A Christian Directory

A Brief Explication of the Method of the LORD'S PRAYER.

The Lord's Prayer containeth,

• I. The Address, or Preface. In which are described or implied,
  • I. To whom, the Prayer is made:
    • 1. Who he is: GOD: Not Creatures, Saints or Angels.
    • 2. How Related to us: He is OUR FATHER, which comprehendeth fundamentally, that he is
      • 1. Our Creator. And therefore 1. Our Owner, or Absolute Lord.
      • 2. Our Redeemer. And therefore 2. Our Ruler, or Supreme King.
      • 3. Our Regenerater, (To the regenerate )And therefore 3. Our Benefactor and Chief Good, and so Our Felicity and Our End.
    • 3. What he is in his Attributes: WHICH ART IN HEAVEN. Which signifieth that therefore he is
      • 1. Almighty; and Able to grant all that we ask, and to relieve and help us in every strait.
      • 2. All knowing: Our hearts, and wants, and all things being open to his sight.
      • 3. Most Good; from whom, and by whom, and to whom are all things; the fountain, the disposer, and the End of all on whose bounty and influence all subsist. And the present Tense [ ART ] doth intimate his Eternity. In this one word is not only implied all these Attributes of God, but also our hearts are directed whither to look for their Relief and Directio • now, and their Felicity forever; and called off from Earthly dependa •• es, and expectations of Happiness and Rest; and to look for all from Heaven, and at last in Heaven.
  • II. Who are the Petitioners—Who are
    • 1. Man: as to his Being.
    • 2. By Relation God's Children.
      • 1. By Creation: So All are: and therefore All may thus far call him Father.
      • 2. By Redemption: As All are as to the sufficient Price and satisfaction.
      • 3. By Regeneration: And so only the Regenerate are Children:
      • 1. His Own:
      • 2. His Subjects:
      • 3. His Beloved, and Beneficiari • s, that Live upon Him, and to Him as their End.
    • 3. By Quality.
      • 1. Dependant on God:
      • 2. Necessitous.
      • 3. Sinners.
      • Yet 1. Loving God, as their Father,
      • Yet 2. Loving themselves, as Men,
      • Yet 3. Loving others, as Brethren: All which is signified in the word OUR—
• II. The Prayer, or Petitions: In two Parts: Of which,
  • I. The first Part is accoring to the Order of Estimation, Intention and Desire; and is
    • 1. For the End simply which is GOD; in the word [THY] repeated in every Petition.
    • 2. For the End respectively in the interest of GOD, and that is in
      • I. The Highest or Ultimate, that is, The Glory of God; [HALLOWED BE THY NAME.]
      • II. The Highest Means of his Glory [THY KINGDOM COME]; that is, Let the World be subject to thee their Creator and Redeemer; the Universal King.
      • III. The next Means, being the effect of this: [THY WILL BE DONE], that is, Let thy Laws be fulfilled, and thy disposals submitted to.
    • 3. For the Lower End, even the subject of these Means; which is the Public Good of Mankind, the World and Church: [IN EARTH] that is Let the world be subjected to thee, and the Church obey thee; which will be the greatest blessing to them: Our selves, being included in the world. And the measure and pattern is added [AS IT IS IN HEAVEN] that is, Let the Earth be conformed as near as may be to the Heavenly pattern. So that this Part of the Lord's Prayer, proceeding in the order of Excellency and Intention, directeth us, I. To make God our Ultimate Highest End; and to desire his Interest first, and in this order, 1. His Glory, 2. His Kingdom, 3. Obedience to his Laws: II. To make the public good of the world and the Church, our Next End as being the Noblest Means, III. To include our own Interest in and under this, as the least of all; Professing first our own Consent to that which we Desire first for others.
  • II. The second Part is according to the Order of Execution, and is for Our selves, beginning at the Lowest, & Ascending till the End first Intended, be last Attained: And it is
    • I. For the support of our Nature by necessary means: [GIVE US THIS DAY OUR DAILY BREAD]. This being God's first gift, presupposed both to Grace and Glo • y. [GIVE] signifieth ou • De • endance on God for all. [US] our Charity, that we desire relief for ourselves and others. [DAILY (or assubstantial) BREAD] our moderation; that we desire not unnecessaries or superfluities. [THIS DAY] the constancy of our dependence, and that we desire not, or care not too much for the future, and promise not ourselves long life.
    • II. For clea • ing us from the g •• lt of all sin past (Repentance and Faith being here presupposed) where is 1. The Petition. [AND FORGIVE US OUR DEBTS (trespasses or sins)]. 2. The Motive from our Qualification for forgiveness [AS WE FORGIVE OUR DEBTORS]. Without which God will no • forgive us.
    • III. For future preservation: 1. From the Means [LEAD US NOT INTO TEMPTATION] that is, Though thou mayest justly try us, yet pity our frai • ty, and neither ca • se nor permit us so be tried, as may tempt us to sin and ruin: 2. From the End [BUT DELIVER US FROM THE EVIL] that is, 1. The Evil O • e, Satan (and his instruments): 2. The Evil Thing: 1. Sin, 2. Misery, which are Satan's End. He that would be saved from Hell and Misery must be saved from sin; and he that would be saved from both, must be saved from Satan and from Temptation. Quest. But where are the Requests for positive Holiness, Grace and Heaven? Answ. 1. Repentance and Faith a • e supposed in the Petitioner, 2. What he wanteth is asked in the three Petitions of the first Part, that we with others may sanctify God's Name, and be the subjects of his Kingdom, and do his Will, &c. CHRIST and a State of Grace, are Finally in the first Petition, Formally in the second, and Expressively in the third.
• III. The Conclusion: the Reason & Terminatio • of our Desires in their Ultimate End: here Praised: Beginning at the Lowest▪ and ascending to the Highest: Containing,
  • I. What we Praise; or the Matter; or Interest of God,
    • I. His Universal Reign [FOR THINE IS THE KINGDOM] administered variously agreeably to the subjects: All owe this absolute obedience: who commandest and executest what thou wilt.
    • II. His Own Perfections [THE POWER]: both Right and All-sufficiency: including his Omnis •• ence and Goodness as well as Omnipote • ce —
    • III. His incomprehensible Excellency and Blessedness, as he is the Ultimate End of us and all things [AND THE GLORY] Rom. 11. 36. 1 Cor. 10. 31.
  • II. Whom we Praise: GOD, in the word [THINE]: In Him: the first Efficient Cause of all things, we begin: His help as the Dirigent Cause we seek: and in Him as the final Cause we terminate.
  • III. The Duration: [FOR EVER AND EVER] To Eternity: And [AMEN] is the expression of our Conject. For of Him, and through Him, and to Him are all things: To him be Glory forever, Ame • , Rom. 9. 36.

So that it is apparent that the Method of the Lord's Prayer is Circular, partly Analytical, and partly Synthetical: Beginning with GOD, and ending in God: Beginning with such Acknowledgements as are prerequisite to Petition, and Ending in those Praises which Petition and Grace-bestowed tend to: Beginning our Petitions for God's Interest and the public Good, according to the order of Estimation and Intention, till we come to the mere Means, and then beginning at the lowest and ascending according to the order of Execution. As the blood passing from the greater to the smaller numerous Vessels, is there received by the like, and repasseth to its fountain; Such a circular Method hath Mercy and Duty, and consequently our Desires.

Tit. 2. Some Questions about Prayer answered.

THe rest of the general Directions about Prayer I think will be best contrived into the resolving of these following Doubts.

§. 1. Quest. 1. Is the Lord's Prayer a Directory only, or a Form of words to be used by us in Prayer?

Answ. 1. It is principally the • ule to guide our inward desires and outward expressions of them, both for the Matter, what we must desire, and for the Order, which we must Desire first and most. 2. But this Rule is given in a Form of words, most apt to express the said Matter and Order. 3. And this form may fitly be used in due season by all, and more necessarily by some: 4. But it was never intended to be the only words which we must use, no more than the Creed is the only words that we must use to express the Doctrine of faith, or the Decalogue the only words to express our Duty by.

§. 2. Quest. 2. What need is there of any other words of Prayer, if the Lord's Prayer be Perfect?

Answ. Because it is only a Perfect Summary, containing but the general Heads: And it is needful to be more particular in our desires: For universals exist in particulars: And he that only nameth the General, and then another and another General, doth remember but few of the Particulars: He that shall say, [I have sinned, and broken all thy Commandments,] doth generally confess every sin: But it is not true Repentance, if it be not Particular: for This, and That, and the other sin; at least as to the greater which may be remembered: He that shall say, [I believe all the Word of God, or I believe in God the Father, Son and Holy Ghost], may know little what is in the Word of God, or what these Generals signify, and therefore our Faith must be more Particular: So must Desires after Grace be particular also. Otherwise it were enough to ask for mercy in the general. If you say, that God knoweth what those General words signify, though we do not: I answer, This is the Papists silly Argument for Latin Prayers: God knoweth our Desires without any expressions or prayers at all, and he knoweth our wants without our Desires. But it followeth not that prayers or desires are unnecessary. The exercise of our own Repentance and Desire doth make us persons fit to receive Forgiveness, and the Grace desired: when the Impenitent and those that desire it not are unfit: And it is no true Repentance, when you say, [I am sorry that I have sinned,] but you know not, or remember not, Wherein you have sinned, nor what your sin is: and so repent not indeed of any one sin at all. And so it is no true Desire, that reacheth not to the particular necessary Graces, which we must desire: Though I know some few very quick comprehensive minds can in in a moment think of many particulars when they use but General words: And I know that some smaller less necessary things, may be generally past over: and greater matters in a time of haste, or when we besides those Generals, do also use particular requests.

§. 3. Quest. 3. Is it lawful to pray in a set form of words?

Answ. Nothing but very great ignorance can make you really doubt of it. Hath God anywhere forbid it? You will say, That its enough that he hath not commanded it: I answer, That in general he hath commanded it to all whose edification it tendeth to, when he commandeth you, that all be done to edification: But he hath given no particular command, nor prohibition: No more he hath not commanded you to pray in English, French or Latin: nor to sing Psalms in this Tune or that; nor after this or that Version or Translation: nor to preach in this Method particularly or that: nor always to preach upon a Text: nor to use written Notes: nor to compose a form of words, and learn them, an • preach them after they are composed, with a hundred such like, which are undoubtedly lawful; yea, and needful to some, though not to others. If you make up all your prayer of Scripture sentences, this is to pray in a form of prescribed words, and yet as lawful and fit as any of your own: The P • alms are most of them forms of Prayer or Praise which the Spirit of God indicted for the use of the Church, and of particular persons. It would be easy to fill many Pages with larger reasonings, and answers to all the fallacious Objections that are brought against this; But I will not so far weary the Reader and myself.

§. 4. Quest. 4. But are those forms lawful which are prescribed by others, and not by God?

Answ. Yea: Or else it would be unlawful for a Child or Scholar to use a form prescribed by his Parents or Master. And to think that a thing lawful doth presently become unlawful, because a Parent, Master, Pastor or Prince doth prescribe it or command it, is a conceit, that I will not wrong my Reader so far, as to suppose him guilty of. Indeed if an Usurper that hath no Authority over us in such matters do prescribe it, we are not bound to formal Obedience, that is, to do it therefore because he commandeth it: But yet I may be bound to it on some other accounts: And though his command do not bind me, yet it maketh not the thing itself unlawful.

§. 5. Quest. 5. But is it lawful to pray ex tempore without a premeditated form of words?

Answ. No Christian of competent understanding doubteth of it. We must premeditate on our wa • ts, and sins, and the graces and mercies we desire, and the God we speak to: and we must be able to express these things without any loathsome and unfit expressions. But whether the words are fore-contrived or not: is a thing that God hath no more bound you to by any Law, than whether the speaker or hearers shall use Sermon Notes, or whether your Bibles shall be written or in Print.

§. 6. Quest. 6. If both ways be lawful, which is better?

Answ. If you are to join with others in the Church, that is better to you, which the Pastor then useth: For it is his Office and not yours to word the prayers which he puts up to God: And if he cho • se a form (whether it be as most agreeable to his parts, or to his people, or for concord with other Churches, or for obedience to Governors, or to avoid some greater inconvenience) you must join with him, or not join there at all. But if it be in private where you are the speaker your self, you must take that way that is most to your own edification (and to others, it you have Auditors joining with you.) One man is so unused to prayer (being ignorantly bred,) or of such unready memory or expression, that he cannot remember the tenth part so much of his particular wants, without the help of a form as with it; nor can he express it so affectingly for himself or others: nay, perhaps not in tolerable words: And a form to such a man may be a duty; as to a dim-sighted man to read by spectacles, or to an unready Preacher to use prepared words and Notes. And another man may have need of no such helps: Nay, when he is habituated in the understanding and feeling of his sins and wants, and hath a tongue that is used to express his mind even in these matters, with readiness and facility, it will greatly hinder the fervor of such a man's affections, to tie himself to premeditated words: To say the contrary, is to speak against the common sense and experience of such speakers and their hearers. And let them that yet deride this as uncertain and inconsiderate praying, but mark themselves, whether they cannot if they be hungry beg for bread, or ask help of their Physician, or Lawyer, or Landlord, or any other, as well without a learned or studied form, as with it? Who knoweth not that its true which the New Philosopher saith: Cartes. de Passion. part. 1. art. 44. Et cum inter loquendum solum cogitamus de sensu illi • s rei, quam dicere volumus, id facit ut moveamus linguam & labra celerius & melius, quam si cogitaremus ea movere omnibus modis requisitis ad pr • ferenda eadem verba: Quia habitus quem acquisivimus cum disceremus loqui, &c. Turning the thoughts too solicitously from the matter to the words, doth not only mortify the prayers of many, and turn them into a dead form, but also maketh them more dry and barren even as to the words themselves. The heavy charge and bitter scornful words which have been too common in this age, against praying without a set form by some, and against praying with a Book or form by others, is so dishonorable a symptom or diagnostick of the Churches sickness as must needs be matter of shame and sorrow to the sounder understanding part: For it cannot be denied, but it proveth men's Understandings and Charity to be both exceeding low.

§. 7. Quest. 7. Must we always pray according to the Method of the Lord's Prayer, and is it a sin to do otherwise?

