A Complete Body of Divinity

SERMON CCXXXVII.

WE have considered of the special Nature of this Sacrament, in which an account hath been taken of the matter or parts of it, in which we have detected sundry gross Errors in our Adversaries: but there are some other things observable, contained in the Description, which we may a little take into consideration.

AND here observe,

1. WE are told who they are that do partake in the true & saving Benefit of this Sacrament, viz. The worthy Receivers. Who these are, will come under a more distinct Consideration at the next Question, when we inquire what is requisite to render them so. Here only we are given to understand, that all are not such, otherwise such a note of distinction had been superfluous. Only we are here to observe, that it is not a worthiness of Merit that is here considered, for so none can deserve this Privilege; but it is given freely to everyone that partakes in it. And if we • arry from this Ordinance, till we can pretend to such a worthiness, we shall never come there. It is a Seal of the Covenant of Grace, and is to Seal up to us the Grace of that Covenant; which utterly cu • s off all personal merit of our own.

WE are here to observe, if we would not be mistaken, that the Apostle when he speaks, (1 Cor. 11.26.) of receiving unworthi • y, is not inquiring who have an external • ight, and ought to be admitted to the Lord's Table, to partake of the Sacramental Elements; but to discover who they are that partake in the Sacrament itself; which is a vastly different thing. We must remember, that in a Sacrament, there are two parts, viz. the Sign and the thing signified; and he doth not really partake in the Sacrament, who doth not participate in them both: for the very form of the Sacrament, consists in the Union there is between these two; so that where this Union is wanting, it is not a Sacrament to such. Altho', because we cannot judge Men's Hearts immediately, we charitably acknowledge them to partake who do receive the Elements, that are set apart for this use. They therefore who r • ceive Christ together with these, who discern him represented under them, and do receive them under that Consideration, are said to be worthy or me • , because according to the tenor of the Gospel, they are qualified to receive the promised Blessing with them. Though therefore such as keep the Doors of God's House, cannot know certainly who they are, and are often mistaken in their charitable persuasions; yet it is certain, that it is an important duty on everyone that approacheth to this Ordinance to take heed that he be in this regard worthy, else it will not be beneficial to him for the end to which it is appointed, but procure him God's displeasure. But these things will come under a more particular Consideration in the next.

2. WE have the things which these worthy Receivers are made to partake of in this Ordinance, viz. the Body and Blood of Christ, with all his Benefits. Under these words is contained both the Person of Christ, and all the Good that is laid up in him for his Redeemed. Under the Body and Blood of Christ is comprehended whole Christ; and it hath a peculiar reference to his Mediatorial Sufferings, which he suffered in his Human Nature, to make Satisfaction to offended Justice; which is therefore nextly exhibited under the rep • esen • ation of his Body and Blood. But his whole Person is to be • ad •• gard to, and the L • ve herein manife •• ed, was the L • ve of the Son of God, and the Virtue wherely the Atonement was made valuable, was from its being the Body and Blood of God. How these are received, w • ll c • me •• der a • after consideration; but it is the 〈◊〉 a Christ who gave himself for us, who now g • ves himself 〈◊〉 us. And here let it be observed, that we do acknowledge, that it is the real Body & Blood of Christ which, although • ot all we receive the blements, yet all worthy receivers do partake i • , though' our Adversaries do accuse us for denying it. And that we do not 〈◊〉 •• rselves by denying these to be 〈◊〉 〈◊〉 present in or with the 〈◊〉 , but that his Glorified 〈…〉 in He •• e • , will appear under the next H •• d. And that in this receiving his Body and Blood, we do also partake in all his 〈◊〉 is truly • e • e a •• e • ted, and fully evident from the 〈◊〉 . It is certain that C • ri • t and his Benefits go together inseparably: as we cannot receive his Benefits except we receive his Person, 〈◊〉 if we do entertain his Person, according to the • e • our of the New Covenant, we are therewithal entitled to all these Benefits. Hence that Rom. 8.32 H • that 〈◊〉 not his 〈…〉 but delivered him up for us all, how sha •• 〈…〉 with him also freely give • 〈◊〉 all things? We are there • re •• ld, what it is that 〈◊〉 makes him to be to all such, 1 Cor. 1. • 0. But 〈◊〉 him are ye in Christ Jesus who • f God is made unto us wisdom, and righteousness, and sanctification, and redemption. What these Benefits are, we have formerly taken the account, and they were all purchased by Christ for those whom his Father had given him; and are all of them Sealed up to every worthy receiver, and confirmed to him, and he is made to participate of the Cons • lation of them. Not that everyone who is admitted to sit down at this Table, is owner of this Privilege, for there are some that Eat & Drink J •• gment to themselves, but those that are worthy, shall not fall of it. It is therefore a matter of greatest concern, that we rightly understand the way in which this is obtained.

Hence,

3. We are told after what manner these must participate, that so they may enjoy that happy Privilege. And this is expressed both Negatively and Affirmatively

1. NEGATIVELY; It is not after a Corporal and Carnal manner: And this rightly understood, will out off all the gross Opinions of our Adversaries, who like the C • pernaites, interpret all these Spiritual Expressions of Christ, Joh. 6. according to the resentments of the Flesh. We are here to observe, that the Sacrament, being an Ordinance appointed for our Spiritual Nutriment, this is represented to us by the Ceremonies of Eating and Drinking the external Elements; for except we thus receive our Bodily Food, let it be never so rich, and suitable for us, it cannot answer the end of it to us, or do us any real good. Now that which these Sacramental Actions signify, is that though Christ is in himself the Life, and indeed the only repast of our Souls, yet be cannot profit us unless we do that which answers this Sign, i. e. apply him to ourselves in like manner as we do our Meat and Drink. But the great dispute is, after what manner this is to be done▪ and our Adversa • ies, will needs have it after a C •• poral and Carnal manner, which is the thing note de •• ed; and this is the ground on which they do so hotly plead for the real pre ••• ce, which though in a sound sense we d •• y o • , but in their sense we cannot admit; 〈◊〉 they tell us, that we must with our Bodily Organs, receive the same Body and Blood of Christ, and it must be incorporated with us; from whence they plead the necessity of Transubstantiation or Consubstantiation, because they suppose that otherwise this cannot be, and if the former were true, there would be a strong plea for the latter, but it is altogether vain: and it is so far from being essential to the Sacrament, that it altogether subverts the very Nature of it. Christ himself therefore makes that remark, Joh. 6.63. The flesh profiteth nothing. For though he is not there speaking of this Sacrament, which was not then Instituted, yet he speaks Tropically of the way in which his Flesh and Blood becomes real Nourishment to our Souls. Besides, this absurd 〈◊〉 • at, hath introduced the monstrous Doctrine of Ubiquity which is inconsistent with a Created Body, and all the Rules by which we are to judge of the Nature of it: yet it makes necessary multiplication of Bodies, supposing that the whole Body of Christ is fed upon at every Administration, which may be no less than a thousand times at the same time in the Christian World; and which adds to the Bruitishness of it, it makes Christ to be Bodily Crucified every time this Ordinance is dispensed, whereas we are told, Heb. 10.14. For by one offering he hath perfected forever them that are sanctified.

2. AFFIRMATIVELY, But by Faith. There must be actual participation in the Body and Blood of Christ, i. e. in the Virtue and Efficacy of that one Sacrifice which he offered up to appease God to us, and purchase Eternal Life for us: and this must be together with our Bodily partaking in the outward Elements, which are offered to our senses, for this is the proper Union of the parts of the Sacrament: but because one is given to be a Sign of the other, there must needs be a difference between the Sign and the thing signified. As therefore the Bread and Wine do signify the Body and Blood of Christ, so the Sacramental Actions of Eating and Drinking must signify some other thing that is shadowed or represented by them; and that must be something, by which we do as truly derive this Virtue from him, as we do from our Food by Eating s Drinking of it▪ and this we are told is done by the lively exercising of our Faith upon Christ. This is the great and only Instrument by which, we derive all from Christ; this is the Hand that receives him; this is the Mouth that feeds upon him; this is the Stomach that digests him. Now Faith may be considered, either as it is a Grace of the Spirit, and therein it agrees with all the other Graces mentioned in the Word of God; or as it is an Instrument made use of by us, to apprehend Christ and his Be • efits, in which it is peculiarly distinguished from all other Graces in the Man; in that this alone, is the Medi •••• through which it is laid up in Christ for us, derives to us, and becomes efficacious for the ends of it. And this will appear i • we consider,

• 1. THAT all the distinguishing Benefits that are provided for God's • led, are laid up in Christ. He is the great Store-house of all the • e, Col. 2.3. and they were therefore stored in him, that they might be communicated by him, to all those for whom they were desig • ed: and the reason is, not only because he was the purchaser of them, but also because he was delegated by his Father, to be the dispenser of them, as he was the Constituted Mediator. And as he was the high Priest of our Redemption, to reconcile God to us, so he was the Prophet and King, to reconcile us to God, and give us a title to his whole purchase. And hence he had the Office of a Mediator, because he stands between both, 1 Tim 2.5.
• 2. THAT these may actually enjoy these Benefits, there must be an application of them made to the Subjects. It is true, in the Covenant of Suretyship, all these have a right to them in him, for therein God the Father made a firm Promise of them for all such in whose behalf he became a Surety. But for all that they abide under the Curse, and can make no challenge of these, because there is a New Covenant opened to them, in which there is a way discovered by which alone they are to be brought under the Promise. And this is that which is done in the Work of Application, which belongs to his Spirit to make. And before this Application was made, Paul tells them what they were, Eph. 2.3. And were by Nature the children of wrath, even as others,
• 3. THERE are the Means appointed, in and with which this application is to be made. This application is made firstly in the Work of Conversion or Effectual Calling, in order to which they have the Gospel afforded to them, in which God treats with Sinners: And God useth the same mediate course in the carrying on of this Work in Men. Hence Believers have that direction, 1 Pet. 2.2. As new born babes desire the sincere milk of the word, that ye may grow thereby. And for this reason the Children of God are required to attend upon these means, in order to their spiritual profit, after they have been united to Christ in Conversion. Now this Sacrament is one of those Media Instituted for this end; for that reason it is called our Communion with Christ, 1 Cor. 1 • .16. Not that the Elements themselves are so, but that they are the Sanctified M • d •• of this Communion.
• 4. THAT as in the Covenant, there are the offers of these made by God to us, so he requires of us, that we receive them according to the terms made in the Offer. Though it is be alone that can make us. ••• ing yet 〈…〉 V • lu • tarry Agents, and thereupon he sets them before us, u • geth them upon us, & useth potent Arguments in ple • ding with us to accept of them: and here • y he intimates to us, that we cannot apprehend the good of them, but by our acceptance, and • ree compliance with the offers, and that not only in Conversion, but also in our Progressive Sanctification. And our non-acceptance will certainly put an Obstruction in the way. And this is the reason why we sometimes profit not by the Ordinances, but they leave us in some regard worse than they find us. Now there are the terms on which this offer is made, and unto which the Premise is restrained, which is therefore our Duty to comp • r • withal, if we would not 〈◊〉 of the Benefit. For God applies himself to us in his own way; and where he intends the Blessing, he will work us to such a Compliance.
• 5. THAT according to this Convenant, Faith is the appointed Medium of our receiving Christ and his Benefits. This therefore is given as the reason why the Word did not profit them, in Heb. 4.2. And indeed there is nothing else that can be suitable to the design of the New-Covenant; which is to exalt the Glory of the Grace of God, in all the saving good that is done for the Children of Men. It is by Faith that God opens the Hearts of his People to entertain Christ into them, whereas Unbelief will shut the Heart against him, and keep him out: It is by Faith that the Believer sucks and draws out the Virtue from him, by which he derives all that supply from him, which he stands in • eed of: It is Faith that receives the Promise, & enables him to place an entire reliance upon him, which satisfies his longing Soul. And all that the Soul wants is in Christ, and therefore he hath nothing to do but •• rch it from him: the wh • le Virtue must come from him, and we have nothing to do here but to consent to the Offers of Grace, and open our Hearts to it, and place our reliance on him for it.

4. WE have the Efficacy of this Ordinance upon those who do worthily receive it, viz. it becomes serviceable to their Spiritual Nourishment, and growth in Grace.

