave, but if there be an un­clean heart, the duty will be unclean: As it is with a man that hath the Plague, suppose he makes a brave Oration, yet his breath is infectious; so it is in our Services with God: If so be that our hearts within us have the plague, then certainly the breath that comes from us, all our duties will be unclean, and therefore that is the first thing that we are to look for in the Sanctifying Gods Name in holy duties: Look to have thy heart Sanctified, and consider from what principle it comes; 'tis for want of this that thousands of our duties are cast aside and God never doth regard them: But this is the first Particular, there are many more to speak of.

SERMON V.

WEE Proceed. The next thing therefore for the beha­viour of the Soul in the Sanctifying Gods Name in Worship, is this,

When we come to Worship God, if we would Sanctifie Gods Name, we must have high thoughts of God; we must look upon God as He is upon His Throne, in Majesty, and in Glory; as in Isa. 6.1, 2. you shal find, that the Prophet saw the Lord upon His Throne: It is an excellent thing when all who come to Worship God, every time they come to Worship Him, have their eyes darted up to Heaven, and behold the Lord God sitting in His Glory upon His Throne: So you shall find in Rev. 4. the 24 Elders that Worshipped God, they say Him up­on His Throne in His Glory, and so they worshipped Him; they Worshipped God to purpose (indeed) when they saw the Lord in that Majesty as He was: we should at all times have high thoughts of God: take heed of having low thoughts and ap­prehensions of the Infinite Majesty of God at any time, but espe­cially when thou art to Worship the great God, then look up­on the Lord in that infinite distance that there is between Him and thy self, yea that infinit distance that there is between Him and all creatures in the world, look upon the Lord as lifted up­on Glory, not only above all Creatures, but above al Excellen­cies that all Angels and men, in Heaven and Earth are able to imagine: Look upon the Lord as having all Excellencies in Himself, joyned in one, and that immutablly; look upon Him: as the Fountain of all Excellency, good, and glory that al crea­tures in the world have: And look upon the Lord every time thou comest to Worship Him, as that God whom Angels do adore, and before whom the Devils are forc'd to tremble; be­hold Him in this His Glory, and this will help thee to Sanctifie His Name when thou comest to Him.

The great Reason why people come and worship God in a slight way; it is because that they do not see God in his glory, 'tis a great Mercy for God to give unto us a sight of himself, a sight of his glory here in this world while we are Worshipping of him, this would keep our eyes and our thoughts from wan­dring, if we had a sight of the glory of God, and had high thoughts of God. What's the reason why we wander so as we do? But meerly because we see not God; As now suppose you were in your house, and looking after every feather that were flying up and down, if you should hear that the King were come into the room, or any great Person, it would compose your spi­rits, because you have high thoughts of such, as of those that are above you: So let us look upon God as in His excellency, and His glory, and have high thoughts of him, and this is that whereby we are to sanctifie Gods Name when we come before Him in holy duties. And that's the Second thing. First a san­ctified heart, and then high thoughts of God.

3 A Third thing is, High-ends, Raised-ends in the Wor­shipping of God: Prov. 15.24. The way of life is above to the wise: It is on high in this respect, when he Worships God his heart is lifted up on high; there is a holy raising of the heart which is well pleasing to God: Our hearts should be on high in regard of the high ends that we aime at in holy duties: Lift up thy prayer saith Hezekiah to the Prophet in another case; so I may say, Lift up thy soul when thou comest to Worship God in regard of the high ends that thou aimest at: when we are Wor­shipping God we should have our hearts above al creatures, and above our selves. Let not our hearts then be groveling upon the ground, mingled with base and drossie things, when we come to Worship the Lord: Indeed it is fit that we should have our hearts low (as we shall shew hereafter) in regard of humili­ty, but not low in regard of any baseness of spirit to mix with any base and low ends: Now there are low and base ends in Worshipping of God, As

First, We mu [...] take heed we do not subject the Worship of God unto our Lusts, that is a cursed thing, thou art far from Sanctifying Gods Name in Worshipping of Him that shalt sub­ject His Worship to thy base Lusts, this is an abominable and a [Page 73] cursed thing indeed: You will say, Who doth thus? who is the man, or where is he that will do this, subject the Worship of God to his base lusts! To that I Answer, Whosoever doth make use of any duty of Worship, as Prayer, Hearing the Word, or what ever it be, to cloak any kind of wickedness, whosoever is conscious to himself of any kind of seeret wicked­ness, and yet shall think to cover it by the performance of du­ties, and shall reason in this manner, Who will think me to be guilty of such a vile thing, when I pray so as I do, and am so careful to hear the Word? and I hope I shall cover some wick­edness this way: If there be any in this place whose conscience tels them that they subject the Worship of God to such a base end as this is, the Lord rebuke them this day, and speak to their hearts; If I knew any, I would set mine eyes upon them and say as the Apostle to Simon Magus, I perceive that thou art in the gall of bitterness and in the bond of iniquity; and as he said to him that did seek to draw the Deputy from the Faith, O thou child of the Devil, and full of all subtilty, to damn and undo thy selfe eternally, that seekest to cloak any wicked way by any duty of Gods Worship; Is it a great evil for a man or woman to make use of any of Gods creatures to be serviceable to their lusts as meat and drink &c? What a damnable thing is it then to make use of any duty of Gods Worship, sometimes extraordinary Worship, as Fasting and Prayer, to be a cloak to cover their wickednesse! Thou art so far from Sanctifying Gods Name, that thou pollutest Gods Name; thou doest what in thee lies for to cast even dirt in the face of God himself that doest so.

The Second Base end, is to subject the duties of Gods Wor­ship to the praise of men, as to performe duties of Gods Wor­ship for the esteem of men, and because we shall be well thought of; take heed of this you young ones, and others, you would fain be esteem'd well of by those that you live withal; It is a desirable thing to have a good esteem from those that are god­ly; but take heed that you do not subject the duties of Gods Worship to this. Indeed it may be an incouragement to you, as David saith, Psal. 52, 9. This is good before thy Saints: David did incourage himself to praise God, because it was good before Gods Saints; and I confesse it may be an incouragement be­cause [Page 74] holy duties are good before Gods Saints: but take heed that this be not thy highest end that thou aimest at, and that which carries thee on in the work, meerly to get the praise of men, and that they shall think that thou hast good gifts and parts, and therefore thou art enlarged in that regard; take heed of that, know that now thou doest not Worship God, but thou Worshippest men, thou doest make the praise of men to be thy God, for whatsoever thou doest lift up in the highest place, that's thy God, whatsoever it be; therefore if thou liftest up the praise of men and, makest that thy end, thou makest that thy God, and so thou art a worshipper of men, but not a wor­shipper of God.

Thirdly, Take heed of making Self thy end; there are some that are not so base & low in their hearts, as to make the praise of men their end, but they aime and look at themselves, that is, they aime at their own peace, and satisfying their own Consci­ences in the performance of duties; now though it's true, when we performe duties of Gods Worship, we may expect to receive some good to our selves, and we may be incouraged to the du­ties by the expectation of good to our selves; yet we must look higher, we must look at the honor and praise of God, that the Name of the blessed God may be honored: Now I am going to Prayer, Oh that I may pray so as I may lift up Gods Name: I am going to Hear, Oh that I may hear so, as God may be hono­red by my hearing; 'tis this that carries me on to hearing the Word, and makes me rise readily and to go forth cheerfully: I hope that God may have some honour by my hearing this day, & God knows that this is the thing that I aim at, I do not come for company, nor to be seen of men, neither do I come meerly to satisfie mine own Conscience: Others go and hear such Truths of God as do good to their Souls, and if I should neg­lect them meerly for mine own ease, my Conscience would not let me be quiet; howsoever there are many whose Consciences will be quiet enough, though they lose an opportunity in the Worship of God; but yet there are others whose Consciences cannot do so, their Consciences would tell them when they are lying and turning themselves upon their beds, How do you know but that God had something to speak to thy heart this [Page 75] morning, that may never be spoken to thy heart at any other time? therefore they cannot be at quiet except they attend up­on God in the duties of his Worship: but still this is not e­nough meerly to satisfie Conscience; thy main end it must be that thou mayest this day know some part of the mind of God, that God may speak to thy heart, that so thou mayest be fitted to honour the name of God, that thou mayest be inabled to live to his honour the week following so much the better. As in this manner thy thoughts should be, Lord, I find a drossie carnal heart, I am busie in the world in the week time, and I find that my heart is sullied and defiled with the businesse of the World, and intangled, but Lord, thou hast appointed thy Sabbath, and Word, to be a means to Sanctifie my heart, and to clense it; Oh Lord, communicate thy grace to my Soul through thy Ordi­nances upon this day, that so I may be inabled the week fol­lowing the better to live to thine honour, Lord, I come into thy presence to that end, that I might know some part of thy Will, and that I might get thy Spirit to be conveyed through this Word of thine into my heart: this should be thy end when ever thou comest, and not only Self; I will give you two or three Scriptures to shew that God regards little any duties where self is the highest end: the First is in Hos. 7.14. They howled upon their beds, (saith the Text there,) but they cryed not to me: The Lord there did acknowledge that they were very much affected in their Prayers, but what was it? it was but a howling upon their beds: and how so? it was because only they did cry for themselves, They have not cryed unto me (saith the Lord) with their heart, when they howled upon their beds: It was but meerly for Corn, and Wine, and Oyle, but not unto me, they aim'd at themselves and not at me: And in Amos 5.22. there the Lord professes that he did reject the fat of their peace-offerings, Though ye offer me (saith he) burnt-offerings and your meat-offerings I will not accept them, neither will I regard the peace-offerings of your fat beasts. They were careful to offer their fattest beasts in their peace-of­ferings, and will not God regard them? It was in their peace-offerings that they offered their fat beasts, and there they were to eate a great part of it themselves: Indeed the burnt-offering was wholly offered unto God, God had all that, but the [Page 76] peace-offering, those that did offer it, they did eat a great part of it themselves: now they were very careful in those offerings that they were to partake of themselves, to offer fat beasts; you do not see that the Holy-Ghost takes any notice of fat beasts in their burnt-offerings. Now the Note from hence is this, That in those things where men are interested themselves, they will be very careful to have the best things. But now the Lord reje­cted the fat beasts of their peace-offerings: saith God, You were very careful to offer fat beasts in your peace-offerings where you may feed your selves, but for those offerings wherein I have all, there you are not so careful, and therefore I regard them not. The Third Scripture is in Zach. 7.5. there they did keep many daies in seeking of God, (is is an observable Scripture for these times,) Speak unto all the People of the Land, and to the Priests saying, When ye fasted and mourned in the fifth and seventh month, even those seventy yeers, Did ye at all fast unto me? even unto me? Mark the phrase; you fasted in the fifth and seventh month, and for seventy yeers together, but saith the Lord, Did you at all fast unto me? and then mark how it is doubled, To me? e­ven unto me? Noting that when we fast or pray, or do any thing in the Worship of God, we should be sure to aime at God more than our selves, that God may not say of us another day, Do you do it to me, even to me?

You may ask me this Question, How may I know that I am acted by self-ends in holy duties? for it is a hard thing for one to know ones own heart, when one it acted by principles of self, and when we aim at God in holy duties. Now for that I will give you these notes to try whether you be acted from your selves or no.

The First is this, If a man loves holy duties, though he finds no present good comes in by them, because they are such things as God requires, and therefore though I get nothing by them, yet this is enough to carry me on, and to carry me on readily, and willingly in the Worship of God: those that can delight in Gods Worship, even at that time, though they find nothing coming in to themselves, But now when we find not that co­ming in that we do desire, we begin to be weary of Worship, and say, Why have wee fasted, and thou seest it not? This [Page 77] is an Argument that thou art acted by Selfe rather than by God.

Secondly, To know whether we be acted by self-ends, or ra­ther by high ends for God: Those men that can rejoyce in others that are able to honor God in holy duties more then themselves, they may have a good evidence to their own souls, that when they Worship God, they are acted by higher ends than Selfe, but now, such as are streightned themselves, and when they see others more enlarged in the Worship of God, they rather en­vy them, are greiv'd and troubled; know that Self is a great ingredient in those duties that thou doest perform: if thy heart were raised high to God, though thou canst not thy self be en­larged in holy duties, yet thy soul would be glad that any o­thers are, though I have a whetched and vile heart of my own, yet blessed be God that there are any others that can Worship God better than I can.

Thirdly, A man that is acted by Self in holy duties, he re­gards holy duties but little, save in time of extremity, in time of fear, or in fickness, or in dangers. But now, one that hath high ends in holy duties, makes the duties of Gods Worship to be the joy of his Soul in the mid'st of his prosperity, and that is an evident sign that thou art not acted by self ends, but by high­er ends, Canst thou in the mid'st of thy abundance say, Lord, thou givest me all conveniences in this world, and all outward things that I want; but Lord, this is that which is the joy of my Soul, this is that which makes my life comfortable, even com­munion with thy Self, in the duties of thy Worship that I have free accesse unto the Throne of thy Grace to Worship Thee the Lord, and there meet with thee when I am in the performance of holy duties; O Lord, thou that knowest all things, knowest that this is the thing that makes my life comfortable; It is not that I have a Table furnished with variety of dishes, and that I can have liberty of time to go into company, and spend accor­ding as I please; but Lord those incomes of thy Spirit that I do find in the duties of thy worship, those are the things that makes my life blessed (indeed) unto me? Such a man as is able thus to appeale to God, surely when he worships God, he is acted by high-ends, and not by self-ends: And that's the Third thing [Page 78] that is necessary for Sanctifying of Gods Name in holy duties, thou must have a Sanctified heart, high thoughts of God, and high ends.

In the Fourth place, There must be much reverence, and much fear when thou comest into the presence of God to Wor­ship Him: thou dost not glorifie God as God, except thou dost come into his presence with much fear & reverence of His great Name; Fear in worshipping of God it is so necessary, that ma­ny times in Scripture we find, that the very Worship of God is called the fear of God; they are put both for one, I might give you divers Scriptures for it; and hence it was that the Name of God was called The fear of Isaac, Jacob did swear by The fear of his father Isaac; because Isaac being a great Worshipper of God, kept his constant times to worship God, and worshipped him in such a constant way, as except David and Daniel, we do not find mention of the constancy of any in the worshipping of God as we do of Isaacs; for it is said, that he walked but into the fields in the evening as he was wont to do, to Meditate and to Pray; and therefore God is called, The Fear of Isaac. In Psal. 89.7. is an notable Scripture for this drawing nigh to God with feare: God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are about Him; God is to be had in reverence of all them that are about Him, but in the assembly of His Saints, He is greatly to be feared, He is daunting terrible (so the words are) in the assembly of the Saints. When thou co­mest nigh to God, thou hadst need have thy heart possest with much fear. So in Psal. 2.11. the Kings and Princes of the earth are cal'd upon to serve the Lord with fear: Let them be never so great, yet when they come into Gods presence, they must serve Him with fear: And so in Psal. 5.7. In thy fear will I worship to­ward thy holy Temple. Now this fear of God, it must not be a servile fear, but a filial and reverentiall fear; For my Bre­thren there may be a great deal of slavish fear, where God is not honored; there may be fear from some terrible apprehen­sions of God, which yet is not owned by God to be this grace of fear: I'le give you Two notable Scriptures for that, in Deut. 5.23, 24. compared with the 29. It came to passe (saith the text vers. 23) when ye heard the voice out of the middest of the darkness, [Page 79] for the mountain did burn with fire, that ye came neer unto me, even all the heads of your tribes, and your elders, And ye said, Behold the Lord our God hath shewed us his glory and his greatness, and we have heard his voice out of the middest of the fire: we have seen this day, that God doth talk with man, and he liveth, now therefore why should we die? for this great fire will consume us: If we hear the voice of the Lord our God any more, then we shall die. See with what a terrour they were struck at the apprehension of Gods appearance; you would think surely these men did fear God much, but mark in vers. 29. O that there were such a heart in them that they would fear me. Why, did they not fear the Lord? Were they not struck with such fear that they thought they should die? they saw his pre­sence so terrible that they were afraid they should die, and yet, O that there were such a heart in them that they would fear me! So that it appears by this, that one may be struck with much terrour in the apprehension of Gods presence, and yet have no true fear of the Name of God: So some of you it may be in time of thunder or danger, are filled with terrour; but yet may it not be said presently after, O that there were the fear of God in the heart of this man or woman, this youth or maid: They are terrifed sometimes, but yet there is not a filiall and reverential fear of God in them, And I find in I King. 19. (where you have the story of Gods appearing in that most terrible manner unto the Prophet Elijah by Fire, by Thunder, and in a mighty Wind) the Prophet was not so struck with fear of Gods presence when he did appear in the mighty wind or earthquake or fire, as when God did appear in the small still voice, therefore in vers. 13. it is said, And it was so when Elijah heard it: that is, the soft voice, (after the fire and earthquake, and the mighty wind) that he wrapped his face in his mantle and went out and stood in the entring in of the Cave, and behold there came a voice unto him and said, What d [...]est thou here Elijah? Then his heart was more struck with fear where was most of Gods presence, (though it was in a soft voice) than when the fire and earthquake did appear: It is a good sign of a gracious fear when the soul can be struck with more fear from the Word, and from the sight of God in enjoying of communion with him in his Worship, then when God appears in the most terrible way of his works; or when there is terrour in a mans consci­ence [Page 90] through fear of hell, when God appears as though he would send him down presently to hell, though God expects to be feared then, but when the Soul in enjoying communion with God in holy duties, and the more communion he hath with God, the more is he struck with reverence and the fear of God, this is a sign of Sanctifying fear, and then, Doth the heart Sanctifie the Name of God indeed when it is so possessed with fear in the duties of Worship? Now this fear of God should be indeed in the Soul, and expressed outwardly when you are in the assembly, by such reverent carriage in prayer, as if a heathen should come in he may see Gods Name Sanctified, and may say, How great is this God that this people do worship! And in your Families, a reverent carriage, not lying all along in prayer, upon the elbows sleeping, but carrying your seves so, that if a heathen should come into your families, they may say, O how great is this God that this people do worship! And likewise this fear it must be an abiding fear, not only at that instant when you are worshipping of God, or speaking of any of Gods Titles and Names, but a fear that must abide upon your hearts after duty is over; that is, after you are come out from your Closets one may perceive the fear of God upon you, and so walking all the day long in the fear of God, as it becomes those that have been solemnly setting themselves to worship him: Now this fear and reverence is contrary to the slightness, vani­ty, the boldness and presumptuousness that there is in the hearts of men and women when they are Worshipping of God.

Fifthly, The duties of Gods Worship must be ful of strength, for they are not suitable to God else, because God is a God in­finite in power and glory himself, therefore God cannot indure vain Worshipping. In Isa. 1.13. I hate vain oblations: Vanity of Spirit in Worshipping of God is very hatefull to God, it do [...]h defile the Name of God, God is dishonored by the vanity of mens Spirits. Now this strength is Three fold:

• 1 First, The strength of Intention.
• 2 Secondly, The strength of Affection.
• 3 Thirdly, The strength of all the Faculties of the Soul, and the strength of body too, as much as we are able should be put forth in the Worshipping of God.

[Page 81]1 First, The strengih of intention. We must intend our work as if it were for our lives: If ever we were seriously Intentive or Attentive about any thing, it must be when we are worshipping of the Name of God. When you are coming to Pray, be In­tent about it. You shall see some when they are going in the street when they have much intention about their businesse, their friends meet them, and they never mind them; one may perceive as they are going, that they are mightily intent about their business. My Brethren, look upon every duty o [...] Wor­ship as a great thing which you must be intent in your thoughts about, and not give way to the wandring of your thoughts. I have read of one Martyr, that when he was to die, and the fire a kindling, saith an Officer, What! will not you speak when you see the fire kindling? Saith he, I am speaking to God: that is, he was praying, and he minded not at all what they were doing. O what little things do take our thoughts away from holy duties! When every toy, every feather, every light matter cals them off; Is this to Sanctifie Gods Name? Would not we account it a dishonorable thing, if we were talking to one about serious business, and when we are talking, every one that comes by he should be looking after them, and turning a­side to talk with them? If a Superiour be talking with you, he doth expect that you should mind what he saith. But when God is speaking to you, and you are speaking to God, every vain thought that comes by, you are turning aside too: as if it were a greater thing to talk to vain thoughts and temptations, than to the great and glorious God. Therefore now that is the very time that the Devil chuses for to bring temptations when we are in holy duties, for the Devil knows then he doth two works at once: he doth disturb us in our duties and call off our hearts to that that is wicked, and doth aggravate our s n excee­dingly. It may be thou wilt not dare to cōmit that sin that the temptation doth turn thy thoughts upon, yea but the Devill hath spoiled the duty by it. The Lord doth expect that there should be strength of Intention when thou art upon the duty: and there is no time to parlie with temptations now, what ever thoughts come in The tru [...]h is, though they be good thoughts that should come into thy mind, and that time that thou art [Page 82] Praying, yet if they be not pertinent to the duty thou must cast them away as the temptation of the Devil.

You will say, Can any thing that is good come from the Devil? Certainly that that is materially good, and comming unseasonably, may be from the Devil; the Devil may take ad­vantage by what is in it self materially good, and bring in that in an unseasonable time, and so he may turn it to evil: As now, when thou art hearing the Word, it may be the Devil thinks he cannot prevaile to cause thee to have thy heart running about uncleanness; yea, but (saith the Devil,) If I can inject good thoughts, I will put into their minds some place of Scripture that is no way pertinent to this, only to divert them: The De­vil gets much by this: therefore look to it, and know that God expects the strength of thy spirit in duty: that is, strong inten­tion; thou art a worshipping of God, and therefore thou ha­dest need be intent about what thou art a doing: Indeed some­times before you are aware, evil thoughts will come into your minds, As when a man is keeping of a door, and there is a croud of people without that would come in, perhaps the man doth open the door for some Gentlemen that be hears is at the door, but when he opens it for one that is to come in, forty others wil crowd in: And so it is many times with the Soul, that when it opens the door for some good thought, a great many evill thoughts will crowd in: those people might come in if they would stay their time, but they should not now come in. So about worldly businesses that are not in themselves unlawful, if they will stay the time they may come in; but they must be bar'd out now at this time. There is required strength of In­tention.

2 Secondly, strength of Affection is required also: That is, the affections must work mightily after God, striving with God in Prayer: If ever thou hadst a heart inflam'd in any thing, it should be when thou art praying or attending upon the Word; as the Heathens that worshipped the Sun, sometimes I have told you that they would not have a Snail, but a flying-Horse, they would offer that that was swift: so when we come to the living God, we must have living affections, our affections boyling; and that will be the way to cure vain thoughts; as the flies will [Page 83] not come to the hony if it be boyling hot, but when it is cold: So if the heart be boyling hot, and the affections a working, it will keep out vain thoughts and temptations: It is a sign of the breath of life when it is warm, but artificial breath you know it is cold; as now, the breath that comes out of the bo­dy that is warm, but the breath that comes out of a pair of bel­lows that is cold: So the breath of many people in prayer, it is discovered to be but artificial breath because it is so cold, but if there were spiritual life, then it would be warm. There must be strength of affection.

3 Thirdly, There must be likewise the strength of all the Faculties: We should stir up whatever we are or have, or can do to work in prayer, then the bent of mind, and conscience, and will, and affection; yea, and the body should be put to too, and those that worship God to purpose, they spend their bodies in nothing so much as in the worshipping of God. It will be a sad thing another day when this shall be charged up­on many, Thou hast spent the strength of thy body upon lusts, but when didest thou spend any strength of the body about any holy duty? What a riddle is this to most people, to tell them of spending the strength of their bodies in prayer, or hearing of the Word, or Sanctifying a Sabbath; they think the Sabbath is a time of rest, I confess it is a time of rest from an outward la­bour, but it is a time of spending strength in a spiritual way; and those that shall worship God aright on the Sabbath, will find is a spending of a great deal of rength, and blessed is that strength that is spent in the Worship of God ra [...]her than in the waies of sin, as most spend their strength: If Gods gives thee a heart to spend thy strength in his worship, thou mayest think thus, Lord thou mightest have left me to have spent my strength, in sin, how much better is it spent in the worshipping of thy Name? There is one notable Scripture in Jer. 8.2. that shews how much strength the Idolaters put forth in the worshipping of their Idol, they would not do it in a sight and vain way, but their hearts were much in that false worship, saith the text, And they shall spread them before the Sun, and the Moon, and all the host of Heaven, (mark now) whom they have lived, and whom they have served, and after whom they have walked, and whom they have sought [Page 84] and whom they have worshipped: All these are put together in re­ference to their Idols; Oh that it could be said so of us in refe­rence to God, when we come to worship him, whom we have loved, and whom we have served, and after whom we have wal­ked, and whom we have sought, and whom we have worship­ped; there is all these several expressions to shew the strength of their Spirits in following after their Idols: And that is the Fift thing in our Sanctifying Gods Name.

6 The Sixth is, If thou wilt Sanctifie Gods Name in Wor­ship, there must be an humble frame of Spirit, worship him with much humility of Soul: Abraham did fall upon the ground be­fore the Lord, and dust and ashes (saith he) hath begun to speak unto thee: yea, we read of Jesus Christ groveling upon the earth, and the Angels they cover their faces in the presence of God; and so should we be humble when we come before the Lord: there is nothing more abases the Soul of man, than the sight of God; and the great reason of the pride of all mens hearts, is because they never knew God: If thou didest but see God, thy heart must needs be abased; and when doth the Soul see God if not when it comes to worship him? In Job 42. I have heard of thee by the hearing of the eare, but now my eye seeth thee, wherefore I abhor my self, and repent in dust and ashes. Now this humility must be in the sense of our own meanness and baseness. Psa. 34.6. This poor man cryed to God: They are poor Souls that come into Gods presence that Sanctifie Gods Name most; even those Souls that do apprehend and are sencible of their own baseness and meanness before God. This poor man cryed to God; we use to say, Give that poor man somewhat. It doth affect the heart of God when he sees much poverty of Spirit: when we come before him we must be sencible of our infinite dependance up­on God. Come as the woman of Canaan. O Lord, even dogs do receive crums, and though I be a dog, yet let me receive crums; here is humility of Spirit. Now this humility of Spirit appears in these things.

1 First admiring Gods goodness that we do live at this time, and that we have liberty to come before him; we might have been past praying and worshipping of God: think thus, What a Mercy is it that we are not banished out of Gods presence, that [Page 85] the Lord hath not spurnd us out of his sight as filth, and cast us out as an everlasting abhorring, while others have bin praying we might have bin yelling under the wrath of the eternal God: Come with this apprehension of thy self, and adore Gods goodness, that thou art alive to pray, and alive to hear Gods Word. And that it is not only a duty, but a rich priviledge and mercy that God will admit of thee to come into his pre­sence. Again, it is the goodess of God, that he will vouchsafe to look upon the things that are done in heaven, then if the Lord doth humble himself to behold the things that are done in heaven, then how doth the Lord humble him­self to behold me a poor vile cative as I am in my self: and yet that God should not only behold me before him, but invite me to come into his presence; What mercy and goodnesse is this!

2 Our hearts must be taken off from the thoughts and ap­prehensions of all excellencies in our selves; we must not come in the pride of our hearts, because we have abilities more then others, what do all thy parts commend thee to God? thou hast ability in expressing of thy self in Prayer: why do thy parts commend thee to God? Whatever is natural in any of our du­ties is nothing to God, only that which is from his own Spirit, and therefore thou shouldest come in thine own thoughts as vile as if thou hadest no parts and abilities at all. I ay aside all such apprehensions of thy self, for the truth is, some poor bro­ken hearted sinner that can but sigh out a few groans to God, and is not able to speak two or three sentences together in a right language, but only breath out his Soul to God, may be a thousand thousand times more acceptable to God than thou that art able to make great Orations when thou comest before him.

3 Thou must come without any righteousness of thy own, thou must never come into Gods presence, but as a poor worm; and if there be any difference that is made between thee and o­thers in outward respects, it is nothing to thee: when thou art in the presence of God, thou art as a base vile worm, though thou beest a Prince, or Emperour.

4 Thy heart must be taken off from what thou doest: If [Page 86] thou hast any abilities of grace yet thy heart must be taken off there, there may be pride not only from ones parts, but it may be God hath given me enlargements in Prayer, the Devil will come in and seek to puffe up thy heart even because of this. But thy heart must be taken off there, and thou must deny thy self in all, when thou hast done the best service of all, yet thou must conclude, thou art an unprofitable servant, when thou hast prayed the best, yet rise with shame, and take heed of having thy heart puft up even through the assistance of the graces of the Spirit of God in holy duties.

5 Lastly, Thou must come with a humble resignation of thy self to God, to be content to wait upon God as long as he plea­ses, to wait upon God in regard of the time, and of the measure, and of the manner of the Communication of himself, in regard of the means by which he will please to communicae himself, wait upon him; Let me have mercy though at the last hour. This now is an humble heart in Prayer; and when we come with such a poverty of Spirit as this is, we may expect that the Lord will accept of us, Give this poor man somewhat, will God say: This poore man cryed and the Lord heard him.

In the Seventh place, we must bring that which is Gods own in Sanctifying Gods Name. I spake to this before in the Point of Preparation, Viz. That in Gods Worship we must give him his own. I will only mention it here in the Sanctifying of God, Name in two regards:

1 First, To give God his own, for the matter of it.

2 Secondly, To give God his own, that is, what comes from the work of his own Spirit, or else we do not Sanctifie Gods Name. I will give you one text further about the matter of it, in Exod. 39. if you read the Chapter, you shall find that there is ten times said, that they did as God had commanded Moses: And then in the close of the Chapter, when they had done as God had commanded in his Worship; the text saith, Moses blessed them. That people is a blessed people that do observe the Worship of God as God hath commanded them. But the main thing is, all that we do it must acted by the Spirit of God; it [Page 87] is not enough to have true silver and gold, but it must have the right stamp or else it cannot go for current coyn. And so it is not enough that the things that we offer to God in His Worship be Gods own, be what we have warrant for out of Gods Word, but it must have the stamp of the Spirit of God. In the Wor­ship of God there be Two Questions that He wil ask, First, Who required this at your hands? But then if you can Answer thus, Thou O Lord, didst require it: It is well: but then God hath another Question, Whose Image and Superscription is this? If thou canst not give an Answer to that, it will be rejected too: Thou must be acted by Divine principles, in all that thou doest, there must be the stamp of the Spirit upon that which is tendered to God, else it is nothing. To open this Point fully will ask some time.

First, Therefore I will shew you how we may know when our duties are acted by our naturall parts rather than by the Spirit of God.

Secondly, How we may know whether our duties be acted by natural Conscience rather than by the Spirit of God.

1 First, If thou art acted by naturall parts, they will not change thy heart: Men that do perform duties by the strength of natural parts, they may be as large as others, and speak to the edification of others, but those duties do never change their hearts; now if thou beest actd by the Spirit of God, thou wilt be changed into the very Image of His Spirit.