Answ. 1. The Lord's Prayer is first a Rule for your Desires: And it is a sin, if your Desires follow not that Method: If you do not begin in your Desires with God, as your Ultimate End, and if you first Desire not his Glory, and then the flourishing of his Kingdom, and then the Obeying of his Laws, and herein the public welfare of the world, before and above your particular benefit: And it is a sin if you desire not your Daily Bread (or necessary support of Nature ) as a lower mercy in order to your higher spiritual mercies; and if you desire not pardon of sin, as a means to your future sanctity, duty and felicity; and if you desire not these, as a means to the glory of God; and take not his Praises as the highest part of your Prayers. But for the Expressing of these Desires, particular occasions may warrant you ofttimes to begin in another order: As when you pray for the sick, or pray for directions, or a blessing before a Sermon or some particular work, you may begin and end with the subject that is before you, as the prayers of holy men in all ages have done. 2. You must distinguish also (as between Desires and Expressions ) so between an Universal and a Particular Prayer. The one containeth all the parts of prayer, and the other is but about someone subject or part, or but some few: This last being but one or few particular Petitions cannot possibly be uttered in the Method of an Universal Prayer which hath all the parts. There is no one Petition in the Lord's Prayer, but may be made a prayer itself; and then it cannot have the other Petitions as parts. 3. And you must distinguish between the even and ordinary case of a Christian, and his extraordinary case, when some special reason, affection or accident calleth him to look most to someone particular. In his even and ordinary case, every universal prayer should be expressed in the Method of the Lord's Prayer: But in cases of special reason and inducement it may be otherwise.

§. 8. Quest. 8. Must we pray always when the Spirit moveth us, and only then, or as Reason guideeth us?

Answ. There are two sorts of the Spirits motions: The one is by extraordinary inspiration or impulse as he moved the Prophets and Apostles, to reveal new Laws or precepts or events, or to do some actions without respect to any other command than the Inspiration itself. This Christians are not now to expect, because experience telleth us that it is ceased; or if any should pretend to it as not yet ceased, in the prediction of events; and direction in some things otherwise indifferent, yet it is most certain that it is ceased as to Legislation: For the spirit itself hath already given us those Laws, which he hath declared to be perfect, and unchangeable till the end of the world: The other sort of the spirits working, is not to make new Laws or Duties, but to Guide and quicken us in the doing of that which is our Duty before by the Laws already made. And these are the motions that all true Christians must now expect. By which you may see, that the Spirit and Reason are not to be here dis-joined, much less opposed: As Reason sufficeth not without the spirit, being dark and asleep; so the spirit worketh not on the Will but by the Reason: He moveth not a man as a beast or stone, to do a thing he knoweth not why; but by illumination giveth him the soundest Reason for the doing of it: And Duty is first Duty before we do it: And when by our own sin we forfeit the special motions or help of the spirit, duty doth not thereby cease to be duty, nor our omission to be sin. If the spirit of God teach you to discern the meetest season for prayer, by considering your affairs, and when you are most free, this is not to be denied to be the work of the spirit, because it is rational (as phanatick enthusiasts imagine): And if you are moved to pray in a crowd of business, or at any time when Reason can prove that it is not your duty but your sin, the same Reason proveth that it was not the spirit of God that moved you to it: For the spirit in the heart is not contrary to the spirit in the Scripture. Set upon the duty which the spirit in the Scripture commandeth you, and then you may be sure that you obey the spirit: otherwise you disobey it. Yea if your hearts be cold, prayer is a likelyer means to warm them, than the omission of it. To ask whether you may pray while your hearts are cold and backward, is as to ask whether you may labor or come to the fire before you are warm. God's spirit is liker to help you in Duty, than in the neglect of it.

§. 9. Quest. 9. May a man pray that hath no Desire at all of the Grace which he prayeth for?

Answ. No: because it is no prayer but Dissembling: and dissembling is no duty. He that asketh for that which he would not have, doth lie to God in his hypocrisy. But if a man have but cold and common desires (though they reach not to that which will prove them evidences of true grace,) he may pray and express those desires which he hath.

§. 10. Quest. 10. May a man pray that doubteth of his interest in God, and dare not call him Father as his Child?

Answ. 1. There is a common Interest in God, which all mankind have, as he is Good to all, and as his mercy through Christ is offered to all: And thus those that are not regen • rate are his Children by Creation, and by participation of his mercy: And they may both call him Father and pray to himself, though yet they are unregenerate. 2. God hath an interest in you, when you have no special interest in him: Therefore his command must be obeyed, which bids you pray. 3. Groundless doubts will not disoblige you from your duty: else men might free themselves from almost all their obedience.

§. 11. Quest. 11. May a wicked or unregenerate man pray, and is he accepted? Or is not his prayer abominable to God?

Answ. 1. A wicked man as a wicked man, can pray no how but wickedly, that is, he asketh only for things unlawful to be asked, or for lawful things to unlawful ends: and this is still abominable to God. 2. A wicked man may have in him some good that proceedeth from common grace, and this he may be obliged to exercise: and so by prayer to express his Desires so far as they are good. 3. A wicked man's wicked prayers are never accepted: but a wicked man's prayers which are for good things, from common grace, are so far accepted as that they are some means conducing to his reformation, and though his person be still unjustified, and these Prayers sinful, yet the total omission of them is a greater sin. 4. A wicked man is bound at once to Repent and Pray, Act. 8. 22. Isa. 55. 6, 7. And when ever God's bids him ask for grace, he bids him desire grace: And to bid him Pray, is to bid him Repent and be of a better mind: Therefore those that reprove Ministers for persuading wicked men to Pray, reprove them for persuading them to Repentance and good desires. But if they Pray without that Repentance which God and man exhort them to, the sin is theirs: But all their labor is not lost • their desires fall short of saving sincerity: They are under obligations to many duties, which tend to bring them nearer Christ, and which they may do without special saving grace.

§. 12. Quest. 12. May a wicked man pray the Lord's Prayer; or be exhorted to use it?

Answ. 1. The Lord's Prayer in its full and proper sense, must be spoken by a Penitent, believing, justified person: For in the full sense no one else can call him Our Father, (though in a limited sense the wicked may): And they cannot desire the Glory of God, and the coming of his Kingdom, nor the d • ing of his will on Earth as it is in Heaven, and this sincerely, without true grace: (especially those enemies of holiness, that think it too much strictness to do God's will on Earth, ten thousand degrees lower than it is done in Heaven.) Nor can they put up one Petition of that Prayer sincerely according to the proper sense: no not to pray for their Daily bread, as a means of their support while they are doing the will of God, and seeking first his Glory and his Kingdom. But yet it's possible for them to speak these words from such common desires as are not so bad as none at all.

§. 13. Quest. 13. Is it Idolatry to Pray to Saints or Angels? Or is it always sinful?

Answ. I love not to be too quarrelsome with other men's devotions: But 1. I see not how Praying to an Angel or a departed Saint can be excused from sin: Because it supposeth them to be everywhere present, or to be Omniscient, and to know the heart▪ yea to know at once the hearts of all men; or else the speaker pretendeth to know when the Saint or Angel is present and heareth him and when not: And because the Scripture doth nowhere signify that God would have us pray to any such Saints or Angels; but signifieth enough to satisfy us of the contrary. 2. But all prayer to them is not Idolatry, but some is, and therefore we must distinguish, if we will judge righteously. 1. To pray to Saints or Angels as supposed Omnipresent, Omniscient or Omnipotent, is fl • t Idolatry. 2. To pray to them to Forgive us our sins against God, or to Justify, or Sanctify or Rede • m or save us from Hell, or anything which belongeth to God only to do▪ is no better than Idolatry. 3. But to pray to them only to do that which belongeth to the guardian or charitable office that is committed to them, and to think that though they are not Omnipresent nor Omniscient, nor you know not whether they hear you at this time or not, yet you will venture your prayers at uncertainty, it being but so much labor lost; this I take to be sinfully superstitious, but not Idolatry. 4. But to pray to living Saints or Sinners, for that which belongeth to them to give, is no sin at all.

§. 14. Quest. 14. Is a man bound to pray ordinarily in his family?

Answ. I have answered this affirmatively before, and proved it: One grain of grace would answer it better than arguments can do.

§. 15. Quest. 15. Must the same man pray secretly that hath prayed in his family or with others?

Answ. 1. Distinguish between those that were the speakers, and those that were not; and 2. Between those that have leisure from greater or more urgent duties, and those that have not. And so, 1. Those that are free from the urgency of all other duties, which at that time are greater, should pray both in the family and in secret: especially if they were not themselves the speakers, usually they will have the more need of secret Prayer: because their hearts in public may easilier flag, and much of their case may be omitted. 2. But those that have more urgent greater duties, m •• take up at that time with family prayer alone, (with secret ejaculations; especially if they were the Speakers:) having there put up the same requests as they would do in secret.

§. 16. Quest. 16. Is it best to keep set hours for prayer, or to take the time which is fittest at present?

Answ. Ordinarily set times will prove the fittest times; and to leave the time undetermined and uncertain, will put all out of order, and multiply impediments, and hinder duty. But yet when extraordinary cases make the ordinary time unfit, a fitter time must be taken.

§. 17. Quest. 17. Is it lawful to join in family (or Church) prayers with ungodly men?

Answ. I join both together, because the cases little differ: For the Pastor hath the Government of the people in Church -worship, as the Master of the family hath in family-worship: You may choose at first whether you will be a member of the Church or family (if you were not born to it as your privilege): But when you are a member of either, you must be Governed as members. And to the case, 1. You must distinguish between Professed wicked men, and those that sin against their profession. 2. And between a family (or Church) that is totally wicked, and that which is mixed of good and bad. 3. And between those wicked men whose presence is your sin, because you have power to remove them, and those whose presence is not your sin, nor the matter in, your power. 4. And between one that may yet choose of what family he will be, and one that may not. And so I answer, 1. If it be the fault of the Master of the family (or the Pastors of the Church) that such wicked men are there, and not cast out, then it is their sin to join with them, because it is their duty to remove them: But that is not the case of the fellow-servants (or people,) that have no power. 2. If that wicked men profess their wickedness, after sufficient admonition, you must professedly disown communion with them: And then you are morally separated and discharged, when you have not power locally to separate. 3. It is your sin to fly from your duty, because a wicked man is there, whom you have no power to remove. 4. There are many prayers that a wicked man is bound to put up to God: And you must not omit your duty, because he performeth his, though faultily: Me thinks you should more scruple joining or conversing with one that forsaketh Prayer (which is the greater sin) than with one that prayeth. 5. But if you are free to choose, you are to be blamed if you will not choose a better family (or Church,) (other things being equal): especially if all the company be wicked.

§. 18. Quest. 18. But what if the Master of the family (or Pastor) be a Heretic or ungodly?

Answ. You must distinguish between his personal faults, and the faults of his performance or worship. His personal faults (such as swearing or drunkenness, &c. ) you must disown, and must not choose a Master (or Pastor) that is such, while you have your choice, and may have better: But otherwise it is lawful to join with him in doing good, though not in evil. But if the fault of his Duty itself be intolerable you must not join with him: Now it is intolerable in these cases. 1. In case he be utterly unable to express a prayer, and so make it no prayer. 2. In case he be • d his prayers against Godliness, and known Truth, and Charity and Peace, and so make his prayers but the Instruments of mischief, to vent heresy, or malice, and do more hurt than good to others.

§. 19. Quest. 19. May we pray Absolutely for outward mercies, or only Conditionally?

Answ. You must distinguish 1. Between a condition spoken of the subject, when we are uncertain whether it be a mercy or not, and an extrinsic condition of the grant. 2. Between a condition of prayer, and a condition of expectation. 3. Between submission to God's will, and a conditional desire or prayer. And so I answer, 1. It is necessary when we are uncertain whether the thing itself be Good or not, that we pray with a subjective conditionality: [ Grant this if it be good ]: or [ If it be not Good I do not pray for it. ] For it is presupposed in prayer that we know the thing prayed for to be good. 2. But when we know the thing to be a mercy and good, we may pray for it absolutely. 3. But we may not believe that we shall receive all with an absolute expectation, which we absolutely Pray for. For Prayer being the expression of desire, that which may be absolutely desired, though not absolutely promised, may be absolutely prayed for. (As our increase or strength of Grace, or the Conversion of our relations, &c. ) 4. But yet all such must be asked with a submission to the will of God; But that maketh it not properly a conditional form of praying; For when the nature of Prayer is as it were to move the will of God, it is not so proper to say, [ Lord do this if it be thy will already; ] or [ Lord be pleased to do this if it be thy pleasure ] as to say [ Lord grant this mercy; But if thou deny it, it is my duty to submit. ] So Christ mentioneth both the subjective conditionality and the submission of his will, Mat. 26. 39. If it be possible let this cup pass from me: nevertheless not as I will, but as thou wilt: As if he had said, Nature requireth me with a simple nolition to be unwilling of the suffering, and if it be consistent with the desired ends of my medi • torship, to be des • rous to avoid it: but seeing that cannot be, my comparing will commandeth this simple will of self-preservation to submit to thy most perfect will. But if any call this [ submission ] a condition, the matter is not great.

§. 20. Quest. 20. May we pray for all that we may lawfully desire?

Answ. No: for prayer is not only an expression of Desire: but also a means to attain the thing desired. And some things may be lawfully desired (at least with a simple velleity,) which may not be sought▪ because they must not be hoped for, where God hath said that he will not grant them. For it is vain to seek that which you have no hope to find: As to desire to see the Conversion of the whole world, or to pass to Heaven as Enoch without dying, are lawful (by a simple velleity): But all things compared it is not▪ lawful peremptorily to desire it, without submission: and therefore not to ask it. It is the expression of a comparate, determinate desire, which is properly called prayer, being the use of means for the obtaining of that desire: And whatsoever I may so desire, I may pray for: For if there be no hope of it, I may not so desire it. But the desire by way of simple velleity may not be put into a proper prayer, when there is no hope. I must have a simple Desire (with submission) to attain a sinless perfection here, even this hour: But because there is no hope, I may not let it proceed to a determinate peremptory desire upon a comparing judgment, nor into a proper prayer. And yet these velleities may be expressed in prayer, though they have not the full nature of a prayer. Obj. But was not Christ's a prayer, Matth. 26. 39. Answ. Either Christ as man was certain that the Cup must not pass from him, or uncertain. If you could prove him uncertain, then it is a proper prayer (with submission to his Fathers will): But if he was certain that it was not to pass from him, then▪ it was analogically only a Prayer, it being but a representing of his velleity, to his father, and not of his determinate will, nor was any means to attain that end: And indeed such it was, As if he had said Father if it had stood with the ends of my office and thy will, I would have asked this of thee; • ut because it doth not, I submit. And this much we may do.

§. 21. Quest. 21. How then can we pray for the salvation of all the world? must it be for all men collectively? or only for some, excluding no numerical denominate person?

Answ. Just as Christ prayed here in this Text: we must express our simple velleity of it to God▪ as a thing that in itself is most desirable (as the passing of the Cup was unto Christ): But we cannot express a determinate volition, by a full prayer, such as hath any tendency as a means to attain that end: because we are certain that God's will is against it, or that it will not be.

§. 22. Quest. 22. May we pray for the Conversion of all the Nations of the World to Christianity, with a hopeful prayer?

Answ. Yes: For we are not certain that every nation shall not be so converted, though it be improbable.