HERE Observe,

• (1.) THAT the whole design of this Ordinance, and its Operation is Spiritual. And this stands in opposition to that which is Corporal and Carnal; and gives us to understand, that if the end and use be Spiritual, the reception of it must be so too: and though it is true, that there is a Corporeal part in the Sacrament, for the Elements are such, and the Body and Senses are to be used in our receiving and partaking of the Sign, yet this is not the end of it, but only a Medium to obtaining of the end by a right improvement of it, which is all Spiritual. And though we a • e to con • ider, the natural Virtue of these Elements, to supply the bodily wants, and support our natural Lives, yet we are not to •• r • y there, but to apply 〈◊〉 to our Souls 〈…〉 , in viewing and ••• e • ting ourselves with the • u • tableness and sufficiency of Christ, more fully to answer all our Spiritual wants. And though' in the consideration of this Ordinance as a Seal of the New Covenant, we are to act our Faith on the whole Promise of that Covenant, of which, 1 Tim. 4.8. Ye • , as a Sign, representi • g Christ to us as the Bread of Life and the Fountain of Living Waters, the whole Analogy cometh under a Spiritual consideration: Hence the Apostle calls Christ the Spiritual Meat and Drink, 1 Cor. 10.3, 4. And this farther confirms the necessity of receiving it by Faith, for that only hath a • Eye to discern Spiritual things.
• (2.) THE subject of app •• ation for which it is to be used is Grace. Now though Grace hath a diverse Interpretation to the put upon it, in the usage of the Scriptures, yet in the sense of our Catechism, it is in this place to be understood of the New Principle of Sanctification, which is planted in the Soul, by the Spirit of God in Regeneration. And it supposeth that this New-Principle is already wrought in the Man; for it is an Ordinance of Communion with Christ, and so it supposeth our Union with him, without which we cannot have Communion with him. And every Grace of the Spirit is concerned in this, all of them being to be supplied from him, on whom our Spiritual Life entirely depends. And Faith itself is not here exempted, in that it also is a Grace, equally dependent with all the other; and if our Faith do not fail, it must be by influences from Christ, who alone can preserve it, and help our Unbelief.
• (3.) THE Efficacy of this Ordinance with respect to our Grace, is to nourish it, and give it growth. There are two things which the Graces of God's Children in this Life do stand in need of, viz. Preservation in Life & Vigour, and En • rease. Grace is a Creature, and therefore depe • dent, and without supply for the Preservation of it, would Languish Decay and Dy: And for this it depends on Christ, who is its Life. And as well may the Body Live without Food, as Grace without Influence from him. Grace also is little at first, and therefore is compared to an Infant, which though entire in parts, is yet imperfect as to degrees; but it is appointed to grow to the Stature of a Perfect Man in Christ, for both which it is under the care of Christ, who hath secured them to every Believer in the Promise of the New Covenant, Jo • . 14.19. Psal. 92.13. Now, it is the Duty of the Children of God, to endeavor after these. Hence that Precept, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ: to him be glory both now and forever. Amen And for this there are the means appointed in the use whereof he is to wait upon Christ for the Blessing, among which this of the Sacrament is one, which is by deriving of Virtue from Christ for the nourishment & e • crease of Grace in him.

BUT i • 〈◊〉 here • e inquired. How doth the right participation in this Ordinance, help to nourish and increase Grace in a Believer? And here we may consider these things;

• 1. THAT Christ is the great Object • ffered to us in th • s Ordinance to Live upon. He is the thing sig • ified, and we are called to look thro', the S • g • s to him; and no farther to apply ourselves to them, than as that may be made serviceable to lead us to him. And as by the S • g • s we are entertained with such things as are appointed and adapted for our Bodily Livelihood, so the end of that is to tell us, that our Life is laid up in Christ, and that we must continually derive it from him: and no farther than we make this Application, do we receive them Sacramentally: And this is one reason why he calls them his Body and his Blood, because they are purposely to represent them to us.
• 2. IN this Ordinance we have an affecting discovery of the bitterness of Sin, for the m • rtifying of it in us. The mortification of sin, is very serviceable for the preservation and increase of Grace: these are two contrary Principles in the Believer, as the o • e grows weaker, the other grows stronger. So much of the activity and prevalency of sin as there is in us, so much is our Grace endangered, & so weak it must needs be. Hence mortification of sin, is reckoned to be one part of Sanctification, and a Duty enjoined on all the People of God: and the root of this mortification is, a cordial hatred of it, arising from the apprehension of the evil and bitterness of it, of which there is a most lively representation in this Sacrament. Herein we see what indignation God hath at sin, in that he spared not his own Son, when under the imputation of it; and how terrible a thing it is, in the Sufferings that our Lord underwent to expiate the Guilt of it. So that Christ's Cross will help us to crucify our sin.
• 3. HERE is Christ set forth in his fullness of sufficiency, for our Faith to rely upon for the supply of our Graces. The Elements here chosen to represent him, are the things that are most necessary and useful for the Bodily Life, both for its support and comfort: And they are Signs to certify us, that he is a fountain of Grace, and that he is a fountain opened, and we are invited to come to it, and may by faith plentifully fetch in supplies for our Souls, for the strengthening of a •• our Graces: and what can be more encouraging than to see that there is a full treasury of all that which we can stand in need of; and that it is in this F •• st of fat things set before us: and we have Christ himself sa • ing to us, Cant. 5.1. I am come into my garden, my sister, my spouse; I have gathered my myr • h with my spi • e, I have eaten my bony-comb with my • ony, I have dr • nk my wine with my milk: eat, O friends, drink, yea, drink abundantly, O beloved.
• 4. HERE we have an open view of his incomparable L • ve to us, to engage us in holiness. The Love of God to Sinners, is a proper Obligation to bind us to Love and Serve him; and we are assured, that this is the Teaching of the Grace of God, Ti • . 2.11, 1 • . And where can we have a better prospect of this Love of Christ, than in this Ordinance? Surely his free and voluntary Offering himself to revenging Just • ce, to bear our Iniqui • ies, and suffer our Pu •• shment, was unparralel'd kindness; there is Emphas • s in that, Isa. 53.5, 6 But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his str • pes we are healed. All we like sheep have gone astray: we have turned everyone to his own • o • y, and the Lord hath laid on him the iniquity of us all. And this is set out at this Ordinance in lively Colours, Gal. 3.1. Before whose eyes Jesus Christ hath been evidently set forth, cruci • ied among 〈◊〉 ?
• 5. THIS Ordinance is a Seal of the New Covenant, and so it serves to strengthen our Faith, and rehance on him, for all the Grace that we need. That it is such a Seal we before observed, and the things which it Seals up to us are the Promises of the Covenant; and one thing is, that he will give us Grace, and more Grace; and by Faith we are so to receive it, for our establishment in the confidence of this: and in this confidence we may come for, and receive from him, all the good that we need: when we lock upon it as a Seal, it will strengthen our Faith and Hope, whereby ou • Grace must needs grow stronger and stronger.

USE. THIS may then serve to reprove the Neglect of this Ordinance, which too generally Me • are guilty of: and out of doubt, the consideration of the nature, end, and use of it, will carry abundant conviction of this sin and folly: And let it awaken all from this Negligence, who desire to enjoy abundant Communion with Christ in this Life.

SERMON CCXXXVIII.

WE have taken an Account of the Nature of the Lord's Supper. Under the Description of which, not only was the Sacramental Usefulness of it laid down, viz. Our Spiritual Nourishment & growth in Grace; but also a general Note offered of the Qualification of such as may groundedly expect to receive this Benefit by their Participation in it, viz. Such as do worthily receive it; which is a matter the Apostle Commorates upon, 1 Cor. 26, &c. whereby he intimates that it is a thing of great moment for Christians to be well acquainted withal, if they would not miss the saving Good which is to be gotten by it, and incur the greatest Damage. The Question before us hath a proper respect to the qualification of all such as have a true spiritual Right to this Ordinance, and are suitably disposed to come to it profitably. And there are these two things in general supposed in the Question;

• 1. THAT a bare partaking of the Elements, is not sufficient to entitle a Man to the saving Efficacy of it. Men may enjoy the one, and yet go without the other; and it is to be fea • ed that a great many so do. A mere partaking in the Sign, is done by the exerting of natural Actions of Eating and Drinking, which may be done as easily by a Wicked as a Godly Man; and a Wicked Man may make as semblable a show in the external manner as the most sincere Believer; there being nothing in all this, but what a formal Hypocrite may perform in all the parts. But as to Participation in the thing signified, which is essential to the making of it a true Sacrament to a Man, it is Spiritual, and cannot be done without Grace, both in being and in exercise: for it is certain that such as do not receive Christ together with the Elements, lose the better part, and frustrate themselves of the great End of the Ordinance.
• 2. THAT great Care is to be used about the meetness or fitness of all such as come to the Lord's Table. For were it not for this, our Duty of Self-Examination were superfluous. But the ground and weight of this will come to be Discoursed afterwards in our considering of the Answer here given. Here I only in general observe, that there are such Qualifications required, the want whereof renders the Person unfit for coming to the Lord's Table. The thing therefore which here lies before us is, the great Duty of Self-Examination, in order to our right Partaking: And to make way for a distinct • aying open this matter, a few Considerations may be premised;

1. THAT the Lord's Supper in respect of actual Communion in it, is a barred Ordinance; and that, not only in regard of th • se 〈◊〉 are strangers from the G • spel Covenant, but such also as do stand externally related to it. This was formerly observed, when we considered the Subjects of Baptism; where we considered the difference between a right in an Oridinance, and a right to it. Every visible Christian hath a right in the External Privileges of the Gospel Covenant; but he may not thereupon • e admitted immediately to come to this Table: and there needs no more at present to be said to make this good, but that it is evident from the Word of God, that there are such things as may exclude a Person from this actual Communion, inasmuch as this Exclusion is one of the Ordinances of D • scipline in the visible Church And doubtless such things as may put a Man from it, do by a parity of Rea ••• deser •• d • y keep him from it.

2. THAT hence there are the Qualifications of Persons to be inquired into; 〈◊〉 the discovery of their ••• n • ss for such a Participation: And this is a natural Consequence from the former; for if all the belong to the visible Church are not fit, then there must be a Rule whereby this fitness is to be discerned; and this must be found in the Persons so concerned • how el • e shall they be known? And this can be nothing • lse but something to be in them, whereby they may be differenced from others that are not meet.

3. HENCE if follows, That all Comers ought to p • ss under an Examination in regard 〈◊〉 these Qualifications. This is the proper way by which such a discovery is to be made of them. Now though' our Catechism only speaks of Self-Examination; yet because we know that according to the Gospel there is a double Examination that is to be made of such, we may here make a glance at them both.

1. THERE are those Qualifications that are requisite for the Satisfaction of others, for their Adm • ssion to this Table. • od of old appointed D • or keepers to the T • bernacle, and they were to Examine all Comers, and shut out such as by reason of Ceremonial Uncleanness were prohibited to come; and the neglect of • his was charged as a Sin upon them, and God threatened them for that neglect, Ezek. 22.26. Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shown difference between the un • lean and the clean. And doubtless there was a Moral consideration in this, to be carefully observed in Gospel times; and the Gospel Minsters cannot without Guilt, neglect this, and set open this Ordinance to all that will come whosoever they be; provided they have first received Baptism. But as to this matter our Catechism waves it, and I shall not insist upon it; only observe, that though' the Orthodox are agreed in the thing itself, yet there are various thoughts among them about the Qualifications themselves, which it would be too tedious a digression to enter upon the discussion of in these Exercises: I shall therefore here only mention two general Rules which ought to be observed in this Affair▪

• (1.) THAT those who in •••• riminately admit all Baptized Persons, for that reason, without putting a difference, do man f • stly transgress the G • spel Institution. That some do so, and compel Men to it, is too notorious: Altho' it must be acknowledged that they do not admit Infants, but such as are Adult, yet at such an Age they are to come, however otherwise qualified they be; whereas upon an easy Examen it will be found that many of these are scandalously Ignorant of the first Principles of the Christian Religion; and others have been Guilty of horrid Crimes, and lead lewd Lives, to the reproach of the Gospel Profession, and never professed or practiced Repentance; but go on in a Course of such Abominations: Now such as are known to be so, or upon proper enquiry are found such, are Subjects of a Censure, & so not to be admitted.
• (2.) THAT these who make other Terms of Communion than the Word of God prescribes, Usurp upon Christ's authority, and unwarrantably Impose on M • ns Consciences. There are too many that so do, some upon one Pretence some on another; and whatsoever plausible Pleas they have for it, they will not excuse them, nor will Christ thank them for presuming themselves to • e Wiser than he is. I shall here only observe in general, that Men can only judge according to appearance; and when we have done all there will be Tares mixed with the Wheat; and all that are of Israel will not be Israel. And if none be admitted but such as are Knowing and Orthodox in Principles, make a Profession of Subjection to Christ, and their Conversations are as becometh Christians, or if they have been Scandalous, testify they Repentance and Reformation; there will be no blame upon the Churches of Christ who entertain them.