2 Secondly, If men are acted by naturall parts, they wil not carry them through difficulties and discouragements, but now the Spirit of God if thou hast acted by Him, though thou dost meet with never such difficulties, and discouragements, thou wilt be carried through them all.

3 Thou mayest know it by this, wherein dost thou account the excellency of a duty to consist, either in thy self or others; Thou performest a duty, now (it may be) thy parts do act ve­ry lively, and to thy credit, and yet thy conscience tells thee that thy heart was streightened: Now canst thou rise up with joy because thou hast thy ends? At another time (perhaps) thy heart is more troubled, and broken: But thou doest not ex­press thy self so much, then thou art discouraged. And when [Page 88] thou seest another perform a duty, if thou seest but any failing in their expressions, thou pitchest upon that, and lookest upon it as a poor thing; thou art not able to see an excellency in ho­ly duties, except there be an excellency of naturall parts; but those that have the Spirit of God, they can finde the Spirit of God acting in others, though they have not such naturall parts.

4 Those that are acted by their natural parts, in secret they are less enlarged, than they are before others a great deal. Their parts act much before others, But what is there between God and their own souls?

5 They that be so acted will not be very constant, you shal have young ones, that begin to look towards Religion, their parts are a little fresh, and they are mightily enlarged in holy duties, and the thing is good for them to make use of their parts; but how ordinary it is, that after a few yeers they are deader and duller than they were before, and have less mind to the duties of Gods Worship than they had formerly? Were this the Spirit of God, you would find as much savour and re­lish in them afterwards, as there was at that time.

Secondly, For naturall Consciences, which sometimes puts men upon acting of duties, and (indeed) is better than meerly natural parts.

1 If it be only natural Conscience, it puts upon duties, but gives no strength to do them: but when the Spirit of God puts thee upon a duty, it gives thee some strength to performe it, some strength whereby thou gettest some Communion with God.

2. If it be natural Conscience, it puts upon the duty, but makes not the heart glad of the duty, and to love the duty: but if it be the Spirit of God, it makes thee to delight in it, and to love it.

3 Thirdly, If it be natural Conscience, thou doest not by that increase thy communion with God, thou doest thy duties as in a round, but now when the Spirit of God puts thee upon holy duties, it is not a task done, but thou sindest more and more increase in Communion with God; thy heart more raised to God, and more closing with the Lord, and so still more and [Page 89] more in the course of thy life: I had a little converse with God at first when God began to acquaint my Soul with His wayes, but through his mercy now I find more communion with Him; and so thou canst bless thy self in God, in that converse that thou hast in communion with Him, thou wouldst not lose that Communion thou hast with God in holy duties, for all the world; others have their companions, that they have their communion withal, (much good may do them) but the Lord hath shewen me another manner of communion which my Soul can have with Himself, in which it hath sweet satisfaction. And thus you have had Seven Particulars for the Sanctifying of the Name of God in holy duties.

SERMON VI.

4 AGAIN, As Natural Conscience doth give no strength to do the duty, so it makes not the duty to be strong to the Soul; that is thus, there's no strength got by the duty; they are not by one duty prepared for another, But the way of the Lord is strength to the upright, that is, when a gracious heart is in the way of Gods Worship, it finds the very duty of the Worship of God to be strength to it, and so it fits it for another duty.

5 Further, A Naturall Conscience limits it's selfe, and is bounded; that is, so much as will serve the turn for it's own peace and quiet, so much it will do and no more: But when one is acted by the Spirit of God, one is enlarged without any limits at all, not bounded to ones own peace, for the more peace a gracious heart hath in duty, the more it is enlarged in duty: Now a Natural Conscience, that puts to duty, and will act you when you want peace, when you are in trouble and fear, but when you are not in trouble and fear, then it puts not on the heart to performance of duty; but the Spirit of God puts [Page 90] on the Soule to dutie, when there is most peace and com­fort.

6 A little will serve the turn to satisfie a natural 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 is much difference be­tween the Actings of natural 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, 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.

[Page 91]9 Lastly, That that must make all up, and witout 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 access 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 reade 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 ea [...]ly 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 flame 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 [Page 92] 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 special 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 Spiritual 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 unless 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 sanctif [...]ed, 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 enlightening of consci­ence will think of at some time 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 yeers, and yet not acquainted with this great mystery of godliness, to tender up all to God in the Name of his Son. This is that that upon divers occasions I have spo­ken unto, and am willing upon every occasion as I meet with it to speak of, because it is a principle part of the great mystery of the Gospel, without which all our duties are rejected of God and cast away. Now then put all these Nine things together and see by them what we ought to do that we may Sanctifie the Name of God in holy duties.

But there is something further to be spoken that may help you to Sanctifie Gods Name in holy duties, and that is, several [Page 93] workings of hearts, suitable to the several Attributes of God, for that is to Sanctifie Gods Name, to have the duty to be such as is some way suitable to such a God as we are now worship­ping. Now then let us consider what the Scrip ure saith of God, and then let us see what suitable dispositions we should have in us unto those things that the Scripture saith of God:

1 First, You know the Scripture saith, that God is a Spirit, in Joh 4.24. Then presently Christ saith, That he that worships him, must worship him in Spirit; that is, there must be a suitable­ness in our worship to what God is: Is God a Spirit? then all that worship him, must worship him in Spirit and Truth; that is thus, When I am to go to worship God, I must consider of him, as he is an infinite and glorious Spirit: well then, surely bodily worship is not sufficient for me: Though I do kneel down in Prayer, or do come and present my body to hear the Word, or my body to receive the Sacrament, this is not to wor­ship God as a Spirit: If indeed that our God were as the Hea­thens, that were corporeal, then it were another matter, then bodily worship would serve the turn, but God being a Spirit, he must have Spiritual Worship, therefore my soul and all that is within me, magnifie his Name: saith David, my Soul magnifie his Name, not my lips only but my Soul: The Apostle in 1 Tim. 4.8. saith, that bodily exercise profits little; it is no great matter for the body, God looks but very little at bodily exercise; but it is godliness that is profitable, it is the work of the Spirit; when we come to pray, we must pray in the Spirit; that is, we must pray with our Souls, we must poure forth our souls before God, and when we come to hear, our hearts must not go after our co­veteousness, we must set our hearts to what we hear we must hear with our hearts as well as with our ears, our Souls must be at work in hearing of the Word; when you hear it is not enough for you to come and fit in a Pew, and have the sound of a mans voice in your eares, but your Souls must be at work: And so when you come to receive the Sacrament, your Souls must feed upon Jesus Christ: Bodily worship without Soul-worship is no­thing, but Soul-worship may be accepted without bodily wor­ship; therefore it is the Soul that God doth principally look [Page 94] at in holy duties: If you be not able to worship God in your bodies, you may worship him in your Souls, and God regards that bodily exercise in holy duties is little worth, somewhat it may be worth, I confess sometime bodily exercise may further the soul, as a reverend carriage of the body and the like, but it is nothing in comparison, the great work is the work of the Soul, for God is a Spirit and must be worshipped in Spirit. And God is said to be a Spirit not only in that he is not of so thick a Corporal substance, but it notes the simplicity of God, he is without any composition, whatsoever is in God is God himself, he is absolutely one, there are not divers things in God; now then, those that come to worship him, must worship him in Spi­rit and in Truth; that is, there must not be a heart and a heart, there must not be a compounded heart, but you must bring simple hearts before God, without any composition of dross in your selves, and of any kind of falsness, but in the simplicity of your hearts you must come to worship God, and thus you shall worship him with such worship as is some way suitable to him as he is a Spirit.

2 Further consider God as he is an eternal God, what suit­able disposition doth this require of me when I am to look up­on God as an eternal being; it requires this only, That there­fore thy heart must be taken off from all temporal good things, and set upon that eternal good, thou mayest indeed desire these outward good things but in order to thy eternal good.

Then further, Thou art worshipping an eternal God: hence then whatsoever sin thou doest confess although committed 20. or 40. yeers ago, thou must look upon it as if it were now presently committed, and be humbled as much before the Lord as if it were now committed at this present, you will say, Why so? Because God is an Eternal God? Yes: For if I understand Gods Eternity, I know that there is no succession in Gods be­ing; therefore the sins that I committed in my youth, if I come to confess them, they are before God as if they were now a do­ing in regard of time; and therefore I must (as much as I can) look so upon them, and be humbled for them as if they were sins lately committed. Many people are troubled for their sins the very day after they commit them, but a little time wears [Page 95] off their trouble; but if you did consider that you had to deal with an eternal God, then you would look upon your sinnes though a long time since committed as if they were but now done.

Likewise there will be this required from the consideration of Gods Eternity, You must come with such a disposition of heart as not to think much, though what you desired be deferred and not granted in your time when you would have it. For if there be no time that alters with God, but a thousand yeers are with God as one day, then that that we account long before its done, it is nothing with God; and therefore we must have our hearts so work towards God as towards an Eternal God, as one with whom there is no alteration of time at all, with whom there is no succession of time. If we come to a man and seek any thing of him, if he doth not answer us presently, we will think that he will forget it, and other things wil come into his mind: but when we come to worship God, we must look upon Him as an Eternal being, and that time alters nothing with him: Thus understanding God in a right way wil much help us in his wor­ship, and to Sanctifie His Name. We cannot Sanctifie Gods Name, without knowing His name, without having serious thoughts about His Name; and getting our hearts to work ac­cordingly.

3 Thirdly, Look upon God when you come to Worship Him in His incomprehensible being: that is, as a God that fils all places, His being is as real in the room that we are praying in, the place that we are meeting in as it is in Heaven. Now then when we come to worship Him, we must consider that that in­finit glorious being stands before us, looks upon us, is at our elbow; and therefore especially when you Worship in Secret consider this, it is good to consider it when you are with o­thers, but especially (I say) consider it when you are in secret, and know that when you are most private, you have one that looks on you, and takes notice of you, who is more than if you had ten hundred thousand witnesses standing by you, and loo­king upon you: For it is the Lord that stands by you, and sees your behaviour, sees what you do in your worshipping of Him; take heed therefore that there be nothing done by you that is [Page 96] unbeseeming the presence of such a God as the Lord is: Sup­pose that some of you were praying, and there were some god­ly able Minister stood neer you, it would be some means to stir up your hearts to mind what you did: but now the Lord He is not in the next room only, but in the same room, and stands by you: L [...]t there be nothing done therefore unbeseeming the presence of that infinite holy God that stands by you; and hold this Truth forth, the Lord is present with me, I acknowledge it, and I own it, and therefore I carry my self thus, and all be­cause I would witnes to Angels and men, that I do accknowledg that the Lord is present with me in this duty.

4 Fourthly, Consider God is an unchangable God, immu­table. That is another Attribute of God, He is unchange­able.

First, Therefore our hearts must be taken off from these mutable things, and set upon God as that unchangable good.

Secondly, We must be humbled for our fickleness, and un­constantness; there is no shadow of change in God, and there is no shadow of constancy in us.

Thirdly, When we come into the presence of a God who is unchangable, then we should look upon God as being the same now that ever He was heretofore; He hath as much dis­pleasure against sin now as ever He had, and that God that hath done such great things for His Church in former times, is the same God to do good to His people as ever He was, and make use of this; When you reade the Word, and there find how God hath made Himself appear to be glorious for His people; and now every time I am to worship God, I should think that I am to deal with God that is the same that ever he was, as mer­ciful, and gracious, and just, and powerful as ever He was, and so my heart is to work towards Him.

5 Fiftly, When I am to Worship God, I am to look upon Him as the living God, as that God that hath life in Himselfe, and gives life unto his creatures.

Then what sutable behaviour doth become me? I must come before His presence with fear; It is a fearfull thing to fall into His hands that is the living God; that hath my life under His feet, He [Page 97] hath the absolute dispose of my present and eternal condition, He gave me my life, He hath preserved my life, and so may take it away when He pleases, and bring death, eternal death unto me. These things may marveilously help your meditation when you are to come before Him, you who are barren in your meditations, go over the Attributes of God thus, and consider what you may be able to draw from thence. God, He is the living God: What behaviour then doth beseeme me towards this living God? Oh let me be afraid lest my Soul depart from the living God: Let me bring a living Service to Him, I must not bring a dead heart; let me take heed how I come before the living God with a dead heart, and with a dead Service, to sa­crifice that which is dead before it comes, it's like a carrion that lies dead in the ditch. Oh let us be humbled for our dead hearts, and dead Sacrifices; it it a living God that I am Wor­shiping, and therefore I must pray, Lord turn away mine eyes from beholding vanity, and quicken my heart in thy Law. Psal. 119.37. Remember when thou comest to worship, that thou come with a quickned heart, for thou hast to deal with a living God: A man or woman that is of an active spirit, cannot endure a dull and heavie servant in the family; but the Lord is a pure act, and nothing else but act, and therefore he doth expect that all His people should have quick active and lively spirits.

6 When you come to Worship God; you are to look upon Him as Almighty. And so are, 1.

To Feare His great power when you come before Him. And 2 ^ly

Then you are not to be discouraged by any difficulties. I come to seek for some great thing, and I come to seek to a great God, that hath all power in Heaven and Earth, and infinitly more power than there is in all creatures in Heaven and earth; I am praying to a God that can create peace, create help: My condition cannot be so desperate, but this Infinite Almighty God is able to help me: Let me make Him the object of my faith as He is so infinitly Almighty: What a full object of Faith is this God that hath all power in Him? Let me therefore come to Him as a strong Tower; run to the Name of God as a strong Tower, that can help in al straights whatsoever. There would be much [Page 98] drawing forth of our Faith; if we could present the Lord be­fore us as an infinit Almighty God: when we see outward helps and means neer at hand, then we can beleeve that we may have some succour from him, but when al outward helps and means fail then we are discouraged; we do not Sanctifie Gods Name, but we rather take this Name of God in vaine, when as our hearts are discouraged with any difficulties; now the Lord ex­pects that all His Children that come to worship Him, should worship Him as the Almighty God; and so have their hearts working towards Him; there would be mighty workings of Spirit towards God, if we saw Him by the eye of Faith as well as Reason.

7 Look upon God as an Omniscient God, as a God infi­nitly understanding all things. Now what doth this call for?

First, If God be a God of infinit understanding, then let not me bring a blind sacrifice to God, then let not me bring an ignorant heart to God; this is the excellency of an understan­ding Creature to know the rule and end of it's own Actions; now thou comest to worship an infinite God, of infinite under­standing, then know the rule of what you do, and know the end of what you do, and come with understanding into His presence.

Secondly, If He be so understanding, come with a free open heart, to open whatsoever is in thine heart to God; take heed of keeping any secret resolutions in thine own heart, God knows thee, and can tell how to find thee out; God knows all that is in thine heart before; all the secret baseness that is in thine heart the Lord doth understand it, the Lords eye is a piercing eye, He sees thorow and thorow thy heart. It's a vaine thing for thee to come and conceale any thing before Him.

You will say, If God understand a mans heart, what need he come and confess?

Yes: He requires, it as thy duty that thou shouldest come and open all before Him: In spight of thy heart thou canst not co­ver any thing from the Lords eyes; but the Lord will see whe­ther thou beest willing of thy self that He should understand all: [Page 99] God doth not require us to come and confess our sins, that so he might know that which he knew not before, but for this end, That there might be a testimony, that thou art willing that he should know all that is in thy heart; therefore now when thou comest to worship him, ransack every corner of thy heart and confess all before the Lord, and give glory to his Name, as that God that is an All-seeing God, that knows all the windings and turnings of thy heart: Now meditate of these things that be presented to thee, and it will be a mighty means to help thee to Sanctifie his Name.

8 God is a God of infinite Wisdom, therefore when we come to worship God, let us be ashamed of our folly: When thou comest to have to deal with God, look upon him as a God of infinite Wisdom, and I say be thou ashamed of thy folly then, and do thou exercise the grace of wisdom too when thou comest to God; that is, by propounding right ends (of which we spake before) That is one part of wisdom to have right ends, and right means towards those ends, so that the medita­tion of the wisdom of God when we come to worship him will further us to Sanctifie his Name.

And further; This is to Sanctifie Gods Wisdom, when thou comest into Gods presence, in thy greatest straights, deny thy own wisdom, come with a resolution to be guided by the wisdom of God, in this manner, Lord, I know not how to or­der my steps, there is much folly and vanity in my heart, but thou art a God of infinite wisdom, I come to thee for direction, and I profess here, I am willing to give up my whol Soul to be guided by thy wisdom. If every time we come to worship God we came thus, Oh Lord whatsoever our thoughts have been heretofore, yet if thou shalt but reveal thy mind to us, we will hearken to thee, Lord, we beleeve that thy Wisdom it is thy Self, and therefore we profess to give up our selves to thy Wisdom. Now this is to Sanctifie the Name of God.

9 Consider the holiness of God; God is a God infinitely pure from all sin, and therefore when we come to worship God, we must be ashamed of our unholiness, as the Prophet in Isa. 6. when he heard the Seraphims cry, Holy, holy, holy is the Lord of hosts, he fals down and saith, Woe is me for I am undone, because I [Page 100] am a man of unclean lips. And is God a holy God? Then let me take heed when I come before him, that I bring not with me a love to any sin, for the Lord hates it, and let me take heed that I do not cast dir [...] in the very face of Gods holiness, but give up my Soul to be rul'd wholly by him:

And labour that there may be a suitableness between the ho­liness of thy heart and of the infinite God. Now this is to San­ctifie Gods Name, when the consideration of this Attribute of God hath such effect upon my heart, that I labor upon this to come with a suitable heart before God.

10 When thou comest before God, Consider that thou co­mest to a merciful God: And what should this work?

First, It should make me come joyfully into his presence, as a God that is willing to do good to his poor Creatures that are in misery.

Secondly, It should make me to come with a heart senci­able of the need of this mercy; O Lord, I have had my heart let out to other vain things heretofore, but now Lord thy mer­cy it is that my Soul comes for, as that wherein my cheif and only good consists.

Thirdly, It should make me come with expectation of great things from God; do not come unto God as unto an em­pty Vine, but as unto a full Vine, and the more thy Faith is raised to expect great things from God, the more acceptable art thou to God: Certainly the higher any ones faith is raised when they come into his presence, to expect the greatest things the more acceptable: It is otherwise with God then men, if you come to men to beg a litle thing, you may be welcome, but if you come to ask a great matter, they will look askew upon you: but the truth is, the greater the things are that we come to God for, the more welcome are we into Gods presence; and those that are acquainted with God they know it, and there­fore they come the more fully. When they come to ask Jesus Christ himself and his Spirit that is more worth than ten thou­sand world,, they come with more freedom of Spirit than when they come to ask their healths and the like.

Fourthly, It will be likewise another means of Sanctify­ing this Attribute of God, when thou comest to him: If thou [Page 101] doest come with a merciful heart towards thy brethren; Take heed whensoever you come to worship God, that you come not with a rugged and cruel heart towards any of your brethren; therefore you find that Christ laies this upon you in teaching how to pray; you must say, Forgive us our trepasses as we forgive our brethren that trespass against us; And you find it repeated a­gain, If you forgive, then your heavenly Father will forgive, and not otherwise. As if Christ should say, When you come to beg mercy, be sure you bring merciful hearts.

Fifthly, It is a good way to Sanctifie the Name of God in this Attribute, for the Soul to be solicitous with it self: What is that that will hinder me from the mercy of God, and let me avoid it? It is otherwise, a taking of the Name of God in vain, for me to come to profess what need I have of Gods mercy, and yet for al that, never regard to avoid those things that may hin­der the work of his grace upon me.

11 Consider the Justice of God, (that is another Attribute) Consider that thou hast to deal with an Infinite, Righteous, and Just God: Do not think that if thou beest a Beleever, that thou hast nothing to do with the Justice of God, for certainly thou art to Sanctifie the Justice of God.

Now you will say, How should a Beleever Sanctifie the Justice of God? Thus;

First, He should be apprehensive and sencible how by sin he hath put himself under Justice, and deserved the stroke of Justice to be upon him to eternity; he should consider what he is in himself: It is true, that Jesus Christ hath come between a beleeving Soul and the justice of the Father, and hath taken the stroke of justice upon himself: yea but though he hath done it, it doth not hinder but that thou shouldest be apprehensive of what thou hast deserved thy self.

Secondly, Here is a special thing in the Sanctifying of the Justice of God: When we come before him, we should con­sider that we have to deal with an infinite Just God, and there­fore not to dare to come but through a Mediator: Here you have the reason why we must tender up all in the Name of Christ, because when we are to come before God, we are to Sanctifie the Name of his justice: For thee to think thus, I have [Page 102] sinned, and God is merciful; and I will go and pray to him that he might be merciful, and there's an end. Is this all? Oh no, God requires the Sanctifying of his Justice, and there is no­thing that doth Sanctifie his Justice so much as this, That when a poor creature sees the infinite distance that sin hath made be­tween that infinite God and it, it sees that through sin, it hath made it's self liable to Justice; and when it sees that there is an absolute necessity that infinite justice must have satisfaction, and thinks the sinner, If it comes to me that I must satisfie the justice of God I am never able to do it, but there is a Mediator, and therefore I'le fly to him, and by Faith tender up to the Father all the merits of his Son as a full satisfaction to his infinite ju­stice: When thou comest thus before the Lord, thou Sancti­fest his Name indeed. Many think that when they come to pray, they should look upon Gods Grace, and Mercy, and not upon his Justice; but thou must look upon both.

Another Attribute it is Gods Faithfulnesse: Consider thou hast to deal with a God of Infinite Truth, and Faithful­ness, and therefore look upon him as an object of thy Faith to rest upon, And likewise thou must bring a faithful heart suit­able some way to this faithfulness of God, that is, a heart faith­ful with him, to keep within the Covenant that thou hast en­tered into and to performe all the Vows that thou makest with God; Remember thou hast to deal with a faithful God, and as the Lord delights to manifest his Righteousness to poor Creatures that seek his face; so this God doth expect that thou shouldest be faithful in all the Covenants that thou doest make with him, and this is to Sanctifie Gods Name.

Now then put all these Attributes of God together, and there you have his Glory, the infinitness of his Glory. The shine and lusture of all the Attributes together is Gods Glory. I have then to deal with a glorious God, and let me labour to perform such services as many have a Spiritual glory upon them, that some image of the divine lusture that there is in God may be up­on my services; and let me look for glorious things seeing I have to deal with such a glorious God.

You will say, Here is a great deal of do in serving of God, how much is here that we must do?

I appeal to any gracious heart, what canst thou want of any of these, or what wouldest thou want? Doest thou say, Here's a great deal? Can there be too much to make thee happy? These things are not only thy duty, but thy happinesse; glory and excellency consists in them: If any one should bring you a great many Jewels and Pearls, would you say, Here's a great deal adoe? Oh no, the more the merrier. So say I, this one meditation would take off the thoughts of a great deal, for in all these my happiness consists, and the more I have of these, the more shall I enjoy of God, the more happy shall I be both here and for ever.

Now I had thought to have given you some Reasons why the Name of God must be Sanctified; only I beseech you by all that hath been said go away with this thought, what little cause is there that any of us should rest upon any of our duties; If this be required of us thus to Sanctifie the Name of God in duty, (I say) we have little cause any of us to rest on any duties that we performe. There are many poor creatures that have no other Saviors to rest upon but their Prayers, and coming to Church, and taking the Communion; Now if in all these the Lord expects that thou shouldst thus Sanctifie his Name: Thou hast little cause to rest upon any thing that thou hast done, thou hast cause rather to go alone and mourne for taking the Name of God in vain in the duties of His Worship: Rest not in any of your performances; labor to performe duties as well as you can, but when you have done, know that you are unprofi­table servants after all, and renounce all as in the point of Ju­stification, and rest upon something else, otherwise you are un­done for ever.

SERMON VII.

WEE are coming now to the conclusion of this great Argument of Sanctifying Gods Name in holy du­ties for the generall. Stepney, Dec. 28. 1645. God expects that we should all in our drawings neer to Him in the duties of Worship, Sanctifie his Name. Now we are to consider of divers Reasons why God will be Sanctified in all the duties of His Worship.

1 The First Reason is this, It is the very nature of God to Will Himself the last end, and all other things to work suit­able to the lifting up of Himself as the last end: (I say) it is as essential to Him as any thing, for Him to will Himselfe as the highest end, and that all things should work so as to be suta­ble unto that Glory of His for the furtherance of it: God should cease to be God, if so be He should not will Himselfe as the highest end, and so will that all things that have any be­ing should some way or other work for Himself: This is the very nature of God. It is that which I conceive the very nature of Gods Holiness consists in, the willing Himself as the last end, and so to work all things as sutable unto His own infinit Excel­lency. Now as this is Gods holiness, so it is the holiness that that God requires in His creatures (that are capable of holines) that they should will Him as the last end, and all things sutable to that infinite excellency of His. Now if this be the nature of God, and this be His holiness, then certainly it must needs be a necessary duty in al those that would have cōmunion with God and would honor God, to wil as God himself doth will, that is, that all things should work sutable to the infinite excellency of God, that God may attaine the Glory of His infinite Excellency, and this makes it to be a necessarie duty, that when wee come to Worship Him wee should Sanctifie [Page 105] his Name: So that the first reason is taken from the very nature of God, it is the very being of God that all things should work to Himself, and in such a sutable way as to lift up his Excellen­cy and Glory.

2 Secondly, We must Sanctifie God in the duties of His Worship, because it is the speciall glory that God hath in the world to be actively honoured; for his passive glory, that is, to be glorified in a passive way, that he hath in Hell, but the spe­cial glory that God would have it is that He might be glorified actively: Now there is no such way of glorifying the Name of God actively as by worshipping of Him in a holy manner, and therefore God stands much upon this, That when we come to worship Him we sanctifie His Name; For saith God, If I be not sanctified in my worship, what active glory have I in the world? It is the special active glory that God hath in the world, the Sanctifying of His Name in the duties of His Worship.

3 Thirdly, That which we have intimated before, That the duties of Gods Worship are the most precious things, the special conveyances of the choice mercies that He intends to be­stow on His Saints, and therefore though He loses His glory in any thing else, He would not lose it in that wherein He doth especially convey His mercy and goodness to His people. But that we spake too in shewing how we draw nigh to God in ho­ly duties, and it may well come in here again as an Argument why we should sanctifie Gods Name.

4 A Fourth Reason is this, Because there is no way for us to be fitted for the receiving of Mercy from God through those duties of Worship, but by our sanctifying of Gods Name: when thou comest at any time to worship God, What wouldest thou have? there is some communion that thou wouldest enjoy with God, now there is no way to make thee a f [...]t subject of Mercy, or capable of the enjoyment of Communion with God, but by such a behaviour of Soul as this is that hath been spoken of, to Sanctif e the Name of God; thou wouldest be loth to lose those duties of Worship that thou doest perform, therefore it is re­quired of thee to Sanctifie His Name lest thou doest lose all, for 'tis this that makes thee the only capable subject of what good is to be had there.

[Page 106]5 We must Sanctifie Gods Name in holy duties, because o­therwise we should certainly never hold out in duties, but va­nish and come to nothing; now God would be worshipped so by His creatures, as to be constantly worshiped, He would have those that do worship Him, to worship Him alwaies, to worship Him for ever, and He would have this Worship that we perform to Him, but to be the beginning of that eternal Worship that he shall have from us in Heaven. And so the Saints do Worship God now, the Worship wich they perform, it is but as the be­ginning of that Worship that hereafter in Heaven they shall tender up to God, though there may be some difference in it, as there our prayers will be turned into praises, and it will not be in such outward Ordinances as now we worship God in, there will be no Preaching, nor Sacraments; yet notwithstanding the Soul-worship that is now, will be in effect the same as it shall be in Heaven. God would have us so to worship Him, as to continue to worship Him: Now (I say) unless His Name be Sanctified in our worshiping of Him we will certainly fall off: and the truth is, This is the very ground of all Apostacie in Hy­pocrites; Some that have been very forward in the Worship­ping of God when they were young ones, and afterwards they have fallen off, they were wont constantly in their families, and in secret in their chambers to be worshipping of God, and they accounted it the very joy of their lives for the present to be worshipping of God; but it is not so with them now as it was: yea they are fallen off it may be from their very profession of Religion, and turned loose: And now to be in vain company, to drink, or play, is better to them than any service or worship of God, they prize more to be in company with their sports, than to hear a Sermon, or to be in Communion with the people of God in Prayer: Heretofore they would not have changed one short time of private Communion with God, for the enjoy­ment of a great deal of pleasures and content in the world: but now it is otherwise with them. How comes it to pass that these are Apostatized thus from God? Surely here is the ground of it, That they did not Sanctifie Gods Name in holy duties, at the most it was but a work of conscience that put them upon them, and they had but some flashes there was no reall Sanctification [Page 107] of their hearts whereby they did Sanctifie the Name of God in holy duties, and upon this it is that they have left off. This I dare say, That there was never any soul that did know what it was to Sanctifie Gods Name in worship, that ever was weary of worshipping God.

It may be some of you may say, We have heard that there is much required in Sanctifying Gods Name in duties, and that is the only way to weary the Soul, and to make it fall off; Oh no, (as we said the last day) there is not any one thing that hath bin opened for the Sanctifying of Gods Name in duties that a­ny gracious heart can tell how to miss, and the more we do Sanctifie his Name, the more we shall be in love with worship. For it is from hence that those that Sanctifie Gods name in wor­ship will hold out, because they will find the sweetness of wor­ship, they will meet with God in holy duties, and so they come to be encouraged in worship, but as for others who do worship God in a formal way, their worship will prove to be tedious to them, for they performe the duties, but do not find God in the duties in that Spiritual way as the Saints do; If they think they meet with God, it is but an imagination rather than any real meeting with him; they do not find the influence of God in their souls in holy duties, so as those do that Sanctifie Gods Name in holy duties; here then you see the Reasons why we are to Sanctifie Gods Name in holy duties.

Now then for the Application of all this.