§. 23. Quest. 23. May we pray in hope with a proper prayer (as a means to attain it) that a whole Kingdom may be all truly converted and saved?

Answ. Yes: For God hath no way told us that it shall not be: Though it be a thing improbable, it is not impossible: And therefore being greatly desirable may be prayed for. Though Christ hath told us that his flock is little, and few find the way of life, yet that may stand with the salvation of a Kingdom.

§. 24. Quest. 24. May we pray for the destruction of the enemies of Christ, or of the Gospel, or of the King?

Answ. Not with respect to that which is called God's antecedent will; for so we ought first to pray for their Conversion, (and restraint till then): But with respect to that called his Consequent will we may: that is, we must first pray that they may be restrained and converted, and secondly that, if not, they may be destroyed.

§. 25. Quest. 25. What is to be thought of that which some call a particular faith in prayer? If I can firmly believe that a lawful prayer shall be granted in kind, may I not be sure by a divine faith that it shall be so?

Answ. Belief hath relation to a Testimony or Revelation: Prayer may be warranted as lawful, if the thing be desirable, and there be any possibility of obtaining it, though there be no certainty, or flat promise: But faith or expectation must be warranted by the Promise. If God have promised you the thing prayed for, you may believe that you shall receive it: Otherwise your particular faith is a fancy or a believing of yourselves, and not a believing God that never promised you the thing. Obj. Matth. 21, 22. And all things whatsoever you ask in prayer, believing, ye shall receive. Answ. There are two sorts of Faith: the one a Belief that is ordinary, having respect to ordinary promises and mercies: The Text can be understood of this in no other sense than this. [ All things which I have promised you, you shall receive, if you ask them believingly ]. But this is nothing to that which is not promised. The other faith was extraordinary, in order to the working of Miracles: And this faith was a potent inward confidence, which was not in the power of the person when he pleased, but was given like an Inspiration by the Spirit of God, when a Miracle was to be wrought: And this seemeth to be it that is spoken of in the Text. And this was built on this extraordinary promise, which was made not to all men in all ages, but to those times when the Gospel was to be sealed and delivered by Miracles; and specially to the Apostles. So that in these times, there is neither such a promise of our working Miracles as they had to believe, nor yet a power to exercise that sort of extraordinary faith. Therefore a strong conceit (though it come in a fervent prayer) that anything shall come to pass, which we cannot prove by any promise or prophecy, is not to be called any act of Divine faith at all; nor to be trusted to.

§. 26. Quest. 26. But must we not believe that every lawful prayer is accepted and heard of God?

Answ. Yes: but not that it shall be granted in the very thing, unless so promised: But you may believe that your prayer is not lost, and that it shall be a means of that which tendeth to your good. Rom. 8. 28. Isa. 45. 19.

§. 27. Quest. 27. With what faith must I pray for the souls or bodies of other men: for their conversion, or their lives?

Answ. A godly man may pray for wicked Relations or others, with more hope than they can pray for themselves, while they remain ungodly: But yet not with any certainty of prevailing for the thing he asketh: for it is not peremptorily promised him. Otherwise Samuel had prevailed for Saul, and Isaac for Esau, and David for Absalom, and the good people for all the wicked: And then no godly Parents would have their children lost; no nor any in the world would perish; For godly persons pray for them all. But those prayers are not lost to him that puts them up.

§. 28. Quest. 28. With what faith may we pray for the continuance of the Church and Gospel to any Nation.

Answ. The former answer serveth to this▪ Our hope may be according to the degrees of probability: But we cannot believe it as a certainty by Divine faith, because it is not promised by God.

§. 29. Quest 29. How may we know when our prayers are heard of God, and when not?

Answ. Two ways: Sometimes by experience, when the thing itself is actually given us: and always by the Promise: When we ask for that which God commandeth us to ask, or promiseth to grant; For we are sure God's promises are all fulfilled. If we ask for the objects of sense (as food o • raiment, or health, &c. ) sense will tell us whether our prayers be granted in the same kind that we asked for: But if the questions be of the objects of Faith, it is Faith that must tell you that your prayers are granted: But yet Faith and Reason make use of Evidences or Signs. As if I pray for pardon of sin, and salvation, the promise assureth me, that this prayer is granted, if I be a penitent, believing, regenerate person: Otherwise not: Therefore faith only assureth me that such prayers are granted, supposing that I discern the Evidence of my regeneration, repentance and faith in Christ. So if the question be whether my prayer for others, or for temporal mercies, be answered in some other kind, and conduce to my good some other way, faith only must tell you this from the promise, by the help of evidences. There are millions of prayers that will all be found answered at death and judgment, which we knew not to be answered any way but by believing it.

§. 30. Quest. 30. What should a Christian of weak parts do, that is dry and barren of matter, and can scarce tell what to say in prayer, but is ready to rise off his knees almost as soon as he hath begun?

Answ. 1. He must not be a stranger to himself, but study well his heart and life: and then he will • ind such a multitude of inward corruptions to lament, and such a multitude of wants to be supplied, and weaknesses to be strengthened, and disorders to be rectified, and actual sins to be forgiven, that may find him work enough for confessions, complaints and petitions many days together, if expression be but as ready as matter. 2. Let him study God, and get the knowledge of his Nature, Attributes and Works: and then he will find matter enough to aggravate his sin, and to furnish him with the holy Praise of God from day today. As he that is acquainted with all that is in any Book, can copiously discourse of it, when he that knoweth not what is in it, hath little to say of it: so he that knoweth God and his works, (and himself, and his sins, and wants) is acquainted with the best Prayer Book; and hath always a full heap of matter before him, when ever he cometh to speak to God. 3. Let him study the mystery of man's Redemption, and the Person, and Office, and Covenant, and Grace of Christ; and he need not want matter for prayer or praise: A very Child if he see but a Pedlars pack opened, where there are abundance of things which he desireth, will learn without-book to say, [ O Father buy me this, and give me that, &c. ]: So will the soul that seeth the treasuries and riches of Christ. 4. Let him know the extent of the Law of God, and the meaning of the ten Commandments: If he know but what sins are forbidden in each Commandment, and what duties are required, he may find matter enough for Confession and Petition: And therefore the view of such a brief Exposition of the Commandments, as you may find in Mr. Brinsley's True-Watch, and in Dr. Downams and Mr. Whateleys Tables, will be a present furniture for such a use, especially in days of humiliation. So it will also to have a particular understanding of the Creed and the Lord's Prayer; which will furnish you with much matter. 5. Study well the Temptations which you carry about you in your flesh, and meet with in the world, and are suggested by the Tempter; and think of the many duties you have to do, and the many dangers and sufferings to undergo, and you will never be unfurnished for matter for your prayers. 6. Observe the daily passages of Providence; to yourselves and others: Mark how things go with your souls every day, and hearken how it goeth with the Church of God, and mark also how it goeth with your neighbors, and sure you will find matter enough for prayer. 7. Think of the Heavenly Joyes that you are going to and the Streets of the New Jerusalem will be large enough for faith to walk in. 8. For words be acquainted with the phrase of Scripture, and you will find provisions for all occasions. Read Dr. Wilkins Book called The Gift of Prayer, or Mr. Brinsleyes Watch, or Mr. El. Par's Abba Father: 9. Keep up the heart in a reverend serious lively frame, and it will be a continual spring to furnish you with Matter. When a dead and barren heart hath a dry and sleepy tongue. 10. Ioyn as oft as you can with those that are full and copious in prayer: For example and use will be very great helps. 11. Quench not the Spirit of God that must assist you. 12. In case of necessity, use those Books or Forms which are more full than you can be yourselves, till you come to ability to do better without them. Read further the Directions Tom. 1. Chap. 6. Tit. 2. for more.

§. 31. Quest. 31. How should a Christian keep up an ordinary fervency in prayer?

Answ. 1. See that knowledge and faith provide you Matter: For as the fire will go out if there be not fuel▪ so fervency will decay, when you are dry, and scarce know what to say; or do not well believe what you understand. 2. Clog not the body either with overmuch eating and drinking, or over-tiring labors: For an active body helpeth much the activity of the mind: And the holiest person will be able but poorly to exercise his fervency, under a dull or languishing body. 3. Rush not suddenly upon prayer, out of a crowd of other businesses, or before your last worldly cares or discourses, be washed clean out of your minds. In Study and Prayer how certain a truth is it, that Non been fit quod occupato animo fit (Hieron. Epist. 143. ad Paulin.) That work is not well done, which is done with a mind that is prepossessed, or busied about other matters: That mind must be wholly free from all other present thoughts or business, that will either Pray or Study well. 4. Keep a tender heart and conscience that is not senseless of your own concernments: For all your prayers must needs be sleepy, if the heart and conscience be once hardened, seared or fallen asleep. 5. Take more pains with your hearts than with your tongues. Remember that the success of your work lieth most on them. Bear not with their sluggishness: Do by them as you would do by your Child or Servant that sleepeth by you at prayer: You will not let them snort on, but jog them till you have awakened them. So do by your hearts when you find them dull. 6. Live as in the continual presence of God: but labor to apprehend his special presence when you are about to speak to him: Ask your hearts how they would behave themselves, if they saw the Lord, or but the lowest of his holy Angels? 7. Let faith be called up to see Heaven and Hell as open all the while before you; and such a fight will surely keep you serious. 8. Keep death and judgment in your continual remembrance and expectation: Remember how all your prayers will be looked back upon. Look not for long life: Remember that this prayer for ought you know may be your last: but certainly you have not long to pray. Pray therefore as a dying man should do. 9. Study well the unspeakable i • cessity of your souls. If you prevail not for pardon, and grace, and preservation you are undone and lost forever. Remember that necessity is upon you, and Heaven or Hell are at the end, and you are praying for more than a thousand lives. 10. Study well the unspeakable excellency of those mercies which you pray for: O think how blessed a life it would be, if you could know God more, and love him more, and live a blameless heavenly life; and then live with Christ in Heaven forever? Study these mercies till the flames of Love put life into your prayers. 11. Study well the exceeding encouragements that you have to Pray and Hope: If your Hope decay your fervor will decay. Think of the inconceivable Love of God, the astonishing mercy shown to you in your Redeemer, and in the helps of the Holy Spirit, and how Christ is now interceding for you: Think of these till faith make glad your heart: And in this gladness let Praise and thanksgiving have ordinarily no small share in your prayers: for it will tire out the heart to be always poreing on its own distempers, and discourage it to look on nothing but its infirmities: And then a sad discouraged temper will not be so lively a temper, as a thankful, praiseful, joyful temper is: For Laetitia loquax res est, at{que} ostentatrix sui: Gladness is a very expressive thing, and apt to show itself. But tristes non eloquentes sunt: maxim si ad aegritudinem animi accedat corporis aegritudo. Hieron. Epist. 31. ad Theoph. Alexand. Sad men are seldom eloquent: especially if the body be sick as well as the mind. 12. Let the Image of a Praying and a bleeding Christ, and of his praying Saints be (not on a wall before your eyes, but) engraven on your minds: Is it not desirable to be conformed to them? Had they more need to pray importunately than you? 13. Be very cautelous in the use of forms, lest you grow 〈1 page duplicate〉 〈1 page duplicate〉 dull and customary, and before you are aware your tongues use to go without your hearts. The heart is apt to take its ease when it feeleth not some urgent instigation. And though the presence of God should serve turn without the regard of man, yet with imperfect men, the heart is best held to its duty when both concur. And therefore most are more cautelous of their words, than of their thoughts: As children will learn their Lesson better, when they know their Masters will hear them it, than when they think he will not. Now in the use of a form of Prayer, a sleepy heart is not at all discerned by man, but by God only: For the words are all brought to your hand, and may be said by the most dull and careless mind: But when you are put to express your own desire, without such helps, you are necessitated to be so mindful of what you do, as to form your desires into apt expressions, or else your dullness or inattentiveness will be observed even by men: and you will be like one that hath his Coach, or Horse, or Crutches taken off him, that if he have legs must use them, or else lie still. And to them that are able, it is often a great benefit, to be necessitated to use the ability they have: Though to others it is a loss to be deprived of their helps. I speak not this against the lawfulness of a form of prayer; but to warn you of the temptations which are in that way. 14. Join oft with the most serious servant Christians: For their servour will help your hearts to burn, and carry you along with them. 15. Destroy not fervency by adulterating it, and turning it into an affected earnestness of speech, and lowdness of voice, when it is but an hypocritical cover for a frozen empty heart.

§ 32. Quest. 32. May we look to speed ever the better for anything in ourselves, or in our prayers? Is not that to trust in them, when we should trust on Christ alone?

Answ. We must not trust in them for anything that is Christ's part and not theirs: But for their own part it is a duty to trust in them, (however quarrelsome persons may abuse or cavil at the words): And he that distrusteth Prayer in that which is its proper office, will pray to little purpose: And he that thinks that faithful, servant, importunate, understanding prayer, is no more effectual with God for mercy, than the babbling of the hypocrite, or the ignorant, careless, unbelieving, sleepy prayers of the negligent, will either not care how he prayeth, or whether he prayeth at all or not. Though our persons and prayers have nothing that is meritorious with God, in point of Commutative Justice, nor as is co-ordinate with the merits of Christ; yet have they conditions without which God will not accept them, and are meritorious in subordination to the Merit of Christ, in point of paternal Governing Justice according to the Covenant of Grace; as an obedient child deserveth more Love and Praise, and Reward from his Father than the disobedient: as the ancient Fathers commonly used the word Merit.

§. 33. Quest. 33. How must that person and prayer be qualified that shall be accepted of God?

Answ. There are several degrees of God's acceptance. I. That which is but from common grace, may be accepted as better than none at all. II. That which hath a promise of some success, especially as to pardon and salvation must be, 1. From a penitent believing holy person: 2. It must proceed from true Desire, and be sincere; and have renewed faith and repentance in some measure. 3. It must be put up in confidence on the merit and intercession of Christ. 4. It must be only for things lawful. 5. And to a lawful end. III. That which is extraordinarily accepted and successful, must be extraordinary in all these respects; in the persons holiness, and in renewed faith and fervent importunity, and holy Love.

Tit. 3. Special Directions for Family-Prayer.

§. 1. Direct. 1. LEt it be done rather by the Master of the family himself than any other, if he be competently able, though others be more able: But if be be utterly unfit, let it rather be done by another than not at all. And by such a one as is most acceptable to the rest, and like to do most good.

§. 2. Direct. 2. Let prayer be suited to the case of those that join in it, and to the condition of the family: And not a few general words spoken by rote, that serve all times and persons alike.

§. 3. Direct. 3. Let it neither be so short as to end before their hearts can be warm and their wants expressed, (as if you had an unwilling task to slubber over, and would fain have done); nor yet so tedious as to make it an ungrateful burden to the family.

§. 4. Direct. 4. Let not the coldness and dullness of the speaker rock the family sleep: But keep waken your own heart, that you may keep the rest awake, and force them to attention.