2. THERE are those Qualifications which the Pers • n himself must have in him; and for that reason ought to Examine himself, in order to his right Partaking. And this is that which our Catechism aims at, and gives Direction about: And this is another manner of Examination than the other; and can by no means be superceded by the former. A Man may pass under the severest Examen of the strictest Querists, and obtain their most enlarged Charity and Approbation, and yet remain an odious Hypocrite in the sight of God: if therefore he trusts to that, he will deceive himself, and lie open to the Divine Displesure; others may help him in it, but he alone can make the proper Application: And because it is Heart-work, he must get inward acquaintance with that.

WE may proceed then to take a particular Account of the matter as is lies before us. And here observe that the Duty itself is Self-Examination; and here three things will come under our Consideration; The Thing to be examined; The Manner of the Examination; and, The great importance of the Duty: Every whereof will call for some thoughts.

1. THE thing itself that is to be Examined: i. e. Our worthiness to partake at this Ordinance. And doubtless the design of it is to know whether we are worthy, and that if we do, we shall do it worthly: and this is a thing which every serious and sensible Communicant ought to use endeavors to be satisfied in. And that we be not mistaken in this matter, we are not to think that either Paul, in 1 Cor. 11. or the Compilers of the Catechism, who borrowed this word from him, did by worthiness at all intend a Personal Merit, by which we may up • n our own worth challenge a Title to this favor; for when in a Legal s • nse we are most sensible of, and affected with our own Unworthiness, we are Evangelica • lie most Worthy; and the word itself properly signifies, meet for a thing: And a Man is then said to be Worthy in a right sense, when he is • it, ready, prepared for the thing. Nor in leed can any other Worthiness be here intended because in the Ordinance itself, every right Communicant renounceth his own Worthiness, and takes hold on the Worthiness of Christ, and placeth his whole hope and expectation upon him. There can therefore be regard had to no other Merits but those of Christ, in them we are only to look for our acceptance.

AND here give me leave to observe, That that which is nextly and chiefly, aimed at in our Catechism, is that Preparedness we are in, to receive the Sacrament profitably, to our own Advantage and Edification: and in general observe, that as the Ordinance is in its design Spiritual, so must our fitness or worthiness be; and that is the thing about which our self search must be. It is true there are other things about which we are to examine ourselves, that we have true Consolation in our Participation: But the thing under present Consideration is about our Preparation or readiness to come, that we may not lose the Benefit; and this is according to that Direction given us, 1 Cor. 11.28. But let a man examine himself. Which is nextly aimed at by our Divines.

BUT here a puzzling Question is started, viz. Whether if the Person finds himself unworthy, he ought not for all that to come? And the reason of it is because Christians are bound to attend on all the Ordinances; and it will be a Sin in them to omit it. But this is to be received with great caution. For though it is a truth, that such Christians as are capable of it, cannot voluntarily live without this Ordinance, but with their own Sin, it being the duty of all such to endeavor to be fit for it, and accordingly regularly to seek it; and their very unfitness for it is their Sin: yet this Consideration will not justify their coming rashly. And their case may be circumstanced so as not only will they Sin in coming, but their Sin would be aggravated by it. And though it is not sufficient to fright a serious Soul from this Table, that he labors under some darkness and doubts, but rather humbly to come and wait upon Christ to clear up his doubts, and remove his fears. Nevertheless, a Person may lie under the guilt of such Sins, which no other knows of, or can accuse him for, that as long as the Guilt abides, and his Peace is not made with God, it would be dating presumption in him thus to come, and it would be to add Transgression to Sin, and profane the holy Ordinance. In the Mosaical Paedagogy, if a Man knew himself unclean, he might not dare to come to the Passover, till he had attended the Law for his cleansing. A • d it was a Precept given by our Savior, which had a regard to Gospel times, Mat. 5.23, 24. Therefore it thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way, first be 〈◊〉 to thy brother, and then come and offer thy gift. And when the Apostle saith, 1 Cor. 11. •• . But let a man examine himself, and so let him eat of that bread, and drink of that cup; it cannot intend, let him however he finds himself upon his Examination; for what use would there then be of it? But the meaning must be according as he finds himself, and there be no just let or impediment. So that, as sometimes Men are Providentially debarred, and it is no fault if they come not, when by Sickness, or any other just avocation they are taken off; so when their own falls throws moral bars in their way; they ought not to leap over them, but seek orderly to get them out of the way. And doubtless this is one improvement which they are to make of their Self-Examination, if they would not trif • e in it. And it is not sufficient for Men to abstain, which they cannot do without Sin, as it that were sufficient to expiate their Guilt.

BUT we may now proceed to consider what is that Worthiness or Preparedness, which they are to Examine themselves about. Tho' this will be more particularly considered under the next Head; yet something may be here remarked in general. We before observed that a Man is then worthy when he is • itted and prepared to meet with Christ at his Table, and to partake in the great Benefits of his Death, which are there dispensed to the Worthy Communicants. And here we are to observe, that there is a double fitness which is requisite, & therefore both are to be brought under this Inquity, viz. Habitual & Actual. Each whereof may be considered,

• (1.) THERE is an Habitual fitness which is bestowed on Persons when they are put into a state of Grace by a through or sound Conversion. Of such it is therefore frequently said, that they are worthy, Rev. 3.4. and elsewhere. And the reason is, because the worthiness of Christ is made their's by Imputation, and by a new Principle of Grace infused into them, they are made capable of receiving him and his Benefits; and this no Man while in his natural state hath any right to, or present capacity of. And the ground o • this is evident from the Nature and Design of this Ordinance; of which we have formerly considered. This Sacrament, is not only a Sign, but also a Seal of the Covenant between God and us: it is also an Instrument for the conveyance of all that good to us, which is laid up in the Promise of this Covenant. Now this necessarily presupposeth that the Covenant is first indented, for it must first be, before it can be ratified. Now whatsoever Claim Men may have to this Ordinance as to Men, by virtue of an open Profession, it is certain that the Promise is settled upon them, only on their cordial closing in with the terms on which it is exhibited to them. And this is only upon their Conversion, in which these terms are wrought in them; who before were under the threatening which is denounced against all who are without them. No Man can exert a vital act, till he is alive; and before Conversion we are told how it is with us, Eph. 2.1 Dead in trespasses and sins. And this quickening is wrought in Conversion: by putting into him the new Principles of Spiritual Life, which before he had not. And when this Grace is once conferred upon him, he is now a Subject habitually prepared to receive the Benefits of Christ; and they belong to him according to the Promise. This therefore must necessarily be inquired after by such as would worthily partake.
• (2.) THERE is Actual fitness or worthiness to be considered here. This always presumes the former, and so till we are well satisfied in that, we in vain inquire after this, any further than by this we may gather some comfortable evidence of that: for it is not to be denied, that by the Effects, we may argue to the Cause, provided they be such as cannot otherwise be produced. Now to this Actual worthiness or fitness, it is requisite that these Graces of the Spirit which are put into us, have their dispostions raised, and he in a ready posture to give a suitable Entertainment to Christ who is s • t before us in this Ordinance. And it is certain, that a Man may be Habitually prepared, and yet Actually unprepared, and be very unfit for present Communnion in it, and so lose the benefit of it. And the reason of this is, because of the remaining Corruption which in this Life abides in the best of God's People, which puts a woeful impediment to their receiving of Spiritual good by any Ordinance; and as long as this indisposition continues, it suppresseth the activity of their Graces. It is therefore the duty of every Communicant, in order to his coming to the Sacrament, not only to inquire into his state, but also his present frame; that he may be able to say as the Psalmist, Psal. 57.7. My heart is fixed, O God, my heart is fixed; I will sing and give praise. And he ought to be the more heedful to himself in this, because, if he hath any acquaintance at home, he cannot but know how apt he is to be out of frame. And there are many respects in which this may be, the principal whereof may be afterwards considered. And that he ought to do this every time he is to approach to the Ordinance, needs no greater conviction than his own experience, which cannot but tell him that his good frames do frequently go off, and indispositions do insensibly steal upon him; which, if he do not carefully and strictly observe, will render him, unfit; and he ought to be afraid of the deceitfulness of Sin. Now the proper design of this inquiry, is not to drive him from coming, in case he finds himself unready, but to quicken him to take the Opportunity to get ready. 〈◊〉 call in his wandering affection, to stir up his drowsy paces, to get all things into a right order; that so he may not run rashly on such a Duty.

2. WE are now to pass over to consider the Manner of this Examination; or how we are to Examine ourselves, and what are the Things about which this Duty is to be employed: And this may be generally gathered from the former. For if it be our worthiness which is to be inqui • ed after, then those things are to be sought for, which will serve to give Evidence thereunto. And for our more orderly proceedure here, we may first consider the Nature of this Examination, and then the Things themselves about which it is to be employed in the search after them.

1. AS to the Nature of this Examination, a, few Words may suffice. And here two Things may be considered, viz. the Duty itself, and the Subject of it.

• (1.) THE Duty itself is to Examine. The word used, 1 Cor. 11.28. 〈 in non-Latin alphabet 〉 properly signifies to make Trial of a thing to find out what it indeed is, that we may come to a certain knowledge of it, and not be mistaken about it: It is a metaphorical word, borrowed from Goldsmiths, who least they should be imposed on, and have Counterfeit M •• all put upon them instead of that which is go ••• ne, and for that end they bring it to the rest; and have their Rules by which they can distinguish one from another. So that this contains in it, not only an Examination whether such things be, but a Trial of them, whether they be right or no. And the reason is, because not only there are such things as glister, but are not Gold; that makes an appearance as if they were right, but upon a more thorough inquiry will be found wrong: And the more importance it is of, that we be not mistaken, the more need to be curious and critical; as also in regard of the deceitfulness of our own Hearts, which, by reason of carnal Concupiscence in us, will put a cheat upon us if possible, Jer. 17 9.
• (2.) THE Subject of it is our own selves. The matter about which it is to be employed, are not other Men's concerns, but our own: Our business in this regard is not abroad but at home. We are in it to fir in Judgment upon ourselves; it is our own sta • e & frame that is to be brought to the Trial; and in this affair our own Consciences are to be Witnesses, Jurors, and Judges: and it cannot be left to any one to do it in our behalf. We may make a fair show to the World, but they may be deceived in us; but our own Hearts are c •• scious, or may be acquainted with the •• th of things, if we do not shut our eyes against the light; but are willing to bring ourselves to the light of those Rules which are given us in the Word of God for our help in this matter. And because it is ourselves, we have the more need to take great care that we may judge righteous Judgment; because of those prejudices which are apt to arise in us, and good opinions that we are too apt to entertain concerning ourselves; and the advantage which Satan the Adversary of our Souls takes from hence to persuade us to draw false Conclusions: for which reason we had need not only to entertain an holy fear and jealousy of ourselves, to make us the more critical in our Examination, but also, not daring to trust ourselves, earnestly to call in Divine help, and beg of God that he would a •• st us in, our Search, and give us a right judgment and determination: As Psal. 129.2 • , 24.

USE. AND from what hath been hitherto said on this Case, we may learn, that it is not a matter of light moment, whether in our outward partaking at this Ordinance we have Communion witb Christ or no. For were it so, it would not be so urged upon us to bring ourselves under so strict an Examination. It may therefore put us upon it to be more earnest in this matter; the neglect whereof is none of the least of the reasons, why we go to and come from this Ordinance, and get no more true profit by it.

SERMON CCXXXIX.

WE have taken a general Account of the Nature of the Examination, and may proceed to consider,

2. THE Things about which we are thus to call ourselves to an Account. And we must here remember, that the enquiry is to be, both as to the being of these in us, and the readiness of them for Exercise. And though' this Examination is of constant Use, and we are to be at it every Day, and we can perform no solemn Duty of Worship without it as we ought; yet it is of more special Use in order to our coming to the Lord's Table, it being a Royal Feast which we are now to be entertained at, where we hope to have intimate Communion with our Lord and Savior, and therefore ought to get ourselves ready to meet with him in the most comely manner, that so we may sit under his shadow with delight, &c. And here, lest any serious and sensible Soul should be discouraged, let me premise, that we must expect in a thoro' Self-search, to find enough to humble us, by reason of so much Corruption that we shall discern to be stirring in us, and so much In ••• mity attending on all our Graces: Our first Care then is to inquire after the Truth and Sincerity of these things, and then in what degree of Activity they are. And now we may proceed to a brief Consideration of the particulars:

1. THE first thing to be examined, is, Our Knowledge to discern the Lord's Body. The Apostle intimates, that without this we cannot partake worthily. 〈◊〉 . 11.29. Such is the necessity of Knowledge in all acts of Religion, that without it the mind of Man cannot be good. God in all the Communion that he holds with Man, treats him as a reasonable Creature, and applies to his rational Powers; and whatsoever true Good the Man gets by any Ordinance, it must pass thro' his Understanding, to his will and Affections. God therefore mentions that as a singular Blessing. Jer 3.1 • . And I will give you p • st •• rs according to mine heart, which shall feed you with knowledge and understanding. Now the Knowledge that is here required is a Skill and Ability to dis • e •• the Lord's Body in the Ordinance, without which he can get no Good by it; for though' God's Blessing on it, can only render it Efficacious for the End of it, yet it doth not work as a natural •• strument, but morally, as on a Cause by Counsel: And let us here peculiarly observe, that the Sacrament is 〈◊〉 ; there are in it Carnal Signs, but that which is aimed at in them is something that is Spiritual; & except we discern that which is Spiritual, thro that which is Carnal, we altogether miss of the End of it, and lose the only true Benefit that is to be gotten by it. By the Body of the Lord is here intended Christ himself, who is exhibited under the shadow of these Signs; and we are to receive him with them by Faith, else we are not Profited by them: Now that we may so do, it is of absolute Necessity that we have this Knowledge so to discern him. And there is a twofold Knowledge here required, a Literal, and a Spiritual; and though' the former of these is not sufficient without the latter; yet without some good measures of this, the other cannot be.