1 If all this which you have heard be required of us for the Sanctifying of Gods Name: Hence we see how little cause we have to rest upon any duty of worship that we do performe, certainly the duties of worship that we performe are no such things as are fit to be rested upon for life and for salvation, and yet for the most part there is scarce any thing that people have to rest upon, or to tender up to God for acception to eternal life but only their prayers, and their coming to hear, and re­ceiving of the Communion, and such duties that they perform; this is all they have to tender up for life and for salvation; per­haps they may somtimes speak of Christ, but the truth is that which their hearts rest upon for acceptation to eternal life is this. And is it but this? It is a weak prop, a rotten reed that [Page 108] thou hast to rest upon; Let the duties of worship be performed never so well; Suppose we did Sanctifie Gods Name to the ut­termost that is possible for any creature to do in this world, yet such duties are not to be rested upon: Abraham, Isaac, and Ja­cob, and the Apostles, the most holy men that ever did perform duties in the most holy manner, yet wo to them if they have no­thing to rest upon but their duties; consider therefore of this, that what thou must rest upon for acceptation to eternal life, it must be that that must have so much worth in it, as must sa­tisfie for all thy sins that formerly thou hast committed; yea and for all the sins that ever thou shalt commit. Now I appeal unto any ones conscience, Is that which thou performest, as Prayer, or receiving the Sacrament, or hearing of the word, such a work as in thy conscience thou canst think, it hath so much worth in it, as to satisfie God for all the sins that ever thou did­est or shalt commit? I am perswaded if people that have rested upon duties heretofore, would but seriously have this thought in their minds, That I must rest upon nothing for my accepta­tion for life and Salvation, but that that must have such worth in it, as to satisfie God for all my sins that ever have been com­mitted, or shall be committed; this would take them off for ever from resting in duties. Yea, and it must be such as must be the object of the infinite holinesse of God to take content in, Surely the duties that we performe are no such duties to rest upon: the truth is, If we would seriously consider what they are, as they come from us, we would even abhor our selves in dust and ashes, and account of them as the Prophet speaks of his own righteousness as menstruous cloaths, they are such as if God should deal with us, as justly he may do, he might cast them and us to the dogs, for they are (as the Prophet saith) torne and rent Sacrifices; now if a man in the time of the Law should bring to the Lord a Sacrifice that was all torne and rent before he brought it, would such a Sacrifice have been accepted? All the duties we perform as they come from us they are such; we reade in Exod. 22.31. concerning such things as were torne and rent, that they should cast them to the dogs. Ye shall be holy men unto me (saith he verse ult) neither shall ye eate any flesh that is torne of beasts in the field, ye shall cast it to the dogs, because ye are [Page 109] holy men unto me: Must the people of Israel manifest their holi­ness in this, That they must eat nothing torne by beasts, but cast it unto dogs? Or was the holiness of the people of Israel such as God required them, that they must eat nothing that was torne by beasts? What then is the holiness of the infinite God? our services that we perform are of themselves such as are torne by our beastly lusts many times: how many are there that bring Sacrifices to God that are as a carrion that swine have been tearing before hand, and yet these are the Sacrifices that they bring to God, and not only think that God should accept of them, but they do rest upon them for their accepta­tion to eternal life. How infinitly are these people mistaken! how little do they know of God, or of the way of acceptation to eternal life! That is the first Use.

2 Secondly, If all this be required for the Sanctifying of Gods Name in duties, That we cannot performe the duties of Worship without this behaviour of Soul; hence we see that the work of Religion is a hard and difficult work to flesh & blood. A main work of Religion is the work of worshipping of God, for indeed those that are not religious and godly, they never worship God to any purpose: then we come to worship God when we begin to be religious and godly. Now it must needs be a busy work to be a religious and a godly man, because there is so much required in the Sanctifying of Gods Name in holy duties: many people think it a very easie matter to worship God, and the worship that they tender up to God is an easie matter, there is little in it. If it were nothing else to worship God but meerly to go and say a few prayers, and come and hear a Sermon, and take a piece of Bread and Wine, then it were the easiest matter in the world to come and worship God, but there is more required in the duties of Gods worship than thou hast been acquainted with; there is a power of godliness in it. That Text of Scripture is a very famous one that shews the difficul­ty that there is in the Worship of God, and how men are mistaken in thinking it such an easie and slight matter to wor­ship God: It is in Josh. 24.16.19. where Joshua doth call upon the people to worship God, and they came off presently, and said, They would worship him (so you shall find them pro­fess, [Page 110] verse 16.) But mark what the Text saith in verse 19. And Joshua said unto the people, Ye cannot serve the Lord, for he is an holy God, he is a jealous God, and he will not forgive your trans­gressions and your sins, As if he should say, You think it is no­thing to serve the Lord, and that it is an easie matter to serve him, you think to put off God with any thing: Alas you can­not serve the Lord, for he is a holy God, and a jealous God and you must have other manner of hearts than yet you have, and you must understand his worship in another manner than yet you do, the Lord will be Sanctified in those that draw nigh him, and therefore untill you understand God, and his waies and worship, you cannot serve the Lord. Know that the work of Religion is a very hard and difficult work, for it requi­reth all this, and therefore the Soul had need be very diligent and laborious that would come to worship God in a right way.

3 Thirdly, Hence is a use of humiliatton to us all, even to the best of us; Oh how little, how little hath the best of us all Sanctified the Name of God! how far have we all come short of the Sanctifying of Gods Name in holy duties! And when we look abroad in the world and see what poor service God hath generally from the Men and Women of the earth, it should make our hearts bleed within us: Where almost is the man or woman that according to that text in Isa. Stirs up himself to take hold on God. And I verily beleeve that in the opening of this Point of Sanctifying the Name of God in holy duties, that I have bin in the bosoms of as many as in the opening of any Point whatsoever; and as many may have cause to lay their hands upon their hearts and say, Certainly I have come short of what is required here; and have not bin accquainted with this way, this mystery of godlines in Sanctifying Gods Name in holy duties as I ought to be: O be humbled for this, for all the uncleanness in your hearts in the performance of duties. In Exod. 27.4, 5. you reade, that at the Altar where the Sacrifices were to be offered, the Lord required that there should be a grate made. Thou shalt make for it (meaning the Altar) a grate of net-work of brass, and upon the net shalt thou make four brasen rings in the four corners thereof, and thou shalt put it under the compasse of [Page 111] the Altar beneath, that the net may be even to the middest of the Altar. There was (as it were) a grate for the ashes of the Altar to go thorow, as you have grates in your fires to make them burne cleer, and for the ashes to fal down, so the Lord would have such a grate for the ashes of the Altar to fall down: We had need of such a grate. Oh the ashes, and dirt, and filth, that there is in our services when we come to offer and tender them up to God! So that we have cause I say to to be humbled for holy offerings. There be many godly people that through Gods mercy, are able to keep from gross sins, they do not find it any great matter to keep from company, swearing, drinking, uncleanness, lying, or wronging of others, and such kind of sins as those are, so that they see not such need of humiliation in this regard, un­lesse it be for that their natures are as corrupt as any, though they break not forth into those actuall grosse sins, but the main work of the humiliation of those that are godly, it is to be humbled for their thoughts, for the mispending of time, and for not sanctifying of Gods Name in holy duties, those are the maine things that are the subject of the humiliation of the Saints, beside the body of sin and death that they carry about with them. And it would be a good signe that thy heart hath some tenderness in it when thou makest these to be the matter of thy humiliation: Carnall people little are troubled for these, if they fall into such sinnes as that their Consciences do fly in their faces, then they are troubled and humbled: But for such things as these are, they are seldom humbled: To be humled for thy holy offerings is a good signe of a gracious heart. We reade of the Cherubims that they had six wings, and with two of their wings (the text saith) they covered their faces: so my Brethren we had need have wings (as it were) to cover our best duties: they had wings, and with two they covered their legs, and with two their faces; we had need, not onely of a covering for our lower parts and meaner duties, but a cove­ring for our holy duties, to cover our faces, our best duties of al, the most heavenly duties we perform had need be purged by the blood of Christ, In Levit. 16.14.16. we reade of their holy things, that there was need of purging of them by blood; and so it should be in our holy duties: Let us be humbled for our [Page 112] best performance that ever we performed in our lives: The best had need be so, but then as for others that have made little or no conscience of Sanctifying of Gods name, how had they need be humbled? Thou hast something more to repent of then thou thoughtest of; for the truth is, those that have not made conscience of Sanctifying of Gods Name in holy duties, they never in all their lives did any service for the honour of God, thou hast lived perhaps 30. or 40. it may be 60. yeers or more, and did it never yet honor God in any one thing that ever thou didst in all thy life.

You will say, God forbid: Have not I prayed, and heard the Word much, and received the Communion often, and yet have I never honored God?

If thou hast not been acquainted with this mysterie of godli­ness in Sanctifying His Name in these things, This is said from God to thee this morning, That thou hast never done any one action to the honour of God: Thou hadest need begin present­ly for thy time is not long, And wilt thou go our of this world and the Name of God never to be honored by thee?

Yea, and further, Thou hast lost all thy duties, all the time hath bin lost that thou hast been in performance of duties, now it is an ill thing to idle away time in the things of the world: When a man hath an opportunity for to gain in the world, If so be he loses his time and neglects it, we account it a very sad thing to him, but now to lose our trading time for Heaven (for the times of the worshipping of God are our our trading times for Heaven) that's sad indeed: And yet thou that makest not conscience of Sanctifying the Name of God in holy duties, all the time thou hast spent is lost.

And yet further, You that have been false in the performance of duties, and hypocrites, not only all your pains and labor is quite lost (for if that were so it might be well with you) but you have aggravated your sins by your holy duties. Those duties that others have en [...]oyed Communion with God in, and furthered their eternal life by, thou hast aggravated thy sinnes by them, yet it was thy duty to do them: but I say, by not san­ctifying of Gods Name, thou hast aggravated thy sins so much the more. As those that are godly, they work out their salva­tion, [Page 113] even in their natural actions they Sanctifie Gods Name, in eating and drinking, and following their businesse: they performe those actions in such a holy manner, as they honor God in them, and further their eternal peace; but as they in their naturall and Civill actions work out their salvation; so thou in the very religiousest actions dost work out thy damna­tion: Certainly wicked men that are not acquainted with this work of godlinesse to Sanctifie Gods Name in holy duties, they work out their damnation even in the performance of them.

You will say, Then they had better not do them.

Yes, they are bound to do them; but they are bound to do them in a right manner, as sometimes I have given you this in­stance, and it is a ful and a cleer one, to shew that men are bound to performe holy duties and not to leave them undone, and yet they may further their own damnation while they are do­ing of them: As for example, If so be that a Prince should ap­point a man to come into his presence such a day to Petition for his life, which he hath forfeited by the Law, If he do not come he may be a dead man: But now if this man be drunk on that day, and come drunk into the Kings presence, he may be a dead man too, for presuming to come drunk before him: so wicked and ungodly men, whether they worship or worship not, they are in danger to perish. But of this more when we come to shew that God will be Sanctified.

In the Fourth place, here is a use of Exhortation, that seeing we have this truth thus presented to us and opened before us; Oh that we had hearts to apply our selves now to it with all our might, to seek to sanctifie the Name of God when we draw nigh to him! The Lord hath shewen thee what it is that he requires of thee; make conscience of it for time to come, thou doest not know what blessed Communion thou mayest have with God if thou doest make conscience of this, the truth is, If you have not been acquainted with this, you have not been acquainted with the way of a Christian in his en [...]oyment of Communion with God, thou doest not know what the comfort of a Chri [...]ian life means; do but make tryall of this for time to come, and thou wilt find more comfort in the wayes of godliness, and more [Page 114] thriving in them in one quarter of a yeer than thou hast done before in seven yeers, one Christian that keeps close to God in holy duties, and sanctifies the Name of God in them, (I say) finds more comfort with God, and growes on in godliness more in one quarter of a yeer, than the other doth in seven yeers that goes on in an ordinary, dull, and formal way in the perfor­mance of the duties of Worship: Some there are in our time that cry out of duties, And what need we trouble our selves so much? those that know not how to Sanctifie Gods Name they think lightly of them; But now do you apply your selves ful­ly (as you are able) to this that I am speaking of, and you wil find your selves to be (as it were) in another world, you wil be able to say, Well, I have not yet understood what it was to en­joy Communion with God in Prayer, in Word, and in Sacra­ments before; this will make your faces shine in your conversa­tions if you would do it; and now to that end that you may do it, there are these two or three things that I would propound to you.

1 In the First place, Learn to know God more with whom you have to do, and present those things that you have heard before you in your meditations, when as you are to come to God in Prayer, or in any other duty, and when you are Wor­shipping of God, remember that you have to do with God and none else. You are every time you come to performe holy du­ties to be as a man or woman seperated from all things. Valeri­us Maximus tels a story of a yong noble-man that attended up­on Alexander while he was sacrificing, this noble-man held his Censer for Incense, and in the holding of it, there fell a coal up­on his flesh and burnt it so, as the very scent of it was in the no­strils of all that were about him, and because he would not di­sturb Alexander in his service, he resolutely did not stir to put off the fire from him, but holds still his Censer. If Heathens made such adoe in their sacrificing to their Idoll-gods, that they would mind it so, as no disturbance must be made what ever they endured: What care should we have then of our selves when we come to Worship the high God? And so Josephus he reports of the Priests that were sacrificing in the Temple when Pompey brake in to them with armed men, and though they [Page 114] might have fled and saved their lives, yet they would not leave off their sacrificing but were slain by the souldiers: They did so mind it as a matter of great consequence. Oh that we could mind the duties of Gods Worship as matters of great moment, that so we might learn to Sanctifie the Name of God in the per­formance of them more then ever we have done.

2 When thou comest to worship, take heed thou doest not come in thine own strength. For there is more required in San­ctifying the Name of God than thy strength is able to carry thee on in, and therefore act thy Faith upon Jesus Christ every time thou comest to worship God, not only as I said before, to tender up thy services in his Name, but act thy faith upon Christ to give thee strength to do what thou hast to do. And what strength thou hast received from Christ be sure to stir it up: many godly men and women have more strength than they know of them­selves; & if they would but stir up that strength that they have received, they might Sanctifie the Name of God a great deal more than they do. Therefore remember that text before men­tioned, None stirs up himself to take hold on God: Quicken up thy heart, and rouze up thy Spirit when thou art to worship God.

3 When ever thou art worshipping of God, do not satisfie thy self meerly in the duty done, but consider, Do I Sanctifie Gods Name in the duty? every time thou worshipest him, exa­mine thy heart whether thou doest it yea or no. And if thou findest that thou hast not attained in some comfortable measure to this that hath been presented to thee; let the shame and the sorrow for that abide upon thy Spirit untill the next time thou comest to worship God; at such a time I have been worshipping of God, and God knows I have been stirring up my heart in some measure; but I find my heart dead, wandring, sluggish, and dull; I say, when thou findest thou canst not do it accor­ding to what is required in any comfortable measure: Let the shame and sorrow of heart for it abide upon thee till the next time thou comest to worship God, and that will mightily help thoee: Thou art now praying, and thou canst not now get up thy heart to what is required; The next time thou comest to prayer, come in the shame and sorrow of thy heart for the want of Sanctifying Gods Name the last time: And so for hearing of [Page 116] the Word, or receiving the Sacraments. And this will further thee mightily for the Sanctifying the Name of God in holy du­ties.

But now that all may be sealed up unto you, and so that we may close the Point, know that God will be Sanctified in those that do draw nigh to him. And there are these Two things in the Point.

First, If we do not Sanctifie Gods Name, God will San­ctifie his Name in a way of justice.

Secondly, If we do Sanctifie his Name, then he will San­ctifie his Name in a way of mercy towards us.

For the First, God will manifest that he is displeased with such duties that thou doest performe, he will manifest it one way or other that he is a holy God, and he doth not accept of such unholy things as thou doest tender up to him; for the truth is, if God should accept of such unholy things from men, God may be said to be like unto themselves. As a man if he doth entertain any as his familiar friend that is naught and wicked, it is his disgrace and dishonor; a man may sometimes imploy in some business those that are naught and wicked, and it may be no disgrace to him, but if he doth, entertain one in his house that is wicked, it is a dishonour to him: So God may imploy the most wicked men in the world in some outward ser­vices, but if he should accept of them in his Worship, it would be a dishonour to God, and therefore God that he might San­ctifie his own Name, he will manifest his displeasure at one time or other against such duties of worship; you that perform wor­ship in a formal manner, and with unclean vile hearts; I say, it stands upon the honour of God if he will manifest himself a holy God, he must manifest some dipleasure against that way of thy worshipping of him: This one meditation one would think, should mightily sink into the heart of any man that hath an enlightened conscience, to think thus, It stands upon the ho­liness of God, And he cannot appear to be a holy God except he doth some way or other appear to be against me in such du­ties that I tender up unto him.

Now you will say, How doth God appear, that he doth not accept of them? He will appear in these three things:

[Page 117]1 First by blasting those that do worship him thus in a formal way: It shall at First be secret, but afterwards it will appear more apparantly, and we see it by experience, that such as have bin Professors of Religion, and worship God in hypocrisie, and in formality, they have bin blasted in their parts and common gifts.

The judgment of God upon Nadab and Abihu that did not Sanctifie Gods Name it was secret at first; It struck them dead, and though by fire, yet if you reade the story you shall find that their cloathes were not burnt, and yet they were burnt in their bodies: So the Lord sometimes doth blast men inwardly in their Spirits, in their Souls, in their Parts, in their common Gifts; he blasts them I say inwardly though it doth not appear outwardly, yet at length it will appear before men that they are blasted; and in these times of the Gospel the Lord doth come with spiritual judgments rather than with outward tem­poral judgments. In the time of the Law, those that did not Sanctifie the Name of God in holy duties, the Lord did appear by some external and visible way upon their bodies; but now in the time of the Gospel there God comes with more spiritual judgments upon mens Souls, and those are the most terrible judgments: We have a notable Scripture for this in Isa. 29.13. How God doth blast those that do not Sanctifie his Name in ho­ly duties. Wherefore the Lord said, Forasmuch as this People draw neer me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precepts of men: Mark what follows: Therefore behold I will proceed to do a marveilous work amongst this people, even a marveilous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. What do they come and draw neer me with their lips and their hearts are far from me, and do they worship me in a formal way? I'le take away the wisdom from the wise, and the understanding from the prudent: And that is the reason why so many great Scho­lars are blasted in their very parts, because they would worship God according to the precepts of men, in a formal way; and so all hypocrites and formal worshippers the Lord doth blast them in one way or other, the judgments of God upon the spi­rits [Page 118] of men were sometimes in the time of the Law; But in the times of the Gospel there we find generally the judgments of God to be more spiritual upon the hearts and consciences of men; we find it by experience God doth discover that he doth not accept of such as those are; and therefore when you see a­ny that have made profession of Religion, that had excellent Parts at first, many common Gifts, and now are as we say, no body; Remember this Text, That God will be Sanctified in those that come nigh Him.

Secondly, The Lord doth manifest that he wil be Sanctified in those that draw nigh him, by awaking their consciences many times upon their sick beds and death beds, the Lord doth force them to give glory to him, and there to acknowledge that they did not worship God in Uprightness but in Formality. And now they are in horrour of conscience and cry out in the an­guish of their souls upon the apprehension of the dreadfull wrath of God that is upon them: Take heed for the Lords sake of this thing, when you are performing of the duties of Worship, do not rest in the outward duties for they will never comfort you upon your sick and death beds, you may perhaps put off your consciences a little for the present, but when you come upon your sick beds there will be no comfort unto you, and then you will be forced to say, wel, all this while I have but taken the Name of God in vain, and now God hath rejected me and all my services; and you will then speak to those that come about your beds side, and bid them take warning by you: take heed that when you worship God you worship him to pur­pose, I have spent time in prayer, and hearing; but for want of this I find I have no comfort at all, but the Lord appears to be terrible to my soul, and comes out against me as an enemy. I say now Gods Name is Sanctified: whatever becomes of thee, he will force glory from thee one way or other, and it may be even here in this time of thy life, but how ever, at the great day, when the secrets of all hearts must be disclosed before men and Angels, then the Lord will appear to be a holy God by re­jecting all such services that thou didest tender up to him, and it will then be a great part of the work of the day of Judgment for God to be Sanctified in those that did worship him; by de­claring [Page 119] before men and Angels, how He did reject such formal and hypocritical worship that they did tender up unto him, Oh that God would strike this upon your hearts, that it may abide upon you every time you come to worship Him, to think thus, Let me look to it to Sanctifie His Name now, for I hear that God will Sanctifie it Himself if I do not do it.

But then on the other side, If so be that thou makest consci­ence of Sanctifying Gods Name in duties, then he will Sanctifie his Name in a way of Mercy; that is, He will manifest how he doth accept of the least degree of holines though there be much mixture: God hath a way to take away the mixture by the blood of his Son, and then to accept of any holiness He sees in thee, He will Sanctifie his Name by meeting with thee, and re­vealing His glory to thee when thou art worshipping of Him: There is an excellent Scripture for this, Exod. 29.43. There I will meet with the Children of Israel and the Tabernacle shall be San­ctified by my Glory. Thou that hast a gracious heart, and art worshipping of God in Sincerity, thou art as a Tabernacle of God, and God hath His Service and Worship from thee, thou art as the Temple of God, and there will I meet with thee (saith God) and I will Sanctifie my Tabernacle by my Glory. God wil san­ctifie thy heart by his Glory, if thou dost Sanctifie his Name.

Further, Thou shalt (it may be) not alwaies have such glo­rious comforts, the full beams of the Sun rising upon thee, but at one time or other the Lord will break in upon thee and ma­nifest his Glory to thee, and it's like if thou hast not such full comforts now, yet upon thy sick-bed, though God doth not then alwaies manifest Himself fully, for sometimes the disease may be a hinderance, yet it is ordinary that those that in their constant way did Sanctifie Gods Name in holy duties, they do lie comfortably upon their sick beds, and a glorious entrance is made for them into the everlasting Kingdome of our Lord and Savior Jesus Christ.

And then again, All things are Sanctified unto them: as on the other side, those that do not sanctifie Gods Name al things are cursed to them, if thou doest not make Conscience of san­ctifying Gods Name in duties, God cares not to sanctifie any thing for thy good; But now, those that make conscience of [Page 120] Sanctifying Gods Name in holy duties, the Lord takes care, that all things shall be Sanctified for their good, for the furthe­rance of their eternal good.

And however it be here, yet hereafter at the great day of Judgement it will be a part of the glory of God to manifest be­fore Men and Angels how He did accept of those holy services that thou didst tender up to Him; when hypocrites shall be cast away and abhor'd, and thou who had'st an upright sincere heart shalt be owned before God, and before Men and Angels at that great Day: and God shall say, Well, it is a part of the glory of my Holiness to make it appear that I have accepted of these holy things, that these my poor servants have tendered up to me. And this now is of marveilous use for the comforting of a gracious heart? those duties that thou doest now think thou hast lost, and there will nothing come of them, thou shalt certainly hear of them another day, God will make it appear, there is nothing that He stands more upon than the glory of his Holiness; and it is the glory of his Holiness that is thy strength in this thing, and that makes it certain to thee that there must be a manifestation of thy acceptance: and therefore take these Truths into thy heart about Sanctifying the Name of God. You have had only the Point in generall opened to you: Oh that the Spirit of God would bring things unto your remem­brance.

SERMON VIII.

WEE have (as you may remember) Preached many SERMONS upon that Point of Sanctifying the Name of God in the duties of his Worship: We have spoken unto the Point in the general, the last day we finished it: I do not intend to look back to any thing that was said, but we are to proceed to shew how the Name of God should be Sanctified in the particular duties of His Wor­ship. Now the Duties of Gods Worship are especially these Three:

• 1 The Hearing of the Word.
• 2 Receiving of the Sacrament.
• 3 And Prayer.

Other things come under Worship, but yet these are the Three cheif duties of Worship; and I intend to speak to al these Three, and to shew how we should Sanctifie the Name of God in drawing nigh unto Him, in the Word, Sacrament, and Prayer.

We might chuse several Texts for all these, but they fall full within the general, and therefore it shall be sufficient, for to ground the Sanctifying of of Gods Name in these duties of wor­ship upon this Text:

SERMON IX.

THE next thing for the right behaviour of the Soul for Sanctifying Gods Name is this, We must re­ceive the Word with meeknesse of Spirit, that you have in Jam. 1.21. Wherefore lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted word which is [...] save your souls. Receive with meekness; The former part of his Scripture I confess concerns some what that was before, about the preparation of the Soul, and we shall per­haps afterwards in the Application come to open the former part of this vers Lay apart all filthiness, and superfluity of naughti­ness: (But only now we quote the place for this,) Receive with meekness the ingrafted Word which is able to save your souls. Let there be a quietness in your spirits in attending upon the Word, no hurring: There is a twofold di emper of passion in many peo­ple that is a great hindrance to the profit of the Word, and San­ctifying Gods [...] hearing it.

1 The First [...] distemper of Passion in those that have some trouble of conscience in them, they are troubled for their sin, and their spirits [...] in a discontented froward humour because they have not that comfort that they do desire, and therefore the Word of God when it comes to be preached to them, if it doth not every way sure with their hearts, and if they do not find present comfort by it, their spirits are in a distemper and [Page 180] frowardness, and cast it off; and if at any time there be never such comfortable things spoken in the word, yet there is an an­ger in their spirits because they are not able to apply the word to themselves, and they think, This doth not concern me: Now there should be meeknesse of spirit in those that are in trouble of conscience above all; they should quietly attend upon the word, and wait for the time that God will speak peace to their consciences: And if I cannot find the Word sutable to me at this time, yet I may at another time: let me attend with meek­ness, let me receive every thing with meekness; the Word is a­bove me, and if ever I have good, it must be by the Word at last. It doth much concern those that are in trouble of Conscience to have meek spirits.

2 There is another distemper in others and that is worse; that is, Such as when they find the Word come neer unto them, relating those sins that their Consciences tells them they are guilty of, their hearts rise against God and His Word, and Mi­nisters too: Because it would pluck away some beloved cor­ruption, because it rebukes them for some haunt of evill, some distemper of heart that they have been or are guilty of, it puts a shame upon them, and therefore their hearts do rise against it. It is a dreadfull thing to have the heart rise against the Word. As we reade of that froward Prince Jehoiakim in the Prophesie of Jeremiah, that when the Roll was read in his hea­ring, (sitting in the winter time by a great fire) he took a pen-knife and cut it in pieces and threw it into the fire in anger: and I have read that the Jewes kept a Fast every yeer to mourne for that great sin, & yet this Jehoiakim was the son of Josiah whose heart did melt at the hearinng of the Word, he had an humble and a meek heart when the Law was read, and yet see what a different spirit Jehoiakim had either from his Father or grand-Father. It is a great dishonor to the Name of God for men to give liberty to their Passions to rise against the Word; take h [...]ed of Passion either while you are hearing the word, or after the word, as many of you while you are discontented with what is said; when you come in company, what a fury are many men in upon the hearing of some things in the word that comes close to their hearts; Remember when you are a hearing [Page 181] of the Word that it is that which is above you, and it is not fit for one that is an inferiour to shew himselfe Passionate in the presence of a Superiour: It is true, the Ministers they may be in as low a condition as you, and in a lower; but the Word they speak, it is above all the Princes and Monarchs upon the face of the Earth; and it is fit therefore we having to deal with God that we should behave our selves in a meek dispositi­on.

6 The next thing for the Sanctifying Gods Name in the hea­ring of the word is this, We must hear it with a trembling heart, with fear as well as meekness, and for that you have that fa­mous Scripture, in Isa. 66. beginning, Thus saith the Lord, The Heaven is my Throne, and the Earth is my foot-s [...]ool, where is the house that ye build unto me, and where is the place of my rest? For all those things hath my hand made, and all those things have been saith the Lord; but to this man will I look, even to him that is poor, and of a contrite spirit and trembleth at my Word. This is a most admirable Scripture: Mark how God lifts up Himself in His Glory, so great a God, as the Heaven is my Throne, and the Earth is my foot-stool, where is that house that ye will build unto me? But then may a poor soul say, How shall I be able to stand before this God that is so glorious? Saith God, Be not discouraged poor soul who doest tremble at my Word, for I look to you: And then this is a further thing observable that God hath a re­gard to that soul that trembles at His Word rather than to any that should build the most sumptuous buildings in the world for Him, for saith God here, The Heaven is my Throne, and the Earth is my foot-stool, where is the house that ye build un­to me, and where is the place of my rest? They have built a glo­rious Temple to God, but what do I regard that saith God? I regard one that trembls at my word more than that great house that you have built unto me, It is a notable Scripture to shew what a high respect God hath to one that trembls at His word, He regards them more than this glorious Temple, that was built unto Him; If you were able to build such a place as this was for the service of God, you would think it a great matter, it is not so much regarded as if you could bring a trembling heart to Gods word, that's a special thing wherein the Sanctify­ing [Page 182] of the Name of God consists, when we come to see the dreadful Authority that there is in the word of God, when we are able to see more glory of God in His Word than in all the works of God besides, for there is more of his glory in the word than there is in the whole Creation of Heaven and Earth, take the Sun, and Moon and Stars, you that are Marriners you have seen much of the glory of God abroad that one would think might strike terrour into all your hearts, but know that there is more of the dreadfulness of Gods Name in His word than in all His works; In Psal. 138.2. Thou hast magnified thy Word above all thy Name; the Word it is magnified above all the Name of God whatsoever, and it is a very good signe of a Spiritual enlightened Soul that can see the Name of God more magnified in His Word than in all His works besides; I appeal unto your Consciences in this thing, Have you ever seen the Name of God to be more magnified in His Word than in all His works? I may with very good confidence affirm this, that there is no godly soul upon the face of the earth, that hath the weak­est degree of grace, but hath seen more of the glory of God re­vealed in His word, than he hath seen in all the works of God besides, and his heart hath bin more taken with it, It requires therefore a trembling frame of heart when we hear it.

And then further, When this is considered that the Word is that which bindeth the soul over, either to life or death, mens eternal estates are to be cast by the Word, certainly then it re­quires a trembling heart to hear that by which the eternal e­state of man is to be cast, we do not Sanctifie Gods Name when we come to hear the Word, except we come with trembling hearts, and they are the most likely of all men and women to understand the mind of God, as for such as come with concei­ted spirits that they understand as much before they come, and think their reach of wit or capacity is beyond the capacity of a­ny that shall open the Word unto them (yet that were not so much if [...] did but only rest upon the man, and not reflect upon the word it self. Now these that are rich in their own thoughts and understandings are sent empty away, but those that come wi [...]h trembling hearts to the Word, they are the men that are like to understand Gods Counsels revealed in His word. In [Page 183] Ezra 10.2, 3. Shechaniah the Son of Jehiel one of the Sons of E­lam answered & said unto Ezra, we have transgressed against our God & have taken strange wives &c. Yet now there is hope in Israel concer­ning this thing, now therefore let us make a covenant with our God ac­cording to the counsel of my Lord and of those that tremble at the Com­mandement of our God; So that those that tremble at God [...] Word are such as are fitest to counsel, they understand most of Gods mind; and that's another particular of the behaviour of the Soul in Sanctifying Gods Name in hearing his Word.