§. 5. Direct. 5. Pray at such hours as the family may be least distracted, sleepy, tired, or out of the way.

§. 6. Direct. 6. Let other duties concur as oft as may be to assist in prayer: as Reading and Singing Psalms.

§. 7. Direct. 7. Do all with the greatest reverence of God that possibly you can: Not seeming Reverence, but Real: that so more of God than of Man may appear in every word you speak.

§. 8. Direct. 8. The more the bearers are concerned in it, the more regard you must have to the fitness of your expressions: For before others, words must be regarded, lest they be scandalized, and God and Prayer be dishonored. And if you cannot do it competently without, use a well composed form.

§. 9. Direct. 9. Let not family Prayer be used at the time of public prayer in the Church, nor preferred before it; but prefer public prayer, though the manner were more imperfect than your own.

§. 10. Direct. 10. Teach your Children and Servants how to pray themselves, that they may not be prayerless when they come among those that cannot pray. John and Christ taught their Disciples to pray.

Tit. 4. Special Directions for secret Prayer.

§. 1. Direct. 1. LET it be in as secret a place as conveniently you can; that you may not be disturbed. Let it be done so that others may not be witnesses of it, if you can avoid it▪ and yet take it not for your duty, to keep it unknown that you pray secretly at all: for that will be a snare and scandal to them.

§. 2. Direct. 2. Let your voice be suited to your own help and benefit, if none else hear you: If it be needful to the orderly proceeding of your own thoughts, or to the warming of your own affections, you may use a voice: But if others be within hearing, it is very unfit.

§. 3. Direct. 3. In secret let the matter of your prayers be that which is most peculiarly your own concernment, or those secret things that are not fit for public prayer, or are there passed by: Yet never forgetting the highest interest of Christ, and the Gospel and the World and Church.

§. 4. Direct. 4. Be less solicitous about words in secret than with others, and lay out your care about the heart. For that's it that God most esteemeth in your prayers.

§. 5. Direct. 5. Do not through carnal unwillingness grow into a neglect of secret prayer, when you have time: Nor yet do not superstitiously tie yourselves to just so long time, whether you are fit, or at leisure from greater duties or not. But be the longer when you are most fit and vacant, and the shorter when you are not. To give way to every carnal backwardness, is the sin on one side; and to resolve to spend so long time, when you do but tire yourselves, and sleep or business or distemper maketh it a lifeless thing, is a sin on the other side. Avoid them both.

§. 6 Direct 6. A melancholy person who is unfit for much solitariness and heart-searchings, must be much short, if not also seldomer in secret prayers, than other Christians that are capable of bearing it: And they must instead of that which they cannot do, be the more in that which they can do: As in joining with others, and in short ejaculations, besides other duties: but not abat • ing their piety in the main upon any pretence of curing melancholy.

CHAP. XXIV. Brief Directions for Families about the Sacrament of the Body and Blood of Christ.

OMitting those things which concern the public administration of this Sacrament (for the Reasons before intimated, Tom 2.) I shall here only give you some brief Directions for your private duty herein.

§. 1. Direct. 1. Understand well the proper ends to which this Sacrament was instituted by Christ: and take heed that you use it not to ends for which it never was appointed. The true ends are these, 1. To be a solemn commemoration of the Death and Passion of Jesus Christ, to keep it as it were in the eye of the Church, in his bodily absence till he come, 1 Cor. 11. 24, 25, 26. 2. To be a solemn renewing of the holy Covenant which was first entered in Baptism between Christ and the Receiver: And in that Covenant it is on Christ's part a solemn delivery of Himself first, and with Himself the Benefits of Pardon, Reconciliation, Adoption, and right to life eternal: And on man's part it is our solemn acceptance of Christ with his Benefits upon his terms, and a Delivering up ourselves to Him as his Redeemed ones, even to the Father as our Reconciled Father, and to the Son as our Lord and Savior, and to the Holy Spirit as our Sanctifier; with Professed Thankfulness for so great a benefit. 3. It is appointed to be a lively objective means by which the spirit of Christ should work to stir up and exercise and increase the Repentance, Faith, Desire, Love, Hope, Joy, Thankfulness and new-obedience of Believers; by a lively Representation of the evil of sin, the infinite Love of God in Christ, the firmness of the Covenant or promise, the greatness and sureness of the mercy given, and the blessedness purchased and promised to us, and the great obligations that are laid upon us. And that herein Believers might be solemnly called out to the most serious exercise of all these graces, and might be provoked and assisted to stir up themselves to this Communion with God in Christ, and to pray for more as through a sacrificed Christ. 4. It is appointed to be the solemn profession of Believers, of their Faith and Love and Gratitude and obedience to God the Father, Son and Holy Ghost, and of continuing firm in the Christian Religion. And a badge of the Church before the world. 5. And it is appointed to be a sign and means of the Unity, Love and Communion of Saints, and their readiness to communicate to each other.

§. 2. The false mistaken ends which you must avoid are these: 1. You must not with the Papists think that the end of it is to turn Bread into no bread, and Wine into no wine, and to make them Really the true Body and blood of Jesus Christ. For if sense (which telleth all men that it is still Bread and wine ) be not to be believed, then we cannot believe that ever there was a Gospel or an Apostle or a Pope or a man, or anything in the world. And the Apostle expressly calleth it Bread three times in three verses together, after the consecration, 1 Cor. 11. 26, 27, 28. And he telleth us that the use of it is (not to make the Lord's Body really present, but) to show the Lord's death till be come: that is, As a visible representing and commemorating sign, to be instead of his bodily presence till he come.

§. 3. 2. Nor must you with the Papists use this Sacrament to sacrifice Christ again really unto the Father, to propitiate him for the quick and dead, and ease souls in Purgatory and deliver them out of it: For Christ having died once dieth no more, and without killing him there is no sacrificing him; By once offering up himself he hath perfected forever them that are sanctified; and now there remaineth no more sacrifice for sin: Having finished the sacrificing work on earth, he is now passed into the Heavens, to appear before God for his Redeemed ones.

§. 4. 3. Nor is it any better than odious impiety to receive the Sacrament to confirm some confederacies or oaths of secrecy, for rebellions or other unlawful designs; as the Powder-plotters in England did.

§. 5. 4. Nor is it any other than impious profanation of these sacred Mysteries for the Priest to constrain or suffer notoriously ignorant and ungodly persons to receive them, either to make themselves believe that they are indeed the Children of God, or to be a means which ungodly men should use to make them godly: or which infidels or impenitent persons must use to help them to Repentance and faith in Christ. For though there is that in it which may become a means of their conversion, (as a Thief that stealeth a Bible or Sermon Book may be converted by it,) yet is it not to be used by the receiver to that end: For that were to tell God a lie as the means of their Conversion: For whosoever cometh to receive a sealed pardon, doth thereby profess repentance, as also by the words adjoined he must do; and whosoever Taketh and Eateth and drinketh the bread and wine, doth actually profess thereby that he Taketh and applieth Christ himself by faith: And therefore if he do neither of these he lieth openly to God: And lies and false Covenants are not the appointed means of Conversion. Not that the Minister is a liar in his delivery of it: For he doth but conditionally seal and deliver God's Covenant and benefits to the Receiver, to be his, If he truly Repent and Believe: But the Reciever himself lieth, if he do not actually Repent and Believe as he there professeth to do.

§. 6. 5. Also it is an impious profanation of the Sacrament, if any Priest for the love of filthy lucre, shall give it to those that ought not to receive it, that he may have his fees or offerings: or that the Priest may have so much money that is bequeathed for saying a Mass for such or such a soul.

§. 7. 6. And it is an odious profanation of the sacrament, to use it as a League or bond of faction, to gather persons in to the Party, and tie them fast to it, that they may depend upon the Priest, and his faction and interest may thereby be strengthened, and he may seem to have many followers.

§. 8. 7. And it is a dangerous abuse of it, to receive it that you may be pardoned or sanctified or saved, barely by the work done; or by the outward exercise alone: As if God were there obliged to give you grace, while you strive not with your own hearts, to stir them up to Love or desire or faith or obedience by the means that are before you; Or as if God would pardon and save you for eating so much bread and drinking so much wine, when the Canon biddeth you: Or as if the Sacrament conveyed grace, like as Charmes are supposed to work, by saying over so many words.

§. 9. 8. Lastly, It is no appointed end of this Sacrament, that the Receiver thereby profess himself certain, of the sincerity of his own Repentance and faith: (For it is not managed on the ground of such certainty only by the Receiver; much less by the Minister that delivereth it.) But only he professeth that as far as he can discern by observing his own heart, he is truly willing to have Christ and his benefits on the terms that they are offered; and that he doth consent to the Covenant which he is there to renew. Think not therefore that the Sacrament is instituted for any of these (mistaken) ends.

§. 10. Direct. 2. Distinctly understand the parts of the Sacrament, that you may distinctly use them, and not do you know not what. This Sacrament containeth these three parts. 1. The Consecration of the Bread and Wine, which maketh it the Representative Body and Blood of Christ. 2. The Representation and Commemoration of the Sacrifice of Christ. 3. The Communion; or Communication by Christ, and Reception by the people.

§. 11. I. In the Consecration, the Church doth first offer the creatures of Bread and Wine, to be accepted of God, to this Sacred Use: And God accepteth them, and blesseth them to this use: which he signifieth both by the words of his own Institution, and by the Action of his Ministers, and their Benediction: They being the Agents of God to the people in this Accepting and Blessing, as they are the Agents of the people to God in Offering or Dedicating the creatures to this use.

§. 12. This Consecration having a special respect to God the Father, in it we acknowledge his three grand Relations. 1. That he is the Creator and so the Owner of all the Creatures: for we offer them to him as his own. 2. That he is our Righteous Governor, whose Law it was that Adam and we have broken, and who required satisfaction, and hath received the sacrifice and atonement, and hath dispensed with the strict and proper execution of that Law; and will rule us hereafter by the Law of Grace. 3. That he is our Father or Benefactor, who hath freely given us a Redeemer, and the Covenant of grace; whose Love and favor we have forfeited by sin, but desire and hope to be Reconciled by Christ.

§. 13. As Christ himself was Incarnate and true Christ, before he was sacrificed to God, and was sacrificed to God, before that sacrifice be communicated for life and nourishment to souls: so in the Sacrament, Consecration must first make the Creature to be the flesh and blood of Christ representative; and then the sacrificing of that flesh and blood must be represented and commemorated; and then the sacrificed flesh and blood communicated to the Receivers for their spiritual life.

§. 14. II. The Commemoration chiefly (but not only ) respecteth God the Son: For he hath ordained that these consecrated Representations should in their manner and measure supply the room of his Bodily presence, while his body is in Heaven: and that thus as it were in effigie, in representation, he might be still Crucified before the Churches eyes: and they might be affected as if they had seen him on the Cross. And that by faith and Prayer they might as it were offer him up to God, that is, might show the Father that Sacrifice once made for sin, in which they trust, and for which it is that they expect all the acceptance of their persons with God, and hope for audience when they beg for mercy, and offer up prayer or praises to him.

§. 15. III. In the Communication, though the Sacrament have respect to the Father, as the principal Giver, and to the Son as both the Gift and Giver, yet hath it a special respect to the Holy Ghost, as being that spirit given in the flesh and blood, which quickeneth souls; without which the flesh will profit nothing; And whose Operations must convey and apply Christ's saving benefits to us. John. 6. 63. & 7. 39.

§. 16. These three being the parts of the Sacrament in whole, as comprehending that sacred Action and participation which is essential to it, The▪ material Parts called the Relate and correlate are 1. Substantial and Qualitative, 2. Active and passive. 1. The first are the Bread and Wine as signs, and the Body and Blood of Christ with his graces and benefits, as the things signified and given. The second are the Actions of Breaking, Pouring out and Delivering on the Ministers part, (after the Consecration) and the Taking, Eating and Drinking by the Receivers as the sign: And the thing signified is, the Crucifying or Sacrificing of Christ, and the Delivering himself with his benefits to the believer, and the Receivers thankful Accepting and using the said gift. To these add the Relative form, and the ends, and you have the definition of this Sacrament. Of which see more in my Univers. Concord. p. 46 &c.

§. 17. Direct. 3. Look upon the Minister as the Agent or Officer of Christ, who is commissioned by him to seal and deliver to you the Covenant and its benefits; And take the Bread and Wine as if you heard Christ himself saying to you, Take my Body, and Blood and the pardon, and Grace which is thereby purchased. It is a great •••• p in the application, to have Mercy and pardon brought us by the hand of a commissioned Officer of Christ.

§. 18. Direct. 4. In your preparation before hand, take heed of these two extremes: 1. That you come not profanely and carelessly, with common hearts, as to a common work: For God will be sanctified in them that draw near him, Lev. 10. 3. And they that eat and drink unworthily, not discerning the Lord's Body from common bread, but eating as if it were a common meal, do eat death to themselves instead of life. 2. Take heed lest your mistakes of the nature of this Sacrament, should possess you with such fears of unworthy receiving and the following dangers, as may quite discompose and unfit your souls for the joyful exercises of faith and Love and Praise and Thanksgiving, to which you are invited. Many that are scrupulous of Receiving it in any save a feasting gesture, are too little careful and scrupulous of Receiving it, in any save a feasting frame of mind.

The first extreme is caused by Profaneness and negligence, or by gross ignorance of the nature of the Sacramental work. The later extreme is frequently caused as followeth: 1. By setting this Sacrament at a greater distance from other parts of God's worship than there is cause: so that the excess of Reverence doth overwhelm the minds of some with terrors. 2. By studying more the terrible words of eating and drinking damnation to themselves, if they do it unworthily, than all the expressions of Love and mercy, which that blessed feast is furnished with. So that when the Views of infinite Love should ravish them, they are studying wrath and vengeance to terrify them, as if they came to Moses and not to Christ. 3. By not understanding what maketh a Receiver worthy or unworthy, but taking their unwilling infirmities for condemning unworthiness. 4. By Receiving it so seldom as to make it strange to them and increase their fear: whereas if it were administered every Lord's day as it was in the Primitive Churches, it would better acquaint them with it, and cure that fear that cometh from strangeness. 5. By imagining that none that want Assurance of their own sincerity can receive in faith. 6. By contracting an ill habit of mistaken Religiousness, placeing it all in po • ing on themselves, and mourning for their corruptions, and not in studying the Love of God in Christ, and living in the daily Praises of his name, and joyful Thanksgiving for his exceeding mercies. 7. And if besides all these the Body contract a weak or timorous melancholy distemper, it will leave the mind capable of almost nothing but fear and trouble, even in the sweetest works. From many such causes it cometh to pass, that the Sacrament of the Lord's Supper is become more terrible and uncomfortable to abundance of such distempered Christians, than any other ordinance of God: And that which should most comfort them doth trouble them most.

