Gospel-worship, or, The right manner of sanctifying the name of God in general and particularly in these three great ordinances, viz. [brace] 1. hearing of the Word, 2. receiving the Lords Supper, 3. prayer / by Jeremiah Burroughs ; being the second of the seven volumns lately published by Thomas Goodwin ... [et al.]

SERMON II. (Book 2)

Leviticus. 10. 3.

I will be Sanctified in them that come nigh me. * 1.1

WEE began these words the last day, and shew¦ed the scope of them, and opened the mea∣ning of them, and spake of divers Notes of Observation that we gathered from this story of Nadab and Abihu, and of Gods dealing with them. From the general story of it, there were many Points of notable Observati∣on that were drawn from thence: I'le ad 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 grevous offlictions 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 withal 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 Sons in such a manner destroyed by God Himself! Consider of this, you that have Children, and are ready to murmur and complain 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 will not be comforted: 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 lawful 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 ve∣ry Children of Aaron.

A further Note is this That Gods Judgments 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

it did not so much as consume their cloathes, not their bodies, but went through all and struck them dead, and no body could tell how. Gods judgments 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 San∣ctuary 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 Sancti∣fied: 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 know what the Glory of God meant, and what infinite rea∣son 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 Himself in taking away our lives? We have cause to bless 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 transgression; 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 conse∣quence, 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, it's 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 Affirmative, though we have not

the Affirmative in express words, yet if we may have it by con∣sequence, it is an Affirmative as well as the Negative, when we have it by consequence. But now the Note 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 that 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 judg∣ment upon one, have recourse to Gods Word, and presently be∣gin to think this, What is there in Gods Word against that sin 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 Drunkenness, and so the judgments of God upon unclean Persons, Swearers, Sabbath-breakers, Lyars, or any Prophane, and ungodly persons, have recourse to the judg∣ments of God threatned in the Word against such: and so like∣wise 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 par∣ticular threats of God against particular sinners for the helping of you, that when you see exemplary judgments: to have re∣course to the Word of God: But we let that pass.

A further Note from this story is this, That the great honor that God intends to his Name, It is, the making of his Name Holy. I wil be Sanctified in them that draw nigh me, and before all the people I will be glorified.

As 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 ap∣pear to be a Holy God. I beseech you Brethren consider of this,

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 pati∣ence, long suffering, God doth not so much stand to be an Om∣niscient 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 con∣tent to have ecclipsed 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 ap∣pears 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 endeavor 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 Lords Prayer, it is, Hallowed be thy Name, which is all one with this, Sanctified be thy Name; Oh let the Name of God ap∣pear 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 glorifyed 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 com∣fort them by the Word, for so did Moses: Moses comes to com∣fort Aaron, and applies the Word, This is that which the Lord hath

said, I will be Sanctified. Now mark, no question Moses was afflicted upon this heavy hand of God, for he was their Uncle; but though it was heavy upon the Uncle, yet it was heavier up∣on 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 this Word in his comforting of him. Learn this then, to go and comfort your Brethren, for Aaron was Moses brother; Go and comfort them in 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 labor to be exercised in the Word of God, that so you may be able to go to your brethren and com∣fort them in any affliction; for there is no particular affliction, but there is some Word of God that is sutable to that particu∣lar affliction, and those who are well exercised in the Word of God, they can apply some word to every affliction: And in∣deed this is an excellent friend, and such a friend is worth his weight in gold, that can come to another friend in any afflicti∣on, 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 fetch out His Honor by it.

It is grievous to me, but God fetches out His Glory, and Ho∣nor 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 a great deal of time, but I will let them pass, and come to the main Point of all, I will be Sanctified in those that come nigh me. There are these Three Points in these words.

First, That in the Worship of God, men and women draw nigh to God.

Secondly, That we ought to Sanctifie Gods Name in drawing nigh to him.

Thirdly, That if we do not Sanctifie it, God will Sanctifie his own Name upon us.

1. That in Worshiping 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 Worshiping of God that you are nigh Him, but when you sin against Him, when thou art swearing, prophaning 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 Prophesie of Ezek. 48. 35. The name of the City was Jehovah Shamma, 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, therfore we are alwaies nigh him: yea, but though 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 respect 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, and holy duties; and hence it is in Psal. 95. 2. Let us come before his presence with thanks giving; so that there is a more peculiar coming before Gods presence when we come to worship him than at other times: And Vers. 6. O come let us Worship and how down, let us kneel before the Lord our maker. So in Psal. 100. 2. Let us come before his presence with singing. for that's one part of the Worship of God. But the Scripture is plain, that there is a special coming before God when we are coming

to Worship him, and in this respect the Servants of God in Psal. 148. 14. are said to be a people neer to God. It is a very remarkable expression, and 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 horn 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 peo∣ple 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 Worshiping God may be said to draw nigh to God:

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 nor 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 Fa∣ther 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 Media∣tor 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 tender∣ing up of our Worship to him: We may make use of an insti∣tution that God hath appointed, but we do not tender up our

Worship to God through that creature, but in the use of that creature we do come to God, and our souls are to tender up that respect we owe to God 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 Pre∣sent 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 its self before God in those waies through which God doth use to communicate his choice, pre∣cious, most excellent and glorious mercies to his people; I say, when we come to Worship God, we come to set our selves be∣fore 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 be∣fore 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 pre∣sence 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 a∣nother, 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 him∣self there in a more glorious manner than in any other place, and therefore Heaven is the presence of God in a more special

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 commu∣nicate 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 commu∣nication of God 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 Spi∣rit of God, and you should act them upon God when you are worshiping 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. 94. 7. the Lord complains there, That no man did stir up

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 Aplication of this point, and it is in divers par∣ticulars. The First is this.