7 The next is a humble subjection to the Word that we hear, our hearts must bow to it, must lie under the word that we hear, it is a very remarkable Scripture that we have in 2 Chron.; 6.12. There it is said concerning a great King Zedekiah, He did that which was evil in the sight of the Lord, his God, and humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord. It is a very strange expression as any we have in the Book of God, that Zedekiah a great King should be charged with this as a great sin that he did not humble himself, Humble himself, before whom you will say? We are boud to humble our selves before God, but here it is that he did not humble himself before Jeremiah the Prophet; Why before the Prophet? Because he spake from the mouth of the Lord. If it be any messenger that speaks from the mouth of the Lord, God expects that we should hum­ble our selves, so that if any truth comes to be delivered unto you, the Lord expects that you should fall down and yeeld obe­dience to it, whatsoever your thoughts, your judgements, your opinions have heretofore been, it there come any thing in the word against it you must submit your judgments, sub­mit your very consciences, you must submit your wills, what­soever your hearts have been set upon, though it hath been ne­ver so contentful to your spirits before, yet now submit, and yeeld though it go never so cross unto your minds, your wils, your ends, yet all must be submitted, and laid down flat be­fore the Word, so as to be willing to deny your selves of any thing in the world When a man or woman can say thus, Lord it is true, I confess before I heard thy word opened in the evidence and demonstration of the Spirit unto me, I was of such a mind, and my heart went after such and such con­tentments, [Page 184] and I thought it was impossible that ever my heart should be taken from them, but O Lord thou hast been pleased plainly to shew to me by the opening of thy Word in the evi­dence of thy Spirit, what thy mind is; Now whatsoever be­comes of my name, of my comforts, of my contentments in this world, Lord here I cast down all before thee, I submit un­to thy Word; this is a gracious frame. Now is the Name of God extol'd, and lifted up in hearing of the Word, the Name of God is Sanctified in such a work of spirit as this is. I have read of a German Divine writing to Oecolampadius another famous Ger­man Divine, he hath this expression, Oh let the Word of God come, and though we had 600. necks we would all submit them unto the Word of God saith he. So it should be the temper of such as hear the Word and desire to Sanctifie Gods Name in it, let the Word of God come this morning, let God speak and we will submit had we 600. necks, we will submit all we are, or have, to this Word of the Lord, it is the Word of God, that we are willing should triumph over us: To have a Congregation to lie down under the Word of God that is preached to them is a most excellent thing, and Gods Name is much Sanctified; we do not brethren desire you should lie under us, we are not only willing, but we are very desirous that you would examin what we speak to you, whether it be according to the Word of God or no. But look to it, that if we do speak to you that which is the Word from the mouth of the Lord, know then that God expects that you should submit your estates, your souls, your bodies, all that you are and have to this word, and that is a­nother particular of the Sanctifying of the Name of God in hea­ring the Word; there must be an humble submission of the soul unto it.

8 Another particular, wherein the behaviour of the Soul for the Sanctifying of Gods Name consists is this, The word it must be received with love, and with joy, it is not enough for you to be convinc'd of the authority of it, & to think thus, well I must yeeld to it, this is the Word of God and if I do not yeeld to it I must expect the plagues and judgements of God to follow it: that is not enough, but you must yeeld to it with love, and with joy, except you receive the Word with love [Page 185] and with joy it is not Sanctified; you do not Sanctifie Gods Name, nor is it Sanctified unto you. You must receive the Word not only as the true Word of the Lord, but as the good Word of the Lord. In Thessalon. 2.10. we find it to be the cause of mens being given over to a spirit of delusion, Because they received not the Word of God in Love: It is spoken of Antichrist, that at his coming he shall come with all deceivableness, and he shall pre­vail with them that perish, who are they? They that receive not the love of the truth that they might be saved. It is not enough my Bre­thren to receive the truth that we might be saved; but we must receive the love of the truth if ever we would be saved; Good is the word of the Lord to my soul. And we must receive it with joy too as well as with love; Prov. 2.10. When wisdom entereth into thy heart, and knowledge is pleasant unto thy Soul: Then discreti­on shall preserve thee, understanding shall keep thee, &c. That is a great matter, when the Word reveals some truth to thy understan­ding, and thou canst so receive it as it should be pleasant to thy soul, that thy soul rejoyces in it; it is a good word, it is that that doth me good at the heart, when a people can hear the word, and the word coming neer unto them, they can say, This word doth me good at the heart, it is pleasant to my soul, that is excellent. In Act. 2.41. the godly are discribed, those that did receive the Word so as to sanctifie Gods Name in it by this, that they gladly received the Word and were baptized, and the same day there were added unto them about three thousand souls. There were three thousand in one day that did gladly receive the word; What an auditory had Peter at this time! Then the word it did them good, when they gladly received it.

Quest. But it may be said, We reade in Mat. 13. of the stony ground, the hearers that were not good and did not profit by the word so a [...] to be saved, yet they received the word with j y And Herod it is said of him, That he heard John Baptist gladly: It seems then that it is not enough to receive it with gladness?

Answ. To that I Answer First, There must be that that Hy­pocrites may have, if there be want of that, we cannot Sanctifie Gods Name. But you will say, We must go further or else Gods Name is not Sanctified: That I confess; Therefore when I speak of gladness and joy, know that I mean another kind of [Page 186] joy then the stony ground had; and so certainly the pleasant­ness that is spoken of in Prov. which I mentioned before; And the gladness that the three thousand did receive the Word withal is different from the gladness of the stony ground. If you ask me wherein it differs? I would Answer it differs thus, The gladness of an Hypocrite in receiving Gods Word, it ari­seth either from the novelty of it, because it is a new thing, and he gets new notions that he had not before, or else he is joyful from some other carnal excellencies that he finds going toge­ther with the Word, some esteem or honor that he shall get by it, some selvishnesse there is that makes his heart to be glad, for there is a great deal of natural and carnal excellency that goes along many times with the Word. But now this gladness that is spoken of in the Acts and in the Proverbs, it is the gladness that ariseth from the apprehension of the Spiritual excellencies that there are in the Word, as that it is that word that reveals God and Christ to my soul; that word that comes neerest to my soul to the mortifying of my Lusts, and the Sanctifying of my heart: This is that which makes me rejoyce in the Word, the holiness and the spiritual excellency that I see to be in the Word: Thy Word is pure (saith David) and therefore doth thy servant love it and rejoyce in it. This no Hypocrite can say; I see the Image of God in his Word, I see the very glass of Gods holiness in his Word, I feel that in the word that may bring my Soul to God, wherein my soul enjoyes communion with God and Jesus Christ, and it is this that glads my soul. If we re­ceive the Word with joy thus, we shall come to Sanctifie the Name of God in the hearing of it; And that is the Eight par­ticular.

9 The Ninth Particular is this, If we would Sanctifie the Name of God in his Word, we must receiue the Word into ho­nest hearts. This you have in Luk. 8.15. in the Parable of the Sower [...] you shall find there that there are divers grounds that do receive the seed; and by those divers ground [...] are meant di­vers sorts of hearts: There is First the high way ground, that is, such as hear the Word and never regard what they hear, and as soon as ever they go out of the Congregation he seed o [...] [...]e Word is quite gone and is as if they had not heard at all. And [Page 187] then there is the stony ground, and the thorny ground, that is, those that hear with joy (as was spoken of before) but the cares of the world choak the seed of the Word; as soon as ever they are gone, they are upon their worldly businesse, and their thoughts and hearts runs that way. But then there is the good ground, that is, Those that receive the Seed of the Word into a good and honest heart, a good and an honest heart they are both joyned together. By a good heart is meant a heart that hath not malice in it, a heart that doth desire to empty it self of every thing that is against the Word, and which is not suit­able to the Spiritualness of the Word: A heart (I say) that en­tertains nothing in it that any way makes against the Word: A good heart is a heart (which as the Apo le saith in Jam. 1.21. and that place may very well come in here to be opened) is clensed from all filthiness and superfluity of naughtiness. The word that is there translated filthiness, it signifies Excrements: that which is unclean, that which comes from the body, such is the sinfulness of your hearts; you come to hear the Word, if it be with evil hearts you mingle that very filthiness which is as vile before God as excrements are. And superfinity of naughtiness; by that I take is meant, as if the holy-Ghost should say, Do not think it enough for to purge away filthiness, that is notorious stinking evils, abominable sins, that you do not come with such filthy vile hearts, but whatsoever there is in your heart that is any way against the work of grace, it is a superfluity of naugh­tiness, all kind of evil thoughts, and evill affections that are more than needs. Look into your hearts and affections, and see whatsoever you find there that is more than ought to be, runing out unto any thing that they should not, labour to purge out that saith he, do not satisfie your selves in any kind of evill whatsoever: It may be you are clensed from the notori­ous evils of the world: but if there remains any naughtiness, any kind of drossiness in your hearts that is not grace, it is to be purged out, for it is superfluity: So then that is a good heart that entertains no kind of evill in it. It may be there is some evill, but it doth desire to purge out, not only that that is filthy, nastie, and abominable; but if there be any thing that should not be there, a good heart is against it. And that is a [Page 188] good heart that is willing to receive any thing that God re­veals; As we use to say, Such a man is a good man, that is, you can propound nothing to him that is fit to be done but he is willing to hearken to you. A good man he hath no kind of evill ends in him, no evill designs at all, but he is willing to hearken to every thing that is good: So a good heart whatso­ever is good he is ready to entertain, if it be a good thing his heart is sutable to it, and runs presently unto it; having a good heart it doth presently close with the good word of the Lord.

But what is meant by an honest heart?

By honesty of heart, Certainly there is more meant than such a one that we cal an honest man, that is, a man that is honest in his dealings between man and man; there is many a man that is accounted a very honest man in the world but hath not an honest heart: I beseech you observe it, That man that hath an honest heart to God, is one that receives the seed of the Word, so as he goes beyond the high-way ground, the stony ground, or the thorny ground, he goes beyond those three sort of pro­fessors; he is one that hath an eminency in profession of Religi­on beyond those three: Now the world accounts many honest men that do not go beyond any of those three; yea the world doth ordinarily account any of those three to be honest men, as the high-way ground: Are there not many honest men in the world, that regard not the Word of God at all, but only come to hear a Sermon, and as soon as they have done, as it came in at one eare, so it goes out at the other? I fear there are some men and women that are accounted honest men and wo­men in the world that can hardly give an accompt of any one Sermon they have heard in all their lives; hardly I say, but the Word which they heard is presently taken away from them, and yet these are accounted honest men in the world: But this is not the honest heart the Scripture speaks of. And many there are that go further than these, that come to hear the Word with joy, and yet they have not this honest heart: Yea they may hear the Word so as to bring forth a Blade, and yet nor have this honest heart. By this honest heart I take there­fore to be meant this, A heart that deals squarely and truly [Page 189] with God, behaving it self in a beseeming manner sutable to that Authority and Excellency that there is in the Word of God. As now for example:

1 First, Amongst men he is accounted an honest man that deals squarely and truly with men in all actions; such a man you will say is an honest man, as honest a man as ever broke bread; that is, one that will deal squarely with men, not on­ly in one thing, but turn him to any thing, and you shall find a proportion between one action and another: So this is an ho­nest heart, not one that only will be forward for God in some one action wherein he may enjoy himself as well as God; but one that deals squarely with God, let God put him upon duty, upon any service, God shall find him still to be the same man: Put him upon any easie service (as many will imbrace that) or put him upon a difficult service, it is all one if it be the mind of God; you shall find him square in every thing, though he be put upon that which he is like to suffer very much in, yet he goes on according to his principles. An honest heart is one that hath received gracious principles, and accordingly he act­eth, all the world cannot take him off from his principles of godliness that the Lord hath put into his heart.

2 Secondly, An honest man is one that provides things ho­nest before men, that doth all things in a seemly way in all those relations that he hath unto others, that we account ho­nesty: So when a mans behaviour towards the Word is such as doth beseem the Word of that God with whom he hath to deal, That look what excellency, what glory, there is in the word of God, such a sutable behaviour there is in the heart of a man to it, this is an honest heart. So that there are those two things, when a man is square with God in one thing as wel as another, and when there is a sutableness to the behaviour of the Soul to what excellency there is in the Word, when the heart of man will not abuse the Word at all, but behaves it self honestly, ac­cording unto the gravity, holiness, and weight that there is in the Word. And thus now with such a good and honest heart we are to receive the Word if we will Sanctifie Gods Name in it.

10 A tenth particular is this, If we will Sanctifie Gods Name [Page 190] in the word, we must hide the Word in our hearts, we must not only hear the Word but keep it, preserve it, and then do we declare that we account the word of God to be worth some­thing indeed; For what is it to Sanctifie God (as we have o­pened before in the general) but such a behaviour towards Him as may testifie the Excellency of the Name of God, so the beha­viour of the soul in hearing the word must be such as must give a testimony to the Excellency of the word and manifest the high esteem I have of it. Now if I received a thing that is of great value, if I flight it, and let any body take it from me I do not give a testimony to the excellency of that thing, but if I take it and lock it up and keep it under lock and key, I do thereby give a testimony of the esteem that I have of the excellency of that thing: So now, When I come to hear the Word, and meet with truths that have gotten into my soul, I close with them, and am resolved within my heart as I am hearing of them, well this truth I will keep through Gods grace, this con­cerns me, and I will make much of it, and although I forget other things, yet I hope I shall remember this, to Sanctifie Gods Name in hearing of the word, In Isa. 42.23. Hear (saith the holy-Ghost there) for the time to come: When we come to the word we must not only hearken for the present, as many of us while we are hearing, our hearts are stir'd for the present, Oh that we could but have that affection of heart alwaies, as we have when we are hearing of the word, How many of you have said when you have been hearing such a Sermon, Oh then me thought I could have gone through fire and water for God: I but mark it, you must hear for afterwards. And in Psalm, 119.11. There the Prophet David profest that he did hide the word in his heart, the word was sweet unto him, Thy Word (saith he) have I hid in my heart that I might not sin against thee. You that come and hear those Truths upon the Lords day if you would hide them thus in your hearts and keep them all the week, they would help you against the many temptations that you meet withall, you go abroad on the week daies into company, and there you meet with a temptation and it overcomes you, and you [...]omplain, Alas I am weak, I have met with a temptation and it hath foil'd me? But had you hid the word that you [Page 191] heard on the Lords day in your heart, it would have kept you from the strength of your temptation that it should not have overcome you, those that are truly godly they have a care to hide the word in their hearts, when they hear it, they think, this word shall help me against such and such sins which I am prone to by nature, and when a temptation comes to that sin I hope I shall have use of the word that I have heard this day; As now suppose you hear a word against passion, then you should hide that word in your hearts against that time that temptation comes to passion: And you hear a word a­gainst sensuallity and abuse of the creatures you should hide that word, against that temptation cometh: And you hear a word against unrighteousnesse and unjust dealings, when a temptation comes to that sin you should hide that word against that time: So you hear a word that speaks of obedience to pa­rents, and servants duties to governors, now you should hide that word in your hearts against that time, I have hid thy word in my heart that I might not sin against thee. You say that you would fain withstand and not be overcome with temptations? why here is the way, hide the Word within thee that thou mayest not sin against him; And so in Pro. 2.1. you have a Scripture to the same purpose, about hiding the commande­ments within us. And then in 1 Joh. 2.14. I write unto you young men because you are strong, and the Word of God abideth in you and ye have overcome the wicked one. I have written to you young men, you are young, you have strong natures, and so strength of nature for God, But how comes this to pass? You are strong and the Word of God abideth in you; here is an excellent Scripture for all young men, you have your memories fresh, and if you will exercise your memories about any thing it should be in the Word of God, it is a comely and an excellent thing to see young ones to have the Word of God abiding in them, that if you come to them, not only a week but a month after they have heard the word they are able to give you an account of it: I am verily perswaded that there are many young ones in this place, that are able to give you old ones, If you ask them, an account of what it is to Sanctifie Gods Name in the duties of Worship and why; because the Word of God abideth in them, It is the [Page 192] honour of young men to have the Word of God to abide in them, and hereby they overcome the wicked one. And on the o­ther side, many young people that do come to hear the Word it may be they are drawn to it by others, or it may be they love to have a walk in the morning, but the Word of God abideth not in them, and therefore when the wicked one comes with temptations the week after they are overcome by him but those that have the Word of God abiding in them they overcome the wicked one. And so in Joh. 8.31. you have a very remarkable Scripture for this purpose of keeping the Word after we have heard it. Then said Jesus to those which beleeved on him, if you continue in my Word then are you my Disciples indeed. I beseech you observe it, It is said that the Jewes did beleeve in Christ, and yet saith Christ If ye continue in my Word then are you my Disciples, why, were they not the Disciples of Christ that did beleeve in him? By this beleeving therefore we must understand some kind of general notion that they had of Christ, they began to think that Christ might be the true Messias, some kind of im­perfect beleeving they had, but they were not thoroughly brought off, now saith Christ, If you continue in my Word, you are my Disciples. As if he should say, Do not you think it enough that you come to hear me, and that you are taken by what I say; you must continue in my Word, and then you are my Disciples: Christ will not own that man or woman to be his Disciple that doth not continue in his Word. O that you would consider of this, you that satisfie your selves in having some flashes of your affections when you are hearing the Word, but do not think that you are the Disciples of Christ because of them, In Tit. 1.9. Holding fast the faithful word as you have been taught, that is the thing you should labour for, to hold fast the faithful word, hold it fast, that it may not be taken from you, and so you shall come to Sanctifie the Name of God in the hearing of his Word.

11 The last that I shall speak to is this, If thou wouldest Sanctifie the Name of God in hearing his Word, turn it into practice, or otherwise the Name of God is blasphemed, or at least is taken in vain by thee if thou doest not turn what thou hearest into practice: So you have it in Jam. 1.22. He that is [Page 193] not a forgetful bearer but a doer of the word, this man (saith he) shall be blessed in his deed. And vers. 22. Be ye d [...]ers of the word, and not hearers only deceiving your own selves. The word here that is tran­slated Deceiving your own selves, its a word taken from Logicians, and signifies to make a false Sylogisme. A man that hears the Word and doth not do it, he doth as it were reason thus, Those that do come to Church (as we use to say) those surely are Religious people, but I come to Sermons and therefore I am Religious: Now this is a false reasoniag, and thou doest but cozen thy self. Be not a hearer only, but a doer of the word, that thou mayest not deceive thine own soul. So in Rom. 2.3. Thinkest thou this O man that judgest them that do such things, & doest the same, that thou shalt escape the judgment of God? As if he should say, You have the word, and you are able to judge thereby what you hear, but yet still you are wicked in your lives; this is dispising of the riches of the goodness of God towards you. And in Ppilipians, 2.16. you have a remarkable text where the holy Ghost saith of the Philipians, That he would have them hold forth the word of Life. It were a most excellent thing if it might be said of this Congregation, that as they come deligent­ly to hear, and are willing to take pains to get out of their beds so earely in the mornings, so all the week after they hold forth the Word of God. You that are servants it may be your ma­sters are naught, and the families naught from whence you come: now when you go home, though it may be they will not let you repeat the Sermon, yet you are to hold forth the Ser­mon in your practice and conversation: How is the Name of God glorified when we hold forth his Word! this is to let, not only your light shine, but the light of the word shine before men that they may behold it and glorifie your Father which is in heaven.

So that now put all these Eleven Particulars together, and then you have made good that expression we find in Act. 13.48. That the Word of God was glorified. And to the same purpose we have another expression in 2 Thess. 3.1. Finally, brethren, Pray for us, that the Word of the Lord may have free course, and be glorified e­ven as it is with you. This is the commendation of a people, that they do glorifie the Word of God: I beseech you brethren, in [Page 194] the Name of Jesus Christ this morning that you that are hearers of the Word would glorifie the Word, and glorifie the Name of God in the Word; Oh that not one of you would be a disgrace or shame to the Word of God; this is the charge that God this morning laies upon you, as ever you expect to receive any good from the Word, or to look upon the face of God with comfort whose word this is: do not be a shame to his Word, and to the Ministers of his Word. Put all these things together, I say, and learn to make conscience of Sanctifying Gods Name in hearing the Word, that so there may be none of you that may give any just occasion to others to say, Is this to hear Sermons? Do you get nothing else but this by hearing Sermons? If you should o­pen the mouths of men to say so of you, the Word of God as much as lies in you would be disgraced by you; you should rather think thus, It were better for me that I should die, and that I were under the ground and rotting there, than that the Word of God should ever be disgraced by me: Let me hold forth the glory of the Word, the Word is that that hath done good to my soul; the Word is that that I would not for ten thousand worlds but have heard it, and shall I disgrace this Word? shall I give any occasion that this Word of the Lord should be spoken ill of by reason of me? O God forbid. There­fore if you regard not your selves and your own honour, yet regard the honor of the Word; If ever you have got any good by the Word you should go away with this resolution, Well, I will labour all the daies of my life to honour this Word of God that I have got so much good by: If this were but the re­solution of every one of your hearts this morning, it would be a blessed mornings work.

SERMON X.

NOW follow the Reasons why God stands so much upon it that He will have his Name Sanctified in this Ordinance of hearing his Word.

1 First, It is because there is so much of God in His Word, and therefore we should Sanctifie Gods Name. If it were possible there could be [...]n in Heaven, that sin would be greater than sin committed here; therefore the sin of the An­gels when they were in Gods presence, in a more especial man­ner was the greater: The Name of God being in any thing, the greater will be the evil if we do not Sanctifie Gods Name in it; now there is very much of God in his word, more of God there, than in al his works of Creation and Providence. In Psa. 138.2. Thou hast magnified thy Word above all thy Name. There being ther­fore so much of God in His word, we must Sanctifie the Name of God in it.

2 Secondly, God hath appointed his Word to be the great Ordinance to convey the special mercies that He intends for the good of his people. That we spake to before in the general, in shewing how the duties of Gods Worship are as a Channel for the conveyance of Special good to the Saints: But none more than the Word [...] that's the Ordinance to convey the First Grace to those that belong to Gods election. The Sacrament is for strengthening, and therefore there is rather more in the Word than in the Sacrament, and yet every one thinks in conscience that he is bound to come carefully to the Sacrament, and to look to Sanctifie Gods Name there. It is an easier matter to con­vince men and women, that they are bound to Sanctifie the Name of God when they come to receive the holy Communion, than for the hearing of the Word: they think not so much of that, but certainly the Word is appointed to be an Ordinance [Page 196] of conveying more blessing than the Sacrament, because it is appointed to convey the first Grace, and to convey strength of Grace as well as the Sacrament: Now being appointed to con­vey such great things to the souls of the elect, both the first grace and strengthning of grace, and comfort, and assistance thereof, the Lord expects to have His Name Sanctified in it.

3 Thirdly, The Name of God must be Sanctified in the Word, because the word is very quick and lively, it works men or women to life or death, to salvation or damnation. In Heb: 4.12. The Word of God is quick and powerfull, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spi­rit &c. It is very quick of opperation (the text saith;) that is, when God hath to deal with men by his word, He wil not stand dallying and trifling with them, but he is very quick with them either to bring their souls to life, or to cast them away. The time of mens ignorance God winks at, but now he cals all men to repent. Let them look to it now, God did forbear in the time of igno­rance, but He will not forbear so when the word comes, Now is the Ax laid to the root of the tree: And when was that? when John Baptist came to preach repentance because the kingdom of Hea­ven is at hand. Though the tree were barren before, and did not bring forth good fruit, yet it might stand still and not be cut down; but when the powerful Ministration of the Word comes, then the Ax is laid to the root of the Tree; either now come in and be saved, or resist the word and perish: And there­fore that is very observable when Christ sends out His Discples to preach, in Mark 16.15, 16. Saith he, Go ye into all the world and preach the Gospel to every creature, and he that beleeveth and is Baptized shall be saved; but he that beleeveth not shall be damned. As if He should say, There shal be quick work made with them, go and preach, & those that belong to my election shal be brought in to beleeve and be saved, and the others shall be damned: As if God should say, If they will come in and imbrace the Gospel they shall be saved, If they will not they shal be damned, and there is an end of them. So that I say, we have need to look to it that we Sanctifie the Name of God in His Word upon these Three Ground, Because there is so much of God in His word Because He hath appointed it to convey the grearest Mercies to [Page 197] His Saints. And because God is very quick in His Word, one way or other.

We shall now proceed to the Application of this Point: And,

First by way of reprehension to al those that do not Sanctifie Gods Name in hearing the Word; and herein we shal shew their fearful condition, and how God will Sanctifie His Name upon them in wayes of judgement, and then when we come to the use of Exhortation, to exhort you to Sanctifie the Name of God, there we shall shew you likewise how God will Sanctifie His Name in wayes of mercy upon those that do Sanctifie Him in wayes of obedience in Hearing of His word.

1 For the first, Certainly if that be to Sanctifie the Name of God that we have spoken of; Gods Name is but very little san­ctified by people that do come to hear His word, and we have no cause to wonder that there is so little good got by the word, because there are so few that make conscience to Sanctifie Gods Name in hearing it; Some there are that are so far from Sancti­fying Gods Name in it, as they altogether neglect it, and make it a matter of nothing whether they come to hear it or no: Saith Christ in Joh. 8.47. He that is of God heareth my Word, ye therefore hear them not because ye are not of God. Certainly he that hath the knowledge of God, and any interest in God, and that belongs unto Him, nothing is more sweet to him than the hearing of His word, but because ye are not of God (saith Christ) therefore you hear not his word. Those men and women that have no interest in God, but live without God in this world, they regard not to hear his word. O how many have we that belong to this place that do so! How many live without God in the world, and do declare to al the world that they are not of God [...] they have no part nor portion in God in that they hear not His word. Some there are that come to hear it, but they come to hear it as a meer matter of indifferency, in a meer formall and customary way, or for companies sake, or to give content to others: These are poor and low ends, thou shouldest come to hear the word, as expecting God should speak to thy Soul for the furtherance of thy eternal good, but your consciences may tell you what vain and wandring hearts you have, when you [Page 198] come to hear it. The eyes of the fool (saith Solomon) are in all the corners of the earth, up and down wandring, little minding that you are come to hear God Himself speak to you in the Ministry of man. And if so be that it be minded, yet ordinarily the hearts of men do put off the word, and if it come any thing neer to them they think to shift it from themselves to others. We have a notable Scripture in Heb. 12.25. for such men as shift off Gods word when it comes many times very neer to them: See that ye refuse not him that speaketh: for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from Him which speaketh from Heaven: See that ye refuse not him that speaks the Word, see that you do not put him off: And that that is the signification of it, If you compare it with Luke 12.18. you shall find that there is the same word used, where speaking of those that were invited to the supper, it is said, They all with one consent began to make excuse; they began to shift it off, that is the same word: Oh take heed of this, that when you are hearing the Word and Christ comes and speaks to your hearts, and you begin to think that it may concern you, and your consciences begin to stir, take heed that you do not shift Him off, take heed that you do not put away the Word from you by any kind of pretence whatsoever. (It may be) you will say, If I were certain it were the Word of God, and that God spake to me, God forbid but that I should submit unto it. But though it may be the hearts of men are not so notoriously rebel­lious as to resolve to sin against the Word, which they will acknowledge to be the Word of God, yet this is the deceit of the heart, when the heart hath no mind to obey, it will shift of the Word, and have pretences, and put-offs, Oh take heed that you do not shift off him that speaks from Heaven by ma­king any kind of excuse whatsoever, but when thou hearest, if the Word of God come to thy conscience do not listen to vain reasonings that are against it. Others there are that cannot tell how to shift off the word but it will come upon them when they are hearing, it may be they are a little stir'd, but it is pre­sently gone, so that they are far from holding the Word, far from keeping it in their hearts Oh how many of you have been stirr [...]d when you have been hearing the Word! and how [Page 199] happy had it beeen for you if you had hid those words in your heart that the Lord hath spoken to you in the Ministry of it. If you had but the Invitations of the Spirit now that sometimes you have had, how happy were it for you? but it is with many in hearing the Word, Just as with you Marriners when you are to go abroad; your friends come with you, take their leaves of you, and then you see them stand upon the shore a while, but when you sail a little further your friends are out of sight, and then you see only the shore, you sail on a little further, and then you see only the houses, you sail a little further and then you see only the steeples and such high places, and you sail yet a little further and then you see nothing but the Ocean: So it is in hearing the Word; It may be when you go home there are some things fresh in your minds, but on the munday mor­ning you have lost some, but then there are some others that do yet present themselves before you, and then you loose more and more untill you have lost the fight of all; all truths are gone, you see no more of the Word, as if you had never heard it; this is not to Sanctifie Gods Name, you should treasure up the Word as the most rich treasure that may be.

Another sort to be rebuked are those, who are so far from falling down before the Lord to receive the word with meek­ness, as they can bless themselves in their wicked waies, not­withstanding the word comes and meets with them. I only name this because of that notable Scripture we have, In Deut. 29.18, 19. saith Moses there to them, Take heed, lest there should be among you a root that beareth gall and wormwood, (what's that root that beareth gall and wormwood?) And it come to pass when he beareth the words of this curse, that he bless himself in his heart, say­ing, I shall have peace, though I walk in the imagination of my heart, &c. Take heed there be not among you a root that beareth gall and wormwood; This is a bitter root in mens hearts, when they can hear the word of God, and have their hearts rise against it, and think with themselves that there is no such mat­ter, these are but meer words, but meer wind, let the Minister say what he will, and talk as long as he will, I will go on in my way, I shall do well enough, that which he saith it is but his opinion, I say when men can bless themselves thus in their [Page 200] way, and when there are such tumultuous and rebellious thoughts rising in their hearts, this is a root of gall and worm­wood, and take heed of it, it will bring forth bitter fruit one day. But I should quickly be prevented if I should lanch into this argument, to reprove the several waies of sinning against God in the hearing of his Word. And therefore I leave those and come to shew what a fearful thing it is for men and women not to Sanctifie the Name of God in the hearing of his Word, that so you may see that God will have his Name Sanctified up­on them. And they are these;

1 In the First place, You that do not Sanctifie Gods Name in hearing his word in those waies that have been opened to you, First you loose the greatest and happiest opportunity of good that ever creatures had, for an outward opportunity: indeed when God moves by his Spirit if that be neglected, that opportunity is more than meerly hearing the word, but other­wise except it be at such a time when God adds his Spirit toge­ther with his Word; I say you that are cast by the providence of God in such a place where the word of the Gospel is preached to you, applied and urged upon you, if you Sanctifie not the Name of God, to hear as you ought and to profit by it, I say you lose the greatest opportunity for good that is in the world? Oh what hast thou lost that hast lived many yeers under the Ministry of the Gospel, and yet hast not been acquainted with this mystery of godliness in sanctifying Gods name in the word. There are many thousand souls that are and shall be blessing God to all eternity for what of God they have met withall in the word, but thou hast sitten under it stuped as a block, dead and barren, and no good hath been done, Wherefore is there a prize in the hand of a fool, and he hath no heart to get wisdom? This will lie upon thee heavy one day, the loss of such an opportu­nity, and that is the first.

2 In the Second place, Know that this word that is appoin­ted by God for the conveyance of so much mercy to his elect, it will prove to be the greatest aggravation of thy sin that can be; This is the condemnation that light is come into the world and men love darkness rather than light: This is [The] condemnation. If so be that light had not come among you, then the condemdation [Page 201] had not been so great, your sin had not been so great, & your pu­nishment had not bin so great. In Mat. 10.14, 15. where speaking of those that did enjoy the word, and yet did not Sanctifie Gods Name in it. Whosoever shall not receive you (saith Christ to his Disciples) nor hear your words, when ye depart out of that house or City, shake off the dust of your feet; Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorah in the day of judge­ment than for that City. It is a most dreadfull Scripture; their very dust must be shaken off in token of indignation, and it shall be more easie for the Land of Sodom and Gomorah in the day of judgment, than for that place: You would be very loth to be in a worse condition than Sodom and Gomorah that was con­sumed by fire from heaven, And now suffer the vengeance of eternal fire, Jude, 7. Certainly they shall not be so deep in judgments as those that live under the Ministry of the word and Sanctifie not the Name of God in it. Your sin is of a deeper dye, than the sin of the Heathens, yea and in some respects than the sin of the Devils, they never had the word of the Gospel sent to be preached to them; and therefore this will aggravate your sin not only beyond heathens but beyond Devils. Look to it then that Gods Name be Sanctified in the hearing of his Word.