§. 19. Quest. 1. But is not this Sacrament more holy and dreadful, and should it not have more preparation than other parts of worship?

Answ. For the degree indeed it should have very careful preparation: And we cannot well compare it with other parts of worship, as Praise, Thanksgiving, Covenanting with God, Prayer, &c. because that all these other parts are here comprised and performed. But doubtless God must also be sanctified in all his other worship, and his name must not be taken in vain: And when this Sacrament was received every Lord's day, and often in the week besides, Christians were supposed to live continually in a state of general preparation, and not to be so far from a due particular preparation, as many poor Christians think they are.

§. 20. Quest. 2. How often should the Sacrament be now administered, that it neither grow into contempt or strangeness?

Answ. Ordinarily in well disciplined Churches it should be still every Lord's day. For, 1. We have no reason to prove that the Apostles example and appointment in this case, was proper to those times, anymore than that Praise and Thanksgiving daily is proper to them: And we may as well deny the obligation of other institutions or Apostolical orders as that. 2. It is a part of the se • led order for the Lord's days worship: And omitting it, maimeth and altereth the worship of the day; and occasioneth the omission of the Thanksgiving and Praise, and lively commemorations of Christ which should be then most performed: And so Christians by use grow habited to sadness and a mourning melancholy Religion, and grow unacquainted with much of the worship and spirit of the Gospel. 3. Hereby the Papists lamentable corruptions of this ordinance have grown up: even by an excess of reverence and fear, which seldom receiving doth increase: till they are come to Worship Bread as their God. 4. By seldom communicating, men are seduced to think all proper Communion of Churches lieth in that Sacrament, and to be more profanely bold in abusing many other parts of worship. 5. There are better means (by Teaching and Discipline) to keep the Sacrament from contempt, than the omitting or displacing of it. 6. Every Lord's Day is no ofter then Christians need it. 7. The frequency will teach them to Live prepared, and not only to make much ado once a Moneth or Quarter, when the same work is neglected all the year beside: Even as one that liveth in continual expectation of death, will live in continual preparation: when he that expecteth it but in some grievous sickness will then be frightened into some seeming preparations, which are not the habit of his soul, but laid by again when the disease is over.

2. But yet I must add, that in some undisciplin'd Churches, and upon some occasions it may be longer omitted or seldomer used: No duty is a duty at all times: And therefore extraordinary cases may raise such impediments as may hinder us a long time from this and many other privileges. But the ordinary faultiness of our imperfect hearts, that are apt to grow customary and dull, is no good reason why it should be seldom: Any more than why other special duties of Worship and Church-communion should be seldom: Read well the Epistles of Paul to the Corinthians, and you will find that they were then as bad as the true Christians •• e now, and that even in this Sacrament they were very culpable: and yet Paul seeketh not to cure them by their seldomer communicating.

§. 21. Quest. 3. Are all the members of the visible Church to be admitted to this Sacrament? or communicate?

Answ. All are not to seek it or to take it, because many may know their own unfitness, when the Church or Pastors know it not: But all that come and seek it are to be admitted by the Pastors, except such Children, Idiots, ignorant persons or Heretics, as know not what they are to receive and do, and such as are notoriously▪ wicked or scandalous, and have not manifested their repentance. But then it is presupposed that none should be numbered with the adult members of the Church, but those that have personally owned their Baptismal Covenant, by a Credible Profession of true Christianity.

§. 22. Quest. 4. May a man that hath knowledge, and civility, and common gifts come and take this Sacrament, if he know that he is yet void of true Repentance and other saving Grace?

Answ. No: For he then knoweth himself to be one that is uncapable of it, in his present state.

§. 23. Quest. 5. May an ungodly man receive this Sacrament, who knoweth not himself to be ungodly?

Answ. No: For he ought to know it; and his sinful ignorance of his own condition, will not make his sin to be his duty; nor excuse his other faults before God.

§. 24. Quest. 6. Must a sincere Christian receive, that is uncertain of his sincerity, and in continual doubting?

Answ. Two preparations are necessary to this Sacrament: The general preparation, which is a state of grace; and this the doubting Christian hath: And the particular preparation, which consisteth in his present actual fitness: And all the question is of this. And to know this, you must further distinguish, between Immediate duty and more Remote; and between the degrees of doubtfulness in Christians. 1. The nearest immediate duty of the doubting Christian is, to use the means to have his doubts resolved, till he know his case, and then his next duty is to receive the Sacrament: And both these still remain his duty, to be performed in this order: And if he say, I cannot be resolved when I have done my best; yet certainly it is some sin of his own that keepeth him in the dark, and hindereth his assurance: and therefore Duty ceaseth not to be duty; the Law of Christ still obligeth him both to get assurance, and to receive; and the want both of the knowledge of his state, and of Receiving the Sacrament, are his continual sin, if he lie in it never so long through these scruples: though it be an infirmity that God will not condemn him for: (For he is supposed to be in a state of grace). But you will say, What is still he cannot be resolved whether he have true faith and Repentance or not? What should he do while he is in doubt? I answer, It is one thing to ask, what is his duty in this case; and another thing to ask, Which is the smaller or less dangerous sin? Still his duty is both to get the knowledge of his heart, and to communicate: But while he sinneth (through infirmity) in failing of the first, were he better also omit the other or not? To be well resolved of that, you must discern, 1. Whether his judgment of himself do rather incline to think and hope that he is sincere in his repentance and faith, or that he is not? 2. And whether the consequents are like to be good or bad to him. If his hopes that he is sincere be as great or greater than his fears of the contrary, then there is no such ill consequent to be feared as may hinder his communicating; but it is his best way to do it, and wait on God in the use of his Ordinance. But if the persuasion of his gracelesness be greater than the hopes of his sincerity, then he must observe how he is like to be affected if he do communicate: If he find that it is like to clear up his mind, and increase his hopes by the actuating of his grace, he is yet best to go: But if he find that his heart is like to be overwhelmed with horror and sunk into despair, by running into the supposed guilt of unworthy Receiving, then it will be worse to do it, than to omit it. Many such fearful Christians I have known, that are fain many years to absent themselves from the Sacrament: because if they should receive it while they are persuaded of their utter unworthiness, they would be swallowed up of desperation, and think that they had taken their own damnation, (As the twenty fifth Article of the Church of England saith the unworthy receivers do.) So that the chief sin of such a Doubting Receiver is not that he receiveth though he doubt: for doubting will not excuse us for the sinful omission of a duty (no more of this than of Prayer, or Thanksgiving;) But only Prudence requireth such a one to forbear that, which through his own distemper would be a means of his despair and ruin: As that Physic or food (how good soever) is not to be taken which would kill the taker: God's Ordinances are not appointed for our destruction but for our edification, and so must be used as tendeth thereunto. Yet to those Christians who are in this case and dare not communicate, I must put this Question, How dare you so long refuse it? He that consenteth to the Covenant may boldly come and signify his Consent, and receive the sealed Covenant of God: For Consent is your preparation, or the necessary condition of your Right: If you Consent not, you refuse all the mercy of the Covenant. And dare you live in such a state? Suppose a Pardon be offered to a condemned Thief, but so that if he after cast it in the dirt, or turn Traitor, he shall die a sorer death, will he rather choose to die than take it, and say I am afraid I shall abuse it? To refuse God's Covenant is certain death: but to Consent is your preparation and your life.

§. 25. Quest. 7. But what if Superiors compel such a Christian to communicate, or else they will excommunicate and imprison him: What then should he choose?

Answ. If he could do it without his own souls hurt, he should obey them▪ (supposing that it is nothing but that which in itself is good that they command him.) But they have their power to edification and not to destruction; and he must value his soul above his body; and therefore it is past question that it is a smaller hurt to be excommunicated and lie and die in Prison, than to cast his soul into despair by doing that which he thinketh is a grievous sin, and would be his damnation. But all means must be used to cure the mistake of his own understanding.

§. 26. Quest. 8. Is not the case of an Hypocrite that knoweth not himself to be an hypocrite, and of a sincere Christian that knoweth not himself to be sincere, all one as to communicating; when both are equally in doubt?

Answ. No: For Being and Seeing are things that must be distinguished: The one hath grace in Being, though he see it not; and therefore hath a Right to the blessings of the Covenant: and therefore at once remaineth obliged both to Discern his Title, and to Come and take it: And therefore if he come doubtingly, his sin is not that he Receiveth, but in the Manner of receiving, that he doth it doubtingly: And therefore it will be a greater sin not to receive at all, unless in the last mentioned case, wherein the consequents are like to be worse to him: But the other hath no true Repentance or Faith, or Love in Being; and therefore hath no Right to the blessings of the Covenant: and therefore at present is obliged to discern that he is graceless, and to Repent of it: and it is not his sin that he doubteth of his title, but that he demandeth and taketh what he hath no title to: And therefore it is a greater sin in him to Take it, than to delay in order to his recovery and preparation. Yea, even in point of Comfort, there is some disparity: For though the true Christian hath far greater terrors than hypocrites, when he taketh himself to be an unworthy Receiver (as being more sensible and regardful of the weight of the matter), yet usually in the midst of all his fears, there are some secret testimonies in his heart of the Love of God, which are a Cordial of hope that keep him from sinking into despair, and have more life and power in them than all the hypocrites false persuasions of his own sincerity.

§. 27. Quest. 9. Wherein lieth the sin of an hypocrite and ungodly person, if he do receive?

Answ. His sin is, 1. In lying and hypocrisy; in that he professeth to Repent unfeignedly of his sin, and to be resolved for a holy life, and to Believe in Christ, and to Accept him on his Covenant-terms, and to give up himself to God as his Father, his Savior and his Sanctifier, and to forsake the flesh, the world and the Devil, when indeed he never did any of this, but secretly abhorreth it at his heart, and will not be persuaded to it: And so all this profession, and his very Covenanting itself, and his Receiving, as it is a professing-Covenanting-sign, is nothing but a very lie. And what it is to lie to the Holy Chost, the case of Ananias and Sapphira telleth us. 2. It is usurpation to come and lay claim to those Benefits which he hath no title to. 3. It is a profanation of these holy mysteries, to be thus used: and it is a taking of God's Name in vain, who is a jealous God, and will be sanctified of all that draw near unto him: 4. And it is a wrong to the Church of God, and the Communion of Saints, and the honor of the Christian Religion, that such ungodly hypocrites intrude as members: As it is to the Kings Army, when the enemies spies creep in amongst them; or to his Marriage-feast to have a guest in rags. Matth. 22. 11, 12. Object. But it is no Lye, because they think they say true in their profession. Answ. That is through their sinful negligence and self-deceit: And he is a liar that speaks a falsehood, which he may and ought to know to be a falsehood, though he do not know it. There is a Lyar in Rashness and Negligence, as well as of set purpose.

§. 28. Quest. 10. Doth all unworthy receiving make a man liable to damnation? Or what unworthiness is it that is so threatened?

Answ. There are three sorts of unworthiness (or unfitness) and three sorts of judgment answerably to be feared: 1. There is the utter unworthiness of an Infidel, or Impenitent ungodly hypocrite: And damnation to Hell fire is the punishment that such must expect, if conversion prevent it not: 2. There is an unworthiness through some great and scandalous crime, which a regenerate person falleth into: and this should stop him from the Sacrament for a time, till he have repented and cast away his sin: And if he come before he rise from his fall by a particular Repentance, (as the Corinthians that sinned in the very use of the Sacrament itself) they may expect some notable temporal judgment at the present; (and if Repentance did not prevent it, they might fear eternal punishment). 3. There is that measure of unworthiness which consisteth in the ordinary infirmities of a Saint; and this should not at all deter them from the Sacrament, because it is accompanied with a greater worthiness: yea, though their weakness appear in the time and manner of their Receiving: But yet ordinary corrections may follow these ordinary infirmities. (The grosser abuse of the Sacrament itself, I join under the second rank).

Quest. 11. What is the particular preparation needful to a fit Communicant?

Answ. This bringeth me up to the next Direction.

§. 29. Direct. 5. Let your Preparation to this Sacrament consist of these particulars following: 1. In your duty with your own consciences and hearts: 2. In your duty towards God: 3. And in your duty towards your neighbor.

§. 30. 1. Your duty with your hearts consisteth in these particulars: 1. That you do your best in the close Examination of your hearts about your states, and the sincerity of your Faith, Repentance and Obedience: To know whether your hearts are true to God, in the Covenant which you are to renew and seal. Which may be done by these enquiries, and discerned by these signs. 1. Whether you truly loath yourselves for all the sins of your hearts and lives; and are a greater offense and burden to yourselves because of your imperfections and corruptions than all the world beside is. Ezek. 6. 9. & 20. 43. & 36. 31. Rom. 7. 24. 2. Whether you have no sin but what you are truly desirous to know; and no known sin but what you are truly desirous to be rid of: and so desirous, as that you had rather be perfectly freed from sin, than from any affliction in the world, Rom. 7. 22, 18, 24. & 8. 18. 3. Whether you Love the searching and reforming light, even the most searching parts of the Word of God, and the most searching Books, and searching Sermons, that by them you may be brought to know yourselves, in order to your settled peace and reformation. John 3. 19, 20, 21. 4. Whether you truly love that degree of Holiness in others which you have not yet attained yourselves, and love Christ in his children with such an unseigned love, as will cause you to relieve them according to your abilities, and suffer for their sakes when it is your duty. 1 John 3. 14, 16. 1 Pet. 1. 22. & 3. 8. James 2. 12, 13, 14, 15. Matth. 25. 40, &c. 5. Whether you can truly say, that there is no degree of Holiness so high, but you desire it, and had rather be perfect in the Love of God and the obedience of his Will, than have all the riches and pleasures of this world, Rom. 7. 18, 21, 24. Psal. 119. 5. Matth. 5. 6. and had rather be one of the Holiest Saints, than of the most renowned prosperous Princes upon earth, Psal. 15. 4. & 16. 2. Psal. 84. 10. & 65. 4. 6. Whether you have so far laid up your treasure and your hopes in Heaven, as that you are resolved to take that only for your portion; and that the hopes of Heaven and interest of your souls hath the preeminence in your hearts against all that stands in competition with it, Col. 3. 1, 3, 4. Matth. 6. 20, 21. 7. Whether the chiefest care of your hearts, and endeavor of your lives, be to serve and please God, and to enjoy him forever, rather than for any worldly thing, Matth. 6. 33. John 5. 26. 2 Cor. 5. 1, 6, 7, 8, 9. 8. Whether it be your daily desire and endeavor to mortify the flesh, and master its rebellious opposition to the Spirit; and you so far prevail, as not to live, and walk, and be led by the flesh, but that the course and drift of your life is spiritual, Rom. 8. 1, 6, 7, 8, 9, 10, 13. Gal. 5. 17. 21, 22. 9. Whether the world and all its honor, wealth and pleasure appear to you so small and contemptible a thing, as that you esteem it as dung, and nothing in comparison of Christ, and the Love of God and Glory? and are Resolved that you will rather let go all, than your part in Christ? and which useth to carry it in the time of trial, in your deliberate choice? Phil. 3. 7, 8, 9, 13, 14, 18, 19, 20. 1 John 2. 15. Luke 14. 26, 30, 33. Matth. 13. 19, 21. 10. Whether you are resolved upon a course of holiness and obedience, and to use those means which God doth make known to you, to be the way to please him, and to subdue your corruption: and yet feeling the frailties of your hearts, and the burden of your sins, do trust in Christ as your Righteousness before God, and in the Holy Ghost whose grace alone can illuminate, sanctify and confirm you, Acts 11. 23. Psal. 119. 57, 63, 69, 106. 1 Cor. 1. 30. Rom. 8. 9. John 15. 5. 2 Cor. 12. 9. By these signs you may safely try your states.