(1.) THERE is a Literal Knowledge; by which we are to be acquainted with these Truths Doctrinally, in which the great Mystery of Man's Salvation by Christ is revealed to us in the Word of God. I do not here dispute to what measures of this Knowledge God may please to Communicate his Grace; but it is certain, that there must be such a measure of it, as may apprehend Christ to be a suitable and sufficient Object for us to rely upon for Salvation; and we are sure that there is an Ignorance of th • se things that is destructive to them who labor of it, Hos. 4.6. My people are destroyed for lack of knowledge. And the more distinct this Knowledge is, the more helpful it will be to a Christian in his work, when it is sanctified by the Spirit of God Now the things which do more peculiarly belong to this Knowledge are, an Understanding of the Covenant to which this Sacrament is a Seal, what are the Promises, and what are the Conditions, on which these Promises are ratified; for if we are ig • orant of the Covenant, how shall we be able to apply the Seals thereof after a right manner? what is the m • sery befallen us by Sin, and how our recovery from that misery is made way fo • by Christ, that so we may feel ou • need o • him, and look upon him as an Object every way suitable for us to apply ourselves to for Salvation; what are the 〈◊〉 on which 〈◊〉 is offered to us, and we •• vited to accept him, under a pr • m • e of sa • ing us if we to do, that so we may know whe • her we have an Interest in his Purchase; and particularly the Nature of the Sacrament: what are the Signs which are used in it, a • d what is sig ••• ied by them; what is the union between these, a • d after what manner they become Sacramentally beneficial to us. And though' it is not to be expected that every good Christian should be able critically to discourse of all t • e Cases that may be moved on these Points, yet a neglect of being able with judgment, to put the d • fference between these things m • st needs obstruct his ed •• ication by the Ordinance: not indeed can • e without this • exert that Faith which is necessity to a right participation; for how can a Man Believe u • less he knows what he believes? for though Faith receives the D • vine Testimony, yet it must know what that Testimony is, else he cannot receive it with asse • t; and then much less can • e place his recumbe • cy on it, which is also essential to true Faith. So that where this gross Ignorance is found, it puts a necessary bar to Communion, and for that reason • either •• iants no • Naturals, no • Persons that can give no competent account of their knowledge of these things, are to be admitted.

(2.) THERE is a Spiritual Knowledge or discerning that is here requisite. A • d without this the other will not render the Person sit or worthy, but will aggravate their guilt. And this peculiarly belongs to the Man's own I • quisitio • . Others may be Judges of the former, but this is more secret between God and his own Soul. And this may be wanting where there are the greatest measures of discursive knowledge, which may be gained by the improvement of the natural Faculty, and is but a common Gift of the Spirit. We read of a Spiritual discerning, to which the natural Man is a stranger, let him be of never so pe • e •• ating understanding in other respects. 1 Cor. 2.14. There is a great difference between the bare knowing of the Truth, and knowing it as it is in Jesus. By this knowledge we discern the inamorating Excellency, Beauty and Glory which there is in Divine Truths, which creates an high value for them in the Soul. The Church therefore says of her Spouse, Cant. • . ult. He is altogether • ovel • . And for this there must he a gracious Illumination, to open the eyes of the mind, which are in themselves blind. And for this reason David prays for it, Psal. 119.18. And this is the knowledge of • hich Christ pu • s that ••• omium, Joh. 1 • .3. And this is lif • eternal, that they wig • t know thee the only true • God, and Jesus Christ whom thou hast sent. And except we have such a fight and discovery of Christ, we cannot entertain him worthily.

2. THE next Enquiry is to be made about our Faith to feed upon Christ. This also is a Grace indispensibly requisite for our worthy partaking: We must therefore have it in the Habit, else we cannot Exercise it; and we must have it in a readiness, that we may Exercise it at the Ordinance, else we cannot receive the Elements Sacramentally; and the reason of this is expressed in the Use that is to be made of it, viz that we may feed upon him. It is not enough for us to feed upon the outward Element, for the Flesh prof • teth not; but we must feed upon Christ, who is there set before us as the Bread of Life. Now in order to ou • so feeding on him, it is requisite that we have those Organs which are accommodated for our so doing. Now as this Food is Spiritual, so must the Organs be by which we apply it to the Use and End of it; and this cannot be done by those that are Corporeal. Our Graces stand in need of being nourished, both to keep them alive, and to add growth and en • rease to them: This Nourishment is laid up in Christ, and is set before us and off red to us at this Table; and that we may derive this Good from them to our Souls, we must suck & draw the Virtue from them; they must be as it were incorporated in us: Now the great Instrument by which this is to be done, is Faith, by which alone we can receive Christ, and live upon him, so that the want of this, and that also in actual Exercise, will inevitably prevent our deriving of this great Benefit from him, and leave our Souls withering and starving. Unbelief puts Christ away; it shuts the mouth of the Soul against him, and stops the intercourse between Christ and our Souls, by which only we can thrive in Grace.

NOW in our enquiry after this Faith, we must see that it is not merely an Historical, but a true and living Faith; and accordingly examine ourselves about the proper Characters of it. And here we must try,

(1.) WHETHER we have been effectually persuaded to receive the Testimony of God concerning him: That there is Salvation in no other but him; and that he is able to save us to the uttermost; that all they are Blessed that put their trust in him; that he hath fully satisfied the demands of Justice for the Sins of his People, and purchased the Eternal Inheritance for them; that all such as have him, have Life; and that the fullness of the God-head dwells in him; and whatsoever is needful to make us Blessed here and hereafter, is treasured in him: For, except we have this Faith we can never go to him for Life, inasmuch as this is the very Reason and Motive of our so coming to him: And this Faith is ever built upon the Testimony which the Father hath given of his Son; though' it is farther confirmed upon the experience of his having been so to us: And this is wrought by the irresistible energy of the Spirit of God, who hath persuaded us thus to believe; for it is his Gift.

2. WHETHER we have been persuaded by this Testimony to adventure ourselves upon him, and place our affiance in him. And this evermore follows upon the former, if it be right and genuine; and it is a vain thing for any to plead that, if it hath not produced this effect in them. And herein properly consists the true Blessedness of Believers: For we are told, Psal. 2.12. Bless • d are all they that put their trust in him. And if we have thus believed in him, we have utterly renounced all our reliance upon every other Object in which we before had placed our Co •• idence; for they who trust in Christ, do trust in him alo • e, and join no other with him, Psal. 62.3, 6. We have abjured our own Righteousness, as insufficient to stand for our Justification before God, and count it as filthy r • gs, Isal. • 4.6. And seek it in him alone, Psal. 3.9. We dare to do nothing in our own strength, but rely on him only for all that influence from him, whereby we may serve God acceptably; and rely on his Merits, and nor our own worthiness for acceptance with God, • sh. 1.6. And we have taken him in the offer and promise of the Gospel, and resolvedly adventured ourselves upon him, with full purpose to go no whether else, but if we perish, to perish here.

3. ANOTHER thing about which our Self-Examination is to be employed, is, our Repentance. Repentance is another of the Graces of the Spirit, and always inseparable from true Faith, and is therefore to be inquired after, in order to our being able to prove our Faith to be unfeigned; for an Impenitent Believer, is a manifest inconsistency; and let Men make never so fair a Profession of their trusting in Christ, and reliance upon Christ, and confident expectation of Salvation from him; yet if they remain Impenitent they deceive themselves; for he hath said, Luke 13.3. But except ye repent ye shall all likewise perish. Now there is a peculiar Reason why we should Examine ourselves about our Repentance, not only in order to our first coming to this Ordinance, but to renew it every time we thus approach to Christ. For,

1. IF ever we have Repented of any Sin, we have received the Grace of Repentance, from which the Acts of Repentance do proceed. And this is a gift of God: Hence that in Acts 11.18. Then hath God also to the Gentiles granted repentance unto life. And it is necessary in order to obtaining Forgiveness. Acts 2.38. Repent and be baptized for the Remission of Sins. So that if we would be satisfied about the reality of it, we must follow it to this root, else we may be imposed on. For,

2. EVERY Repentance that Men may plead for, is not this saving Repentance, or carries in is the witness of our true Conversion. There is a Legal as well as an Evangelical Repentance; and too many mistake one for the other. We read of Ju ••• that he Repented, and yet it pr •• it • d him not; but precipitated him into his own Destruction. Seal also Repented, but he still remained in the ga • l of bitterness. We had need therefore to inquire not only whether we have Repented, but whether in hath been after a Godly sort.

3. WE have often the continued •• lis to renew 〈◊〉 Repentance after • ur first Conversion. For, though a true Penitent shall never fall out from Grace, yet he doth often wound his own Peace, and grieve the holy Spirit: and it is by Repentance that he is to be renewed; all Sin is to be Repented of; and in this way we are to recover the testimonies of God's Favor and Love to us. And besides the Sins of ordinary incursion, which attend the best Actions that we do, there are those of a deeper die, which call us to a more soaking Repentance; and till the Peace be made, we cannot expect that true and comfortable Fellowship with Christ at his Table, which is to be expected and desired by us.

4. THE Sacrament is a Seal of the Covenant: And one great End of it is, to Seal up to us the Good held forth in the Promise: And this is to confirm and establish our Faith, by which we may suck out the sweetness of it, and derive more Life and Vigour from it. Now there are Covenant Promises which are thus settled; and consequently they are connected with the Precept, which directs us the way wherein we are to partake in this Good. And one of these Benefits which we are to wait for in this Ordinance, is the Sealing up to us the Pardon of our Sins; and in order to our obtaining this Pardon, God requires of us Repentance, as hath formerly been accounted for, under the D ••• ine of Repentance. Now there are two things that we are carefully to inquire after, in this part of our Self-Examination;

1. WHETHER we did ever truly Repent of Sin; or, Whether we are in a state of Repentance. And the rather ought we to be accurate in this matter, because there are not a few that deceive themselves on this account; and the way for our right coming at this, is to bring ourselves to the Test of those Characteristical Notes which were •• r • erly given of this Grace: And for our help in this, I shall briefly to 〈◊〉 s • me of the Principal; and let us put them to our own hearts, and ask ourselves:

• (1.) HAVE we been truly sorrowful for our Sin, and 〈◊〉 • r selves •• r • t b ••• re God? There is a Worldly and there is a Godly Sorrow; the 〈◊〉 w •• ks t • Death, the other to Life; 〈…〉 . 10. We may truly say, that we have been •• ry, and w • l • ed in sackcloth, so did 〈◊〉 : But whence is our Grief, is it only because 〈◊〉 are ter ••• ed with Wrath? Or is it because we have sin • d against God, and fallen shore o • 〈◊〉 Glory by 〈◊〉 •• o we mourn because we have dishonored God, and hurt our own Souls? Is it because we find Sin to be an evil and bi •• er thing 〈◊〉 And is it no only for our Actual Sins, but the Sin of our Natures? Is the Body of Death burdensome, and makes us cry, Rom. 7.24. O wret • hed 〈◊〉 that I am, why 〈◊〉 deliver we from the b • dy of this death? And do we thus confess and bewail it before God, as it is again • t him? So did he, Psal. 51.4. Against thee, •• ee only have I sinned, and 〈◊〉 evil in thy sight.
• (2.) HAVE we •• uly ba • hed Sin, and ourselves for it? Hatred of Sin as Sin, is the root of tr • e Repentance; and this proceeds not merely from a moral Principle in us, which makes many a Man to entertain a detestation of these and those Sins; but from a gracious Principle, which hat • s Sin from a resentment of the Vileness of it, as it is Sin; and consequently it extends to all Sin, Psal. 118.10 • . I hate every false way. And that not because it hurts us in its consequent, but in that it is in itself the greatest Evil. And this is ever accompanied with a Self loathing on the account of 〈◊〉 . When Job once comes to that sense, Job 40.4. I a • vile; he soon proceeds to that, Chap. 42.6 I abhor myself. The very s • ain and pollution of it, makes us odious to ourselves.
• (3.) HAVE 〈◊〉 turned from all Sin to God? These are the Terms of trae Repentance: Confession is not sufficient without forsaking, Prov. 28.13. That Man hath never repented of his Sin, who hath not ab • ured it; nor hath he truly renounced it, unless he hath returned to God; and that on a deliberate Choice: Hence that, Psal. 119. • 9. I thought on my ways, and turned my feet unto thy testimonies. He that leaves one Sin, and takes up with another, hath not repented, but only traverseth his ways; and therefore together with hating of his Sin, he loves the ways of God, and delights himself in the Command; and he who once thought the Command grievous, now counts it to be Holy, Just and Good.
• (4.) DO we maintain a c • ntinual Warfare against the remaining Sin in us? It is God's holy Pleasure that his own Children shall be molested with the relics of Concupiscence; they carry about with them the old man which hath it's corrupt Lusts, and these will always endeavor to lead them into Captivity. But where the Grace of Repentance is, it will withstand it and war against it: See, Gal. 5 17. For the flesh lasteth against the spirit, and the spirit against the flesh. This will put them upon the great work of Mortification: Hence that advice, Col. 3.5. Mortify therefore year members which are upon earth. And they will be ever bringing their Lust to the Cross of Christ. But this brings to the second enquiry, viz.