3 Thirdly, Know that so much as the word is rejected, Je­sus Christ is rejected; Luk. 10.16. He that dispiseth you dispiseth me, and he that dispiseth me dispiseth him that sent me. It is Christ himself that is rejected when the word is rejected; thou hast not to do with man so much as with Jesus Christ in the hearing of the Word: And the power of Jesus Christ is to be put forth either to do the good by the word, or to avenge thy neglect of the word: Therefore in Mat. 28.18, 19. when Christ sends forth his Disciples to preach, he makes this preface, All power is given unto me in heaven and earth, go ye therefore and teach: As if he should say, I having received all power in heaven and earth, through the power I received I send you to preach, and I'le be with you to the end of the world: that is, all power in heaven and earth shall go along with you to assi [...]t your Ministry, either for the good of those that shall imbrace it, or for the Misery of those that shall reject it; So that whosoever stands out against the Ministry of the Word, stands out against all the power in [Page 202] heaven and earth that is given to Christ: Do not think that thou doest resist a poor weak mortal man, but thou doest resist all the power in heaven and earth. And is not this a dread­ful thing then, to be guilty of not Sanctifying of Gods Name?

4 Fourthly, It is an Argument of extreame hardness of heart not to be wrought upon by the Word. Luk. 16.31 If they hear not Moses and the Prophets, neither will they be perswaded though one rose from the dead, saith Abraham. Certainly that man or woman that shall not be wrought upon by the word so as to Sanctifie Gods Name in it, I say to such, If one should rise from the dead they would not have their hearts wrought upon, and therefore much less are they like to be wrought upon by affli­ctions. It may be some of you think when you are upon your sick beds then you will repent; no surely, if this that is the great Ordinance to bring men to God shall not work upon you so as God shall be honoured in it [...] you cannot expect that sick­ness and affliction should do it, no if one should come from the dead to tell you of all the miseries that were there, certainly if the word work not upon you, that will not do it. But you will say, One would think that there should be more power to work upon the heart; truly no because that is not such an Ordinance appointed by God for working such great works upon the hearts and consciences of men, as the word is: It is true, the word is but a weak thing in it self, but here lies the strength, that it is an Ordinance of God appointed for to work upon the hearts of men therefore if this work not upon you to give God glory in the hearing of it; there is no other means is like to do it.

5 Fiftly, When the word works not upon men, it is a dread­ful sign of Reprobation If our Gospel be hid (saith the Apostle in 2 Cor 4 3.) it is hid to those that are lost. It is a dreadful Argu­ment that here is a lost creature, one that God intends no good to. One [...]he Lord works upon, perhaps he lets pass another, one in a family and not in another. Now where it is so that the word worketh not, I say, there is no such dreadful brand of Reprobation as this is. It is true, we cannot give any certain sign of Reprobation; therefore I cannot say of any man, he [Page 203] hath now such a mark upon him as doth evidently prove that he is a Reprobate; we cannot tell that, because we know not what God may do afterwards, but we may say this, That it is as dreadful a sign as any. There are not any more dreadfull signs than these two.

First, For a man to be suffered to prosper in a sinful course; For God to let men go on and have their hearts desire satisfied in an ungodly way.

And then Secondly, For the Lord to leave them to them­selves, so as the Ministry of the Word shal not work upon them, that they shall be by Gods providence so disopsed of, as to live under a faithful and powerful Ministry, and that it should not work upon them: These are the two blacke [...] signs of Repro­bation; and therefore it is a most dreadfull thing to sit under the Ministry of the Word and not to sanctifie Gods Name in it.

6 In the next place, Surely there can be nothing Sanctified to thee who doest not Sanctifie Gods Name in His Word. The Scripture saith, That every thing is Sanctified by the Word and Prayer. And how canst thou expect that the Word should san­ctifie any thing unto thee, seeing that thou dost not make consci­ence of Sanctifying Gods Name in the word? The godly think thus, 'Tis the Word that must Sanctifie all things to my Soul, and I had need then Sanctifie Gods Name in that from which I expect the sanctified use of all blessings. You therefore that can fit under it, and make not conscience of Sanctifying Gods Name in it, I say you cannot expect no sanctified use of any thing that you have in this world.

7 Such as do not Sanctifie Gods Name in the Word, are very nigh to a curse: There is a notable Scripture for this in Heb. 6.7, 8. where the Apostle compares the Word to the rain that fals upon the ground, For the earth that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dres [...]ed▪ receiveth blessing from God: But (saith he) that which beareth thorns and briers, is rejected, and is nigh unto cursing, whose end is to be burn­ed. The meaning is this plainly, The rain here is the Word, and the good hearers they are like the ground that receive the rain and bring forth fruit, and receive a blessing: But now ill hearers [Page 204] that do not Sanctifie Gods Name in His Word, they are like ground that receive the rain as much as the other, hear as ma­ny Sermons as the other, but they bring forth nothing but thorns and briers: and mark what a dreadful expression is a­gainst them; First, It is rejected. Secondly, It is nigh to cursing. Thirdly, Whose end is to be burned. Thou rejectest the word, do­est thou? The Lord rejecteth thy soul. If thou hast no need of the word, the word hath no need of thee; it is a dreadful thing to be rejected of God. And then, thou art nigh unto cursing: It may be the Lord may for the time withdraw Himself from the soul, and manifest that it is as it were rejected; but yet the soul hath not the curse of God upon it, to say, Well, let this soul perish for ever: but some there are that are under an actual curse, and saith God, Well, My word shall never do good to this soul, such a one hath sate under it thus long, and hath rejected it, My word shall never do good to him: Like as in Luk. 14. where those that made excuses when they were bidden to the Supper, the text saith at length, That the Master of the feast was angry (which was God Himself that invited them by the Gospel to partake of His Son; and when men would not come in but make excuses, and refused the offer of the Gospel,) Verily (saith he) none of those men that were bidden shall tast of my Supper. They shall never partake of any good of the Gospel. This is a dreadful Curse. Now the Lord deliver you from having this curse pronounced against you, but yet I beseech you tremble at this Scripture in the Hebrews, They are nigh to cursing. Who knows how nigh some soul in this place may be to this curse, for God to say, This soul hath been often invited, and yet hath made excuses, and put off all, he shall never taste of my Supper, of the good things in Jesus Christ, the word that hath been so rejected shall never do them good more; you had better never been born than to have this curse actually upon you. Oh fear and tremble lest your condition be such as to be nigh to cursing: Who knows what a day, a week may bring forth? It may be the Lord may spare and be willing to passe by the neglect of former Sermons; but who knows what the next actuall rebel­lion against the Lord in His word may do to bring the curse up­on thee? And then if so, the next part of the verse will prove [Page 205] to be thy portion, Whose end is to be burned. Oh! It is a dread­full thing to sin against the Word: God stands much upon it.

8 Eightly, Know that if Gods Name be not Sanctified in it, the end that God hath appointed it for, will be turned quite contrary to thee; The proper end that God hath appointed His Word for, it is to save souls: but now, where Gods Name is not Sanctified it is turned quite contrary, so the Aposte in 2 Cor. 2.16. To the one we are the savour of death unto death, and to the other the savour of life unto life: It is a dreadful thing that the good word of God in which there is such treasures of Gods mercy, wherein the councels of God, concerning mans eternal estate comes to be revealed, that this should prove to be the sa­vour of deah unto death unto any soul, that is, to have such an efficacy in it, as to kill them by the very scent of it as it were; As some things have such a poyson in them, as the very scent is enough to poyson one; So saith the Apostle, to some our word hath that efficacy being turned quite to the contrary end some souls are sav'd, and are and shal be blessing God to al eternity for the Word, and thy soul is damn'd by the Word, so as thou wilt hereafter curse the time that ever thou camest to hear it: That will be a dreadful thing that the same word that others shal be blessing of God eternally in heaven for; that thou shalt be cur­sing eternally in hell for, it wil be turned to the quite contrary end, If it works not in the right way it will work the other, the truth is, it hardens mens hearts if it brings them not to God; there is nothing that doth harden the hearts of men more than the Ministry of the Word: yet by accident, not by it's self, there is no men in the world have such hard hearts as those that are wicked under the Ministry of the word; It is not only an argument that their hearts are hard, but they are har­dened by it: That in Isa. 6.9, 10. is remarkable for this, and the rather because I find it so often quoted by Christ, I think it is quoted three or four times in the Gospel, And he said, Go and tell this people, hear ye indeed, but understand not, and see yee indeed, but perceive not; Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and con­vert [Page 206] and be healed. This is a strange Scripture, what must a Prophet go to them, to make their hearts fat, and to shut their eyes, Why? the word is appointed to open mens eyes, but here the Prophet is sent to shut their eyes that they may not be con­verted, this is dreadfull, this is for the punishment of some for­mer neglect of the word of God sent unto this People, above all Judgments you should be afraid of this; It is not so much that a fire should be upon your houses, as that God should make His word to be a means to harden your hearts. In Ezek. 14. we have a dreadful expression to this purpose by the Prophet there, where the Lord saith, that the people did come to enquire of him, with setting up their Idols in their hearts, but saith God, I will an­swer them according to their Idol. If men come to the Ministry of the Word with their beloved sins, and resolve they will not part with them, the Lord many times in His just judgement suffers some things in the Word to be accidentally a means to harden them in that sin of theirs, I will answer them according to their I­doll, those men are in a dreadful estate whose hearts come to be hardned by the word.

9 Ninthly, If thou doest not Sanctifie Gods Name in the hearing of the Word, what comfort canst thou ever have by the Word in the day of thy affliction? Certainly when the day of thy affliction comes, then there is nothing can comfort thee but the word. Ʋnless thy Law had been my delight (saith David) I should then have perished in mine affliction: but thou having been exercised in the word so much, and Gods Name not Sancti­fied, thou must not expect to have thy soul comforted in the day of thy affliction. No marveil then though the word hath been applied againe and againe to your hearts, and nothing would stick: I remember it was an expression of one in a great deal of terror of conscience; many came to apply comfortable Scriptures to him, and he himself for a while did take those Scriptures and lay them upon his heart to pacifie his troubled conscience, but a little before he dyed, he cries out with a most fearful terror, There is a fair plaister made but it will not stick on, it will not stick on, so dyed dispairing. So there is in the word such a plaister as may help a wounded and troubled conscience, but canst thou expect that hast not Sanctified Gods Name in thy life [Page 207] time that it shall stick upon thy soul in the day of thy affliction? never expect it, for the Lord hath said otherwise, Prov. 1. Because when I cryed and call'd ye would not hear, you shall cry and call and I will not hear; The Lord in his Word cries to thee, Oh thou sin­ful soul who art going on in the waies of sin and eternal de­struction, Return, return, that is the way that will bring thee to eternal miseries, but here is the way that will bring thee to life and eternal salvation: Thus the Lord cries and call to day to day, and thou stoppest thy eare, Oh how just is it with God to stop his eare from thy crying and calling in the day of thy affliction.

10 Further, Know that thou that doest not Sanctifie the Name of God in his Word that all the Word of God will be made good one day upon thee, God hath his time to magnifie his Law and to make it honourable, Isa. 42.21. You slight Gods Law, you slight his Word, and dispise it, but God will mag­nifie it and make it honourable, there is not any sentence that thou hast heard in the word, but it shall be made good, what­soever becomes of thy soul, Thou hinkest that God is a merciful God and he will not damn thee: but though God be merciful & hath regard to his creatures, yet the Lord hath ten thousand times more regard to his word than to all the souls of men and women in the world, and God will stand to make that good, he will not have such regard to that wretched vile sinful soul of thine as not to honour his Word, he will honour his Word whatsoever becomes of thee, and all that thou hast heard and rejected shall be made good upon thee one day.

11 Again the word that thou doest reject and sin against, it shall be the word that shall judge thee, Joh. 12.48. Look to it as well as you will; this Book of God out of which we preach, and those truths that we delivered to you from this word, they must be called over again at the great day to judge your souls by, the sentence of every one of your eternal estates must be try­ed out of this book: Oh look upon it as the word that must judge your Souls at the last day, and then you will see it a dreadful thing not to Sanctifie Gods Name in it, And then when the Word doth judge you, you shall obey it whether you will or no. Now the word convinces you and you will not o­bey [Page 208] it; but when God comes to judge you by the word, then you shall obey it: Then when God comes to reade that sentence out of the word, Go ye cursed into everlasting fire: then I say you shall be forced to obey it.

12 Lastly, There is yet one thing more (which should have been mentioned before) which is very remarkable; That those men which do not Sanctifie Gods Name in his Word, they will be blasted, even here while they live their parts and common gifts that they yet have will be blasted, wither, and come to no­thing. We find it ordinarily, that many that are young, had very good beginnings, and very good parts, that were very hopeful, and would speak very savourly where they came, af­terwards beginning by degrees to neglect the Word, the Lord hath blasted them, their gifts have withered, the common gifts of the Spirit have been taken from them. I will give you one Text for that in Luk. 8.18. Take heed therefore how ye hear. (It is an Exhortation that follows upon the parable of the Sower that went out to sow) because it is so that when the word is sowen as seed, there is so little of it doth prosper, and most hearers do not Sanctifie Gods Name in it, therefore look to your selves; Why? For whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. You had need look to your selves how you hear, for the truth is, all depends upon it under God; have you got any common gifts of the Spirit of God, or any abilities to do any service for God? do not be proud of them, neither be jolly, nor think that you are able to do better than others, and that those are but ordinary things that the Minister speaks, and you are gotten into a higher forme. Look to your selves, take heed you come not to the word with a proud Spirit, be not offended at the plainness of the word, take heed how you hear: for if you do not, that that you seem to have shall be taken from you saith Christ: You seem to have excellent gifts, yea you seem to have grace too, but take heed how you hear for all this, what­soever parts you have got, though you be highly esteemed in the company where you come, and you are able to do things more than others, yet I say, Take heed how you hear, for o­therwise that that you have will be taken away from you: have [Page 209] have we not seen this in our own experience? and it is apparent that they began to be withered and to be blas ed by neglecting of the Word. And therefore I beseech you look to this, that you do Sanctifie the Name of God in his Word, and let your hearts bow unto it as unto the Ordinance of God, and wait upon it in the Ministry of it, lest you wither and be blasted and come to nothing.

And thus I have shewen the great evil of not Sanctifying Gods Name, and how God will be Sanctified.

I shall be very brief in the Use of Exhortation.

Oh that the Lord by this would cause some thing to stick up­on your hearts, that what hath been preached in this point may be made useful for many Sermons afterwards! that it might be said of you in this place as it was said of them in Act. 13.48. When the Gentiles heard this they were glad, and glorified the word of the Lord, and as many as were ordained to eternal life beleeved! Oh that God would make every one of you to be a means to glorifie the word of God! That should be our care that the word of God may be glorified by us; we come to hear the word, but take heed that the word of God be not dishonoured by us, In 2 Thess. 3.1. Finally Brethren pray for us that the word of the Lord may have free course, and be glorified, even as it is with you; Oh that we were able to say so! and yet through Gods mercy in some degree we hope we can say so: and I could heartily pray that the word of God might be glorified in all places as it hath been with many of you; but yet go on in this, and labour every one of you that it may be more glorified, that you may manifest the pow­er of the word in your conversations, that all that do behold you may glorifie the word and say, Oh what hath the Lord wrought in such a place, in such families, families that were wretched, vile, carnal, and liv'd without God in the world, Prophane, Swearers, foul-mouth'd, Unclean; Now since they have attended upon the word, how hath it wrought up­on them! what a change is there in such men and women! That the carnal husband may say, since such time as my wife hath attended upon the word I have seen a Beauty in her conver­sation, she is more holy, more gentle, and meek; and so my [Page 210] servant, more submissive and faithful, and so my children more obedient than before; Oh that the word may be thus glorified. Take heed I beseech you that the Word be not blasphemed by any of you: In Tit. 2.5. there the Apostle gives divers exhor­tations, and among others to wives, and to servants, To be discreet, chast, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed; you must perform your du­ties unto your husbands, and why? that so the Word of God be not blasphemed, that is, that neither your husbands, nor any of your friends may blaspheme the Word, and say, What, do you get this by going to Sermons? Oh it should pierce your hearts when as your consciences tell you that you have given cause whereby the Word of God should be blasphemed: and so he exhorts servants and others, and all in the strength of this argument, That the Word of God be not blasphemed: you get up early in a morning to hear the Word, that's good, but take heed you give no occasion that the Word be blasphemed.

Now, I shall shew what an excellent thing it is, so to Sanctifie God, Name in the Hearing of His Word, as to honor it, and how God will Sanctifie His own Name in mercy to you.

1 First; All the good in the Word is thine if thou dost San­ctifie Gods Name. There is abundance of good in this Word that we preach, it is the word of the Gospel, and to have all the good in that to be thine, that must needs be an excellent thing; you wil say, sometimes I reade and hear such things in the Word that if I were but sure that these things were my por­tion, how happy should I be? Here's one sign by which thou mayest be assured that they are all thy portion: Is it thy un­fained care to Sanctifie Gods Name in the Hearing of his Word? Oh peace be to thee! all the good in the Word is thine: And here we might fall into a commendation of the word of the Go­spel, and if I should give way to that a great deal of time would quickly be gone, I wil only give you one Scripture for your en­couragement to Sanctifie Gods Name in the hearing of his word by way of commendation of it. It is Rom. 10.5. (a place I am afraid you have not had the sweetness of it for the want of un­derstanding it) It is quoted out of Deut. For Moses describeth the [Page 211] Righteousness which is of the Law, that the man which doth those things shall live by them. But the Righteousness which is of faith speaketh on this wise; Say not in thine heart who shall ascend into heaven, that is, to bring Christ down from above, or who shall descend into the deep, that is, to bring Christ again from the dead? But what saith it? The word is nigh thee, even in thy mouth and in thy heart, that is the word of faith which we preach. The text hath some difficul y and yet exceeding sweet to us to know it; I confess it the Apostle Paul had not quoted this place out of Deut. and thus interpreted it, who could ever have thought in reading of Deut. that by the one had bin meant the word of the Law, and by the other the word of the Gospel, therefore the meaning is this, here is a compa­rison between the word of the Law, and the word of the Gos­pel, Concerning the word of the Law, there is two things wherein that comes short of the word of the Gospel.

First, It is not so nigh thee.

Secondly, It is not so certain to assure thy Soul what shall become of thee to all eternity: The word of the Law saith, who shall ascend into heaven, &c. But the word of the Gospel is nigh thee e­ven in thy mouth and in thy heart: You will say, Why is not the word of the Law as nigh one as the word of the Gospel? I An­swer, The word of the Law you hear it in your eares, but it is not written in the heart as the word of the Gospel is: The Law cannot work savingly upon the heart of a man to bring salvation: those that are meerly Legal they can hear the du­ties that are required, but that word hath no power to write in their hearts what they do hear: But now when you come to hear the word of the Gospel, that is nigh you, even in your ve­ry hearts as well as in your ears; God speaks in it, and it comes into your hearts and there it works efficaciously, which the Law cannot. The Law is but as a dead Letter in comparison of the word of the Gospel. If you come meerly to hear the Law preached, and not in an Evangelical way, you may hear it a hundred times and it will never be written in your hearts; but when you come to hear the Gospel in an Evangelical way, that will come to be written in your hearts: So that the word of the Gospel is nigh you: But what is the meaning of the o­ther, [Page 212] Say not, who shall ascend up into heaven, &c? The meaning is this, As if the Apostle should say, The truth is, while you have no other but the righteousness of the Law, you are at an infinite uncertainty about your eternal estates. The Law saith, Do and live; but you can never know when you have done enough so as to be certain that you are well for eternity. That saith, Who shall ascend into heaven to know the mind of God concerning me? whether he will accept of me, and of that obedience and wor­ship that I tender up to him? Who shall go down into the deep? Who shall go down to Hell to know there, whether that place be prepared for him or no? It is a phrase that only expresseth an uncertainty that one cannot be satisfied about his eternal e­state, except he could go to heaven and there see and reade Gods Book and so discover Gods mind concerning him; or go down to hell, and so know whether that place be appointed for him or not; except I can do one of these, I can not certainly tell, (meerly by the Law) whether I shall go to heaven or hell. As you that are Merchants and dealers abroad, you are at a great deal of uncertainty what shall become of your estates. Indeed if I could send one over to the Indies to tell me how my Ship prospered, then I could be at a certainty, then I should hear whether I were a rich man yea or no, but except I could do such a thing I am at an uncertainty: Such is the expression here, As if a poor soul should say, I would fain be saved, and loth to perish eternally; But all the while the soul remains under the Law, it remains in an uncertain condition; but now saith he, The Word of the Gospel is nigh thee even in thine heart; And that is the word that we preach, that saith, Rom. 10.9. If thou shalt confess with thy mouth the Lord Jesus, and shalt beleeve in thine heart that God hath raised him from the dead, thou shalt be saved. As if he should say, This word of the Gospel that is come into thine heart doth assure thy soul of thy eternall estate, so that though thou canst not go up to heaven, nor go down to hell, yet thou hast that in thine heart, that doth as it were assure thee that thou shalt be eternally saved, as if thou wert able to go up to the highest heavens and fetch newes from thence. Oh now the good word of the Gospel how should we prize it, and keep [Page 213] it in our hearts? for thats in our hearts that wil assure us of our salvation to all eternity, and of Gods eternal purpose to do the good in heaven. You would account it a great happiness if there could be any art to send abroad to the Straits or to other place, to know how things fare with you: but now if thou hast the word of the Gospel within thee, if that prevails in thy Soul, thou hast alwaies got something in thy heart that will tell thee how things are with thee in heaven, and what shall become of thee for all eternity. Oh who would not Sanctifie the Name of God in hearing of his Word, seeing it is such a blessed Word wherein the Gospel is opened with more clearness than it hath been to many of our fore-fathers.

2 It is a certain evidence of your election, in Thess. 1.3, 4, 5. Remembring without ceasing your work of Faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father, Knowing Brethren, beloved your election of God; Why? For our Gospel came not to you in word only, but also in power, and in the holy Ghost, and in much assurance. And know this excellency there is in Sanctifying God Name in hearing the word, I be­seech you mark it, that it is a more blessed thing, than if you did bear Jesus Christ in your wombes; You that are women, would not you have accounted it a great happiness if Christ had been borne in your wombes? Now if thou comest to the hearing of the word, and Sanctifiest Gods Name in it, thou art in a better condition, and hast a greater blessing upon thee, than if thou hadest born Jesus Christ in thy womb. In Luk. 11.27, 28. And it came to pass as he spake these things, that a certain woman of the company lift up her voice and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. Seeing Christ and what gracious things came from him, she spake so; But he said, Yea, rather blessed are they that hear the word of God and keep it. That is, Labor to Sanctifie my Name, (as hath been opened in the particulars) rather is that woman blessed that do so, than the woman that bare Christ: Me thinks this one Scripture should be such a Scripture for women, to cause them to Sanctifie Gods Name in hearing of the word, instead of a hundred Scriptures; certainly thou maiest be so blessed, if thou wilt beleeve the word that comes from Christs mouth.

[Page 214]3 Do you Sanctifie the Name of God in the Word, that will Sanctifie you, by that your souls come to be Sanctified, and it will comfort you in the day of your affliction, and it will save you at last.

4 You that do Sanctifie Gods Name in the hearing of his Word, you will be the glory of the Ministers of God at the great day of [...]udgment. You will be an honour to them, before the Lord, and his Saints and Angels. In Phil. 2.16. Holding forth (saith the text) the word of life. This is the duty of all the hearers of the word that they must hold forth the word of life; when you go home, you must hold forth the power of the word you hear; well what will become of that? That I may rejoyce in the day of Christ, that I have not run in vain, neither laboured in vain; Let that be one motive among the rest, saith the Apostle, this will be such a glory to me, that I in the day of Jesus Christ shall rejoyce that I have not laboured in vain, I shall bless God for all my studies and care, and all the pains that ever I have taken, and venturing my self for this People, I shall bless God in the day of Jesus Christ. Would it not be a comfortable thing to you, that all the Ministers of God that come to preach the word faithfully to you, If at the day of Jesus Christ you should hear them blessing God that ever he did send them to preach the Gospel in such a place, and you should hear them saying, Oh Lord, it may be had I been sent to another place I should have spent all my strength in vain, but through thy mercy I was sent to a teachable people that were ready to imbrace thy Word, Oh this is my crown and glory. Would it not do good to any whose hearts are faithful to think this, that their holding forth the word of life will not only be a glory to God, which is the cheif, but it will be a glory to the Ministers, to recompence all their labours, that you shall not only be saved your selves in the day of Jesus Christ, but you shall adde to the glory of his faithful Ministers likewise when they do appear be­fore Christ?

5 I shall adde one particular more, There is a time coming when God shall magnifie his Word before men and Angels: In Isa. 22.21. He will magnifie his Law and make it honourable, [Page 215] What a joy shal it be to thee when the Lord before men and An­gels shall come to magnifie His Word, and make it honorable, for thee then to think, This is the Word that spoke to my heart at such and such a time, this is that word that I did reve­rence, that I did obey, that I did love, that I made to be the joy of my heart, this Word the Lord now doth magnifie and make to be honorable; This will be comfortable to thy soul.

The Eleventh SERMON

THE last day we finished the Point of Sanctifi­cation of the Name of God in the hearing of His Word; and now we will proceed to the Sanctification of the Name of God in Receiving the Sacrament; that's the next duty of Worship.

Now first for the word Sacrament, I confese we have not that word in all the Scripture, as neither have we the word Trinity, and divers other words that Ministers make use of, to set forth the Mysteries of Religion by; but yet it is useful to consider the meaning why ministers in the Church have given this name, unto those signs and seals that the Church receives; Sacrament, is to hallow a thing, or to dedicate, be­cause in the Sacraments there are outward things, that ere made holy, for holy and spiritual ends.

Secondly, We our selves do as it were hallow, or dedicate our selves unto God in the use of these Ordinances; that's one reason from whence it hath the name.

Or otherwise as some will have it Sacramentum, because it is to be received Sacramente with a holy mind, and therefore cal'd the Sacrament. The Churches have used it a long time; in Ter­tullians time (which was above fourteen hundred years agoe) he was the first that we find used this word, and most that [Page 226] would open the word unto us, say, that especially it was taken from the practise of Souldiers, who when they came and listed themselves, bound themselves in a solemn oath to be faithful to their Captain, and to the Cause that they did undertake; and the oath, they were wont to call Sacramentum, A Sacrament. Now in regard that Christians when they come to this Ordi­nance, they come to seale a Covenant with God, and though they do not formally and explicitely take an oath, yet they bind themselves in a holy Covenant, which hath the strength e­ven of an oath in it; (For a solemn Promise to the high God hath the strength of an oath in it) and from thence they were cal'd by these names, Sacraments: but that for the word, that you may understand it.

But the word the Scripture useth to set out this Sacrament, by that now I am speaking of, is the Communion of the body and blood of Christ; so you have it in 1 Cor. 10.6. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? I say we are now treating about this point, how we are to San­ctifie the Name of God, in that which the Scripture cals the Com­munion of the body and blood of Christ; And now for the opening of that.

First, We must know that this is a part of the Worship of God, and we draw nigh to God in this, or otherwise it will not come up to our point.

And then we shall shew that God is to be Sanctified in this duty of worship,

And then thirdly how.

First, We doe in this draw nigh to God; We worship God; For when we are comming to receive these holy Signes and Seals, we come to present our selves before God; and we have to deal with God himselfe in a service that he himselfe requires of us, in a Holy, in a Divine Service: we come to pre­sent our selves to God for blessing, for Communication of some higher good unto us, then possibly those Creatures that we have to deal with, are able of themselves to covey to us, we come for a higher good than to tast a piece of bread, or to drink a draught of wine, we come I say to present our selves to God; that we [Page 227] might have Communion with him, and that we might have the blessing of the Covenant of grace conveyed unto us through these things; now certainly this is a drawing nigh to God; for to present our selves, for the Conveyance of the blessing of the Co­venant of grace through these Creatures, yea, that we might have Communion with God himself in them, this is drawing nigh to him, when we come to his Table; therefore we draw nigh to God; had not God instituted and appointed these Creatures, Bread and Wine, and the actions about them to be the means of Conveyance of blessing unto as, it had been Will-worship for us to have expected any further presence of God in such Creatures, than there is in the nature of them. It is true, God is present with every Creature, when we eat and drink at our Tables God is present there; but we cannot be said to draw nigh to God, and worship God there; for we there look for no further presence of God with us in them, to convey fur­ther good than the Lord hath put into the nature of those things; only when godly people take them, and receive them as blessings sanctified by the word, they take them as the blessings of God that come out of love to them. But now when we come to receive that which is cal'd the Communion, there we expect things that are beyond the nature of these Creatures, to convey that that is by an institution of God set a part for supernatural uses and ends, not to convey in any natural way such and such things, but in a supernatural way, through the institution of God, and so it comes to be worship. Had we not I say a com­mand for this, it were superstition and Idolatry for us to make use of such Creatures for such ends. If any man in the world should have appointed a piece of Bread, or a draught of wine, to have signified and sealed the body and blood of Christ, it had bin superstition in any, and Wil-worship, and sinful and abominable to you; but we are to look upon God setting apart these Creatures for such holy and solemn ends, and therefore when we come to be exercised in them, we come to worship God; and we come likewise to tender up our homage to God when we come to attend upon him in such Ordinances as these are; to tender up that homage that is due from us poor Crea­tures, unto such an infinite and glorious God: and therefore we draw nigh to him in these.

Secondly, We must sanctifie Gods Name in drawing nigh to him: whatsoever we do, whether we eat or drink we must do all to the glory of God; Now if in our common eating and drinking we must do all to the glory of God, then certainly in this spi­ritual eating and drinking there must be some special thing done for the glory of God in this.

1. Because there is so much of God in it, for here there is a presenting before us the great yea the greatest mysteries of sal­vation, and the deep Counsels of God concerning eternal life, are presented before us in these outward Elements of the bread and wine, and the action thereof; now when we come to eat and to drink those things that are appointed to set forth the greatest mysteries of salvation, and the deepest of the Counsels of God concerning mans eternal good, wherein especially God will glorifie himself, we had need there sanctifie the Name of God, for the things are very great and glorious that are presen­ted unto us.