§. 31. 2. When this is done, you are also to try the strength and measure of your grace: that you may perceive your weakness, and know for what help you should seek to Christ: And to find out what inward Corruptions and sinful inclinations are yet strongest in you, that you may know what to lament, and to ask forgiveness of, and help against. My Book called Directions for weak Christians, will give you fuller advice in this.

§. 32. 3. You are also to take a strict account of your Lives; and to look over your dealings with God and men, in secret and public, especially of late, since the last renewal of your Covenant with God, and to hear what God and Conscience have to say, about your sins and all their aggravations, Psal. 139. 23. 1 Cor. 11. 28.

§. 33. 4. And you must labor to get your hearts affected with your condition as you do discover it: To be humbled for what is sinful, and to be desirous of help against your weakness, and thankful for the Grace which you discern.

§. 34. 5. Lastly, you must consider of all the work that you go to do, and all the mercies which you are going to receive, and what Graces are necessary to all this, and how they must be used: and accordingly look up all those Graces, and prepare them for the exercise to which they are to be called out. I shall name you the particulars anon.

§. 35. II. Your duty towards God in your Preparation for this Sacrament is, 1. To cast down yourselves before him in humble penitent confession and lamentation of all the sins which you discover: And to beg his pardon in secret, before you come to have it publicly sealed and delivered. 2. To look up to him with that Thankfulness, Love and Joy as becomes one that is going to receive so great a mercy from him: And humbly to beg that grace which may prepare you, and quicken you to, and in the work.

§. 36. III. Your duty towards others in this your preparation is, 1. To forgive those that have done you wrong, and to confess your fault to those whom you have wronged, and ask them forgiveness, and make them amends and restitution so far as in your power: and to be reconciled to those with whom you are fallen out: and to see that you love your neighbors as is yourselves, Matth. 5. 23, 24, 25, 26, 44. James 5. 16. 2 That you seek advice of your Pastors, or some fit persons, in cases that are too hard for yourselves to resolve, and where you need their special help. 3. That you lovingly admonish them that you know do intend to communicate unworthily, and to come thither in their ungodliness, and gross sin unrepented of: that you show not such hatred of your Brother as to suffer sin upon him, Levite. 19. 17. but tell him his faults as Christ hath directed you, Matth. 18. 15, 16, 17. and do your parts to promote Christ's discipline, and keep pure the Church. See 1 Cor. 5. throughout.

§. 37. Direct. 6. When you come to the holy Communion, let not the over-scrupulous regard of the person of the Minister, or the company, or the imperfections of the ministration, disturb your meditations, nor call away your minds from the high and serious employment of the day: Hypocrites who place their Religion in bodily exercises, have taught many weak Christians to take up unnecessary scruples, and to turn their eye and observation too much to things without them.

Quest. But should we have no regard to the due celebration of these sacred mysteries, and to the Minister, and Communicants, and manner of administration?

Answ. Yes: You should have so much regard to them, 1. As to see that nothing be amiss through your default, which is in your power to amend: 2. And that you join not in the committing of any known sin: But, 1. Take not every sin of another for your sin, and think not that you are guilty of that in others which you cannot amend, or that you must forsake the Church and Worship of God, for these corruptions which you are not guilty of, or deny your own mercies, because others usurp them or abuse them. 2. If you suspect anything imposed upon you to be sinful to you, try it before you come thither; and leave not your minds open to disturbance, when they should be wholly employed with Christ.

§. 38. Quest. 1. May we lawfully receive this Sacrament from an ungodly and unworthy Minister?

Answ. Whoever you may lawfully commit the guidance of your souls to as your Pastor, you may lawfully receive the Sacrament from; yea, and in some cases from some others: For in case you come into a Church that you are no member of, you may lawfully join in communion with that Church, for that present, as a stranger, though they have a Pastor so faulty, as you might not lawfully commit the ordinary conduct of your soul to. For it is their fault and not yours, that they chose no better: and (in some cases) such a fault as will not warrant you to avoid communion with them. But you may not Receive if you know it, from a Heretic, that teacheth any error against the Essence of Christianity: 2. Nor from a man so utterly ignorant of the Christian faith or duty, or so utterly unable to Teach it to others, as to be notoriously uncapable of the Ministry. 3. Nor from a man professedly ungodly, or that setteth himself to preach down Godliness itself. These you must never own as Ministers of Christ, that are utterly uncapable of it. But see that you take none for such that are not such. And there are three sorts more which you may not receive from, when you have your choice, nor take them for your Pastors: but in case of Necessity imposed on you by others, it is lawful and your duty: And that is, 1. Usurpers that make themselves your Pastors without a lawful Call, and perhaps do forcibly thrust out the Lawful Pastors of the Church: 2. Weak, ignorant, cold and lifeless Preachers, that are tolerable in case of necessity, but not to be compared with worthier men. 3. Ministers of scandalous vicious lives: It is a sin in you to prefer any one of these before a better and to choose them when you have your choice. But it is a sin on the other side, if you rather submit not to one of these, than be quite without, and have none at all. You own not their faults in such a case, by submitting to their Ministry.

§. 29. Quest. 2. May we communicate with unworthy persons, or in an undisciplined Church?

Answ. You must here distinguish if you will not err: and that, 1. Between persons so unworthy as to be no-Christians, and those that are culpable scandalous Christians: 2. Between a few members, and the whole society or the denominating part: 3. Between sin professed and owned, and sin disowned by a seeming penitence: 4. And between a Case of Liberty when I have my choice of a Better society; and a Case of Necessity, when I must communicate with the worser society or with none. And so I answer.

1. You ought not to communicate at all in this Sacrament with a society that professeth not Christianity: if the whole body or denominating part be such: that is, 1. With such as never made profession of Christianity at all. 2. Or have Apostatized from it: 3. Or that openly own any Heresy inconsistent with the Essential Faith or Duty of a Christian. 4. Or that are notoriously ignorant what Christianity is.

2. It is the duty of the Pastors and Governors of the Church, to keep away notorious scandalous offenders, till they show Repentance: and the people's duty to assist them by private reproof, and informing the Church when there is cause. Therefore if it be through the neglect of your own duty that the Church is corrupted and undisciplined, the sin is yours, whether you receive with them or not.

3. If you rather choose a corrupted undisciplined Church to communicate with, when you have your choice of a better ( caeteris paribus ), it is your fault.

But on the contrary, It is not your sin, but your duty to communicate with that Church, which hath a true Pastor, and where the denominating part of the members are capable of Church-communion, though there may some Infidels, or Heathens, or uncapable persons violently intrude, or scandalous persons are admitted through the neglect of Discipline; in case you have not your choice to hold personal communion with a better Church, and in case also you be not guilty of the corruption, but by seasonable and modest professing your dissent, do clear yourself of the guilt of such intrusion and corruption. For here the Reasons and Ends of a lawful separation are removed: Because it tendeth not to God's honor, or their reformation, or your benefit: For all these are more crossed by holding communion with no Church, than with such a corrupted Church: And this is to be preferred before none, as much as a better before this.

§. 40. Quest. 3. But what if I cannot communicate unless I conform to an imposed gesture, as kneeling or sitting?

Answ. 1. For sitting or standing, no doubt, it is lawful in itself: For else authority were not to be obeyed if they should command it: and else the Church had sinned in for bearing kneeling in the act of Receiving, so many hundred years after Christ; as is plain they did, by the Canons of General Councils ( Nic. 1 • & Trull. ) that universally forbad to adore kneeling any Lord's Day in the year, and any Week-day between Easter and Whitsuntide; and by the Fathers, Tertullian, Epiphanius, &c. that make this an Apostolical or Universal Tradition. 2. And for kneeling I never yet heard anything to prove it unlawful: If there be anything, it must be either some Word of God, or the Nature of the Ordinance, which is supposed to be contradicted. But 1. There is no Word of God for any gesture, nor against any gesture: Christ's example can never be proved to be intended to oblige us more in this, than in many other circumstances that are confessed not obligatory: as that he delivered it but to Ministers, and but to a family, to twelve, and after Supper, and on a Thursday night, and in an upper room, &c. And his gesture was not such a sitting as ours. 2. And for the Nature of the Ordinance it is mixed: And if it be lawful to take a Pardon from the King upon our knees, I know not what can make it unlawful to take a sealed Pardon from Christ (by his Ambassador,) upon our knees.

§. 41. Quest. 4. But what if I cannot receive it, but according to the administration of the Common-prayer-Book? or some other imposed form of prayer? Is it lawful so to take it?

Answ. If it be unlawful to receive it, when it is administered with the Common-prayer-book, it is either, 1. Because it is a form of prayer, 2. Or because that form hath some forbidden matter in it, 3. Or because that form is imposed; 4. Or because it is imposed to some evil end and consequent. 1. That it is not unlawful because a form, is proved before, and indeed needs no proof with any that is judicious. 2. Nor yet for any Evil in this particular form: for in this part the Commonprayer is generally approved. 3. Nor yet because it is Imposed: For a Command maketh not that unlawful to us, which is lawful before: but it maketh many things lawful and duties, that else would have been unlawful accidentally. 4. And the intentions of the Commanders, we have little to do with; and for the consequents they must be weighed on both sides; and the consequents of our refusal will not be found light.

§. 42. In the General, I must here tell all the people of God, in the bitter sorrow of my soul, that at last it is time for them to discern that Temptation, that hath in all ages of the Church almost, made this Sacrament of our Union, to be the grand occasion or instrument of our Divisions: And that true humility, and acquaintance with our selves, and sincere Love to Christ and one another, would show some men, that it was but their pride, and prejudice, and ignorance, that made them think so heinously of other men's manner of Worship: and that on all sides among true Christians, the manner of their Worship is not so odious, as prejudice, and faction, and partiality representeth it: and that God accepteth that which obey reject. And they should see how the Devil hath undone the common people by this means; by teaching them everyone to expect salvation for being of that party which he taketh to be the right Church, and for worshipping in that Manner which he and his party thinketh best: And so wonderful a thing is prejudice, that every part by this is brought to account that ridiculous and vile, which the other party accounteth best.

§. 43. Quest. 5. But what if my conscience be not satisfied, but I am still in doubt, must I not forbear? seeing he that doubteth is condemned if he eat, because he eateth not in faith: for whatsoever is not of faith is sin?

Answ. The Apostle there speaketh not of eating in the Sacrament, but of eating meats which he doubteth of whether they are lawful, but is sure that it is lawful to forbear them. And in case of doubting about things indifferent, the surer side is to forbear them, because there may be sin in doing, but there can be none on the other side in forbearing: But in case of Duties your doubting will not disoblige you: Else men might give over praying, and hearing God's Word, and believing, and obeying their Rulers, and maintaining their families, when they are but blind enough to doubt of it. 2. Your erring conscience is not a Law-maker, and cannot make it your duty to obey it: For God is your King: and the Office of Conscience is to discern his Laws, and urge you to obedience, and not to make you Laws of its own: So that if it speak falsely, it doth not oblige you, but deceive you: It doth only ligare, or ensnare you, but not obligare, or make a sin a duty: It casteth you into a necessity of sinning more or less till you relinquish the error: But in the case of such duties as these, it is a sin to do them with a doubting conscience, but (ordinarily) it is a greater sin to forbear.

§. 44. Object. But some Divines write, that Conscience being God's Officer, when it erreth God himself doth bind me by it to follow that error, and the evil which it requireth becometh my duty.

Answ. A dangerous error tending to the subversion of souls and Kingdoms, and highly dishonorable to God. God hath made it your Duty to know his will and do it. And if you ignorantly mistake him, will you lay the blame on him, and draw him into participation of your sin, when he forbiddeth you both the error and the sin? And doth he at once forbid and command the same thing? At that very moment God is so far from obliging you to follow your error, that he still obligeth you to lay it by, and do the contrary. If you say You cannot: I answer, Your impotency is a sinful impotency: and you can use the means in which his graee can help you: and he will not change his Law, nor make you Kings and Rulers of yourselves instead of him, because you are ignorant or impotent?

§. 45. Direct. 7. In the time of the administration, go along with the Minister throughout the work, and keep your hearts close to Jesus Christ, in the exercise of all those graces, which are suited to the several parts of the administration: Think not that all the work must be the Ministers: It should be a busy day with you, and your hearts should be taken up with as much diligence, as your hands be in your common labor: But not in a toilsome weary diligence, but in such Delightful business as becometh the guests of the God of Heaven, at so sweet a feast, and in the receiving of such invaluable gifts.

§ 46. Here I should distinctly show you, I. What graces they be that you must there exercise: II. What there is objectively presented before you in the Sacrament, to exercise all these Graces. III. At what seasons in the administration each of these inward works are to be done.

§. 47. I. The Graces to be exercised are these (besides that holy fear and reverence common to all Worship) 1. A humble sense of the odiousness of sin, and of our undone condition as in ourselves, and a displeasure against ourselves, and loathing of ourselves, and melting Repentance for the sins we have committed; as against our Creator, and as against the Love and Mercy of a Redeemer, and against the holy Spirit of Grace. 2. A hungering and thirsting desire after the Lord Jesus, and his Grace, and the favor of God and communion with him, which are there represented and offered to the soul. 3. A lively faith in our Redeemer, his death, resurrection and intercession: and a trusting our miserable souls upon him, as our sufficient Savior and help: And a hearty Acceptance of him and his benefits upon his offered terms. 4. A Joy and gladness in the sense of that unspeakable mercy which is here offered us. 5. A Thankful heart towards him from whom we do receive it. 6. A fervent Love to him that by such Love doth seek our Love. 7. A triumphant Hope of life eternal, which is purchased for us, and sealed to us. 8. A willingness and resolution to deny ourselves, and all this world, and suffer for him that hath suffered for our Redemption. 9. A Love to our Brethren, our neighbors and our enemies, with a readiness to relieve them, and to forgive them when they do us wrong. 10. And a firm Resolution for future obedience, to our Creator, and Redeemer, and Sanctifier, according to our Covenant.