2. WHETHER we have Repented of those Sins that have evertaken us since our first Conversions? It is awfully evident that Godly Men do sometimes fall into the mire and defile themselves: How many instances for this have we on record in holy Writ? and these are sometimes more gross, and grieve the holy Spirit, and are scandalous to the holy Profession which they make: It is therefore said, 2 Sam. 11. ult. But the thing that David had done displeased the Lord. And, Row 2.24. Now when it is so, God expects that a peculiar and special Repentance be exercised about such Sins, if ever we would receive the favorable smiles of his Countenance upon us. There must be a new Pardon sought, if ever we would enjoy that familiar Communion with him, and sit under his shadow with delight: For, though • every Penitent Believer is in a Pardoned State, and there is now no more Condemnation abides for him; yet there is a Guilt contracted by that Sin, and there most a new act of Forgiveness pass upon him, in order to his recovering of Peace with Consciences; and the way to obtain this must be by renewed Repentance, and till that be put in practice, he may well expect to be under intolierable remorces; but in this way he may hope to find his broken Bone healed, and a Pardon applied to him: Thus we find it was with David, after his great Transgression, Psal. 32.3 4, 5. Here then we are to examine ourselves;

• 1. BY searching for Sin; to see whether there have been no s • ch a Breach made between God & us. And for this we are to reflect, and call ever our thoughts, o • r words and our actions, and bring them to the Word of God, and 〈◊〉 them thereby: We must know our Sins in order to our P • pe • ting; and this inquisitiveness is a si • n of a P •• itent disposition; this is the thinking on 〈◊〉 •• ys, which is the way to turn from Sin by Repentance; and they that will not do this, are far from the other. And here not only the more gross Scandals are to be sought for, but our vain Carriages, our passionate ungoverned Behaviours, and neglect of Duty, are to be thought of.
• 2. BY affecting ourselves with the proper Aggravations of such Sins. We are not to seek covers for them, but to look to the bottom of them, and to charge ourselves with the Circumstances, which may make them the more vile and bitter to us; though' we Conf • ss our Sins, yet if we seek ex ••• ati • ns, and that which may make us the more easy in our resentments of them; this is from a root of Impenitence: David tells us he did not hide his, Psal. 32.5. We cannot give to God his due Glory by our Repentance, unless we put it's own colors upon the Sin which we recognize: How doth the Prophet express this? D •• . 9.5. We have sinned and committed iniquity, and have done wickedly, and have rebelli •••••• by departing from thy precepts, and from thy judgments.
• 3. BY an humble and hearty bemoaning ourselves before God for that very Sin. As we 〈◊〉 to seek a Pardon for it in particular, so to bewail ourselves distinctly on the account of it; and seek of God his Grace to subdue that Lust in us, that it may no more have such power over us; but that we may be made more watchful against it, 〈◊〉 he helped with more power over it, that it may not so easily draw us away after it; and crying out to God as such who are distress • d with the sense of it, for his healing of us, as the Psalmist, Psal. 41.4. I said, Lord be merciful unto me, heal my soul, for I have sinned against the • .
• 4. BY getting into a penitent frame, in order to our coming an his Table The sense of such Sins ought not to drive us from him; not, if ever we find help and relief, it must be from him: But if under a deep sense of our folly, and grieving for our Sin, we come before him, acknow • edging our Guilt and Unworthiness, and p • ace our whole hope in his Mercy; we have now a Promise in the Covenant of Grace, that such as so do shall experience his Pity, and bowels of Companion extended to them; and entertain them as the Father did his Prodigal returning Son; and give all the tokens of his Reconciledness to them. Our business therefore is to examine ourselves about this; and if we find it to be so with us thro' his Grace, he will take us from the ground, and bestow on us his endeared Embraces.

SERMON CCXL.

4. ANOTHER thing that we are to Examine our selv • s about in order to our worthy partaking, is our Love. It is certain that this Sacrament cannot be rightly a •• e • ded without Love in exercise; for which there must be a root of it in the Soul. The Ordinance is called a C • mmunion, 1 Cor. 10 16. And there can be no comfortable Communion without it be animated with Love between the Communicants. This Ordinance is called a Feast, and Feasts are made for friendship; which supposeth Love, and that without dissimulation. It must therefore be needful that we call ourselves to an account about our Love; whether we have it in us, and in what posture it is to exert itself. In a Word, it is to be a Commemoration of the greatest Love which cannot be done as it ought to be, without the reciprocation of our most ardent and intense Love. Now there is a twofold Love which we are here to Examine ourselves about, viz. Our Love to God and Christ, and our Love one to another.

1. WE are to make trial of our Love to God and Christ. In this Ordinance is exhibited to us the singular Love of God in Christ unto us; and if our Love be not by it drawn out to him, we must • eeds be unworthy Communicants. We are here to celebrate the Love of God. As the Deity is the ultimate Object of our Faith, so of out Love. One God in Three Persons, is co • ce •• ed in our Salvation; and each of these Divine Subsistences hath his peculiar manner of expre •••• g his Love to us, which calls for 〈◊〉 grateful acknowledgement. God the Father in choosing of us, which is ascribed to his Everlasting Love, J • r. 31.3. God the Son in Redeeming of us; which is also assigned to his Love, G • l. 2.20. And God the Spirit in Calling of us, which was a demonstration of his infinite Love, Jer. 31.3. But i •• smuch as God peculiarly signalized this Love of his in the great Work of Redemption wrought out by Christ; and that in his doing and dying for Sinners, there is a special Commemoration of this appointed in the Ordinance, and it is said to be to show f •• th his Death until be comes: altho' this must always have a regard to what each of the Persons hath done in it. G • d the Father gave him for us, Rom. 8.32. God the Son gave himself freely to this; he gave his Life for many, and he offered himself up by the Eternal Spirit, and it is the Spirit who powerfully applies the virtue of this Sacrifice unto • s. Now except we Love Christ he cannot profit us, but we abide under the Curse. As in 1 C • r. 6.22. If any man love not the Lord J • sus Christ, let him be Anathema, Ma ••• ath • . N • w among others, there are th • se particular Rules by which we may try our Love to him.

• (1.) Do we love God with a Supreme Love. I • there be anything that we love better, or equally with him, we do not Love him at all, Mat. 10.37. So that though' there is a Love which we owe to the Creature, yet when it comes in competition with this, it is comparatively hatred, Luk. 14.26. Is our Love for him such as we cannot express, but are forced to cry out, as Psal. 119.97. O how love I thy law! Do we prefer Christ before all the World? Cant. 5.10. Have we seen his Amiableness such as makes everything else contemptible in comparison of him?
• (2.) HAVE we forsaken all for Christ? And this will follow on the former. If we Love him above all, we have counted nothing too good to part withal for him: Other things have earnestly solicited our Affections, and courted our Love, but we have counted nothing so dear as to break on this account, but could readily let all go that offered to part between him and us: We have chosen him, and rejected everything for him. This was it the Disciples could plead, Math. 19.21. We have forsaken all and followed thee.
• (3.) DO we expect our whole Happiness from him? If we Love him as we ought, he is our all; we go no whither else, rely upon no other Object for our Blessedness but him only. We can say, as Psal. 73.25. Whom have I in heaven but thee? and thee is none upon earth that I desire besides thee. Doubtless the suitableness & s •• ciency of Christ is the attractive of this Love: And hence 〈◊〉 resolve to go no whither else for anything, but to him, Job. 6.63. And hence we 〈◊〉 satisfied in him, and count him to be a portion sufficient.
• (4.) HAVE we • n ••• med ••• sires after Communion with him? And this hath a respect to our present frame, for there may be a • oot of Love in us, but the act •• ity of it may be impeded by Corruption in • s; and our Affections c •• ded and this pa • s us out of frame. So it was with the Spouse, • ant, 5 begin And this frame will grow insensibly on us, if we be not aware: other things will attract us, and our Hearts will be to • much engaged to them; and sometimes prejudices will get room in our Hearts, which will damp our Love to him. This therefore ought also to be inquired after; and we are not as we should be, when we come to this Ordinance, unless we can say with the Psalmist, in Psal. 〈◊〉 begin It we do not come to enjoy him, and lie in a • s Embraces, we do not come with a right de • ign, not can we expect to profit. And the more e • gerly our Hearts are disposed for this, the more clear is the discovery of our Love.

2. •• E are also to make • rial of our Love is our Brethren. This Sacrament is ordained, not only for our Communion with God and Christ, but also one with another. We therefore have such an expression, 1 Cor. 10.17. For we being many are e • e bread, and one body: for we are all partakers of that o •• bread. In which it is intimated, that as the Bread is the same in signification, though broken and distributed to each Communicant; so it tells us that we are one in C • rist, because it is the same Christ that we love upon: which is Mystically to be understood. Now if there be such a oneness in Believers, doubtless it bespeaks them to be one in Heart, Affection and Love. Besides, this Sacrament tells us, what potent Obligations there are lying upon us to have and maintain the exercise of this Love. It tells us that we are the Children of one Father, the Spouse of the same Christ, the Temple of the same Spirit; that he entertains us as Children at the same Table; which is also and Emblem of our sitting together with Christ in h • s Kingdom; that we are engaged in the same Profession, and equally hated by the World. All of which challengeth our endeared Love one of another. Now if we have not this Love in its vigor, we put an unavoidable obstruction to our profitable Communion. If that was a good plea, 1 Pet. 3.8. Love as ••• thren; it must needs be of equal force with regard to our partaking at this Sacrament; nay the want of i •• w • ll darken our evidence of our sincere L • ving of God. For so the Apostle argues, 1 J • h. 4.20. If a man say, I love God, and h •• eth his brother, he is a liar: for be that l • veth not his brother whom be hath seen, how can be love God whom be h • th not seen. Yet it is necessary to prove that we are truly Converted, as Chap. • .14. 〈◊〉 know that we have •• ssed from death unto ••• se, 〈◊〉 cause we l • ve the brethren: he that •• veth not his br ••• er, • b • death in death. Now the Rules of Trial on this account are particularly such as these,