2. This Ordinance of the Lords Supper, or the Communion it is an Ordinance that Christ hath left to his Church, out of the abundance of his love, and therefore you shall find if you reade the institution of it, in the 23. of Matth. that the same night wherein Christ was betrayed, he took bread and brake it; though Christ was to die the next day, and to encounter with the wrath of God, yea that very night he was to be in an agonie, and to sweat drops of water and blood, and the next day to die and to have these Tryals of wrath poured upon him, so as to put him to cry out my God my God why hast thou forsaken me: Yet he busies his thoughts that very night to institute this Supper surely it must be a great Ordinance, and there is a great deal of love of Christ in it. Christ saw that his Church had need of it, that he should that night when he was betrayed have his thoughts busied about such a thing as this is. One would think at that time, that he had enough to take up his thoughts concerning himself, being to encounter with the Law, and with the wrath of God for mans sin; but for all that great work Christ had to encounter with, yet his thoughts are busied about this great Ordinance of the institution of the Supper, and therefore there was great love in it, Christ saw [Page 229] that it was a matter of great moment; now if it is so, then there is great cause why we should sanctifie Gods Name in such an Ordinance as this is, and not to account it as a common and ordinary thing.

3. We must sanctifie Gods name in this, because it is the Sacra­ment of our Communion with Christ; wherein we come to have such a neer union and communion with him as to eat his flesh and to drink his blood, and to sit at his table. We come to have Communion with Christ even in al our Sences; now Christ coming so fully to us, that cals upon us to sanctifie his Name when we come before him.

4 In this the Covenant of grace is sealed, the Covenant of grace comes to be sealed in both the parts of it; now when we come to have to deal with God in the way of the Covenant of grace, both to have the Seal on his part, and the Seal on ours, surely this must needs call for a sanctifyed use of such a thing as is so holy as this is. And thats the first reason why we are to sanctifie Gods Name in this because if we be in ordinary eating & drinking we must do it, then in this, wherein there is so much of God; wherein the Mysteries of Godliness are set before us, wherein there is so much of the love of Christ, wherein we are to have close Communion with Jesus Christ, and wherein the Covenant of grace comes to be sealed on both sides: there had need therefore be sanctifying of Gods Name in the use of it.

Secondly, Consider this; that there is no duty in all the book of God that I know of, that is urged with more strength and severity than this is; as that place in 1 Cor. 11. sheweth where you have required of every one that comes to receive the Bread and Wine in the Lords Supper, That they should examine them­selves and so eat, and you have the most dreadful expressions against those that do not do it, that I know are mentioned against the neglect of any duty in all the Book of God; there the holy Ghost saith, that whosoever eats and drinks unworthily, First, he is guilty of the body and blood of Christ, and then Second­ly, he eats and drinks his own damnation; These two expressi­ons have as much dreadfulness in them as can be Imagined, and we do not find an exhortation to a duty backt with two such severe expressions, in case we should neglect our duty; as this [Page 230] exhortation. What if we do not sanctifie Gods Name in this duty? we come to be guilty of the body and blood of Christ. Blood-guiltiness is a terrible thing; you know David cries out, Lord deliver me from Blood-guiltiness; to have but the blood of an ordinary man to lie upon one, to shed the blood of the vile­dest Rogue that lives, in a murderous way, it would lie upon the Conscience and be very terrible; it is impossible that such a man can be quiet all his daies though he hath never such a sea­red Conscience, A Heathen could not be at quiet, if he hath the guilt of blood lie upon him; but to be guilty of the blood of Christ, whose blood is ten thousand thousand times more worth than the blood of all the men that ever lived upon the face of the earth, must need, be a most dreadful thing; It is a fearful ex­pression; guilty of the body and blood of Christ, that is, he offers such an indignity to the body and blood of Christ, as the Lord will charge him of being guilty of it, guilty of abusing the bo­dy and blood of Jesus Christ.

And then he doth eat and drink his own damnation; but we shall speak more to that, when we come to shew how God will sanctifie his Name in those that do not sanctifie it here in this holy Ordinance. I will not therefore spend further time in those Scriptures, for I bring them only now to shew that there is a necessity of it, that we do sanctifie the Name of God in this Ordinance.

Thirdly, there is nothing that strikes more upon a mans con­science: we find it by experience; even upon wicked mens con­sciences, and especially upon such as begin to be enlightened in the holiness of this Ordinance, God hath put much honor up­on it; I confess some men may use it superstitiously though it be an Ordinance of Christ, yet God hath put a great deal of honor upon this Ordinance, that men that are very wicked o­therwise: yet their Consciences tell them that when they come to this Ordinance then they must be good, then they must not sin, but have good thoughts, and good prayers at that time. And many times they dare not come, if their consciences tell them that they live in some sin. I knew one my self once that was to be executed, and he had never received this Ordinance in all his life, though about fourty yeares of Age, And being [Page 231] askt the reason why, he confest that he lived in some sin that he was loth to leave, and therefore would never come to that Or­dinance all his life, though herein the Devil gul'd and deceived him; but 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; 'tis 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 tis 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 [Page 233] 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 [Page 234] 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 [...] [Page 235] 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 [Page 236] 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 more have you with those wicked men when once you have dealt so far with them, you for your selves profess against them that you for your own par­ticular cannot have cōmunion with them herein; this is not to eat with them: The Apostle in 1 Cor. 5. latter end, he doth there require, [Page 237] in the 11. v. that If any man that is called a Brother be a fornicator, or covetous, or an Idolater, or a Raylor, or a Drunkard, or an Extor­tioner, with such a one no not to eat; for what have I to do to judge them also that are without? that is, the Heathens, and those that were in no communion with them, I have nothing to do to judge them; but do not yee judge them that are within? When we have so far freed our selves as professing against their sin, then we can­not be said to have communion with them, and then we do withdraw from those that walk disorderly, when we do our duty thus far. 1 Tess. 3.14. If any man obey not our word by this Epistle, note that man, and have no company with him, that he may be asha­med; and in the sixt verse of that Chapter he commands them in the Name of our Lord Jesus Christ that they should withdraw themselves from every Brother that walked desorderly. So that till we do our duty we come to be defiled; but now, if we do our duty, then it is not the mixture of a Congregation that is e­nough to hinder any from riceiving the Sacrament there: and this will tend much to satisfie men about the receiving in mixt congregations where any are cast into them and are actual Mem­bers there.

But now on the other side, if we be in a place where either this Congregation will not take upon them any such power to cast out unworthy ones, or are not convinc'd of this power, then there is no rule that Christ hath set, that we must be for­ced all our daies to continue to be in such a congregation as de­nies one of the Ordinances of Jesus Christ; if so be there be any such that are wicked, and we do first what we can to have them cast out, and we wait with patience in such a congregation for to have them cast out, and yet we see that either the congrega­tion doth not understand that they have any such power, or do deny such a power that they have, and so upon that all people are left in a mixt way, I say then there is no rule in all the Book of God that should force men to continue to be members of such a communion where they cannot enjoy one Ordinance of Jesus Christ, wich is the Ordinance of Separating the precious from the vile, the Ordinance of casting out the wicked and un­godly. It were a very diseased body and in danger quickly of the losse of life, to take in every thing into it, and to have no [Page 238] expulsive faculty to purge any thing out again; so a congrega­tion that is altogether without such an Ordinance as that is of expelling such as are wicked and ungodly; I say, I find no Scri­pture that doth force people, and require them as bound in con­science to continue there where they may not enjoy all the Or­dinances of Jesus Christ, and the right understanding of what I say now, will help us to answer all those Scriptures that are brought. As if it be that of Judas, first it is hard to make it out cleer whether it were the Lords Supper that he received yea or no: but suppose it be granted that he did, yet I make no que­stion but such as Judas was, that shall continue to make such an outward profession as he did, and could not be discovered in the Church-way, but that we may receive with such as are close hypocrites.

You wil say, Jesus Christ knew him to be faulty, and he told John that lay in his bosom what he was; but though he knew him as he was God, yet he deals with him in his Ministeriall way, and he had appointed before that none were to be cast out but were to be dealt withal in such a Ministerial way so that it is not enough though I knew by Revelation from God that such a man were an hypocrite; suppose God should reveale from heaven to me that such a man were an hypocrite, I think I might communicate with him still, when he doth not so far discover himself that I can by witnesses prove his evil; therefore though men be wicked, yet it doth not defile the Communion where they are, if there hath been that way used that Christ hath ap­pointed for to be observed in His Church. And when that is done then I am to withdraw from him, and to professe a­gainst communion with him, so that it's enough to answer the case.

We reade likewise that there were divers wicked men among the Corinthians, and of Tares that grew in the Wheat.

It's true, there were wicked men among them, but they were enjoyned by the Apostle to cast out those wicked men, and if they did not do it, it was their sin, and they were defiled by it.

And for Tares that were among the Wheat, take it that this is meant concerning the Church, suppose it were (and yet Christ saith plainly that the field is the World, and 'tis the godly and [Page 239] the wicked living together in the World, and so I find many In­terpreters take it, but howsoever take it that it is meant of the Church-communion: yet thus far is cleer that it was through the fault of the officers that there should be any Tares among the Wheat; for so the text saith plainly that while the servants slept there did Tares spring up; therefore there should have been none.

Secondly, They were not such Tares as would spoyle the Wheat, but as Jerom saith in those Countries the Tares did grow much like Wheat all the while it was in the blade, so that they were hardly to be distinguished, though some that were of more understanding were able to discern them from the Wheat; there­fore though such as do grow up like unto the Wheat may be suf­fered, and yet in this case only, that is, in case that it will pre­judice the Wheat, that is, when they are so close to the Wheat as there will be danger by plucking them up to pluck up the Wheat too, then they must be let alone; Mark, first it was through the negligence of the officers; they should have been kept out. Secondly, if they do get in, yet while they grow so close to the Wheat as there will be danger that when you pluck out them, to pluck out the Wheat too, only in that case it must be forborne; but this gives no liberty that therefore all sorts may be let into the Church, and there should be no kind of Or­dinance to cast out those that are venomous weeds that will do hurt and mischief.

But if you understand it (as many do) concerning the World, then the meaning is thus, the Preaching of the Gospel that comes to a place, and there's only good seed sown, and is a means of the conversion of many, but together with the conversion of some; there are others that do hear the Gospel Preached, and the truth is, they being mingled among the hearers of the Word, in stead of bringing forth good fruit according to the Gospel, they bring forth the Tares; now saith the servant, Lord, how comes it to pass that we preach such excellent truths in this place, and yet there are so many wicked men that bring forth such wicked fruit? Lord, is it thy mind that we should be whol­ly separated from them and have nothing to do with them, that there should be a full separation while we live in this world? [Page 240] no saith Christ, not so; for then the truth is, if all godly men should wholly withdraw from wicked men, and beleeve that they may not live among them, they could not live in the world. If you did beleeve it were your duty not so much as to live neer a wicked man, nor to have any thing to do in any kind of con­verse with him, there would be no Wheat growing in this field of the world here; and therefore you must be content, when you live where the Preaching of the Gospel is, and the seed brings forth good fruit in some, and in others it brings forth Tares, you must not be offended by this, that here in this world God doth not by some visible stroke of judgement come and strike them dead, or that God doth not take some course that there should be a full separation here but that they might live to­gether till the day of judgment; here I say you shall not have such a full separation; so that you see it carries a very fair sense to take the field to be the world, and the kingdome of Heaven thereto be the Preaching of the Gospel in any place, and so we must be content while we live in this world to be where wic­ked and ungodly men are. But it doth not follow from this place that we are to have converse in the closest communion, in Church-commmnion with wicked men, to be made one body by eating the same bread, and drinking the same wine; it holds not forth such close communion as this is; so that there's little strength can be taken from that place, but still it holds that wheresoever there is the Sacrament of the Lords Supper, there must be a holy communion of Saints.

Object. The Scripture only saith, Let us examine our selves.

Answ. I grant for the benefi [...] to mine own soul, I must look to examine my self more especially; but now for another I am but onely so farre bound to looke to him as to keepe my selfe clean: it is true, I am not bound to go and pry into his life and all his waies, so as to force him to give an account of things that are secret, but I am bound to keep a watch, and if any thing be done that offends me, then I am bound to go to him according to the former Rule of Christ, and if he appears to be wicked, then I am bound to see him purged from the Congregation; for take but that other text in 1 Cor. 5.6. know you not that a [Page 241] little leaven leaveneth the whole lump? If I do not do so much as concerns my duty, then I am defiled by it. So as that you must not think that it is nothing to you how many wicked men come to the Lords Table, and that it belongs only to the Mi­nisters and they are to look to it; the truth is that every one in his place is to look to it, and every one may be defiled, if he doth not performe this duty that God requires of him; do not say, what have I to doe with my Brother; am I my Brothers keeper? it was the speech of Cain; if thou beest of the same bo­dy, you are to have a care of your Brother; do not ye judge those that are within? there is some kind of judgment that e­very one may passe upon such as do joyne with them in the same Body; surely it concerns me much; what shall I do in such an action as to joyne with them to eat bread, whereby I must pro­fesse that I do beleeve my selfe to be of the same body, that this drunkard is of, that this Whoremaster is of, that this swea­rer is of? whenever you receive the Communion with any com­pany, you do professe your selves to be of the same body with that Company; only in this case, If I have discovered any, and can particularly professe against any one, then I do not pro­fesse my self to be of the same body with him; but now when I come in an ordinary way, and I know such to be wicked, vile, and prophane, and I professe nothing against them, nor take any course at all, I do then by partaking with them, professe my selfe to be of the same body that they are of. Thou doest as it were openly declare, Lord, here we come and professe that we are all of the body of Jesus Christ; now when thou knowest such and such as are notoriously wicked and prophane, and dost nothing in the world to help to purge them out, dost not thou think that Gods Name is taken in vain? is not Gods Name pro­phaned here? therefore it concerns us very much to look un­to it, that it be a holy communion that we receive the Bread and Wine in; I beseech you therefore understand things a right that I have spoken of; I have laboured to satisfie men that there is a way that we may partake of the Sacrament though wicked men be mixt with us: But this is that that is required of you for doing your duty, to keep your selves clean that you may not be accessory any way to any wicked mans coming to partake [Page 242] of this holy mystery of the Body and Blood of Christ, there are divers things further about this, and the special thing I thought of was, to shew you the holy qualifications that there ought to be; but this I conceived to be necessary, and I should not have had peace in mine own conscience as being faithful to you in what I am speaking, of sanctifying the Name of God in this Ordinance, if I should not have mentioned this that I have spoken unto you, and there's an error on both sides, that I desire to meet withall; either those that come hand o­ver head, and think it concerns them not at all with whom they come to the Sacrament, but to look to their own hearts: and there's an error on the other side, that if they do what they can to keep them away, and yet if they should be su [...]ered to come, they may not come to partake of those things, now it is very usefull for us to know what we should doe in this case.

SERMON XII.

I Shall adde something to one particular that I had the last day, concerning peoples with­drawing from such a Congregation where they could not receive all the Ordinances of Je­sus Christ.

As now, If I were in a Church where I could have but a piece of the Sacrament, sup­pose they dealt with me as the Papists do with the people, that is, they will give them the bread and not the wine, Certainly I were not bound to stay with them then, but I were bound to goe where I might have the whole Sacrament. So if a Church will give me some one Ordinance and not another, I confess so long as there is hope that I may enioy it, and that they are in a [Page 243] way for enjoyment, I think there should be a great forbearance to a Church as well as to a particular person; as I must not with­draw from a particular man, where there is hope still of his re­formation, and that there may come good of my forbearance, so toward a Church much more; but I say, if I cannot enjoy, nei­ther doth there appear any hope of the enjoyment of all Ordi­nances, certainly it were but a cruelty to force men to stay there, when as other where they may enjoy all Ordinances for the good of their souls. And this cannot be Schisme thus to do; as now is this Schisme? suppose a man were in a place and joy­ned in such a Communion, for his outward benefit he may re­move his dwelling from one place to another, if he can have bet­ter trading in another place; then certainly if he may have more Ordinances for the edification of his soul, he may as well re­move from one to another, as he may remove if his trading be better in one place than another. Christ would have all his peo­ple look to the edification of their souls; and should I account that Schisme? when a man or woman meerly out of tenderness and a desire to enjoy Jesus Christ in all his Ordinances for the benefit of their souls, they find such want to their souls of all Ordinances, that though they may have some in one place, yet if they cannot have all, their souls do not so thrive; now if this be all the end why they remove that they might have more edification to their souls enioying the Ordinances of Christ more fully, God forbid that this should ever be accoun­ted such a sin, that the Scripture is to brand; no that's Schisme when there is a violent rending out of malice, for the want of love; for as Apostasie is a rending from the Head, So Schism from the Body, that is, when it is out of an evil Spirit, from envy, or from malice, from want of love, or from any base sinister ends, and upon no just Ground; but now when it is meerly out of love to Jesus Christ, that I might have more edification to my soul, and still I retain love to the Saints that are there as they are in a Communion, and so far as they have any thing good among them, I hold Communion with them in that: only I desire in humility, and in meekness that I may be in such a place, where my soul may be most edified, where I may enjoy al those Ordinances that Christ hath appointed for his Church, [Page 244] certainly, that soul that can give this account to Jesus Christ for going from one place to another, will be freed by Jesus Christ from such a sin, as this that the world cals Scisme; but the truth is, this word is in mens mouthes that understand not what it means, and the Devil alwaies will have some word or o­ther cast upon them that are good; for he hath heretofore gained much by it, so still he makes account to gain much by words, and Termes, and therefore men should take heed of words and Termes that they do not understand, and examine seriously what the meaning of these words, and what is held forth in those words; and thus much for that point, that it must be in a holy Communion; wherever there is the receiving of the Lords Supper, it must be received in a holy Communion.

Now we are to proceed to that which is the main thing, and that is, What are the holy qualifications or dispositions of the soul, together with the actings fit in the receiving of the Lords Supper, what is required in the soul, for the sanctifying of the Name of God in this holy Sacrament? There are many things required.

As first, there is required knowledge; I must know what I do when I come to receive this holy Sacrament; knowledge apply­ed to the work that I am about; when some of you have come to receive this Sacrament, if God should have spoken from hea­ven and have said thus to you, what are you doing now? what do you go for? what account had you been able to have given unto him, you must understand what you do when you come thither,

First, You must be able to give this account to God, Lord, I am now going to have represented to me in a visible and sensible way the greatest mysteries of godliness, those great and deep Councels of thy will concerning my eternal estate, those great things that the Angels desire to pry into, that shall be the mat­ter of eternal praises of Angels and Saints in the highest heavens, that they may be set before my view Lord, when I have come to thy Word, I have had in mine eares sounding the great mysteries of godliness, the great things of the Covenant of grace, and now I go to see them represented before mine eyes in that Ordi­nance of thine that thou hast appointed.

Yea Lord, I am now going to receive the Seals of the blessed Covenant of thine, the second Covenant, the new Covenant, the Seals of the Testimony and Will of thine; I am going to have confirmed to my soul thine everlasting Love in Jesus Christ.

Yea Lord, I am going to that Ordinance wherein I expect to have Communion with thy self, and the communication of thy cheif mercies to my soul in Jesus Christ.

I am going to feast with thee, to feed upon the body and blood of Jesus Christ.

Yea I am now going to set to the Seal of the Covenant on my part, to renew my Covenant with thee, I am going to have Communion with thy Saints, to have the bond of Communi­on with all thy people to be confirmed to me, that there might be a stronger bond of union and love between me and thy Saints than ever: these are the ends that I go for, this is the work that I am now going about; thus you must come in understanding, you must come with understanding, you must know what you are going about; this is that which the Apostle speaks of, when he speaks of the discerning the Lords Body; he rebukes the Co­rinthians for their sin, and shews them that they were guilty of the body and blood of Christ, because they did not discern the Lords body, they lookt only upon the outward elements, but did not discern what there was of Christ there, they did not understand the institution of Christ; they did not see how Christ was under those elements, both represented, and exhibi­ted unto them: thats the first thing, there must be knowledge and understanding.

And now for the knowledge and understanding of the nature of the Sacrament; there need be knowledge in other points of Religion, for we can never come to understand the nature of this Sacrament, without knowing God, and knowing our selves, knowing in what estate we were by nature, knowing our Fall, knowing the way of Redemption, knowing Jesus Christ what he was, and what he hath done for the making of an Atonement, the necessity of Jesus Christ, and what the way of the Cove­nant is that God hath appointed to bring mens souls to eter­nal life by. The main points of Religion must be known, but [Page 246] especially that that concerns the nature of a Sacrament.

Now this knowledge likewise must be actual, not meerly ha­bitual knowledge, but there must be a stirring up of this know­ledge, that is, by meditation, I must be meditating, have actu­al thoughts and meditations of what Ido know; that ought to be the work of a Christian in coming to receive the Sacrament, to quicken up his knowledge, to have a renewed work of his knowledge by actual thoughts and meditations of the main points of Religion, and especially of th nature and the end of this holy institution, that is the first thing.

Secondly, As we must come understandingly, without which we cannot sanctifie Gods Name, so we must come with hearts su­table to the work that we are about, that is, because the great thing that is here, is the breaking of Christs body, and the pow­ring forth his blood. A sutable disposition to this is brokenness of heart, sence of our sin, of that dreadful breach that sin hath made between God and the soul; our sin should be upon our hearts so as to break them; But this brokenness must be Evan­gelical; it must be through the applying of the blood of Christ unto my soul; I must come to be sensible of my sin; but especi­ally be sensible of it by what I see in the holy Sacrament, that must make me sensible of my sin: There are a great many things to make me sensible of my sin: The consideration of the great God that thou hast sinned against, and the Curse of the Law that's due to thee, the wrath of God that is incensed against thee for thy sin, and those eternal flames that are prepared for sinners, those everlasting burnings.

But now those are not the things that will break the heart in an Evangelical way, in a gracious way; the main thing by which the soul must come to break it's heart, must the behol­ding of the evil of sin in the red glass of the blood of Jesus Christ, the beholding him broken; and truly there is nothing in the world, that hath that power to break the heart for sin, as the beholding of that which is to be beheld in the holy Sacrament; and that heart is a hard heart that can see what is there to be seen, and not break in the apprehension of sin; when I here see what my sin cost, what a price was made for my soul, when I see the hatred of God against sin, and the justice of God in not [Page 247] sparing his Son, but in breaking his Son for my sin, and in shed­ding the blood of his Son for my sins, I see here that the making of my peace with God did cost more than ten thousand worlds is worth; I see that by my sin such a breach was made between God and my soul, that all the Angels in heaven, and men in the world could never make up this breach; only the Son of God, he that was God and man, that was thus broken by the burden of the wrath of his Father, for my sins, could do this. The truth is, when we come to this holy Communion, we are to look upon Christ as if we saw him hanging upon the Cross; suppose thou hadst lived at the time when Christ was crucifyed, and hadst understood as much concerning the death of Christ as now thou doest, and what Christ was, if so be that thou shoul­dest have beheld him in the Garden, and there sweating drops of water and blood, & lie goveling upon the ground, crying if it be possible let this cup pass from me: and shouldest have follow­ed him to the Cross, and there have seen his hands and feet nai­led, and his side pierced, and the blood trickling down, and have heard him crying out my God, my God, why hast thou for­saken me? would not such a sight as this is, have broken thy heart for thy sin? the truth is there is more, I won't say only so much, but I say there is more in this Sacrament to break the heart for sin than such a sight as that.

You will say if you should have Christ to be crucified again before your eyes, if you should see the body of Christ hanging. upon the Crosse, and there behold him crucified, and hearing of him cry out, my God, my God, why hast thou forsaken me? you would think if your hearts did not break for sin then, that they were desperately hard; know every time that thou hast come to receive the Sacrament, thou hast come to see such a sight, and it is as great an aggravation of the hardness of thy heart if it hath not broken at this sight, as it would be if it should not break at that sight; We reade in Gal. 3.1. of Pauls speaking of the preaching of the Gospel, he saith that Christ was crucified before those that did hear the word and, foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified amomg you? he doth not mean that Christ was crucified in [Page 248] Galatia, but that where the word was preached he was evidently set forth, and crucified among them; but now my brethren, the crucifying of Christ in the word, is not such a real, evident and sensible letting forth of Christ crucified, as when he is set forth in this Sacrament, and 'tis that which works with more efficacie to break the heart, than that other sight; and the reason that I give is this.

Because you do never find that God did set that apart as an Ordinance, an institution appointed to that end that they should come to look upon that for the breaking of their hearts; there was indeed a naturalness in it, that if they did behold Christ, it might break their hearts, but it was not such an Ordinance, it was not a Sacrament as this is; now this being in a sacramental way in the use of an Ordinance appointed by Jesus Christ to set forth his sufferings, and all the riches of the Covenant of grace to the soul, there may be expected here a further blessing than in the other, though its true, the other might work mightily upon the heart; but yet this being a great Ordinance of Christ in the church, a great institution of Jesus Christ, for the setting out of his suffe­rings, it hath a more special blessing that goes along with it; every Ordinance hath a promise, and a more special blessing than any other thing that is not an Ordinance. So when you come here to behold Christ crucified before you, you cannot see Christ naturally crucified as upon the Crosse: but you have Christ crucified before you in the way of a Sacrament, in the way of a solemne institution of Jesus Christ, that hath a special bles­sing which goes along with it; therefore if the heart be not bro­ken here, there is an aggravation of the hardness of the heart as great as if we should behold Jesus Christ upon the Crosse and our hearts not broken there; and indeed this is a special reason why those are said to be guilty of the body and blood of Christ that receive unworthily: as if a man had been then alive, and had been before the Crosse, and there have seen how the blood of Jesus Christ was shed for sinne, and should not have been affected with it, but should have accounted it as a common thing, this man in some regard might have been said to be guilty of his death; that is, to have joyned and consented with those that did crucifie him; for if a man sees another commit a sin, if he be not [Page 249] affected with that sinne, and it does not stir his heart, he may come to be partaker of his sin; so those that shall come to see Je­sus Christ crucified, and have not their hearts at all stir'd with the crucifying of Christ, they are in some regard truly said to be guilty of the body and blood of Jesus Christ; And that's the Second thing, brokenness of spirit is sutable to the light of a broken Christ.

3. The Third thing that is here to be done in the Sanctify­ing of Gods Name, Is the purging and clensing of the heart from sin; and actuall clensing and purging the heart from sin there ought to be. The Jewes in their Passe-over were to cast out all leaven, and those that write of the custome of the Jews, say that they were wont to do three things in the casting out of their Lea­ven:

1. They made deligent search for Leaven; they lighted Can­dles to look into every Corner lest there should be any bit of Lea­ven left in the house.

2. When they found it they cast it out.

3. They used an execration, they did curse themselves if they should willingly keep any Leaven in the house.

So my brethren, when we come to partake of this holy Or­dinance, there should be a diligent inquisition for sin, for Sin in Scripture is compared to Leaven; thou shouldest make a dili­gent search what sin there is in thy heart, in any of the facul­ties of thy soul, what sin there is in thy thoughts, in thy Con­science, in thy understanding, in thy will, in any of thy affecti­ons, what sin there hath been in thy life, what family sins, what personal sins. Thou shouldest make a diligent search to see whether there be not some Leaven, some evil in thy heart; and what ever sin thou shalt come to find out in thy heart, the must be a casting of it out; that is, thy soul must be set a­gainst it to oppose it with all thy might; whatever beloved sin, whatever gainful sin, whatsoever become of thee, thy soule must renounce that sin of thine; yea and in a kind of execra­tion of thy self; that's thus, Lord, as ever I expect to receive any good by this body and blood of Christ, that I come now to receive, so Lord, here I profess against every sin that I have found out in my heart; I desire to find out all, and professe [Page 250] against all, and renounce all, and would do to the uttermost that I am able for delivering of my soule fully, from every known or beloved sin; Oh that there might not be any remai­ning in my heart; this must be the disposition of the soul com­ming hither, and it must needs be thus or else we cannot sanctifie Gods Name, because there is nothing more sutable than this dis­position unto the receiving of the Sacrament; for we come here to professe that we do acknowledge that sinne did cost so much as it did, that it cost the Blood of the Son of God; now this cannot chuse but cause the heart to renounce sinne; If in­deed I do beleeve that sinne hath cost the blood of Christ, that it cost him so deare as it did, that it did trouble Heaven and Earth, that here must be such a mighty wonderfull way of sa­tisfaction to God for my sinne committed against him, certain­ly sinne hath a dreadfull evill in it; Oh! let me never have to doe with such sin that was the cause of such sufferings to my Sa­viour, that did shed his blood. If so be that thou saweh a knife that had cut the throat of thy dearest child, would not thy heart rise against that knife? Suppose you come to a Table, and here is a knife laid at your Trencher, and it was told you, this is the knife that cut the throat of your childe, or father, if you could use that knife as another knife, would not any one say, There was but little love to your father or child? So when there is a temptation comes to any sinne, this is the knife that cut the throat of Christ, that pierc'd his sides, that was the cause of all his suffering, that made Christ to be a curse; now wilt not thou look upon that as a cursed thing that made Christ to be a curse? Oh with what detestation would a man or woman fling away such a knife! and with the like detestation it is requi­red that thou shouldest renounce sin, for that was the cause of the death of Christ. I remember it is reported of Anthony when Caesar was slaine, he comes to stir up the people against those that had slaine Caesar, and he takes the cloathes that were bloody and holds them forth to the people, and saith, here is the blood of your Emperour, and upon that the people were enraged against those that had slaine him, and went and pul'd down their houses upon them; So when thou comest to this Sa­crament, thou seest the blood of Christ gushing out, and for thy [Page 251] sin, if ever thy sin be pardoned; either thy soul must be eternal­ly damn'd for thy sin, or else thy sin cost the gushing out of the Blood of Christ; now when thou seest this; this should cause a holy rage in thy soul against sin that caused this; surely the putting away sin, the risings of the heart against sin must needs be a disposition sutable to such an Ordinance as this is. And that's the third thing required in the sanctifying of Gods Name in this Ordinance, the purging out of sin, and rising of the heart against it.

4. The fourth thing that is to be done for the sanctifying of Gods Name here, it is the hungering and thirsting of the soul after Jesus Christ; whosoever comes hither, he comes to a feast, and the Lord expects that all his guests should come with sto­macks unto this feast, come with hungring and longing for Je­sus Christ; this should be the disposition of the soul, Oh that my soul might enjoy Communion with Jesus Christ; now, this is the end that I am come for; Oh, the Lord: that knows the workings of my heart, knows that this is the great desire of my soul, that I might enjoy Communion with Jesus Christ; Oh that I might have more of Christ, that I might meet with Christ, that I might have some further manifestation of Je­sus Christ, that I might have my soul further united to the Lord Christ, and so have further influence of Christ to my soul; I come with thirsting after the Lord Christ knowing my infinite need of him, and the infinite excellency that there is in Jesus Christ; my soule doth famish and perish for ever without Christ; but in the enjoyment of Christ there is a fulnesse for the satisfying of my soule; that I have had of Christ sometimes in the word, and sometimes in prayer, that hath bin sweet unto me, but I expect a further Communion of Christ here, for this is the grand Ordinance for Communion with Jesus Christ; indeed the word in this respect it is beyond this Ordinance, that is, it is not only for the increase of grace, but for the begetting; this is only for the increase of grace and not appointed for the begetting; now in that respect the Word is above the Sacra­ment; but now this Sacrament is a more full Ordinance for Communion with Jesus Christ, this is the Communion of the body of Jesus Christ, and of his blood, and therefore there ought [Page 254] [...] [Page 255] [...] [Page 252] to be hungring and thirsting desires of the soule after Jesus Christ, therefore you must take heed you doe not come with your Stomacks full of trash, as children when they can get Plums and Peares and fill their stomacks with them, when they come to your Tables, though there be never so much whol­some diet, they have no mind at all to it; so it is with men of the world, they fill their hearts with the trash of this world, and with sensual delights, and hence it is that when they come to such a great Ordinance to enjoy Communion with Jesus Christ, that then they feele no want at all of Christ, only they come and take a little piece of bread and a draught of wine, but for any strong pausing desires to meet with Jesus Christ there in the Ordinance, to come so as they know not how to live without Christ, even as a man that is an hungred cannot live without his meate and drink, and so for the soule to have such a disposition after Christ, this is a rare thing; but know that Gods Name is not sanctified, unlesse thou doest come in such a way unto this holy Sacrament; that's the fourth thing, hungry and thirsty desires after Christ, from a deepe sence of the need of him, and the apprehension of the Excellency in him.