§. 48. II. In the naming of these Graces, I have named their Objects: which you should observe as distinctly as you can that they may be operative. 1. To help your Humiliation and Repentance, you bring thither a loaden miserable soul, to receive a pardon and relief: And you see before you the sacrificed Son of God, who made his soul an offering for sin, and became a Curse for us to save us who were accursed. 2. To draw out your Desires, you have the most excellent gifts and the most needful mercies presented to you that this world is capable of: Even the Pardon of sin, the Love of God, the Spirit of Grace, and the hopes of Glory, and Christ himself with whom all this is given. 3. To exercise your Faith you have Christ here first represented as crucified before your eyes: and then with his benefits, freely given you, and offered to your Acceptance, with a Command that you refuse him not. 4. To exercise your Delight and Gladness, you have this Savior and this Salvation tendered to you; and all that your souls can well desire set before you. 5. To exercise your Thankfulness, what could do more than so great a Gift, so dearly purchased, so surely sealed, and so freely offered. 6. To exercise your Love to God in Christ, you have the fullest manifestation of his attractive Love, even offered to your eyes, and taste, and heart, that a soul on earth can reasonably expect; in such wonderful condescension, that the greatness and strangeness of it surpasseth a natural man's belief. 7. To exercise your Hopes of Life Eternal, you have the price of it here set before you; you have the Gift of it here sealed to you; and you have that Savior represented to you in his suffering, who is now there reigning, that you may remember him as expectants of his Glorious Coming to judge the world, and glorify you with himself. 8. To exercise your self-denial and resolution for suffering, and contempt of the world and fleshly pleasures, you have before you both the greatest Example and Obligation, that ever could be offered to the world: when you see and receive a Crucified Christ, that so strangely denied himself for you; and set so little by the world and flesh. 9. To exercise your Love to Brethren, yea, and enemies, you have his example before your eyes, that Loved you to the death when you were enemies: And you have his holy servants before your eyes, who are amiable in him through the workings of his Spirit, and on whom he will have you show your Love to himself. 10. And to excite your Resolution for future Obedience, you see his double Title to the Government of you, as Creator and as Redeemer; and you feel the obligations of Mercy and Gratitude; and you are to renew a Covenant with him to that end; even openly where all the Church are witnesses. So that you see here are powerful objects before you to draw out all these Graces, and that they are all but such as the work requireth you then to exercise.

§. 49. III. But that you may be the readier when it cometh to practice, I shall as it were lead you by the hand, through all the parts of the administration, and tell you when and how to exercise every grace, and those that are to be joined together I shall take together, that needless distinctness do not trouble you.

1. When you are called up and going to the Table of the Lord, exercise your Humility, Desire and Thankfulness, and say in your hearts, What Lord, dost thou call such a wretch as I? What! me that have so oft despised thy mercy? and willfully offended thee, and preferred the filth of this world and the pleasures of the flesh before thee? Alas, it is thy wrath in Hell that is my due: But if Love will choose such an unworthy guest, and Mercy will be honored upon such sin and misery, I come Lord at thy call: I gladly come: Let thy will be done; and let that mercy which inviteth me, make me acceptable, and graciously entertain me; and let me not come without the wedding garment, nor unreverently rush on holy things, nor turn thy mercies to my bane!

§. 50. 2. When the Minister is confessing sin, prostrate your very souls in the sense of your unworthiness, and let your particular sins be in your eye, with their heinous aggravations; The whole need not the Physician, but the sick. But here I need not put words into your mouths or minds, because the Minister goeth before you, and your hearts must concur with his Confessions, and put in also the secret sins which he omitteth.

§. 51. 3. When you look on the Bread and Wine which is provided and offered for this holy use, remember that it is the Creator of all things, on whom you live, whose Laws you did offend; and say in your hearts, O Lord, how great is my offense? who have broken the Laws of him that made me, and on whom the whole Creation doth depend? I had my Being from thee, and my daily bread: and should I have requited thee with disobedience? Father, I have sinned against Heaven and before thee, and am no more worthy to be called thy Son.

§. 52. 4. When the words of the Institution are read, and the Bread and Wine are solemnly Consecrated, by separating them to that sacred use, and the acceptance and blessing of God is desired, admire the mercy that prepared us a Redeemer, and say, O God how wonderful is thy Wisdom and thy Love? How strangely dost thou glorify thy mercy over those sins that gave thee advantage to glorify thy justice? Even thou our God whom we have offended, hast out of thy own treasury satisfied thy own justice, and given us a Savior by such a Miracle of Wisdom, Love and Condescension, as men or Angels shall never be able fully to comprehend: so didst thou love the sinful world, as to give thy Son, that whosoever believeth in him, should not perish, but have everlasting life. O thou that hast prepared us so full a remedy, and so precious a gift, sanctify these creatures to be the Representative Body and Blood of Christ, and prepare my heart for so great a gift, and so high and holy and honorable a work.

§. 53. 5. When you behold the Consecrated Bread and Wine, discern the Lord's Body, and reverence it as the Representative Body and Blood of Jesus Christ; and take heed of profaning it, by looking on it as common Bread and Wine: Though it be not Transubstantiate, but still is very Bread and Wine in its Natural Being, yet it is Christ's Body and Blood in representation and effect. Look on it as the consecrated Bread of life, which with the quickening Spirit must nourish you to life eternal.

§. 54. 6. When you see the Breaking of the Bread, and the Pouring out of the Wine, let Repentance, and Love, and Desire, and Thankfulness, thus work within you, O wondrous Love! O hateful sin! How merciful, Lord, hast thou been to sinners? and how cruel have we been to ourselves and thee? Could Love stoop lower? Could God be merciful at a dearer rate? Could my sin have done a more horrid deed, than put to death the Son of God? How small a matter hath tempted me to that, which must cost so dear before it was forgiven? How dear paid my Savior for that, which I might have avoided at a very cheap rate? At how low a price have I valued his blood, when I have sinned and sinned again for nothing! This is my doing! My sins were the thorns, the nails, the spear! Can a murderer of Christ be a a small offender? O dreadful justice! It was I and such other sinners that deserved to bear the punishment who were guilty of the sin; and to have been fuel for the unquenchable flames forever. O precious Sacrifice! O hateful sin! O gracious Savior! How can man's dull and narrow heart, be duly affected with such transcendent things? or Heaven make its due impression upon an inch of flesh! Shall I ever again have a dull apprehension of such Love? Or ever have a favorable thought of sin? Or ever have a fearless thought of Justice? O break or melt this hardened heart, that it may be somewhat conformed to my crucified Lord! The tears of Love and true Repentance, are easier than the flames from which I am redeemed. O hide me in these wounds, and wash me in this precious blood! This is the Sacrifice in which I trust: This is the Righteousness by which I must be justified, and saved from the Curse of thy violated Law! As thou hast accepted this O Father for the world, upon the Cross, Behold it still on the behalf of sinners; and hear his blood that crieth unto thee for mercy to the miserable, and pardon us, and accept us as thy Reconciled Children for the sake of this Crucified Christ alone? We can offer thee no other Sacrifice for sin; and we need no other.

§. 55. 7. When the Minister applieth himself to God by Prayer, for the efficacy of this Sacrament, that in i • he will give us Christ and his Benefits, and pardon, and justify us, and accept us as his reconciled Children, join heartily and earnestly in these requests, as one that knoweth the need and worth of such a mercy.

§. 56. 8. When the Minister delivereth you the consecrated Bread and Wine, look upon him as the messenger of Christ, and hear him as if Christ by him said to you, Take this my broken body and blood, and feed on it to everlasting life: and take with it my sealed Covenant, and therein the sealed testimony of my Love, and the sealed pardon of your sins, and a sealed gift of life eternal; so be it you unfeignedly consent unto my Covenant, and give up yourselves to me as my Redeemed ones. Even as in delivering the possession of House or Lands, the deliverer giveth a Key, and a twig and a turfe and saith, I deliver you this house, and I deliver you this land: so doth the Minister by Christ's authority deliver you Christ and pardon and title to eternal life. Here is an Image of a sacrificed Christ of God's own appointing, which you may lawfully use: And more than an Image; even an Investing instrument, by which these highest mercies are solemnly delivered to you in the name of Christ. Let your hearts therefore say with Joy and Thankfulness with faith and Love, O matchless bounty of the eternal God! what a gift is this! and unto what unworthy sinners! And will God stoop so low to man? and come so near him? and thus reconcile his worthless enemies? Will he freely pardon all that I have done? and take me into his family and love, and feed me with the flesh and blood of Christ? I believe; Lord help mine unbelief. I humbly and thankfully accept thy gifts! Open thou my heart, that I may yet more joyfully and thankfully accept them: Seeing God will glorify his Love and mercy by such incomprehensible gifts as these, behold, Lord a wretch that needeth all this mercy! And seeing it is the offer of thy Grace and Covenant, my soul doth gladly take thee for my God and Father, for my savior, and my sanctifier: And here I give up myself unto thee, as thy Created, Redeemed and (I hope) Regenerate one; as thy Own, thy Subject and thy Child, to be saved and sanctified by thee, to be beloved by thee and to Love thee to everlasting: O seal up this Covenant and pardon, by thy Spirit, which thou sealest and deliverest to me in thy Sacrament: that, without reserve, I may be entirely and forever thine!

§. 57. 9. When you see the Communicants receiving with you, let your very hearts be united to the Saints in love, and say How goodly are thy tents O Jacob! How amiable is the family of the Lord! How good and pleasant is the unity of brethren? How dear to me are the precious members of my Lord! though they have yet all their spots and weaknesses, which he pardoneth, and so must we. My goodness O Lord extendeth not unto thee; but unto thy Saints, the excellent ones on earth, in whom is my delight. What portion of my estate thou requirest I willingly give unto the poor, and if I have wronged any man, I am willing to restore it: And seeing thou hast loved me an enemy, and forgiven me so great a debt, I heartily forgive those that have done me wrong, and love my enemies. O keep me in thy family all my days, for a day in thy Court is better than a thousand, and the door-keepers in thy house are happier than the most prosperous of the wicked.

§. 58. 10. When the Minister returneth Thanks and Praise to God, stir up your souls to the greatest alacrity; and suppose you saw the Heavenly hosts of Saints and Angels Praising the same God in the presence of his Glory; and think with yourselves, that you belong to the same family and society as they, and are learning their work, and must shortly arrive at their perfection: Strive therefore to imitate them in Love and Joy; and let your very souls be poured out in Praises and Thanksgiving: And when you have the next leisure for your private thoughts (as when the Minister is exhorting you to your duty) exercise your Love and Thanks and faith and hope and self-denial and Resolution for future obedience, in some such breathings of your souls as these: O my gracious God, thou hast surpassed all human comprehension in thy Love! Is this thy usage of unworthy prodigals! I feared le • t thy wrath as a consuming fire would have devoured such a guilty soul; and thou wouldst have charged upon me all my folly: But while I condemned myself, thou hast forgiven and justified me; and surprised me with the sweetest embracements of thy Love! I see now that thy thoughts are above our thoughts, and thy ways above our ways, and thy Love excelleth the Love of man, even more than the Heavens are above the earth. With how dear a price hast thou Redeemed a wretch, that deserved thy everlasting vengeance! with how precious and sweet a feast hast thou entertained me, who deserved to be cast out with the workers of iniquity! Shall I ever more slight such Love as this? shall it not overcome my rebelliousness; and melt down my cold and hardened heart? shall I be saved from Hell and not be thankful? Angels are admiring these miracles of Love? and shall not I admire them? Their love to us doth cause them to rejoice, while they stand by and see our heavenly feast? And should it not be sweeter to us that are the guests that feed upon it? my God how dearly hast thou purchased my Love? How strangely hast thou deserved and sought it? Nothing is so much my grief and shame, as that I can answer such Love, with no more fervent fruitful Love. O what an addition would it be to all this precious mercy, if thou wouldst give me a Heart to answer these thine invitations, That thy Love thus poured out, might draw forth mine, and my soul might flame by its approaching unto these thy flames? and that Love drawn out by the sense of Love, might be all my life? O that I could Love thee as much as I would Love thee? Yea as much as thou wouldst have me Love thee? But this is too great a happiness for earth? But thou hast shown me the place where I may attain it! My Lord is there, in full possession: who hath left me these pledges, till he come and fetch us to himself, and feast us there in our Masters joy: O blessed place! O happy company that see his Glory, and are filled with the streams of those rivers of consolation! yea happy we whom thou hast called from our dark and miserable state, and made us heirs of that felicity, and passengers to it, and expectants of it, under the conduct of so sure a guide! O then we shall Love thee without these sinful p • wses and defects! in another measure, and another manner than now we do: when thou shalt reveal and communicate thy attractive Love, in another measure and manner than now! Till then, my God, I am devoted to thee: By Right and Covenant I am thine! My soul here beareth witness against myself, that my defects of Love have no excuse: Thou deservest all, if I had the love of all the Saints in Heaven and Earth to give thee. What hath this world to do with my affections? And what is this sordid corruptible flesh, that its desires and pleasures should call down my soul, and tempt it to neglect my God? What is there in all the sufferings that man can lay upon me, that I should not joyfully accept them for his sake, that hath Redeemed me from Hell, by such unmatched voluntary sufferings? Lord seeing thou regardest, and so regardest, so vile a worm, my heart, my tongue, my hand confess, that I am wholly thine. O let me live to none but thee, and to thy service, and thy saints on earth! And O let me no more return unto iniquity! nor venture on that sin that killed my Lord! And now thou hast chosen so low a dwelling, O be not strange to the Heart that thou hast so freely chosen! O make it the daily residence of thy spirit! Quicken it by thy grace: adorn it with thy gifts: employ it in thy Love; delight in its attendance on thee: refresh it with thy joys and the light of thy countenance: and destroy this carnality, selfishness and unbelief: And let the world see that God will make a Palace, of the lowest heart, when he chooseth it for the place of his own abode.

§. 59. Direct. 8. When you come home review the mercy which you have received, and the duty which you have done, and the Covenant you have made: And, 1. Betake yourselves to God in Praise and Prayer for the perfecting of his work: and, 2. Take heed to your hearts that they grow not cold, and that worldly things or diverting trifles, do not blot out the sacred impressions, which Christ hath made, and that they cool not quickly into their former dull and sleepy frame. 3. And see that your Lives be actuated by the grace that you have here received, that even they that you converse with may perceive that you have been with God. Especially when Temptations would draw you again to sin; and when the injuries of friends or enemies would provoke you, and when you are called to testify your love to Christ, by any costly work or suffering; remember then what was so lately before your eyes, and upon your heart; and what you resolved on, and what a Covenant you made with God. Yet judge not of the fruit of your Receiving, so much by feeling, as by faith: for more is promised than you yet possess.