• (1.) DO we love the Brethren in & for Christ? There is a natural affection of Love which we have to Man, on the account of something in them natural or moral that we see in them, which is attractive; a neatness of carnal Relation; sim • l •• ude of Manners, aff • ble and courteous Carriage; Kindnesses which they sh • w to us, and whatsoever else of like nature. But this will not amount to a demonstration of Brotherly Love, which is thing here to be sought. But is it because we s • e such discoveries of the Image of Christ upon them, and the shine of the Graces of his Spirit in their Conversation? This is to Love them for Christ's sake. If we Love a Dis • iple in the name of a Disciple, this is the Love that will declare us to be Disciples. And the move we see of this, the more delight we take in them, Psal 16.2.
• (2.) DO we live in the due exercise of not Charity towards them? Love is an operative Affection, and will discover itself where it is by its overt-acts, in which it will witness for itself in our own Consciences; and there are many things in which this is to be observed: We shall delight in their Company, and refresh our Hearts with Christian Communication; we shall bear with their Infirmities, allowing them to be in the Body, and cover a multitude of Sins. We shall put the best interpretation on their dub •• us Actions, and not strain them to the highest. If there be occasion to reprove them, we shall do it faithfully, but with a Spirit of meekness and tenderness; and easy to be persuaded. If the Providence of God brings them into outward nece •• ry, we have a special regard to them, and open our Hearts and Hards to them, 〈◊〉 . 6.10. And if Persecuted for Righteousness take, we are not ashamed of them.
• (3.) DO we care •• lly seek to remove all Prejudices that at any time arise between us? Thro' remaining Corruption there will sometimes Contention fall ou • ; and either we or they, or both, may be the blam • able Causes of it: Such there was between Paul and Bar ••• es. Now this Love will make us willingly to acknowledge our own fault; and to accept of Satisfaction of them for their's. Hence that Exhortation, Eph. 4.32. And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. And Love will make us very willing, and not 〈◊〉 critical, because the Love of Christ 〈◊〉 constrain us to be very tender to such as we hope that he hath loved.
• (4.) DO we maintain a placable Spirit, though' sometimes they for the present discover an obstinate Spirit? Here it may be asked, Whether if our Brother have offended us, and we seek Satisfaction and cannot obtain it, we may justly withdraw from the Sacrament, on his account? This is too much practiced: But the matter may easily be decided. It we have not taken the orderly Means prescribed by Christ, we ourselves are under Guilt, and add one Sin to another, by our withdrawing: If we have done all we can; and either have not proof to make it public; or if when brought to the Church, they do not see sufficient ground of proceeding to a Censure; there is no reason that we should punish ourselves for a other's offense, by abstaining, or condemn the Church by this act of ours; but rather to leave it with God, when we have cleared our own Consciences. And we shall thus avoid being partakers in another's Sin; and mean while hear no malice against the Person, but Pray for him, and wait for his Conviction and Humiliation.

5. THE last thing mentioned which we are to Examine ourselves about, is our New-Obedience. There is an Obedience due to God from Mankind by the obligation of the Moral Law; and by this was his Allegiance to God as his Lord to be proved, which was to be perfect and indeficient. Now, though' Man by his Fall lost this power, yet he is thereby acquitted from his Duty, the Moral Law being of perpetual force, as a Rule. But there is a reinforcement of this Duty in the New Covenant, it being required by Christ, as Head and King of his Church, only with this difference, that under the first Covenant, the least failure brought the Man under the Sanction of Death; whereas under the New Covenant, though' it is our duty to aspire after Perfection, yet Christ will accept of sincerity at the hands of those who are intitled to his Benefits: and for that reason it is called New Obedience, because it is accepted in the New Covenant of such as have a claim to it; and by this we are to prove our Faith and Love. For, where there is Faith it will purify the Heart, Act. 15.9. And it will work by Love, Gal. 5.6. And this is the great trial of Love, Joh. 15.14. Ye are my friends, if ye do whatsoever I command you. Except therefore we can approve ourselves for this Obedience, and are in the exercise of it, we cannot come worthily. Now if we would truly prove ourselves by this, we must bring ourselves to the Test of these Rules;

• 1. HAVE we made a free choice of the Law of God for the Rule of our Life? If we are Subjects, we are under Government; and that supposeth a Rule of Government, and for a reasonable Creature; a Command requires free and voluntary Obedience: And we are assured that everyone of Mankind is under the Obedience of Christ or Satan; and that is one necessary Note of distinguishing them, viz. their Service; for which we have that laid down, Rom. 6.16. His servants ye ar • to whom ye obey. Now Christ and Satan have their Laws, which are not only diverse but repugnant, so that we cannot be Servants of both a • once, Ma • th. 6.24. And the Law of God contains all the Precepts of the Moral Law, and all the Commands of Christ in his Gospel; and if we are engaged to him in new Obedience, we have cordially chosen this to regulate ourselves by; which supposeth that we approve of it, Rom. 7.12. Wherefore the law is holy, and the commandment holy, and just, and good. That we entirely Love it, Psal. 119.97. and hate all that is contrary to it, Ver. 104. And that it is pleasant and not grievous to us, 1 Joh. 5.3.
• 2. DO we regulate our Lives carefully by the Law? And this will necessarily follow from the former, and stands for a good evidence of it; hence, Psal 119.105. And that we may do so, we make it our study to get acquaintance with it, Ver. 97. And therefore when we go about to do anything, we repair to it as the Man of our Counsels; and we ask at this Oracle: If the Law approves of it, and calls for it, we dispute it not, but readily conform to it; but if that forbids it, we dare not to do it, l • st we should Sin against God, Gen. 39 9. Nor do we plead excuse from our Ignorance, but aggravate our fault by the consideration of our Negligence; and the more watchful we are in this regard, the better evidence we have for our Obedience.
• 3. DO we try our Lives by this Rule? We may be and too often are over-precipitant in our Actions, too many of our Thoughts, Words and Deeds are over hasty; but an obedient Heart will maintain an holy Jealousy; which will make us to reflect and recognize these Actions, as being afraid lest we have offended: We are not Antinomians; if we are Obedient Subjects, we do not think we are freed from Duty or Danger; but are afraid of provoking God, and procuring his Displeasure, Psal. 119.120. I am afraid of thy Judgments. And this engageth us a daily search.
• 4. DO we take pleasure in doing the Will of God? There is a sort of Obedience which is produced by other Principles; the force of Reason the instigations of a natural Conscience, the sense of Shame, and the fear of Punishment; and there is the Usefulness of all these for the Godly, whilst they have so much of sinful Corruption cleaving to them. But the great Test here is our delight in doing the Will of God; we do not do Duty upon force, but on choice; and we take our best content when we most of all please God: This is to be like Christ; of whom, Psal. 40 8. I delight to thy will, O my God. Paul therefore saith, 2 Cor. 5.14. For the love of Christ constraineth us.
• 5. DO we shun the Temptations to Sin. The People of God are arrested here with many; sometimes allurements, sometimes discouragements. Now one that hath the root of this Obedience in him, is sensible of his own Infirmity, of the deceitfulness of Sin in him, and the cunning devices of Satan, and the ••• res that • y in his way; and this makes him watchful against being drawn into Sin, ( Psal. 39.1.) which makes him to walk Circumspectly, ( Eph. 5.15.) and avoid the appearances of evil. Hence he will not run himself upon any Temptation, in carnal Confidence; he keeps as much as he can out of the road of Temptation: Such therefore is the Advice given us, Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away.
• 6. Do we mourn under the constant sense of our remaining Concupiscence? There will be a law in our members warring against the law of God, as long as we abide here; and it's endeavors are to make Captives of us, and to hinder us in our regular Obedience, and draw us into Sin: And when this Obedience is rooted in the Heart, it will make us to carry this about as our greatest burden; and we shall testify it by our groans and bitter cries, as he, Rom. 7.24. Psal. 31.10. & 38 4. And this is the Frame which best becomes us in our approaching to this Table. And let us not be superficial, but thorough in Examining ourselves upon these points.

3. WE are told of what importance it is for Christians, thus carefully to Examine them themselves, in order to their worthily Partaking; which is taken from the Danger there is in the neglect of this; least coming unworthily, they eat & drink Judgment to themselves. And there is a twofold Danger intimated in this Argument, which may be considered:

1. THE Omission of this Duty, exposeth us to the hazard o • • oming unworthily. That there may be such a coming is supposed, 1 Cor. 11.29. And is there brought in to urge the Duty pressed, Ver. 28. And the word there translated unworthily, signifies unbecomingly, or so as is not suitable to the Person doing it, or the thing itself which is done; and such an Unworthiness as this, will easily accompany this Communion, if Men be not very heedful to themselves in this Duty. If a Man approach this Table, and participate in the Elements which are there set apart for this sacred Use, being in his Natural and Unregenerate State, he cannot avoid this Unworthiness: And this is because he cannot possibly Spiritually discern the Lord's Body, or partake in Christ and his Benefits, anymore than a dead Man can receive Bodily Nourishment. Godly Men also are not out of this danger, by reason of the Corruption there is in them, and their aptness by the influence of it, to come unprepared and indisposed to the exercise of these Graces which is here required; and in how many ways this may be done we have formerly taken an account: If he come under the prevalence of a rooted Prejudice against his Brother, or under the Guilt of any clandestine Sin, whereby he hath debauched his Conscience; if he know that his Brother hath a just Offence at him, and he hath not fought reconciliation with God, and renewed his Peace; nay the very coming rashly, without this Examination; it is a manifest breach of the Command, and readers him unworthy. And indeed, if he doth not diligently search himself for these things, he cannot possibly • e in a fit Posture for right attendance on so sol •••• an Ordinance; and this neglect argues 〈◊〉 to be ignorant of himself, and lifted up with Pride, and argues great Contempt.

2. THE other Danger is, That if he do 〈◊〉 come unworthily, he will certainly out & drink Judgment to himself. This is plumply asserted in the fore-cited, 1 Cor. 11.29. and there urged as a forcible Argument to put Men upon this Duty, as a thing very necessary: And doubtless to one that rightly considers of it, it must needs carry great a • with it on his heart. The word which is there translated Damnation, firstly signifies Judgment; and it is sometimes used for the Crime itself which a Man commits; sometimes for the Gui •• which attends on the Crime, and sometimes for the Sentence of Condemnation which is past on the guilty Person, and sometimes for the Punishment itself that is inflicted on him; and it may be here in a right sense applied to everyone of these, and there is a sort of connection between them. Now these Judgments are either Temporal or Eternal; and are applicable in either sense distributively, in consideration of the Persons so offending. Doubtless a truly Godly Person so offending, altho' every Sin deserves Death, yet doth not come under the Condemnation of Eternal Destruction, because his Person is Justified; and so, Rom. 8.1 • . But he herein lays himself open both to temporal and spiritual Judgments; and such the Apostle particularly speaks of in the following Verses; although unregenerate Men being already under Condemnation, do by such an Act increase their Guilt, and strengthen their Sentence. And the manner of the Apostle's Assertion concerning it, is very remarkable, He eateth and drinketh Damnation to himself; the meaning whereof is well to be considered: And we may here observe, that the Sacrament is a Seal of the Covenant, and is a Medium of Application; and a Seal not only signifies, but also confirms something; and that is to be Judged of according to the Contents of the Covenant to which it is affi • ed • Now the Promise of the Covenant is Hypothetical; and not only so, but hath also a Threatning annexed to it; which also comes within the compass of the Seal, so that whosoever partakes of this Ordinance, comes under this solemn Caution, that if he doth it worthily, it will be a confirming Ordinance to him, and a Seal of the Bleassings of the Covenant, for the establishing of his Faith and Consolation; whereas if he do it unworthily, this stands as a witness against him, and ratifieth the Threatning: Not that in it's prime Design it is a • acrement of Death, but is so to him by his own default in receiving unworthily; so that by thus eating and drinking, he pulls on his own Head the Judgment denounced upon that Hypothesis; and that whether it be temporal or eternal. Only to prevent a mistake here, let us observe, that this caution is here carefully to be thought of, viz. that under the Dispensation of the Gospel-Covenant, there is a room left for Evangelical Repentance; and God's Sovereign Grace hath a reserve for displaying itself, by renewing the Guilt contracted, and so it doth not abandon any such to despair of Salvation, who are convinced of the Guilt of this Sin; but it calls them to a soaking Sorrow and sound Repentance for this aggravated Crime, and to fly to the same Blood which hath been thus despised, for the removal both of the guilt and punishment. And surely, this danger resented, is sufficient to rouse us up to great diligence in this Self Examination.

USE. LET is be to callen us all to quicken our Care & Diligence in this regard. We cannot live in the neglect of this Ordinance contentedly, without casting contempt on the Lord Jesus Christ, whose Love is here to be commemorated, and whose Command ought to be obeyed: not can we come to it safely, unless in some good measure prepared; for if we come unworthily we shall contract new Guilt, and thereby expose ourselves to punishment. If Corruption within, and Satan and World from abroad, can discompose us, they will not be wanting to do it. Let all this then put us on the greatest care to try ourselves in order to our coming and for that end the better to do it, let us call ourselves every day to a strict account; and let us take a new Survey of ourselves, when we are about to come; and keep a guard upon our Hearts, while we are in actual Communion; and after the Solemnity is over, inquire what our Graces have gained by it: and if thus we judge ourselves, we shall better know what our present duty is, and be in the proper way to gain the more of strength and comfort in our Chirstian Course.

SERMON CCXLI.