5 In the fift place, there must be an exercise of Faith for the sanctifying of Gods Name here; Faith, that is both the hand and the mouth for the taking of this spiritual meat, and spiritu­al drink; when thou comest to the Feast of the Lord, Faith first is the eye, and then the hand and mouth; it is the eye of the soul to give a real sight of what there is here, you are not able to dis­cern the Body of the Lord but by the eye of Faith; if thou com­est only with bodily eyes to look upon what is here, thou seest nothing but a little bread and wine; But now where the eye of Faith is, there is a reall appearance of Jesus Christ to the soul, as if Christ were bodily present, and we need not have the bread turned into his body; for Faith can see the body of Christ through the bread, and the blood of Christ gushing in the wine. And it is a mighty thing to have Christ and such spiritual things made real and not to be a fansie. If one look upon the fire that is painted, one cannot heat ones self in cold weather with that, but fire that is really burning upon the hearth; so those that [Page 253] come to receive the Sacrament, and not come with Faith, that have only the eye of their bodies, they only see as it were a pain­ted Christ, they do not see Christ really: his body and blood and those great Mysteries of the Gospel are not presented as reall things to their souls; and hence it is that they go away and get nothing; but now when the soul comes with the eye of Faith, the soul sees the wonderfull things of God, it is the most glorious sight in the world; all the glory of God in the heavens and earth is not like this fight of Jesus Christ and the mysteries of the Gospel that do appear to the eye of Faith; therefore you may by this know whether you have come with faith or no to the Sacrament; whether you have seen the most glorious fight that ever your eyes did behold, alas, with our naturall eyes, we behold a Minister coming with a piece of bread and a little wine: but when the eye of Faith is opened, then we behold the glorious things of the Gospel; many times when you come to hear the word, your hearts burn within you, as they that went to Emaus; but when you are breaking bread, the eye of Faith that must look upon Jesus Christ; and in this sence, those that have pierced Christ must look upon him; that Scripture is fulfilled in Zach. 12. latterend, They shall look on him whom they have pierced by their sins, and then mourne and lament; this eye of Faith will cause mourning and lamen­ting for sin.

And then as faith is the eye to make what is here reall, so faith is the hand to take it; when you come to a feast, you must have something to take the meat to you; so saith Christ, he brake bread and gave it to his Disciples; saying, take eat this, take it; how shall we take it? by reaching out of the hand; if you sanctifie Gods Name in this Ordinance, as you reach out your hand to take the bread and wine, so there must be an a­ctual reaching out of the soul by faith, putting forth an act of faith to receive Jesus Christ unto the soul, to apply the Lord Jesus Christ to thy soule with all his merits and good things that he hath purchased; when the Minister doth give out that Ordinance, you should look upon God the Father giving out his Son, as if this were you condition, I am now in the pre­sence of the eternal Father, who now doth actually give out [Page 254] his Sonne to my soule, and saith, soule, here receive a new this day my Sonne with all that he hath purchased for thy good; now then the soul acts upon this, and by stirring up an act of faith, come, and closes with this gift of the Father, and casts its self upon Jesus Christ, and saith as it were Amen to what the Father gives, Oh Lord, here I come and imbrace thy Son as my life, as my Saviour, as the fountain of all my good, in whom I expect all the good I am like to have either here or to all e­ternity; so that there must be a stirring up of the act of faith in an actual taking of Christ, if thou beest a beleever; canst thou remember what thou didst, when first thou didst take Je­sus Christ? when the Lord in the preaching of his Word did reveal Jesus Christ to thy soul, what didst thou then Oh soul? how did thy soule work in closing with Christ; as thy soule did then in closing with Christ, so it must now renew the work; there must be a renewall of the worke at that time. So that when you come to the Sacrament, you must not think that it is then a time to listen to doubts, fears, and scruples; no, but it is a time that God cals for the exercise of faith, the casting of the soul upon Christ, and his merits for life and for salvation, or else the Name of God is not sanctified as it ought; thou doest not sanctifie Gods Name, when thou art busying thy soule in doubts and scruples in thy receiving of the Sacra­ment.

And then faith is as the mouth; when thou comest to eat and drink, how canst thou if thou hast not a mouth? thou hast a bodily mouth to take in bread and wine, but know that without faith thy soule cannot take in Christ; faith is as it were the mouth; that is, by the act of faith the soul doth o­pen it selfe for Jesus Christ, and not only opens it selfe, but takes in Christ to the soule, and makes Christ and the soul as one, as our bread and wine is made one with our body, so faith takes in Christ, and makes him as one with thee, and turns Christ into the nourishment of thy soul, and thou and Christ by faith are made as truly one, as the bread and wine that is put into thy body, is made one with thy body. This is the work of faith, without which we cannot sanctifie the Name of God.

Sixthly, There must be spiritual joy; that must be exercised here; for it is a feast; here we come to sit with Christ at his Ta­ble, we come as children to our fathers Table, and to sit there with Jesus Christ our Elder Brother; now as a father doth not love to have his child set in a sullen and dogged way at his Ta­ble, or to be crying, but he would have the child set in comfort and with a holy cheerfulness, with a holy freedom of spirit; not in a sullen way, but as a child in the presence of his father, and not as a servant with the master.

Object. You told us before that there should be brokenness of spirit and sence of our sin.

Answ. That may be and joy; we rejoyce with trembling; therefore that brokennesse of Spirit that I meant, must not bee slavish horrour and feare, but a kindly melting of the soul from the apprehension of the love of God unto it in Jesus Christ, that was willing to be at so great cost to purchase the pardon of sin: such a gracious mourning as may stand with joy, and the truth is that that sorrow for sin in the Sacrament that is not mixt with joy, is a sorrow that doth not Sanctifie Gods Name; godly sorrow and evangel [...]cal joy may stand together very well. And therefore know that this is not the time, neither to give liberty to have your hearts [...]nk; no, there must be no sinking sorrow of heart, but such a sorrow of heart as in the midst of it you may be able to look upon God as a reconciled Father to you, and have a cheerfulness of spirit as in the presence of God; you must look upon your selves as Gods guest, to be merry at his Ta­ble; now this is a great mystery of godliness, that there should be at the same time, the sight of Christ Crucified, and yet at the same time a spiritual cheerfulness in the assurance of the love of God in Jesus Christ. I say it is a mystery, and only those that are Beleevers are able to understand this mystery, how to have their hearts break, and yet how to rejoyce at the same time in that unspeakable love of God that is here presented unto them in this Sacrament.

Seventhly, In the next place there must be thankfulnesse; therefore it is called the Eucharist, and in one of the Evenge­lists where it is said, Christ blest the bread, in another it is said, Christ gave thanks; Christ when he instituted this Sacrament, [Page 256] he gave thanks; he gave thanks; for what? he gave thanks to God the Father, that he was pleased to send him into the world to die for poor souls; now shall Jesus Christ give thanks unto God the Father for that that did cost him his life? yea saith Christ I see that here is a way to save soules; and let it cost me my life if it will, yet I blesse thee O Father, if soules may come to be sav'd though it cost me my life. Christ rejoyced in his Spirit in thanking his Father for this; then how should our hearts be inlarged with thankfulnesse when we come to this, that the Ancients were wont to call the Eucharist, that is a thanksgiving? we are to give God thanks for every mercy, you will not eate your owne bread without giving of thankes; but when we come to have this bread, this bread of life, here is matter of thankfulnesse, here is matter of enlargement of soul; thou that hast the deadest and dullest soule, and straigh­test Spirit, yet when thou comest hither and understandest what thou doest, here thou canst not but see matter for the enlargement of thy heart, and wish that thou hadst ten thou­sand thousand times more strength to expresse the praises of the Lord; here is a thing that must be the subject of the Halle­lujahs and doxologies, that Angels and Saints must for ever sound out in the highest heavens; dost thou know what the Lord presents to thee here? It is more than if the Lord should say, I will make ten thousand worlds for the sake of this crea­ture, and give all these worlds to him, thou wouldest think that thou wert bound to blesse him then; only when God in the Bread and wine, reaches out to thee the body & blood of his Son, here is more matter of praise, than if ten thousand thou­sand worlds were given to thee, and therefore God expects that thou shouldest say to thy soule, my soule praise thou the Lord, and all that is within me praise his holy Name; blesse the Lord O my soule, and forget not all his benefits; who forgiveth all thine iniquities, who healeth all thy diseases; O poor soule, here is the foundation of all mercies; dost thou praise God for justification, for sanctification? here is a glorious application of the mercy of God to the soules of sinners, and therefore if ever thou wert thankfull, be thankfull here. The Sabbath my Brethren, that is appointed to be the set constant day of [Page 257] thanksgiving for the great mercies of God in Christ, and there are other daies for national mercies; now a special work of the Lords day is the celebration of this holy Sacrament, and the Christians in former times were wont to do it every Lords day, because that's the day appointed by God for to be the day of thanksgiving for that great mercy, the Lord Jesus Christ: and that's the reason why the Sabbath was changed: the last day of the week was the Jewish Sabbath, and that was to celebrate the memorial of the Creation of the world; and the first day now, it is to be the day of thanksgiving for all the work of God in mans redemption.

Eighthly, A further thing is this, if you would sanctif [...]e Gods Name, you must be willing to renew your Covenant, that's the end of it; there must be an actuall renewing of your Cove­nant with God, that's thus, I come to receive this bread and this wine, and this is to be as the Seale of the Covenant on Gods part; now this will be emplyed in the nature of the thing, that if I take the Seales of Gods Covenant, that I must be willing to set to my Seale too, to renew the Covenant that God cals me to: now know, all men and women that are sav'd, they are sav'd by the vertue of the Covenant of grace; and there God on his part promises and makes a Covenant, that he will bestow his Son, life and salvation through him and thou must likewise come in on thy part, and beleeve on his Son and repent, which is the Tenour of the Gospel, now every time thou comest to receive this Sacrament, thou comest to re­new this Covenant; As if thou shouldest say, Lord, thou hast been pleased to make a Covenant of grace; as the first Cove­nant was broken, and all men were cast by that Covenant, now thou hast made a Covenant of grace, and callest thy ser­vants whom thou intendest to save that they should renew their Covenant with thee in this Sacrament of thine; Lord here I come; and Lord here I renew it and set to my seale, to promise and Covenant with thee, that as ever I expect to re­ceive any good from Christ, so Lord here I will be thine, I will give up my selfe for ever to thee: as thou hast given me the body and Blood of Christ for my salvation, so Lord, here I consecrate my body and blood to thee, the last drop of my [Page 258] heart blood shall be given up to thee, and so my strength and estate, and name, and whatever I am or have shall be thine. Have you done thus when you have come to receive the Sacra­ment? have you actually renewed your Covenant with God? you that have taken the body of Christ, have you given up your body to Christ? what's the reason then that you sin so much with your bodies? that you abuse your body with uncleanness? and drunkennesse? and other wickednesse afterwards? Oh you prophane the Name of God; and the very body and blood of Christ in this, except thou givest up thy body and soul to God in way of Covenant.

Ninthly, In the last place for the Sanctifying of Gods Name, there is required a renewing of Love; the coming with love­ly dispositions and the renewing of the grace of love, not on­ly towards God, but towards our Brethren; for it is the feast of the Lord, and it is an act of Communion; Communion, not only with Christ, but with his Churches: with his Saints; and as I have told you that there is a profession of our selves to be of the same body with Jesus Christ, then the Lord requi­res that his children should not fall out that come to his Table, but that there should be love and peace; there's a mighty bond upon thee when thou commest to the Sacrament; and therefore, first, all heart-burnings, and heart-grudges, must be laid aside; and Secondly you must come with a willingnesse to be reconciled one to another, willingness to passe by all infirmi­ties in thy Brethren; here I have the Seale of Gods willing­nesse to passe by all my sins, and therefore I must be willing to passe by all infirmities in my Brethren; I must now cast out all ill wishes towards others, and come with a desire of all good unto them; and with a heart ready to imbrace any op­portunity to do any good; thou doest lye unto God except thou comest with such a heart as this is; Lord thou knowest that I am willing to take all opportunities to doe good to those, that I now do communicate with, for it is the nearest Commu­nion that possibly can be in this world, between one Creature and another, and this is the reason why there should be that Ordinance of Christ set up every where, to cast out those that are unworthy, because it is the greatest union and Communion [Page 259] that possibly can be, for it is the Sacrament and Communion of the same body; they are the same members of Christ, now if thou doest no: think such a one to be a member of Christ why doest not thou what thou canst to have him cast out? but so long as thou hast done nothing in private to him, or in tel­ling the Church, thou doest own him to be a member of Je­sus Christ; if thou doest so, take heed how thy heart be estranged from him, take heed how thou behavest thy selfe to them; take heed how thou livest in jarring way, and a con­tentious way with them, and holdest t [...]m off at staves end, or walking at a distance from them, though they be never so poor and mean, know that thou doest prophane this holy Ordinance every time thou commest to it when thou commest with such a heart as this is; if thou dost not find this renewed love, Lord, there began to be a strangenesse between me, and those that have communicated with me, but Lord thou art pleased to vouchsafe us to come once more to this Ordinance, and Lord here we do professe that this Ordinance shall unite our hearts together more than ever they were; I will study to doe what good possibly I can to my Brother; that as we joyne here to the Feast of the Lord with comfort. so we may live together in peace and love as it becomes the Saints of God, and the mem­bers of the Body of Jesus Christ; Oh how far are people from any such work of God as this is; the Lord expects that this should be in you every time you come to the holy Communion. Here hath been nine particulars now mentioned, for the sancti­fying of the Name of God when we come to partake of the Sacrament; but oh Lord what cause have we to lay our hands upon our hearts! for if this be to sanctifie thy Name then it hath been a riddle, a mystery to us; certainly my brethren these things are the Truths of God that I have delivered, and so far as you have been wanting, in any of these, know so far you have taken Gods Name in vain, in this holy Ordinance, you have not been worthy receivers of this Sacrament, you have cause to look back to your former waies, and spend much hu­miliation for you sin herein, and not to be so greedy of it as some are; they must have the Communion, but I put it to your Consciences, have you repented you for the prophaning of Gods [Page 260] Name, and thats that that we should further have spoken of; that God will be sanctified; that's thus, if we do not sanctifie Gods Name, it will quite turn to the contrary; it is the proper end of the Sacrament, to seal up our salvation; but if we sancti­fie not Gods Name, it will seal up our condemnation; if it hath not been thy endeavour to sanctifie the Name of God, so many times as thou hast received the Sacrament, so many seals hast thou upon thee for the sealing up of thy condemnation; many mens or womens condemnations are sealed with three or four hundred seals may be.

But yet for thy comfort, while thou art alive, it is possible that these Seales may be broken open; as we reade in the Reve­lations that John saw the Book that had seven seals upon it, and none could be found that was able to open it; at length the lamb that was slaine he was found worthy to open the Book; So I say, thy condemnation is sealed up with many seales, and there is no Creature that is able to Cancel these seales, only the Lamb, Jesus Christ, yea that Christ whose blood thou hast shed, and been guilty of, only he is worthy; and he is willing to open these seales; for as it was with those that did crucife Christ, yet they were sav'd by the same blood that they had shed, as in Acts 2. so though thou hast been guilty of shedding the blood of Christ againe and againe by thy pro­phane coming to the Sacrament, yet know, seeing there is life in thee, and the day of grace is continued, it is possible that thy soul may be sav'd by that blood that thou hast crucified; O how many are cut off, that have thus prophan'd the name of God in this Sa­crament, and never came to understand this danger! they are cut off and now are undone for ever; why blesse God that thou art alive to hear more about this Sacrament, and how Gods Name should be sanctified: that thou art alive, and hast time to repent thee of this great evil, of prophaning the Name of God in this holy Sacrament.

SERMON XIII.

THere is one thing more about the Sanctifying the Name of God in the Sacrament which cleerly concerns us: and that is.

To keep to the institution of the Sacrament; for this is such a worship of God, as depends meerly upon institution; that is, upon a positive Law, upon the will of God: there are some du­ties of worship which are naturall, that we may know by the light of nature they are due to God: but the Sacrament is a duty of worship that is only by institution; and if God had not re­vealed it, we had not been bound to it; therefore in these du­ties of institution, God stands very punctuall upon them; we must be very axact, neither to erse on the right hand nor the left; to make any alteration in the points of institution; Now therefore for the institution of this Sacrament wee find it in divers of the Evangelists, in Matth. 26.26. there you shall finde that Christ and his Disciples they eate the Sacrament to­gether; and this was the way of it; They were together sit­ting at the same Table; so it is called the Table of the Lord sometimes in Scripture; therefore that's the first thing that is according to the institution, that those that do communica [...]e must come to the Table as neer as they can; as many as can sit about it, and all to come as neer as they can, and the rea­son is, because that otherwise you will not be able to attain the end why God would have you come to receive; the end is to remember the death of Christ; now except you be able to see the sight, to see what is done, to have your eye as well as your ear exercised, you do not fully accomplish the end that is appointed; for this is a Sacrament, that doth present to our [Page 262] eyes the death of Christ, and the great mysteries of salvation, and therefore it is according to the institution, that every Communicant must bee where he may behold what is done, he must be where he may see the breaking of the bread, and the powring forth of the wine; certainly it hath been a disorderly way therefore for people to sit up and down in their pews e­very where in the Congregation; and for the Minister to goe up and downe after them; so that they could see nothing, nor scarce hear any thing; it is much for the attaining to the end of the institution for all Communicants to look upon the brea­king of the Bread, and the powring forth of the Wine in the Sacrament; and therefore all should come together; and there as many as can sit at his Table, or those that cannot, neer to it; and the rather because this is not only from the example of Christ, that he did so, though thats somwhat; but because it hath a spiritual significancy in it, and that's the reason that it should be done: we find in Luke, 22.26. the institution of the Sacra­ment; now mark upon their coming and being with Christ, at the Table, saith Christ at the 29. and 30. verses, and I ap­point unto you a Kingdome as my Father hath appointed unto mee, that you may eat and drink at my Table in my King­dome, and sit on Thrones judging the twelve Tribes of Israel; He spake it upon that occasion of the Disciples sitting with him at the Table; when they did eat bread, and when they took the Cup; upon that occasion Christ spoke to his Disciples, and said, I appoint to you a Kingdom, that ye may eat and drink at my Table in my Kingdome, and so sit on Thrones judging the twelve Tribes of Israel; as if Christ should say, you can sit with mee at my Table here; and know that this sitting with me at my Table it is but as it were a praeludium, a fore-signification of the Communion that you shall have with me in my Kingdome: you shall have that familiar Communion with me when I come unto my Kingdome, there to fit as it were with me, to joyne with mee in my Kingdome judging the twelve Tribes of Israel: even as you do now in that holy fel­lowship joyne with me in sitting at my Table; this is the mea­ning of Christ, so that the Gesture in the Sacrament is not a meer indifferent thing; heretofore it hath been thought unrea­sonable [Page 263] to contend for what Gesture we should use.

Now that that hath been the Institution of Christ, and hath a spiritual significancie in it, is not indifferent; for not only the ea [...]ing the bread and drinking the wine is significative, but the gesture whereby we have fellowship with Jesus Christ here, to signifie that fellowship we shall have with him in the Kingdome of Heaven; so that the people of God were depriv'd of a great deal of comfort, and of one special benefit of this holy Sacra­ment, whereas they might not receive it sitting; when Christ saith that your sitting with me here is a signification of your sit­ting with me when I come into the Kingdome of heaven; some say they must kneel because they may receive it with more reve­rence; certainly were it a thing as some say indifferent, it were another matter; but for to say it is not reverence to sit, in that they accuse Christ himself for want of reverence, as if he would appoint a way, or would have his Disciples use any such way as were not reverent; saith Christ I intend by your very gesture to have this signified unto you, that though you be poor wret­ched wormes, yet even such is my love unto you, as you shall sit with me when I come to my Kingdom, and judge the twelve Tribes of Israel; and every time you come to my Table, and there sit at it or about it, then you should be put in mind that there is a time, that though you be poor unworthy creatures, worthy to be among the dogs, yet the mercy of God is such unto us, as he hath appointed us to have a familiar fellowship with the Lord Jesus Christ when we come in his Kingdom to sit with him, and even to judge the twelve Tribes of Israel, yea to judge the whol world; for so saith the Scripture, shall not the Saints judge the world? now this hinders spiritual meditation and com­fort, that the Saints have; therefore we are to look to the insti­tution and follow it; that's the first thing in sitting with Christ at his Table.

The second thing in the institution is, that the Bread being taken by the Minister is to be blessed, broken, and then to be given; Christ took it, and blessed it, and brake it, and gave it: and the people they are to look upon all this: to look upon the Ministers taking, blessing, breaking, and giving; and then the cup by its selfe, we find Christ in Matth. 26.27. he first [Page 264] blest the bread, and then he blest the cup distinctly by its self say­ing, This is my blood of the new Testament which is shed for many, for the remission of sins; and you shall observe that the text saith he drank it, and said, drink ye all of it; so that this is not according to the institution, for a Minister to go up and down, and to give it into every mans hand; certainly this was not so from the be­ginning; this is a way of mans own devising; for the bread and the cup to be given into every bodies hand by the Minster: Christ did but give it once, he gave it to them all, and said, Drink ye all of this, so it was done.

Quest, But you will say, Is it not better for to be given into every ones hand?

Answ. No, because that the giving of it once for all, doth sig­nifie more fully the fellowship and cōmunion that they have to­gether; as at a Table it were a stange thing that every bit of meat must be given to every one particularly; no, but the dishes must be set before them and they must take it themselves: Indeed, if they be children you cut every piece of meat, and give it into their hands or mouths; but that's sutable to a fellowship at Ta­ble, and communion, to have the meat set before them, being blest, and then for all to partake of it,

And besides this, giving it into every ones hand, certainly, it came to us from a Popish and superstitious conceit of the Papists; for the Papists will give it into their mouths, because the people must not defile it with their hands. And it was to bring more reverence to the Sacrament▪ now there's a great deal of danger, for to bring in mens devises for to cause more reverence; we are to look to the Ordinance of Christ, he gave it once, and said, drink ye all of it, in General to them all; and so the Ministers should do.

And besides there is this in it more, And one would wonder that minsters should give it in particular and not in generall to the Church: for by this means Ministers might abundantly ease themselves of a great deal of charge and guilt; for upon this ground it will appear that a Minister, though as an eminent of­ficer he is to look to his Congregation that they be fit, yet the truth is, it concerns the Church as well to look who comes there, and likewise the Minister I say, to look about him that he [Page 265] doth not say, The body of the Lord Jesus Christ was given to thee, when he knows they are prophane and wicked; it concerns the Minister to look that he doth not tell a lye; but now when the Minister gives it generally to the Church, Take, eat, and Take, drink, he gives it particularly to no body; Now then his charge is divided to the Church, and if there be any body that is unworthy, let the Church look to it as well as he: though he as an eminent Officer, it's more especially in particular his duty then any others; heretofore the charge would lie much upon the Minister, but the Minister according to the institution, should give the Sacrament to no particular, but in general to the Church, and therefore if there were but any particular, that the Minister upon a particular knowledge did know to be naught, he might in great part discharge himself, as professing against this or that particular man; for it is not in his power a­lone to keep any from the Sacrament, but if so be that he shall professe against such and such men, the Church must joyn with him to labour to keep them from the Sacrament, and that is the next thing for the institution, Christ gave it not into any par­ticular mens hands; but he gave it to all, saying, Drink, and eat ye all of it.

A third thing that is to be observed for the institution of this; that all the while the Communicants are taking, eating, and drinking the bread and wine; they should all of them that while have their thoughts exercised about the death of Je­sus Christ; for that's the institution; Do this in remembrance of me; there should be no action intermingled, in the time of the receiving of the Sacrament; nothing but minding the work that you are about, that is, to remember the death of Jesus Christ; and to discern the body of the Lord, not only when you take your selves the bread and wine; but when you see the bread and wine, broken or powred forth, and you see o­thers taking the bread and wine, all that while, you should be thinking of the death of Christ, and discerning the Lords body; and consider what these outward elements do signifie, and that they do seale the great benefit of the Covenant of grace; therefore it is not according to the institution, to be singing of Psalmes in the mean time while the Sacrament is re­ceiving; [Page 266] and so to have your thoughts about other things: singing of Psalmes in its due time is a good thing; but for you to do it at that time, when as the death of Christ is presented before you, and Christ cals you to look upon his body, and to think upon what he hath done and suffered; this is no sea­sonable time of singing; and if you reade the institution, you shall find, that Christ, after all was done (the text saith) they sung an hymne; so that according to the institution, it is after the action is done of eating and drinking, then for the Church to joyne together and sing a Psalme in the praise of God; and then they must mind all the same thing toge [...]her; for that's the thing to be done in the Sacrament; that look what one doth all must mind together; for when one part sings, and the other are waiting for the bread and wine, this is not sutable to the holy Table-action, and that Communion that God re­quires of us; though the things in themselves are both good that are doing; yet when we are about this holy Ordinance, being it is an Ordinance for Communion, all are to be doing the same thing at the same time; and so when all have done ea­ting and drinking, then for all to joyne together in singing to the praise of God.

Now it may be, this at first seems strange to many; yet cer­tainly observe this; do but keep to the institution in the Sa­crament, though you may think it a more mean way, yet you will find a greater beauty in this Ordinance, than ever you found in all your lives; for the more we keep to Christs insti­tution and mingle nothing of our owne, the more glory, and beauty, and excellencie doth appear in the Ordinances of Jesus Christ; but when any man shall mix any of his owne inven­tions, though he may do it to a good end, and think to adde to and put a greater lustre upon the Sacrament: the truth is, that which he thinks to be a greater lustre, reverence, or ho­nor put upon it, it doth rather take off the lustre and glory of the Sacrament; then are the institutions of Christ glorious when there is no mixture among them; thus we should sanctifie the Name of God, in receiving this holy Sacrament; you have had divers things propounded to you whereby you may come to know and castly to see that there hath been a great deale of [Page 267] dishonour done to this Sacrament, and the beauty and glory of it hath been darkened, and the sweet that the Saints might o­therwise have received in partaking hath been exceedingly hin­dred. There is but one thing more that I shall propound to you, and that is the several meditations that we should meditate on in receiving of the Sacrament; the most concerning meditati­ons are suggested in the holy Communion that are in any thing whatsoever, more concerning, more efficacious, more various meditations we have suggested here than in any thing, and it is a great sign that men and women, do not discern the Lords body if so be their meditations be barren at that time. I will therefore suggest some nine or ten meditations that that Ordi­nance of God may hold out very plainly, and familiarly to e­very Communicant, for the busying of their thoughts all the time that action is a doing.

Meditation 1. As first, that the way of mans salvation it was by a Mediator, it is not only by Gods mercy, Gods say­ing that he is offended by sin, but he will be content to passe it by; no, but it is through a Mediator; now this meditation is suggested thus, when I see the bread and wine, if I discern what that signifies it will hold forth this to me, that the way of mans salvation, it is not meerly from hence that God saith, well, I will pardon them, and no more, but there is required a great work of God to make an Atonement, between sinners and himself; this Sacrrment doth hold forth thus much un­to us; wherefore else have we bread and wine, but to signifie that the way of our reconciliation it must be through a Media­tor?

Med. 2. The second Meditation is this, That this Media­tor that stands between God and us, is verily and truly man; he hath taken our nature upon him; the bread that puts us in mind of the body of Christ, and the wine of his blood, and therefore we are to meditate of the humane nature of Jesus Christ; and this is a meditation that hath abundance that might spring out of it; what hath the Son of God taken our nature upon him? hath he body and blood and humane nature upon him? Oh how hath God honoured humane nature? then let me not abuse my body to lust, to wickednesse, [Page 268] seeing that Jesus Christ hath taken the body of man upon him, humane nature upon him, let me honour humane nature that is so neerly united to the Divine nature; that's the second Medita­tion.

Meditation. 3. Here's presented unto us what this Mediator hath done for the reconciling of us unto God, that his body was broken; he hath subjected himself to the breaking of his body, and to the powring forth of his blood for the reconciling of us; it is not meerly (as before) that God saith, I'le pardon them; but Christ undertaking to make peace between his Fa­ther and us, it cost him the breaking of his body, and the pow­ring forth of his blood; this is a useful Meditation; Oh what should we be willing to suffer for Jesus Christ in our bodies, e­ven to resist unto blood, seeing Christ hath been content to have his precious body broken, and his blood shed for us!

Meditation 4. Again, a fourth Meditation is this, That here we come to see we have occasion of meditating of that Scrip­ture saith, that we are by the blood of God saved, it is the blood of God, they crucified the Lord of glory, that's the Scripture phrase: we should consider when we see the Wine powred out, and so put in mind of blood, whose blood and whose body is this; It is no other but the body and blood of him that was tru­ly God, the second Person in Trinity. This is the great My­stery of the Gospel, and this is very needful for us to be think­ing of when we see the body broken and the blood powred out: What will the breaking of the body and shedding of the blood of a meere creature be sufficient to make peace between God and Man? surely no [...] therefore you must meditate whose body this is, and whose blood this is, it is the body and blood of him that was God; It's true, God hath no body nor no blood, but the same person that was God, had a body and blood; that bo­dy and blood was united unto the Divine nature in a hyposta­tical union, and from thence it came to have an efficacie for to satisfie God, for to reconcile God and us together, this is the great mystery of godliness.

Med. 5. Another Meditation is this, when you see bread broken and Wine powred out, Oh the infinite dreadfulness of the justice of God, how dreadful is the justice of God, that coming upon his [Page 269] own Son, and requiring satisfaction from him, that should thus break him and bruise him, that should have his blood, that should require such sufferings even from his Son! dreadful is Gods justice, the justice of God, it is to be feared and to be trem­bled at here we see what is required for the sin of man, and no­thing would be bated to Jesus Christ himself.