Hence learn what you do when you come to Worship God and consider of it every time you come to perform any act of Worship. Truly this one thing would be of marveilons 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 gravel 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 worshiping 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 Sacrament, I am now going to tender up that homage that is due from a creature to the infinit 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 af∣terword: 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 re∣spect and homage that you owe to the infinite God: And so likewise when you come to receive the Sacrament. Now when we come to offer a present to men, we know how we prepare, and with what sutable 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

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 communication of his mer∣cy in another way than through any creature in the world. The duties of his Worship are the chief channels 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 abilities 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 labor to enjoy Communion with God, when I see the Creatures, the Sun, Moon, and Stars, to labor 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 acknowledg God in all, but 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 labor 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 licentious way, and sinned against their conscien∣ces, 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 enlightned 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 wor∣ship God, is to draw 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, and be merry, eat, drink,

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? Be∣cause 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 Child sometimes 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 Parlor, 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 con∣science, the very looking upon a godly man is terrible to a guil∣ty conscience: When as thou hast been abroad, and been 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 guil∣ty conscience: how terrible is the presence of God in his Ordi∣nances 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 drunk over night, and come to the Sacrament the next day; What's the reason? Because there is no light sn 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 an one.

A Third Use is this, Here's the reason why Hypocrites do meet with such vengeance from God as they do. I confess 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 Wor∣ship;

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 stroke 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 Judgment, 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 Commu∣nion of the Saints, thou hast little minded or regarded the Worship of God (it may be) all thy daies, what hast thou been doing all this while? thou hast been departing from God all this while, and when thy conscience shall be but enlightned, 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 du∣ties 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 neg∣lect 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 wor∣ship God, and to attend upon the Word, but now it is nothing

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 hereto∣fore 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 less 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 dishonor 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 for that end for to cause thee to depart more from God? 'Tis plain out of the Word, That the du∣ties 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 Holinese 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 gross sins, grow many times to lying and deceiving, and to drunkenness and company-keeping: yea, to worse things by degrees: Per∣haps they are at first ready to say, Is thy Servant a dead Dog that I should do this? But by departing from God they grow dead to holy duties: we find it by experience, That the Pro∣fessors of Religion have not that Holiness, Heavenliness, Spiri∣tualness as they were wont to have in former times; and no mer∣vel, for now they keep not so nigh to God as they were wont. You that are Sea-men and Travellers, 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 neg∣lect 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 will grow to meer Athiesm.

Another Use is this, An 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

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 Doctor 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 Cato, 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 Priviledg of the Church. And that it is such a blessing to draw nigh to God, you may see it by that in Ephes. 2. 18. For through him, we both have an access by one Spi∣rit 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 forreigners, are made fellow Citizens with the Saints, and of the hous∣hold of God. And vers. 13. But now by Jesus Christ, ye who somtimes were afar off, are made nigh by the blood of Christ, and you have ac∣cess through Christ. So, our coming nigh to God is such a priviledg as cost the Blood of Christ; And will not you im∣prove 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 en∣crease your graces abundantly: your graces, how wil they act? the presence of God wil draw forth the acts of grace, as the pre∣sence 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 reade of Moses, he was upon the mountain fourty 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, be∣cause 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 midst of a crooked and perverse genera∣tion. 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 aboption yea or no? I can hardly give you any one sign so cleer as this, For to love to go into Gods pre∣sence: As David said, I was glad when they said, Come, and let us go up unto the House of the Lord. You shal have many that love to be in Gods presence, so as they think on it over-night, and long for the time till it comes; I never am better than when I am with God, me thinks when I get into Gods presence, either in pra∣yer or any duty of Gods Worship, I find my heart warmed and quickned, &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 Worshiping of Him; then be as much as thou canst in the pre∣sence 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

the flesh; but when thou comest to worship God, how quick∣ly art thou tir'd? now what wilt thou do in Heaven where there is nothing else done to all eternity but worshiping of God;

And then it must needs be delightful to God that thou shoul∣dest come nigh him: There is nothing in the world more plea∣sant to God than 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 affliction so much, is, That you may come runing 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) than to have his Saints come nigh him, to have them to be alwaies 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 e∣very 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 coming into Gods pre∣sence, then it would not hinder the sweetness of the love of God to us. But now when we have those duties of worship wherein

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 fallow 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 re∣gard 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 teror of death will be taken a∣way, there is no such way to take off the terror of the thoughts of death as by keeping familiarity with God, death then is joy∣ful 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 its 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 its eternal doom, &c. But now saith a Saint, what must my bo∣by return to dust and my soul to God that gave it? it is he which I have been 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, especi∣ally 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

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 to seize upon it, and is like to be suppri∣zed; 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 gathered thee as a Hen gathereth her Chickens? 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 shadow of Gods wing? There is a kind of shadow in the presence of God in the enjoy∣ment of the creature; but the shadow of God that we have in his Worship that is as the shadow of his Wing. There is the sha∣dow 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 Chicken: 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 Chicken, which doth comfort it, and safe-guard it. Let us by the duties of Wor∣ship thus draw nigh to God, and keep nigh unto Him.

Notes

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  Stepney Novemb. 16. 1645