WE have considered of two of the outward and ordinary Means which God hath appointed us to attend upon, in order to our Communion in the great Benefits of Redemption, viz. the Word, and the Sacraments; which are stated and established Ordinances for the Church and People of God. And are now to pass over to the third & last of these, viz. Prayer. Which is none of the least Media of Communion between God and his People, while he is in Heaven and we commorate here upon Earth. Prayer therefore is so essential and principal a part of Religion, that it is put for the whole, which is denominated from it. Hence that, Gen. 4. ult. — Then began men to call upon the name of the Lord. i. e. they sat up Assemblies for the Worship of God. When the Psalmist would express Men to irreligious, he doth it by their neglect of this duty, Psal. 14.4. — And call not upon the Lord. And before we proceed to a distinct handling of this Head, as laid down in the Answer; two things may be premised in general;

• 1. THAT Prayer truly belongs to natural Worship. That it belongs to Worship therein appears, because it hath God for its Object, and is to be addressed to him, as will nextly be observed: And hence it properly refers to the first Table in the Moral Law, in which are the Duties of Worship prescribed; and to the first of these Commands, as was observed in the opening of that Command. Now we formerly considered, that Worship is distinguished into Natural and Positive; and that the former of these is comprehended under the first Command. The very light of Nature teacheth Men to Pray; and the very Pagans did offer up their Prayers to their gods Those therefore who live in the neglect of this Duty are more b • u • ish than the Gentile Nations; many of whom would undertake no business, till they had paid their Devotions to their gods.
• 2. THAT the ground or reason of Prayer, is our dependence upon God for our all. Man is a dependant Creature, his good is not in his own hands, but is under the power and disposal of God, who is a free Agent; and not only our sense of want, but also the liberty of him on whom our dependence is, calls on us to bring our Supplications to him, if we desire to have them answered. And he himself hath told us the he expects it of us, and will hold Communion with his People in this way, Ezek. 36.37. Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them. And Men cannot rationally expect other than to miss of the good they want, if they will not go to him for it, who hath it in his own hands; if we will restrain Prayer, we may thank ourselves if he restrains the blessing from us which we want. And though Prayerless ones may please themselves that they fare as well in the course of Providence, as those that seem to be the most devout in their Prayers; yet as they have no assurance of anything in any other way, so they have 〈◊〉 reason to expect anything with a Bles • ng atte • ding it, but a Curse; for Prayerless P • rs • ns are exposed to d • vine fury, Psal. • 9. • . We may now proceed to a more distinct Consideration of the Description of Prayer certai • ed in the Answer. And it is very comprehensive, and will lead us to many particular Considerations about it; by which we may he directed in our right attendance on this great Duty. And here we may consider both the Nature of it in General, and the Ingredients & Concomitants of it in Particular.

I. AS to the Nature of it in General; It is the • ff •• ing up of our desires to God. And here we o • se • ve.

1. THE Object to whom our Prayers are to be directed. viz. God. And the meaning is, to him and no other. He is the alone Object to whom our Religious Prayers are to be directed; we are to call upon him. It is true, there are Civil requests that may be put up to Men; we may address them with our Supplications: But this must not be in a way of Religious Worship; for that belongs to God, and it is Idolatry to ad • ress any Creature. Hence that in Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve. And it is certain that we do, implicitly at least, own him to be God, whom we so apply ourselves unto. Besides, the very end or design of our Prayers points us to him only as capable of hearing and helping us. The reason why we Pray is because we want, and would have our want supplied. Hence that which moves us to Pray is that so we may obtain this help: and this prompts us to go to no other but one that can both hear and help us; and this can be no other but God. The Saints in Heaven cannot he • r us, Isal. 63.16. They are not Omnipresent, nor can they hear the Prayers that are going at the same time from one end of the Earth to another. This is the D • vine Prerogative, and commends God to us, Psal. • 4.15. The eyes of the Lord are upon the righteous, and his e • rs are open unto their cry. He is not a God afar off. The Saints on Earth cannot help us, our wants outdo their powers: They may know some of out wants, and pity us, but are not able to supply us. And though God may use them as Instruments by whom to convey his help to us, yet that they shall so do depends on him. But he is both able to do for us, and hath promised that he will do so for all that call upon him in truth, Psal. 145.18, 19. He is a Fountain and Treasury of all Good, not can we want anything that he is not able to supply us withal, Psal. 34.10. And he hath given his People encouragement to come to him with their wants, assuring them that they shall not lose their labor, Psal. 50.1 • . And to go anywhere else but to him, is not only to seek to that which cannot fa • e, and so our Prayers must needs be •• in, ( 〈◊〉 1 • .) but also to provoke God to reject us when in our distress we come to him, and reject our Prayers; and say to us as he did to them, Jer. 2.28. But where are thy gods that thou b •• t made thee? let them arise if they • ist save thee in the time of thy trouble. Surely th •• , all the Prayers which the Papists make to the Virgin, to Angels, and Saints, must be Idolatrous and vain, and all the Idolatrous Devotions paid by the Gentiles to their gods; which are not the true God, must be lost labor, and provoking Divine Anger. And it was a severe reprint and which God sent him by the Pr • phe • , 2 Hin. 1.3. Is it because there is not a God a Israel, that ye go to inquire of Ba • l •• b • b the god of • kron.

2. THE matter 〈◊〉 which Prayer is to consist; viz O • r Desires: This is a comprehensive expression, and will be laid open more particularly, when we come to consider the several Pe • itions in which they are engrossed. And indeed desire is the foundation of Prayer in regard of the subject Praying, and without it there can be no right Prayer Offered. D • s • e is an A •• ection, and is put into the reasonable Creature, to be an Instrument of the Will in the exertions of its Imperate acts. The Person is made sensible of his wants, and finds a need to have them supplied, which makes him unsatisfied till he obtains it: and being apprehensive that the supply is not in himself, but he must have it from abroad, he is carried forth with longings after it: This longing stirs him up to seek out for it, and to use all probable courses for obtaining of i • : when therefore he is persuaded that it is to be had with God, and he must be •• ught to for it; to is longing prompts him, and makes him longingly to Pray to him f • r it. Hence we have that, Psal. 10.17. Thou hast beard the de • i •• of the humble: Isa. 26.9. With my soul have I desired th •• in the night, yea with my spirit to the •• we w •• l I s • ek thee early. And this only can be truly denominated Prayer; and when this is wanting, all preventions to Prayer are nothing 〈◊〉 but •• blings. It there were no war • s, there would be no occasion for desires, for this after 〈◊〉 is always carried forth after an •• sent good; which turns the desires to satisfaction in the fruition when once it comes to be enjoyed: where then this sense is wanting, there can be no other but lifeless Prayers, which are never like to obtain the Answer of Peace from God. And hence it is, that when Men are in a Prosperous condition, they are usually Prayerless, or very perfunctory in their Devotions. And this tells us, that if we would Pray aright, and with affection, we ought to prepare ourselves for Prayer, and particularly, by bethinking ourselves what our wants are, and of what consequence it that we have them supplied; that so we may not offer to God a few empty and heartless Com • ie ••• nts, but may ad ••• ers him with all our Souls, and be in good earnest. And this also tells us that Prayer must not be only a lip Service, but it must proceed from the Heart, else it cannot be • incere.

3. THE term of Prayer consists in the offering up of these Desires to God. This Phrase seems to allude to the Ceremonial Law, in which Sacrifices were to be offered to God: Hence we find the P • almist making such a comparison, Psal. 141.2. Let my prayer be set forth before thee as intense: and the listing up of m • h • nds as the evening sacrifice. It is true, the Sacrifices themselves which were offered, did represent Christ, who is the great Sacrifice, in whom alone we have liberty of access to God, with hope to obtain; bu • we must remember, that these Sacrifices in regard of the • ffe • er, were the appointed Media, by which he was directed to come to God to obtain his acceptance, and to find audience with him: We therefore read of offering spiritual Sacrifice, 1. P • l. 2 5. and of the Sacrifice of Thanksgiving • ich 13 15. And we find that it was a custom among the Jews, that while the Priest was burning Incense in the Temple, the People were mean while engaged in Praying without, Luk 1.8, 9, 10. And the meaning of it is, that we are to represent these our desires to God after a suitable manner; which, how it is to be, will be considered in the Sequel: So that the desire itself doth not amount to a Prayer, but it requires a representation of it unto God, requesting of him to grant it to us. A Man may have his eager desires of a thing, and yet not bring them to God, and lay them before him, but use other co • rses for obtaining them; and it is a thing to • frequent for Men to trust to their own wisdom and industry, and to neglect God in it; which is indeed to cast off Prayer; but when our desire to obtain drives us to the Throne of Grace, and we do suitably lay it before him; this is Prayer. But that our Duty in this regard may be performed after a right manner, there are divers things to be considered and practiced. Hence,

II. WE proceed to consider the Ingredients and Con • minants of it in Particular; which are set forth in the remainder of the Description. And here observe,

1. THE ground or reason of our offering up our Desires to God, it is for something; for the things that we feel a need of. And when it is said that we go for them, it intends that we go to ask them of him; and so in strictness of speech, Prayer is nothing else but Petition; though in a larger latitude it comprehends other things, as will be considered: So that in Prayer it is always supposed, that we acknowledge God to be the Author of all the Good we want: and because we are needy we go to him for them, and ask them of him. But of this more afterwards.

2. THE Emitation of these Desires in Prayer; it must be for things agreeable to his Will. It is the duty of God's People to have their desires regular; and God hath in his Word directed us to mortify carnal cravings, and to nourish only such as are lawful. There are the desires of the flesh, i. e. of sinful Concupiscence in us; these are sinful; they are of the Affections that must be mortified, Col. 3.5. It would be an affront put upon the holy God for us to ask him to gratify us therein; and if he should Providentially grant our desires in that regard, it would be a fruit of his Anger, and not of his Love. Such was that of the Quails, of which, Ps • l. 73.29, 30, 31. But it may be here inquired, what Will of his is here intended, according to which we are to regulate our Prayers, in regard of the Matter of them? Not that there are two distinct Wills in God, much less contrary; but yet there are some distinctions which this Will of God admits of for our better conception. And here we may observe, that God's Will may be considered either as it is secret or revealed: The former of these we call his Decretive, the latter his Preceptive Will; and there is ground for his distinction, in Deut. 29 29. Secret things belong unto the Lord our God: but th • se which are revealed belong unto us. Now though we ought to desire that God's secret Will may be done, as will be considered under the Third Petition; yet this is not it by which we are to determine what it is, that he tells us what is lawful for us to ask in particular, and what is unlawful; and this can be no other but his revealed Will: And it is therefore called revealed because in it, he gives us to know what is our duty; whereas when he hath not made his mind known to us, it is secret, and for that reason cannot be our Rule. And here it may be a duty for us to Pray hard for that which God hath a purpose not to give us, because it is a matter sit to be desired, and he hath enjoined us to ask it of him; yea though we know that he will not grant us the thing, as is instanced in Christ himself, Math. 26.39. O my Father, if this cup may not pass away from me except I drink it, thy will be done. Now this asking of things agreeable to the Will of God, may come under a double Consideration, viz. either in respect of the Matter or the Manner,

• (1.) IN respect of the Matter. And then, as to desire anything that God hath forbidden us, is a sinful Desire; and consequently all the Means that we use to prosecute this Desire, is very sinful; so to Pray to God for it, is a profanation of his Name, and a going about to espouse him to our wickedness, which is to make him one like ourselves, by which he looks upon himself to be dishonored. For us, when we are going about some sinful Design, to carry it to God in Prayer, and ask of him his Blessing on it, is to undermine his Holiness, and indeed to imprecate a Curse upon our own heads, Psal. 92.7. We ought therefore, that we may offer up right Requests to God, to labor to be satisfied, that the things themselves are lawful, and lawful for us to ask, as all lawful things are not, so as they may be circumstanced
• (2.) IN respect of the Manner. Here also the Will of God is to be • nqu • red; and we may Pray for lawful things, and yet not lawful 〈◊〉 And there are the Rules given in the Word of God for this also, which we ought to acquaint ourselves with, if we would Pray as we ought. We observed that we may Pray for things which God's secret Will hath determ 〈◊〉 not to grant us in particular; but as this doth not make it our Sin to Pray for them, so it necessarily makes it our Duty to submit our Requests to the determination of God's Wisdom & Pleasure: and that when we urge our Requests upon him, with the greatest importunity, as is instanced in the forecited Example of our Savior Christ, Matth. 26, 39, &c. And besides this there are many other things considerable in the Manner, viz. Earnestness and Fervency, to show that we are cordially engaged, and look for our help from none else; that we do not Complement God, and ask with a Spirit of indifference, as if we hoped to obtain elsewhere, if he deny us; and it must be in Faith with a true reliance upon him, and confident leaving it with him, Jom. 1.5, 6. and with a patient waiting till he answers us, and persevering in Prayer without fainting, Eph. 6.18.