CHAP. XXV. Directions for fearful troubled Christians that are perplexed with doubts of their sincerity and justification.

§. 1. HAving Directed Families in the Duties of their Relations, and in the right Worshipping of God, I shall speak something of the special duties of some Christians, who in regard of their state of soul and Body have special need of help and counsel. As, 1. The Doubting troubled Christian. 2. The Declining or Backsliding Christian; 3. The Poor. 4. The Aged. 5. The Sick. 6. And those that are about the sick and dying. Though these might seem to belong rather to the first Tome, yet because I would have those Directions lie here together, which the several sorts of persons in Families most need, I have chosen to reserve them rather to this place. The special duties of the Strong, the Rich, and the Youthful and Healthful, I omi • , because I find the Book grow big, and you may gather them from what is said before, on several such subjects. And the Directions which I shall first give to doubting Christians, shall be but a few brief memorials, because I have done that work already, in my Directions or Method for Peace of Conscience and spiritual comfort: And much is here said before, in the Directions against Melancholy and Despair.

§. 2. Direct. 1. Find out the special cause of your doubts and troubles, and bend most of your endeavors to remove that cause. The same Cure will not serve for every doubting soul, no nor for everyone that hath the very same doubts: For the Causes may be various, though the doubts should be the same: and the doubts will be continued while the cause remaineth.

§. 3. 1. In some persons the chief cause is a timorous, weak and passionate temper of body and mind: which in some (especially of the weaker Sex) is so Natural a disease that there is no hope of a total cure; Though yet we must direct and support such as well as we are able. These persons have so weak a Head, and such powerful passions, that Passion is their life; and according to Passion they judge of themselves, and of all their duties. They are ordinarily very high or very low: full of joy, or sinking in despair: But usually Fear is their predominant Passion. And what an enemy to quietness and peace strong fears are, is easily observed in all that have them. Assuring evidence will not quiet such fearful minds nor any Reason satisfy them. The Directions for these persons must be the same which I have before given against Melancholy and Despair. Especially that the Preaching and Books and means which they make use of be rather such as tend to inform the judgment, and settle the will and guide the Life▪ than such as by the greatest fervency tend to awaken them to such passions or affections which they are unable to manage.

§. 4. 2. With others the Cause of their Troubles is Melancholy, which I have long observed to be the commonest cause, with those godly people that remain in long and grievous doubts: Where this is the cause, till it be removed, other remedies do but little. But o • this I have spoken at large before.

§. 5. 3. In others the Cause is a habit of discontent and pievishness and impatiency▪ because of some wants or crosses in the world: Because they have not what they would have, their Minds grow ulcerated, like a Body that is sick or sore, that carrieth about with them the pain and smart: And they are still complaining of the pain which they feel; but not of that which maketh the sore, and causeth the pain. The cure of these is either in Pleasing them that they may have their will in all things (as you rock children and give them that which they cry for to quiet them 〈…〉 or rather to help to cure their impatiency, and settle their minds against their childish sinful discontents (of which before).

§. 6. 4. In others the Cause is error or great ignorance about the tenor of the Covenant of Grace, and the Redemption wrought by Jesus Christ, and the work of Sanctification, and evidences thereof: They know not on what terms Christ dealeth with sinners in the pardoning of sin, nor what are the infallible signs of Sanctification: It is sound Teaching, and diligent learning that must be the cure of these.

§. 7. 5. In others the cause is a careless life or frequent sinning, and keeping the wounds of Conscience still bleeding: They are still fretting the sore, and will not suffer it to skin: either they live in railing and contention, or malice, or some secret lust, or fraud, or some way stretch and wrong their Consciences: And God will not give his peace and comfort to them till they reform. It is a mercy that they are disquieted and not given over to a seared Conscience, which is past feeling.

§. 8. 6. In others the Cause of their doubts is, Placing their Religion too much in humiliation, and in a continual poreing on their hearts, and overlooking or neglecting the high and chiefest parts of Religion, even the daily studies of the Love of God, and the riches of Grace in Jesus Christ, and hereby stirring up the soul to Love and Delight in God. When they make this more of their Religion and business, it will bring their souls into a sweeter relish.

§. 9. 7. In others the Cause is such weakness of parts and confusion of thoughts, and darkness of mind, that they are not able to examine themselves, nor to know what is in them: When they ask themselves any question, about their Repentance or Love to God, or any grace, they are fain to answer like strangers, and say, they cannot tell whether they do it or not. These persons must make more use than others, of the judgment of some able faithful guide.

§. 10. 8. But of all others, the commonest cause of uncertainty, is the weakness or littleness of Grace: When it is so little as to be next to none at all, no wonder if it be hardly and seldom discerned: Therefore,

§. 11. Direct. 2. Be not neglecters of self-examination; but labor for skill to manage aright so great a work: But yet let your care and diligence be much greater to get grace and use it, and increase it, than to try whether you have it already or not. For in examination, when you have once taken a right course to be resolved, and yet are in doubt as much as before, your over-much poreing upon these trying questions, will do you but little good, and make you but little the better, but the time and labor may be almost lost: whereas all the labor which you bestow in Getting, and Using and Increasing grace, is bestowed profitably to good purpose; and tendeth first to your safety and salvation, and next that to your easier certainty and comfort. There is no such way in the world to be certain that you have grace, as to get so much as is easily discerned and will show itself, and to exercise it much that it may come forth into observation: When you have a strong Belief you will easily be sure that you believe: When you have a fervent Love to Christ and Holiness, and to the word and ways and servants of God, you will easily be assured that you love them. When you strongly hate sin and live in universal constant obedience, you will easily discern your Repentance and obedience. But weak grace will have but weak assurance and little consolation.

§. 12. Direct. 3. Set yourselves with all your skill and diligence to destroy every sin of heart and life, and make it your principal ear and business to do your duty, and please, and honor God in your place, and to do all the good you can in the world: and trust God with your souls, as long as you wait upon him in his way. If you live in willful sin and negligence, be not unwilling to be reproved and delivered! If you cherish your sensual fleshly lusts, and set your hearts too eagerly on the world, or defend your unpeaceableness and passion, or neglect your known duty to God or man, and make no Conscience of a true reformation, it is not any enquiries after signs of grace, that will help you to assurance. You may complain long enough before you have case, while such a thorn is in your foot! Conscience must be better used before it will speak a word of sound well grounded peace to you. But when you set yourselves with all your care and skill to do your Duties, and please your Lord, he will not let your labor be in vain: He will take care of your peace and comfort, while you take care of your duty: And in this way you may boldly trust him: Only think not hardly and falsely of the Goodness of that God whom you study to serve and please.

§. 13. Direct. 4. Be sure whatever condition you are in, that you understand and hold fast, and improve the General grounds of Comfort, which are common to mankind, so far as they are made known to them: and they are three (which are the Foundation of all our comfort). 1. The Goodness and Mercifulness of God in his very Nature. 2. The sufficiency of the satisfaction or sacrifice of Christ. 3. The universality and freeness and sureness of the Covenant, or promise of pardon and salvation to all, that by final impenitence and unbelief do not continue obstinately to reject it: (or to all that unfeignedly Repent and Believe ). 1. Think not meanly and poorly of the infinite Goodness of God: Even to Moses he proclaimeth his name at the second delivery of the Law, [ The Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin —] Exod. 34. 6, 7. His mercy is over all his works: It is great and reacheth to the Heavens: It is firm and endureth forever: And he hath pleasure in those that hope in his mercy, Psal. 147. 11. & 100. 5. & 33. 18. & 57. 10. & 108. 4. 2. Extenuate not the Merits and Sacrifice of Christ: but know that never man was damned for want of a Christ to die and be a sacrifice for his sin, but only for want of Repentance and faith in him, John. 3. 16. 3. Deny not the universality of the conditional promise of pardon and salvation, to all that it is offered to, and will accept it on the offerers terms. And if you do but feel these three foundations firm and steadfast under you, it will encourage every willing soul. The Love of God was the cause of our Redemption by Christ: Redemption was the foundation of the Promise or new Covenant: And he that buildeth on this threefold foundation is safe.

§. 14. Direct. 5. When you come to try your particular Title to the blessings of the Covenant, be sure that you well understand the condition of the Covenant; and look for the performance of that condition in yourselves as the infallible Evidence of your title: And know that the condition is nothing but an unfeigned Consent unto the Covenant. Or such a Belief of the Gospel as makeeth you truly willing of all the mercies offered in the Gospel, and of the Duties required in order to those mercies. And That nothing depriveth any man that heareth the Gospel, of Christ, and pardon, and salvation, but obstinate unwillingness or refusal of the mercy, and the necessary annexed duties. Understand this well, and then peruse the Covenant of Grace, (which is, but to take God for your God and Happiness, your Father, your Savior and your Sanctifier ): and then ask your hearts, whether here be anything that you are unwilling of; and unwilling of in a prevailing degree (when it is greater than your willingness ): And if truly you are willing to be in Covenant with your God, and Savior, and Sanctifier upon these terms, know that your Consent, or Willingness, or Acceptance of the mercy offered you, is your true performance of the Condition of your title, and consequently the infallible evidence▪ of your title: even as Marriage Consent is a title-condition to the person and privileges: And therefore if you find this, your doubts are answered: You have found as good an evidence as Scripture doth acquaint us with: And if this will not quiet and satisfy you, you understand not the business; nor is it Reason or Evidence that can satisfy you, till you are better prepared to understand them. But if really you are unwilling, and will not consent to the terms of the Covenant, then instead of doubting, be past doubt that you are yet unsanctified: And your work is presently to consider better of the terms and benefits, and of those unreasonable reasons that make you unwilling? till you see that your happiness lieth upon the business, and that you have all the reason in the world to make you willing, and no true Reason for the withholding of your Consent: And when the light of these considerations hath prevailed for your Consent, the match is made, and your Evidence is sure.

§. 15. Direct. 6. Judge not of your hearts and Evidences upon every sudden glance or feeling, but upon a sober deliberate examination, when your minds are in a clear composed frame: And as then you find yourselves, record the judgment or discovery: and believe not every sudden inconsiderate appearance, or passionate fear, against that Record. Otherwise you will never be quiet or resolved; but carried up and down by present sense. The case is weighty, and not to be decided by a sudden aspect, nor by a scattered or a discomposed mind: If you call your unprovided or your distempered understandings suddenly to so great a work, no wonder if you are deceived. You must not judge of colors when your eye is blood-shotten, or when you look through a coloured Glass, or when the object is far off. It is like casting up a long and difficult account; which must be done deliberately as a work of time; and when it is so done, and the sums subscribed, if afterwards you will question that account again, you must take as full a time to do it, and that when you are as calm and vacant as before; and not unsettle an exact account upon a sudden view, or a thought of someone particular. Thus must you trust to no examinations and decisions about the state of your souls, but those that in long and calm deliberation, have brought it to an issue.

§. 16. Direct. 7. And in doing this, neglect not to make use of the assistance of an able faithful Guide, so far as your own weakness makes it necessary. Your doubting showeth that you are not sufficient to dispatch it satisfactorily yourselves: The Question then is, What help a wiser man can give you? Why, he can clearlier open to you the true nature of Grace, and the marks that are infallible, and the extent of the Grace and tenor of the Covenant; and he can help you how to trace your hearts, and observe the discoveries of good or evil in them: he can show you your mistakes, and help you in the application, and tell you much of his own and others experiences: And he can pass a strong Conjecture upon your own Case in particular, if he be one that knoweth the course of your lives, and is intimately acquainted with you: For Sin and Grace are both expressive operative things, like Life that ordinarily will stir, or Fire that will be seen: Though their judgment cannot be infallible of you, and though for a while Hypocrisy may hide you from the knowledge of another, yet ( fic • a non di • , &c. ) ordinarily Nature will be seen, and that which is within you will show itself: so that your familiar acquaintance that see your lives in private and in public, may pass a very strong conjecture at your state, whether you s • t yourselves indeed to please God in sincerity or no. Therefore, if possible, choose such a man to help you, as is 1. Able, 2. Faithful, and 3. Well acquainted with you: And undervalue not his judgment.

§. 17. Direct. 8. When you cannot attain to a Certainty of your case, undervalue not and neglect not the Comforts which a bare probability may afford you: I know that a Certainty in so weighty a case, should be earnestly desired, and endeavored to the uttermost. But yet it is no small comfort which a likelihood or hopefulness may yield you. Husband and Wife are uncertain every day, whether one of them may kill the other: And yet they can live comfortably together, because it is an unlikely thing; and though it be possible, it is not much to be feared: All the comforts of Christians dependeth not on their Assurance: It is but few Christians in the world that reach to clear Assurance: For all the Papists, Lutherans and Arminians are without any Certainty of their salvation: because they think it cannot be had: And all those Jansenists, or Protestants that are of Augustine's judgment are without Assurance of salvation, though they may have assurance of their Justification and Sanctification: Because their judgment is, that the justified and sanctified (though not the Elect ) may fall away. And of those that hold the Doctrine of Perseverance, how few do we find, that can say, they are certain of their sincerity and salvation. Alas, not one of very many. And yet many thousands of these do live in some peace of Conscience, and quietness, and comfort, in the hopefulness and probabilities to which they have attained.

§. 18. Direct. 9. Resolve to be much in the great delightful duties of Thanksgiving and the Praise of God: and to spend a considerable part (ordinarily) of all your prayers herein: especially to spend the Lord's▪ Day principally in these. And thus you will have three great advantages: 1. The very actings of Love, and Thanks, and Joy, will help you to comfort in a nearer way, than arguments and self-examination will do: even in a way of feeling, as the fire maketh you warm. 2. The custom of exercising those sweetest graces, will habituate your souls to it, and in time wear out the sadder impression. 3. God will most own you in those highest duties.

§. 19. Direct. 10. Mark well how far your doubtings do help or hinder you in your sanctification: So far as they turn your heart from God, and from the Love and sweetness of a holy life, and unfit you for thankfulness and cheerful obedience, so far you may be sure that Satan is gratified by them, and God displeased, and therefore they should be resisted: But so far as they keep you humble and obedient, and make you more tenderly afraid of sin, and quicken your desires of Christ and grace, so far God useth them for your benefit: And therefore be not too impatient under them, but wait on God in the use of his means, and he will give his comforts in the fittest season. Many an one hath sweet assurance at his death, or in his sufferings for Christ when he needed it most, that was fain to live long before without it. Especially take care, 1. That you miss not of Assurance through your own neglect: 2. And that your doubtings work no ill effects, in turning away your hearts from God, or discouraging you in his service, and then you may take them as a trial of your patience, and they will certainly have a happy end.

CHAP. XXVI. Directions for Declining or Backsliding Christians: and about Perseverance.

THe case of Backsliders is so terrible, and yet the mistakes of many Christians so common in thinking unjustly that they are backsliders, that this subject must be handled with the greater care. And when I have first given some Directions for the