Gospel Worship, Sermons · Sermon 5
SERMON V.
LEVITICUS. 10. 3.
I will be Sanctified in them that come nigh me.
WEE proceed.Stepney Dec. 14 1645. 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 Ma…eſtie, and in Glory as in Iſa 6. 1, 2. you ſhall 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 ſaw 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 Majeſtie as he was; we ſhould at all times have high thoughts of God: take heed of having low thoughts and apprehenſions of the Infinite Majeſtie 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 infinite diſtance that there is between him and all Creatures in the world, look upon the Lord as lifted up in Glory, not only above all Creatures, but above all 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 immutably; look upon him as the fountain of all excellencie, good, and glory that all Creatures in the world have. And look upon the …ord every time thou comeſt to Worſhip him, as that God whom Angels do adore and before whom the Devils are forced 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 Worſhiping 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 …ing were come into the …oom, or any great perſon, it would compoſe your ſpirits becauſe you have …igh thoughts of ſuch as or thoſe that are above you: So let us look upon God as in his excellencie, 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 is 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 wife: 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 we aimeſt at: when we are Worſhipping God we ſhould have our hearts above al creatures, and above ourſelves. 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 baſeneſſe of Spirit to mix with any baſe and low ends: Now there are low and baſe ends in Worſhipping of God, As.
Firſt, We muſt 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 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 wickedneſſe, whoſoever is conſcious to himſelf of any kind of ſecret wickedneſſe, 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 carefull to hear the Word? and I hope I ſhall cover ſome wickedneſſe this way: If there be any in this place whoſe conſcience tels them that they ſubiect 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 bitterneſ…e 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 damne and undo thy ſelf eternally, that ſeekeſt to cloak any wicked way by any duty of Gods Worſhip; Is it a great evill 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 e…eem'd well of by thoſe that you live withall: It is a deſireable 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, I ſal. 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 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 inlarged 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 honour and praiſe of God, that the name of the bleſſed God may be honoured: 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 chearfully: 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 am 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 ſome thing to ſpeak to thy heart this 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 honor the week following ſo much the better. As in this manner thy thoughts ſhould be, Lord, I find a droſſie carnall heart, I am buſie in the world in the week time, and I find that my heart is fullied 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 highe… 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 Cyle, 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) bur…t offerings and your meat offerings I will not accept them, neither will I re…ard the peace offering of your fat beaſts. They were carefull 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 grat part of it themſelves: Indeed the burnt offering was wholly offered unto God, God had all that, but the peace-offering, thoſe that did offer it, they did eat a great part of it themſelves: now they were very carefull in thoſe offerings that they ſhould 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 carefull to have the beſt things. But now the Lord rejected the fat beaſts of their peace-offerings: ſaith God, you were very carefull 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 carefull, and therefore I regard them not. The Third Scripture is in Zach. 7. 5. there they did keep many daies in ſeeking of God, (it 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 years, did ye at all faſt unto me? even unto me? Mark the phraſe you faſted in the fifth and ſeventh month, and for ſeventy years 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 then 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 is acted by principles of …, and when we aime at God in holy duties. Now for that I will give you theſe notes to try whither you be acted from your ſelves or no.
The Firſt is this, If a man loves holy duties (though he finde no preſent good comes in by them) becauſe they are ſuch things as God requirs, 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 into 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 we faſted, and thou ſeeſt it not? This is an Argument that thou art acted by Self rather then 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 honour 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 then ſelf, but now, ſuch as are ſtreightned themſelves, and when they ſee others more inlarged 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 performe: if thy heart were raiſed high to God, though thou canſt not thy ſelf be inlarged in holy duties, yet thy ſoul would be glad that any others are, though I have a wretched and vile heart of my own, yet bleſſed be God that there are any others that can worſhip God better then 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 of ſickneſſe, 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 middeſt 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 middeſt of thy abundance ſay, Lord, thou giveſt me all conveniencies in this world and all outward things that I want but Lord this is that which is the …oy 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 …hing 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 ble…ed 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 is the Third thing that is neceſſary for Sanctifying of Gods Name in holy duties, thou mu… 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 doeſt not glorifie God as God, except thou doeſt 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 …nd that …he very worſhip of God is called The fe… 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 a notable Scripture for this drawing nigh to God with fear: 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 …errible (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 cald upon to … 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 …liall and reverentiall fear; For my brethren, there may be a great deal of ſaviſh fear, where God is not honoured; there may be fear from ſome terrible apprehenſions of God, which …er is not owned by God to this grace of fear: He 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 middeſ… of the darkneſ…e, 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 greatneſſe, 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 terrified ſometimes, but yet there is not a filiall and reverential fear of God in them. And I find in 1 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 doeſt thou here Elijah? Then his heart was more ſtruck with fear where was moſt of Gods preſence, (though it was in a ſoft voice) then 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 injoying 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 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 injoying 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 Sanctified 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 reverant carriage, not lying all a long in prayer, upon the elbows ſleeping, but carrying your ſelves 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 ſlightneſſe, vanity, the boldneſſe and preſumptuouſneſſe that there is in the hearts of men and women when they are Worſhipping of God.