Med. 7. Another Meditation is this, Here I see presented to me what every soul that shall be saved cost; whoever shall have his soul savd he hath it savd by a ransom, by a price paid that is more worth than ten thousand thousand worlds; thou slightest thine own soul, but if it prove to be saved, it cost more than if thou­sands of worlds had been given for thee; even the shedding of the blood of Christ, every drop of which was more precious than ten thousand worlds.

Meditation 7. Again, from hence see what is the evil of sin, how great it is that hath made such a breach between God and my soul, that only such a way, and such a means must take away my sin; I must either have laine under the burden of my sin eternal­ly, or Jesus Christ that's God and man must suffer so much for it; Oh, what Meditations are these to take up the hearts of men!

Meditation 8. Behold the infinite love of God to mankind, and the love of Jesus Christ, that rather than God would see the children of men to perish eternally, he would send his Son to take our nature upon him, and thus to suffer such dreadfull things; herein God shows his love; it is not the love of God so much in giving you a good voyage, and prospering you out­wardly in the world; But, so God loved the world that he gave his only begotten Son: And it pleased the father to break his Son, and to poure out his blood, here is the love of God and of Jesus Christ; Oh, what a powerfull, mighty, drawing, efficacious Meditation should this be unto us!

Med. 9. Those that are beleevers they shall be nourished to eternal life, so that there is no fear that ever a beleever should quite fall off from God, and die in his sin: Why? Because the bo­dy and blood of Christ is given unto him for his spiritual nou­rishment: though a beleever be never so weak, yet seeing God hath appointed the body and blood of his Sonne for him to feed upon and to drink in a spiritual way, surely then the weak­est [Page 270] in the world will be strengthened to go through all the haz­zards, and dangers that there are in the world; 'tis this that strengthens Beleevers to encounter with all kind of dangers, it's this that preserves the weakest grace in a Beleever, namely the Spiritual nourishment that God the Father hath appointed to them, even the feeding upon the body, and drinking the very blood of his Son; this is meat indeed, and drink indeed that will nourish to eternal life.

Med. 10. The last Meditation is this, When you come to this, seeing the Bread broken, and the Wine powred out, you have an occasion to meditate of the whole new Covenant, the Co­venant of Grace that God hath made with sinners; for so the words of institution are, This is the Cup of the New-Testa­ment: the New-Testament which is all one with the new Co­venant, only different in this particular; it containes the sub­stance of the new Covenant, but cal'd Testament in this regard; to shew that the Lord doth do all in the new Covenant, that is, he doth not only promise such and such mercies upon condition of our beleeving and repenting, but he doth work beleeving and repenting, and works grace, and therefore the same thing that is sometime call'd a Covenant, is call'd a Testament; that is the will of God wherein the Lord doth bequeath his rich lega­cies to his Children, to those that shall be eternally saved, so that all the good things in the Covenant of grace they are be­queathed by way of Testament as well as Covenant, and this is a mighty comfortable meditation to the Saints; for indeed when they look upon the way of the Gospel as in a way of Covenant, why then they think this, this requires some­what of our parts to be done, and indeed God will keep Cove­nant on his part, but it may be we shall not keep Covenant on ours, and so we may faile at last; but now when thou lookest upon all the good things in the Gospel dispensed in the way of a Testament, that is the will of God, the legacies that God doth bequeath to his Servants, this is a mighty comfort to the soul, that all the precious things of the Gospel come to me in the way of a Testament, and that's the meaning of the new Testament, that is, the mercies of God in Christ comming now in the way of another administration, than they did before; [Page 271] 'tis not only new in respect of the Covenant of works that God made with Adam, but new in respect of the administration; our forefathers, the Patriarchs, they had the same thing in sub­stance, but administred in a darker way, and many differen­ces there are; but now when we hear of the new Testament, there is presented unto us all the riches of the Covenant of grace in the way of a legacie and in the administration of it with cleernesse, and with a great deal of mercy and goodnesse of God, the terrour and harshnesse of the old administration being taken away. Now these are the meditations, by which we should labour to sanctifie our hearts, when we are receiving of the Sacrament; and in the working of these meditations up­on our hearts; we shall come to sanctifie the Name of God, when we are drawing nigh to him in that holy Ordinance of his; thus for meditation.

The next thing when we are there, must be an actuating of these holy dispositions that before we spoke of; 'tis not enough for a Christian to bring grace to the Sacrament: but there must be a stirring of that grace at that time; or otherwise the Name of God is not sanctified in receiving of the Sacrament, and above all graces the actuating of the grace of faith; tis not enough that thou beest a beleever, but thy faith must act at that very instant, as thus.

First, When thou hearest the Minister in the Name of Christ say thus, this is the body of Jesus Christ which was given for you, take, eat, thou shouldest have thy faith so acting upon the mercy of God, in giving Jesus Christ, for the nourishment of thy soul to eternal life, as if thou didst hear a voice from heaven saying, here is the body of my Son given for thee particularly, take it and eat, apply it to thee, and so make Christ one with thee by faith, as the bread is made one with thy body when thou doest eat it.

And then when thou comest to take hold of the bread, thou art to put forth an act of faith, faith being as the hand of the soul, and at that instant, when thou takest the bread and puttest it into thy mouth to eat, thou shouldest stir up the act of faith a fresh, laying more hold upon Jesus Christ; look as once thou didst in thy first conversion, when Christ was presented to thee [Page 272] in the word or in any other way, there was an act of faith drawn forth whereby thy soul did cast it self, and roule it selfe upon Jesus Christ; so shouldest thou renew it; renew the same work of faith that thou didst find in thy very first conversion; and thereby thou shalt come to have renewed comfort in the renewing of that act; I might name thee other graces and dispositions how there should be a stirring & an acting of them; only remember I leave all this point with this note, that grace is not enough for partaking the Sacrament of the Lords Sup­per, except there be an acting, and a stirring up of that grace; many Christians are careful to prepare, and examine before whether they have grace or no; but at that time when they come to receive, then there is not a lively working and stirring of that grace, and so they come to lose the comfort and benefit of that Ordinance. Thus much shall suffice for this point of sanctifying Gods Name in receiving the holy Communion; I shall now come to the last point, which is the sanctifying the Name of God in Prayer.

SERMON XIIII.

WEE are first to Sanctifie Gods Name in regard of the matter of our prayers. And Second­ly, in regard of the manner. For the first, we made an end of it the last day, and came unto the manner, and there were two things mentioned.

First, That wee must pray with under­standing. Secondly, Wee must give up our selves to prayer. Now in the close of the Exercise wee had occasion to fall up­on that Argument about the wandring of our thoughts in prayer, and by that we come to take Gods Name in vaine, in stead of Sanctifying of his Name; God expects that wee should have our thoughts, and wills, and affections, our whol souls acting upon him in the duty of Prayer, or else wee doe not pray to God as unto a God; vaine thoughts in prayer doe pick up the sacrifice like the birds that Abraham drove a­way from the Sacrifice, that they should not peck it. Wicked [Page 284] lusts in mens hearts are like swine to take the meat and all to hale it in the dirt, so their prayers are filthy and dirtie with their lusts; but those that are otherwise godly, yet by their vaine thoughts the beautie and excellencie of their prayers is taken away; as wine and beer that have the spirits of them gone, so the life and spirit of our duties are gone by our vaine thoughts, and therefore vaine thoughts do dead the heart ve­ry much. So saith David in the 119. Turne away mine eyes from beholding vanity, and quicken me in thy Law: while our eyes look upon vanitie, there will be no quickness in our hearts in any service that we tender up to God; now many of Gods people have experience of the evil of this, and they groan under the burden of this, and as I said the last time, if so be that the Lord should speak from heaven to them and aske them what they would have, they having already the assurance of his love in Christ, they would aske the deliverance from a vain spirit in the performance of holy duties, Bring no vaine Oblations saith God in Isa. 1.13. Oh what vain oblations do we bring by the vanitie of our thoughts in prayer! 'tis true, the best of all will have vain thoughts sometimes; but yet, as one compares the vaine thoughts of men in prayer, like unto a Spaniel that goes out with a man, he walks perhaps but halfe a mile, but the Spaniel will be running up and down, this way and that way, and if all the space of ground which the Spaniel hath gone o­ver should be measured, it may be while you are walking halfe a mile, the Spaniel fetching compasses here and there would be halfe a dozen miles; so our fancies are like a Spaniel which will have fetches about this way and that way, in a thousand vaine thoughts; but thus now it is with a godly man; as a Spaniel though running from his master yet if he give him a call, he is able to call him to him presently; and it were well if it were so with us, though our fancies be wild yet if we were able to call in our fancies and to have them at command, it were well with us: And I find it very much that those that are new commers they complain much of the vanitie of their thoughts, they were wont to pray before, and they never had such vain thoughts as now they have; the reason why there is so much vanity of thoughts, or at least so much taken notice of,

It is first because there is but a little grace in the midst of a great deal of corruption in young converts, like a spark of fire in the middest of a great deale of ashes; now if there lies a heap of ashes and nothing else, you do not stirre them; but if there be ashes and some fire, then you will stir them and be blowing those sparkes to kindle another fire by. Now when you come to make any motion, then the ashes will fly about, whereas before they lay still; So it is here; before God wrought upon thy heart, there was nothing else but ashes upon thy soul, and then they lay still, but now God hath kindled some sparks of grace in thy heart, and God is blowing them up to a greater heat, and is bringing of them to a flame; upon this motion that is in thy heart, and the stirring to kindle those sparks further in thy heart, it is that the ashes of thy corruptions do as it: were fly aboue thine eares, and that there is such stirrings of corruption more than there was before, 'tis not because there is more corruption than there was formerly, but before there being nothing else but corruption it lay still, and now because there is something else, therefore it is that corruption doth so stirre; and besides, you know a man that was wont to keep lewd company, if God turne him that he will keep that company no more, at first he shall be more troubled with them than he was before; and they will keep oftener knocking at his doore, and labouring to get him to them again; so 'tis here, when the soul, vanitie and lusts were as friends together there was no disturbance, and ta­king notice of any thing then, but now when the soul is cast­ing out those sinful distempers, and will have no more of them; they for the present will be more importunate, active and stir­ring than they were before. And besides, the Lord doth this to humble thy heart the more, that thereby thou maiest come to see the great corruption that was in thy soule before; the wor­king of thy corruptions will discover much evill in thy heart, that thou didst not think was there before; when the corrup­tions of men and women lie still, they think there is no such thing in their soules; as your civil men, what's the reason that they blesse themselves and think they are in a good condition, it's because their corruptions lie still in them and doe not stirre, they cannot beleeve what abundance of wickednesse there is [Page 268] in their hearts, if God should open the wickedness that there is in the hearts of men naturally, and so all unregenerate men they would think you speak strange riddles, whereas they blesse themselves; they blesse God; they know no such thing in their hearts; no? yes there are such things, only they are not stir'd, but they lie quiet as mud in the bottome of a pond, there it is, yet you cannot see it till it be stir'd; at first conversion (I say) the Lord suffers thy corruption thus to stir, that he may discover to thee what an evil heart thou hast, what abundance of sin there is in thy heart, and therfore your young converts, they look up­on themselves more loathsome and vile than over they thought they had been.

And besides, the Devil sees it a vaine thing to tempt a young convert to any grosse act of sin; when conscience hath life and power in it hee shall never prevaile that way; but now hee thinks he may prevaile to disturb them with vaine thoughts, and therefore he layes his strength most that way; therefore let not such be discouraged, that find their spirits anoyed and pestered with them, if they make them to be the burden of their Souls; notwithstanding much vanity of thoughts, the Lord wil accept of any desire that they have to sanctifie his Name in holy duties, and I shall give you these three or four rules, to help you against these wandering and vain thoughts in holy duties, and especially in prayer.

First, when thou goest to prayer, account it to be a great work; set a high price upon thy prayer; not as having any ex­cellency in it as it comes from thee; but set a high price upon it as a great Ordinance of God, wherein there is Communion with God to be enjoyed, and the influence of the grace of God to be conveyed through it; so set a high price upon prayer, at every time thou art going to prayer; Lord, I am now set­ting upon a work that is of very great consequence, and much lies upon it, and I would account it to be a sore and a great e­vill to me, if I should lose but this prayer: this would be a speciall means to compose thy Spirit; and to keep thee from wandring, as Nehemiah, in Nehem. 6.3. a place that I have sometimes quoted upon such an occasion, when the enemies of Nehemiah that would hinder the building of the Temple, sent [Page 287] to him that they might talk together, no saith he; I am doing a great work so that I cannot come down; so when the Devil and the vanity of thine own heart, would send to thee to parly, and talke as it were with thee, give an Answer, I cannnt stand parlying with these things; the work that I am about is a great work; there are very few people that do account the work of prayer a great work; if thou didst, it would help thee much against the vanity of thy thoughts.

Secondly, Every time thou goest to prayer, thou that art most troubled with such vain thoughts, renew thy resolutions against them; I have been troubled with vain thoughts here­tofore, and am afraid, if I look not to it, that I shall lose this prayer also; and therefore O Lord, here I renew my re­solutions to set against them in this prayer with all my might; it is very much that may be done by strong resolutions, and e­specially if thy strong resolutions be renewed resolutions; for an old resolution begins to grow weak; a man that hath resol­ved upon a thing a great while agoe, it hath little power over him: but now when a man hath resolved upon a thing but this morning, and just at the time when he is going about it, now he doth resolve upon it, and set himselfe upon it, and doth resolve through the grace of God, that what soever difficultie he meets withall, whatsoever it cost him, that he will goe through this work, I say that resolutions renewed have a great deale of power; and you cannot imagine what a great deale of power the renewing of resolution against vaine thoughts will have, if they were renewed every time thou goest to prayer, untill thou gettest power over thy thoughts; do but make tryall of this; thou hast lost many a prayer by vaine thoughts; and thou hast been troubled for them, and yet they come againe; do but try for this weeke; as I remember I said in the point of passion and anger, that we should resolve with our selves, well, whatsoever fals out this morning, I am resolved I will beare it; so bethink thy selfe how many prayers thou hast lost by vaine thoughts; and now renew thy resolu­tions, and Covenant with God, that for this prayer, I will set my selfe against them, whatsoever pains I take, I will b sure yet withall to look up to Gods grace to assist me, I will [Page 288] be sure this prayer to keep my heart close to what I am about; and perhaps that will help you a little; but yet some vaine thoughts will come for all that; then the next night renew them again; and the next morning renew them again; and that till thou comest to a habit of keeping thy heart close to the dutie, though now thou feelest thy heart so wild, that thou thinkest it is impossible to bring it into order, but certainly by such a means, thy heart will be brought into order.

Thirdly, Be sure to set the presence of God before you in prayer; have a real light of the infinite greatnesse, Majestie, and glory of that you present your selves unto, when you are calling upon him; if so be that thou canst have a real sight of God in his glory, it will keep thy heart close to the dutie, as if a man be wandring with his eyes, and looking after every fea­ther, if the King or some great person come into the Room, all his thoughts would be about the King, or the great person that were coming in: so if you would present the Lord in his glory and greatnesse, excellencie, majestie, and power, before you, and what a dreadful God he is in himself, and yet what a mer­ciful God he is to us in his Son: this would mightily compose our hearts, certainly men and women that are so wandring in their prayers; it is because their eyes are not open to look up­on God in his glory, they are as it were dreaming and do not apprehend that God stands and looks upon them, and observes them, and that God takes notice of every wandring thought that comes from them; they do not consider that God doth con­verse with the thoughts of men, as well as men do with the words of men; that's a third rule.

Fourthly, Take heed thou beest not deceived; because that those thoughts thou hast in prayer, doe not appeare to be ve­ry evill in themselves. This is a great deceit and hinder ma­ny in the sanctifying of Gods Name in prayer; there is some­times darted in some vaine thoughts; now because the thought hath no great evill in it selfe, therefore they think they may play with it; and their hearts close with it, and so run along with it as the fish doth with the bait; if the Devill casts in a thought of blasphemie, that makes thee quake and shake; but if thy thoughts have no great evill in them, but they are slight [Page 289] things; matters of no moment one way or other, upon that thy heart begins to be dandling, and playing with them; therefore remember this rule, that in the time of prayer, whatsoever thoughts be in thy mind that doe not concerne the present duty, they are sinful before God, though the thoughts for the matter of them be never so good, yet thou art to aban­don them as sinful at that time. Therefore never be deceived with this, that the thoughts are not very sinful, that's another rule.

In the last place observe this rule, If ever God hath helped thee at any time in prayer, that thy heart hath been kept close to a duty, and thou hast had Communion with him, blesse God for that, blesse God for that help; 'tis a rule of very great use for us to get further assistance from God in any thing, if so be our hearts be inlarged to blesse God for any assistance wee have had heretofore; and the reason why we gain and prosper so little in our Christian course, it is because we do not take no­tice of what God hath done for us, to give God glory for mer­cies formerly received, and therefore God takes little or no de­light in comming in with further mercies to us; as if you h [...] a young nursery of trees, and they began to thrive very well [...] there comes a company of Caterpillars and spoiles almost [...] the young Trees that are set, only two or three are kept from the Caterpillars; a man goes into his orchard, and looks upon his Trees, and this is spoiled, and that is spoiled; but he sees two or three and these flourish fairly, and these are full of buds, and are like to come to something, and he rejoyces mightily in those, because they are sav'd when so many others are spoil'd; and so doe thou view thy prayers, and consider how ma­ny hath been spoiled as it were by these Caterpillers; for I compare wandring vaine thoughts in prayer unto Caterpil­lars that are upon the trees; and we see that if stormy rainy wea­ther comes the Caterpillars will fall; and one would thinke that these blustering stormes and the hand of God that hath been out against us, should have clensed our thoughts and souls from these Caterpillars that have been upon our duties, but many duties have been spoiled; yet thou mayest say, that hrough Gods mercy such a Morning in my closet, the Lord [Page 290] hath preserved a prayer to himselfe and I have gotten power o­ver this vain heart of mine, bless God for this, and so the Spirit of God will he more ready to come in and help thee another time; but thus much shall suffice to speak to this, that's the se­cond thing, we must give up our selves wholly to this duty.

The third thing for the sanctifying of Gods Name in prayer is this, there must be the breathings of the Spirit of God, o­therwise Gods Name is not sanctified; that in Rom. 8.26. is cleere for this, likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered; if any of you should say how can we sanctifie Gods Name, we are poor and weak, we can doe little? mark, it is said here, that the Spirit helpeth our infirmi­ties to pray, and the word is exceeding emphaticall in the o­riginal; in your books 'tis but meerly helping our infirmities, but the meaning of the word is, in these two things, the Spirit helpes; that is, look how a man that is taking up a heavy piece of Timber at one end, he alone cannot get it up, but there comes another and takes it up at the other end and so helps him; The word signifies such a kind of helping, as when a man takes a thing at the other end, or on the other side, one standing the one way, and the other standing the other way, or one ta­king up one end, and the other the other end, that is the mea­ning of it; he helpes our infirmities, the poore soule is pulling and tugging with its own heart, and finds his heart heavy and dull, like a logge in a ditch; and have not many of you found your hearts so? but now then when you are tugging with your hearts, and would faine lift up your hearts to God is prayer, there comes the Spirit of God at the other end, and takes the heaviest end of the burden and helps you to lift it up; if a child were at one end of the log, and that were but light, and the other end very heavy, if one come and take up the heavi­est end a little strength will serve for the lighter end so the Spirit comes and takes up the heavier end in duty, and so helps our in­firmities helps together, and then the other word is The Spirit; that is together with the acting of the graces of the spirit in our hearts, you must not say so; alas, what can I do? it must be the Spi­rit [Page 291] of God that must do all; it is true, he doth all.

First, he gives converting and habitual grace, and assisting and actuating grace; but now when the Spirit hath wrought grace so as to convert the heart, and hath given habitual grace in thy heart, why then when the Spirit comes to assist it, doth ex­pect that thou shouldest stirre up all the gifts and graces of the Spirit, and the very strength of thy body: the [...]pirit of God expects that thou shouldest act to the uttermost thou art able, what power hath been given thee by God and when thou art in acting, then the Spirit comes and helpes together with us; no [...]ing that we are to put forth what strength we have, and thus Gods Name will be sanctified, when as we putting forth the graces of the Spirit in us, then the Spirit comes and helps; and what comes from us now, comes from the breathings of the ho­ly-Spirit in us, and then God who knowes the meaning of the Spirit, will know now the meaning of our sighs and groans; therefore when thou art going to prayer, thou art to eye the Spirit of God; thou art by the eye of faith to looke upon the Spirit of God, and to cast thy soule upon the assistance of the Spirit of God, thou art to look upon the holy Ghost, as ap­pointed by the Father and the Son to that office, to be a hel­per to his poor servants in the duties of worship, and especially in that great duty of prayer; now upon the reading of this text, and having it thus opened, this is one good help for thee in prayer; reade this text, and then exercise thy faith upon it; Lord hast thou not said that thy Spirit helpes our infirmities, when we know not what we pray for, nor how to pray for any thing as we ought? but the Spirit will come, now Lord make good this word of thine to my soule at this time, and let me have the breathings of the Spirit of God in me: alas the breaths of men, if it come from gifts and parts, I know thou wilt ne­ver regard it, except there be the breathings of the holy Ghost in me in prayer; now, if you would know whether the Spi­rit of God doth come in or no, you may know it by this; the Spirit of God carries unto God, and it makes the prayer sweet and delightfull, so much of the Spirit of [...]od as is there, it comes to the soule in the duty, and it leaves a savour behind it; a gracious savour is alwaies left behind, when the Spirit of [Page 292] God comes to breath; O'the breath of the Spirit of God is a sweet breath, and it makes prayers sweet; it never comes into the Soule but after it hath done any work it came for, it leaves a sweet scent, after that, the soul finds a sweetness in that prayer; now many of you have been in the morning at prayer, but I ap­peal to you; what sweet savour of the Spirit or God is left be­hind? certainly if the Spirit hath been there it is like civit that is put into a little box, though you should take out the civit, yet there will be a sweet savour left behind; so though the Spirit of God, in respect of the present assistance, withdraws it self, yet it leaves a sweet savour behind,

The fourth thing is purity of heart; pure hearts and hands in Heb. 10.22. Rev. 5.8. having every one of them harpes, and golden vials ful of odours which are the prayers of Sain [...]; mark, the prayers of Saints are odours in golden vials, the golden vials I may compare to the heart; the hearts of the Saints must be as golden vials, and then their prayers will be as odours; in 1 Tim. 2.8. the holy Ghost giving directions how we should pray, it is with this qualification, I will therefore that men pray eve­ry where lifting up holy hands without wrath and doubting; the outward conversation must be pure, and the heart pure; in Job, 22.26. marke what's said concerning that holy man; theres a promise made to him for the lifting up of his face to God, putting away iniquitie from his Tabernacle, that by put­ting away evil from our Tabernacles, and from our hearts, we may be able to lift up our hearts with joy to go; and that's the fourth thing, purity of heart and hands.

The fift thing is, in truth, when we come to call upon God, we must call upon him in truth, Psal. 145.18. the Lord is nigh unto all, to all that call upon him in truth; you will say, what is the meaning of that? to that I an­swer.

First, there must be inward dispositions answerable to the ex­pressions; as for instance, when I come to expresse the greatnesse of the Majesty of God, then I must have an inward disposition sutable to this expression, I must have a fear and reverence of the infinite Majestie of God.

Secondly, When I come to confesse my sin, to judge my self [Page 293] for my sin, there must be an inward disposition sutable to such a confession; O how many men and women will come and speak great things against themselves for their sins, and judge them­selves for their sins, and yet there is no such disposition in their hearts sutable to their words; you shall have some in praying with others, they will be a means to br [...]k the hearts of others, they will so follow their sin; and take such shame and confusi­on upon themselves for their sin, and yet God knows their hearts not stird all this while; and then they will call upon God for pardon of sin, and for power against their sin, and yet God knows that their hearts do close with their sin, and are loth to part with their sin in the mean time, this is false­nesse of heart; when the inward disposition is not answerable to outward expressions; I beseech you my brethren consider of the prayers you have made, and especially you that pray much with others, look what expressions you have made, and see whether there be answerable dispositions to the expressions you have made, and how that the Lord doth remember every ex­pression that you have made.

Thirdly, We must call upon God in truth that is conscio­nably to performe the engagements of prayer, prayer puts an engagement upon the heart; now those that call upon him in truth are conscionable to performe the engagments; as now, do I pray for any good thing: I am ingaged to endeavour in the use of all means for the attaining of the good thing? when you confesse a sin, why, you are ingaged by that means to en­deavour all your might against that sin; and when you pray for my grace, you are ingaged to make use of all means you can for the attaining of that grace; and then besides, in prayer there is much profession unto God for our sincerity and upright nesse, and of our wilingnesse to be at his dispose, performe these ingagements that thou makest to God in prayer if God should present to us all our professions that we have made to him in prayer, and tell us how we have come short of them, it would make us be in shame and confusion in our own thoughts.

Another thing in prayer must be faith: pray without doubt­ing, as in the former Scripture, the prayer of faith prevailes [Page 294] much; James 1.6.7. a man that wavereth and doubteth must not think to obtain any thing of God. But I should have o­pened what that faith is that we should have in prayer, we must have faith to beleeve that the thing that we do pleaseth God, and faith in Gods promises, and faith in Gods providence, this should be exercised in the time of our prayers; And there­fore after we have done, to go away beleeving, as Hannah in 1 Sam. 1.18. we reade of her, that after she had been praying she went away, and lookt no more sad; the text saith, noting that after we have been powring forth our soules to God, we should beleeve and exercise faith and not go in as drooping a way as ever we did.

Object. You will say, yea, if we knew certainly that God will hear us.

Answ. The way to be assured that God will hear you, is by casting your selves upon God, how can you know that he will hear, but by resting upon him? I have been with God, and I have been doing the duty of a poore creature, and for the successe I leave it to God, and therefore it must be with faith.

But I have so many sins mixt with my prayers, how can I beleeve.

You have an excellent Scripture for that to help a soule, to exercise faith in prayer, notwithstanding there hath been many infirmities; in Psal. 65.2, 3; O thou that hearest pray­ers, unto thee all flesh shall come; Thou hearest prayers, but I have a great many sins that hinders; no, marke, what though iniquity prevailes against me, as for our transgressions, thou shalt purge them away? Oh make use of this Scripture, though you remember not other things; yet you that have de­jected hearts and are afraid that God will not heare your prayers, see what the text saith, Thou hearest prayer Lord, but will not my sins hinder? no saith David, iniquity prevailes against me, as for our transgressions thou shalt purge them away; exercise saith in this; and know that God doth not hear prayer because thou art not sinful, because of thy worthinesse, but meerly for his free grace.

Another holy disposition in prayer should be this; the soul [Page 295] should come with a holy freedom, with the Spirit of adoption to God, crying Abba Father; if thou comest to God meerly as to a Judge, though it's true, those that do not know that God loves them, yet are bound as Creatures to pray, but thou canst never sanctifie the Name of God, till thou hast a child-like Spirit, the Spirit of adoption; the Lord loves to have his Chil­dren come with freedom of Spirit to himselfe in prayer, to come as children, and not to come with dejected countenances, and discouraged hearts; but come freely to open thy heart to God, as any child would open his heart to a gracious and lo­ving Father.

Another disposition is fervencie in prayer; the affectual fer­vent prayer of a righteous man availeth much, and that will be a means to help against vain thoughts too; as when the ho­ney is scalding hot then the flyes will not come to it; if thy heart were as it were scalding hot in prayer thou wouldest not have such vain thoughts.

Next there must be constancie in prayer; in 1 Thess. 5.17. by that I mean this, never to give over until we have that we pray for, or something else in lieu of it; it may be thou hast prayed and nothing is come of it; be not discouraged thou hast to deal with a great God, and therefore pray again and again, and again, and pray with this resolution, well, let God do with me what he will, I will as long as I live call upon him, and if God shall cast me away, yet he shal cast me away calling upon him, as the poor woman of Canaan when Christ cal'd her dog, and discouraged her, yet still she would pray; I but dogs may have crums, that heart is in an il condition that is discouraged in prayer, because it doth not get what it would, and therfore to think with themselves I had as good not pray at al, take heed of any such thoughts.

Again, If you would pray to God indeed, so as to sanctifie his Name in prayer, there should be humility in your hearts so as to be sensible of your own unworthiness; I spake somwhat a­bout being sensible of the distance between God and us, when I spake about sanctifying of Gods name in general. The last that I shall speak of is this, when you have done all, this all, these qua­lifications will not sanctifie Gods Name, except all be tendred [Page 296] up in the Name of Jesus Christ, and in the power of his merits; let a man or woman pray with as much fervencie, zeale, con­stancie, purity, in truth and sincerity; yet except he puts up all in the Name of Christ, I say he cannot be accepted; our spiritual offerings must be tendered up in his Name; but I have Preached much about that, but now put all that hath been said together, and this it is to pray.

That is, when as I pray understandingly: when I give my self to prayer: when there are the breathings of the holy Ghost in my prayer: when there is purity of heart like a golden vial: together with sincerity, when it is in truth of heart, when it is in faith, when it comes from a spiritual Adoption, when it's in fervencie, when in constancie, reverence, humility, and all put up in the Name of Jesus Christ; now a man prayes, as it is said of Saul, behold he prayeth; so I may say of those that are instructed in this Art, behold they pray; you see now that prayer is more than to reade in a book, more than to say a few words; ye see it is a very hard thing to pray, a work of great difficultie, and no marveil though we have lost so many of our prayers as we have done; we must not charge prayer and God with it, but look to our selves (I mean not charge the Or­dinance of prayer) but the vilenesse of our carriage in our prayers; and let us for time to come know what a Christan life means, it is said of Christ in Luke 9.29. that as he was praying the fashion of his countenance was changed, Oh thats an excellent thing, that when we have been in our closets at prayer, to come away with our faces shining; my Brethren could we but pray in such a manner as this is, the very fashion of our countenacnes would be changed, as Moses when he came from the presence of God upon the Mount, or as Christ that had the fashion of his countenance changed. Prayer, it is the sweet ease of ones spirit, it's the help at a dead lift, it's the great Ordinance of our Communion with God in this world, and therefore let us learn this Art of sanctifying Gods Name in Prayer.

I shall conclude all in this, you have heard the mystery of the sanctifying the Name of God in worshipping God; now I beseech you, you that have been a long time in the School of [Page] Christ, as it were Apprentices to Christ to learn Christianity; be ashamed that you have understood so little of this art in San­ctifying the Name of God in Prayer; It is an art and a mystery that you must be instructed in, and you are not Christians till you are instructed in this, as in an art and mystery: And that man and woman that shall be instructed truly in this art and mystery in Sanctifying Gods Name now in the worshipping of him, such a man and woman shall be to all eternity Sanctify­ing the Name of God in praising of him. There is a time coming when all the Saints must be in the presence of God, and be al­waies praising of him, and they shall then Sanctifie Gods Name for ever; let us now learn this art of Sanctifying Gods Name in praying, that we may eternally Sanctifie his Name in praising of him.