Fifthly, The duties of Gods worſhip muſt be full 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 doth defile the Name of God. God is diſhonoured 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.
1 Firſt the ſtrength 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 buſineſſe. My Brethren, look upon every duty of 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 toye, every feather, every light matter cals them off; Is this to Sanctifie Gods Name? Would not we account it a diſhonourable thing, if we were talking to one about ſerious buſineſſe, 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, then to the great & glorious God. Therfore 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 ſin exceedingly. It may be thou wilt not dare to commit that ſin that the temptation doth turn thy thoughts upon, yea but the Devil hath ſpoyled 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 truth is, though they be good thoughts that ſhould come into thy mind, and that time that thou art 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 coming 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 uncleanneſſe; 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 ſome-times 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 Gentleman that he 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 unlawfull, 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 hadeſt 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 f…ying 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 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 artificiall 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 bellowes that is cold: So the breath of many people in prayer, it is diſcovered to be but artificiall breath, becauſe it is ſo cold but if there were ſpirituall 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 what ever 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 it 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 thy 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 confeſſe it is a time of reſt from an outward labour, but it is a time of ſpending ſtrength in a ſpirituall way; and thoſe that ſhall worſhip God aright on the Sabbath, will find it a ſpending of a great deal of ſtrength, and bleſſed is that ſtrength that is ſpent in the worſhip of God rather then in the waies of ſin, as moſt ſpend their ſtrength: If God 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 ſhewes how much ſtrength the Idolaters put forth in the worſhipping of their Idol, they would not do it in a ſlight 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 loved, and whom they have ſerved, and after whom they have walked, and when they have ſought, 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 ſeverall expreſſions to ſhew the ſtrength of their ſpirits in following after their Idols: And that is the Fift thing in our Sanctifying of 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, then 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 abhorre my ſelf, and repent in duſt and aſhes. Now this humility muſt be in the ſenſe of our own meanneſs and baſeneſſe. Pſ. 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 ſenſeable of their own baſeneſſe and meanneſſe before God. This poor man cryed to God: we uſe to ſay, Give that poor man ſome what. It doth affect the heart of God when he ſees much poverty of Spirit: when we come before him we muſt be ſenſeable of our Infinite dependance upon God. Come as the woman of Canaan, O Lord, even doggs do receive c…ums, and though I be a dogg, 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 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 adorre Gods goodneſſe, that thou art alive to pray, and alive to heare 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. Againe, it is the goodneſſe 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? What ever 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. Lay 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 then thou that art able to make great Orations when thou comeſt before him.
3 Thou muſt come without any righteouſneſſe 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 though beeſt a Prince or Emperour.
4 Thy heart muſt be taken off from what thou doeſt: If 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 inlargements 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 wai… upon God in regard of the time, and of the meaſure, and of the manner of the Communication of himſelf, in regard of the meanes by which he will pleaſe to communicate 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 poore man ſome what, 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 Gods Name in two regards:
1 Firſt, To give God his owne, for the matter of it.
2 Secondly, To give God his owne, that is, what comes from the work of his owne 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 be acted by the Spirit of God; it 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 we offer to God in his worſhip be Gods owne, 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 will ask; Firſt, Who required this at your hands? But then if you can Anſwer thus, Thou O Lord, did'ſt 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 then by the Spirit of God.
Secondly how we may know whether our duties be acted by naturall Conſcience rather then by the Spirit of God.
1 Firſt, If thou art acted by naturall parts, they will not change thy heart: Men that do performe duties by the ſtrength of naturall 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 acted 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 will not carry them through difficulties and diſcouragements, but now the Spirit of God if thou haſt acted by him, though thou doeſt meet with never ſuch difficulties & diſcouragements, thou wilt be carried through them all.
3 Thou mayeſt know it by this, wherein doeſt 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 tels thee that thy heart was ſtreightned: 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 expreſſe thy ſelf ſo much, then thou art diſcouraged. And when thou ſeeſt another performe 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 find the Spirit of God acting in others, though they have not ſuch naturall parts.
4 Thoſe that are acted by their naturall parts, in ſecret they are leſſe inlarged, then 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 ſhall have young ones, that begin to look towards Religion, their parts are a little freſh, and they are mightily inlarged in holy duties, and the thing is good for them to make uſe of their parts; but how ordinary is it, that after a few years they are deader and duller then they were before, and have leſſe mind to the duties of Gods Worſhip then 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 then meerly naturall parts.
1 If it be only naturall 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 naturall 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 naturall 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 findeſt 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 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 waies, but through his mercy now I find more communion with him, and ſo thou canſt bleſſe thy ſelf in God, in that converſe that thou haſt in communion with him, thou wouldeſt not loſe that Communion thou haſt with God in holy duties for all the world; others have their companions that they have their communion withall, 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.