THE Way in which we are to address our Prayers to God, in order to our finding audience and acceptance with God: It is to be in the Name of Christ. And this is so necessary an ingredient of Prayer, that without it fallen Man can have no access to God.

HERE then let us observe,

• (1.) THAT Prayer is one Medium of Communion with God. Our Happiness consists in Communion with God, from whom all Good must come to us: This Communion is not only reserved for us till we arrive at the Kingdom above, though' the Compleature and Perfection o • it reserved till then; but it is inchoated here in this Life, and we are so far happy as we participate in it, 1 Joh. 1.3. And truly our sel • owsh • p is with the Father, and with his Son Jesus Christ. Now this Fellowship is med • a • e; and one of the ways wherein we may enjoy it is by Prayer; in which we draw near to God, and address him, and that in order to obtain of him the Good we need: And this is indeed the only way in which we have any grounded expectation of his communicating of his loving Kindness to us: Hence that in, Jer. 29.12, 13. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. He therefore looks for this in order to our obtaining the Blessing laid up in the Promise, Ezek. 36.37.
• (2.) THAT our first Parents, in their state of Integrity, had the liberty of immediate access to God. There was no Mediator in that Covenant: God and Man were Friends, and needed no Reconciler. Man stood on Terms with God, upon his perfect Personal Obedience, on Compliance wherewith he has a Claim to all the Good in the Promise of that Covenant; and this is one great difference between the State of the first and the second Covenant; but though' in this regard his Communion was immediate, yet in another it was mediate; viz. He was to hold this Fellowship in the way of attendance upon the Duties which were there required of him; and by the neglect of them, he might break this Communion, as he afterwards did; and one of those Duties was that of Prayer, as we have formerly observed; but he needed no Solicitor, but was directly to Address himself to one God in three Persons, and had no reason to doubt of entertainment with him; and the free Promise of the Covenant was his Security.
• (3.) THAT Man by his Fal • did • ut himself off from this Communion. That there is a separation between God and fallen Man, is everywhere asserted; and that it was Sin that made it, is no less minifest, Isa. 59.2. Your iniquities have separated between you and your God. On this account Men are said to be afa • off, to be strangers, enemies children of wrath, &c. noting that the Covenant was broken on Mans part; and the holy God, who cannot suffer Sinners to dwell in his sight, stand at a distance from them; and there was no way for them in themselves, to approach him who was become to them a consuming Fire; and his ear was stopped at their Cries; and though' they should make many Prayers to him, yet he would not hear them, Isa. 1.15. And indeed his Justice engaged him to prosecute the Curse on them, if no help interposed.
• (4.) THE New Covenant hath opened a way for the recovery of this Communion by a Mediator. That God & fallen Man may be reconciled, those things that made the former distance must be taken our of the way; for, as long as they abide, there is no coming together; & that this may be renewed, there is necessity of a middle Person to enterpose between them; and it must be one that can put an end to the Controversy, and make a thorough Reconciliation on both parts. Hence we have Joh 's Complaint on this account, Job 9.33. Neither is there any days-man betwixt us, that might 〈◊〉 his hand upon us b • th. And the reason of this Necessity is because the demands of the Law must be answered, in other to the atoning of Justice, and opening a do •• of Mercy; for we are told, Psal. 85.10. •• rcy and truth are met together; righteousness & peace have kissed each other. And, Rom. 3.26. To declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus.
• (5.) THAT Christ is the one only Mediator, by whom we can have access to God. It is not any one that can do it, but it must be one that can make complete Satisfaction to the demands of Justice, and is able to save to the uttermost; and this could be no other but the Son of God in our Nature: He must be a Man, that he might represent us who are Men; and he must be God, that he might put that value upon his Satisfaction which might render it equivalent, that so the Law might be completely answered, & Justice be no loser; for our Savior hath told us. Matth. 5.18. Till heaven and ca ••• pass, are 〈◊〉 o • one ti •• le shall in no wise pass from the law, till all be fulfilled. And such an One neither Heaven nor Earth could affo • d among Created things, but all hope must have ceased forever: On this account we are told, 1 Tim. 2. 〈◊〉 . For there is one God, and one Mediation between God & men, the man Christ Jesus. Hence we have him brought in speaking after into manner, Isa. 63.5. 〈…〉 my own 〈◊〉 brought Salvation unto me.
• (6.) THAT Christ opened this way Jesus by his Rede •• tion. There a ••• ao 〈…〉 which Christ principally manageth his Mediation, viz He is the Mediator of Redem ••• • nd of In • e ••• ion; and it was by the 〈◊〉 of these that he was a make was for the after 〈◊〉 high Priest was first to offer his S • cr • tive at the Brazen Altar, in order to • is p • e ••• ting his Incease at the Golden one. Christ therefore, that be might remove all •• stru • tions, gave the Redemption Price that was demanded: Hence we have that, 1 Tim. 2.5. 〈◊〉 gave himself a ransom for all. And for that reason we are told, Heb. 10 12. For by one offering he hath perfected forever th ••• that are sanctified. He made his Soul an offering for Sin, and had our iniquities laid upon him, that he might bear them away from us; and by this means hath procured a liberty of ance • s for sinful Men to draw near to an holy God, Eph. 2.18. And we are told, Chap. 1.6. Wherein he hath made us accepted in the believed.
• (7.) THAT he keep this d ••••• pen to us by his Intercession. When he had paid the Price of our Redemption in the State of Humiliation, he was Exalted to the highest Heavens, and is there Resident at the Right Hand of God; and we are assured, that he went thither for us, Heb 6.20 His great Employment there is on this account declared to be his Intercession, Rom. 8.34. And this is 〈◊〉 Argument by which the Apostle proves his Als ••• riciency to save all Comets to God by him Heb 7.25. He there sits to entertain ill Comets, and present their Petitions before his Father, and offer up their Prayers with his n • ense, Rev. 6.2. to be their Advocate, and plead their Cause, and take up all the breaches which their 〈◊〉 • nd Folly makes between God and them: Hence that is our Encouragement, 1 Joh. • 1. We have an advocate with the Father, Jesus Christ the Righteous.
• (8.) I • hence follows, That all our hope of obtaining the God that we seek for from God, is by and 〈◊〉 him. And this is reason sufficient 〈…〉 should Pray in his Name: Hence he directed his • isciples to this way of Address; Joh. 〈◊〉 23.21. And in that day ye shall ask me 〈…〉 Verily, verily, I say unto you, Whatsoever 〈◊〉 shall ask the Father in my name, he will give is you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your •• y • ay •• s • il. And the Old Testament Believers were not whole • y without this F ••• wledge as we find, Dan. 9 17 O • ar God •• ar the prayer of thy serv • , for 〈…〉 . And this was • y • fred in that 〈…〉 offering the Sacrifice was the Time in which this People were to offer their Powers: and to think to approach to God without him is to lose our labor; for out of him he is a consuming • ite, and to go in any • there Name but his as insignificant: None but he 〈◊〉 was a Mediator of Redemption, can 〈…〉 of Intercession. And this will • ell • s where 〈◊〉 we have to secure a • late •••• in 〈…〉 would • ave God to give 〈…〉 for none out those that are in him, 〈◊〉 have this Claim.

SERMON CCXLII.

4. WHere printed to the 〈◊〉 a and dis • in •••• s which are to 〈◊〉 r •• ered •• th regard to Prayer; in ••• e w ••• , with Con • e •••••• 〈◊〉 our Sins, and 〈◊〉 Acknowledgment of his Mer ••• s. We may here observe that our Catechism seems to limit the essence 〈◊〉 Prayer to Petition, and to make Conjunction and Thanksgiving to be adjuncts of it. And indeed Prayer in propriety of Speech is nothing else but our asking o • • m •• ning at the hand of another: Nevertt • el •• k i • we 〈◊〉 more na • romly into it, we shall find 〈◊〉 Petition is of larger extent than it is usually taken for; and it grasps in it every r • g •• desire of ours, which we do offer up to God; as w • ll appear in the S • q •• l We may therefore begin with the Kinds of Prayer, which are more expressly contained in 〈◊〉 Answer; and the consider the several 〈…〉 it, as coming property and m •••• cally to be here taken ••• ice of.

1. THE K •• le of Prayer we 〈…〉 , and Thank • giving. And 〈…〉 Pe •• tion 〈◊〉 to be understood in a more 〈…〉 and •• strained sense, to more la ••• 〈◊〉 ••• gs to each •• rt, as hath been observed. I 〈◊〉 that divers do make these two to be the parts of Prayer, or the else 〈…〉 of it; as if it were mu • ilous without them both: but I suppose them to ••• ur of mistake. For though it is ••• q •• nt for Christians in their more set and 〈◊〉 Addresses to God to make use of them b •• h; yet in such there is a mixture of •• th k •• ds, and the nature of Prayer may be comprehended in either of them, in which we may offer up our desires to God, for things ag • ea • le to his Will. We may here take a several Account of each of these.

(1.) PETITIONARY Prayer, is an applying of ourselves to God, for those 〈◊〉 things which we stand in need of, and defend on him • or. We have taken a summary Account of this before; the less may therefore here be said: Only there we considered Petition in general, and we may here take notice of it more restrai • edly: And to the ground or reason of this Prayer is an apprehension that we have of our want, and an eager desire to have it supplied, together with a thorough Conviction that we can obtain it of no other but God, and a belief that He is able to do it for us, and hath in the New Covenant given us encouragement to ask it of him. What th • se things are, and what is the encouragement, will come to be considered in the Explication of the Lord's Prayer. I only here observe, that this is made a way of our Communion with God, and to neglect it is to expose ourselves to miss of the Good which God hath in a readiness to confer upon as in this way, who hath directed to this Medium, Matth. 7.7. Ask and it shall be given you. And here a few things may appositely be taken notice of, as more properly belonging to Petitionary Prayer;

1. PETITIONS may be either Apprecatory, Deprecatory, or Imprecatory. We have all these exemplified in the Word of God, all of which are Petitions or request for favor from God, but only are diversifyed according to the things themselves which they are immediately concerned withal. Here then we may consider them severally, with the Grounds of them.

• [1.] THERE are the good things that we stand in need of, and are to go to God for: And these are the subject-matter of our Apprecation; and in it we ask of God that he will bestow them upon us, and use Pleas and Arguments with him in order to our obtaining; which is not to be understood that God needed to be moved with Arguments, who both knows our wants and his purposes; but to exercise our Faith, and quicken our sense, and so raise our importunity: that so we may be the deeper affected with his kindness, when he aff • rds us audience in merciful returns. As long therefore as these wants abide, there will be occasion for these Apprecations. And we have abundant instances of these in the World of God.
• [2] THERE are evil things which we feel or fear; and we are to apply ourselves to God to prevent or remove them: And this affords matter for Deprecation. As Good is the Object of our closing affections, the apprehension whereof attracts them, so is Evil of our separating affections, the reseatment whereof makes us to sh • n them, or seek to get rid of them. And this prompts us to ask of God that he will relieve us, who only is able to defend us from, or rescue us out of them. And we are encouraged to this by the Precept and the Promise given us on this account, Psal. 50.15. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. Now both of these are to be offered unto God, with an holy submission to his Sovereign pleasure, as we are taught by our Savior's Example, Matth. 26. • 9. And yet this doth not forbid us to be importunate in our requests; as we are instructed by the same Example. And Paul tells us, 2 Cor. 12.8. For this thing I besought the Lord th •• e, that is might depart from me.
• [3.] THERE is the malice of voluntary Agents, who are instrumental in many Affl • ctions which we meet with: And this sometimes gives occasion for our Imprecations. I • s • a • ces for this we find on record in the Scriptures, and the lawfulness of it in some cases is not to be denied. Yet this is to be entertained with caution, else we shall easily trespass in this point. And it is too natural to our corrupt part, to exceed on this account, and do it with a revengeful Spirit. It is certain, that many Scripture-Imprecations are Prophetical, and are not easily to be made our Example and Self-Justification, who are acted by a private Spirit. Some also are sinful, and so they are not recorded for our imitation, but for our avoidance; the Command also forbids us to avenge ourselves, but to leave our personal Enemies to God, and require them love for hatred, and to Pray for them rather than against them. Hence that Precept, Mat. 5.43, 44. Ye have heard that is hath been said, Then shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate yea, and pray for them which dispitefully use you, and persecute you. And we ought not to rejoice in their destruction, but be glad of and earnestly to seek their Conversion. Nevertheless, it is sometimes both lawful and a duty, when we are spicefully pursued, and that in malice for our Integrity, to make our complaint to God, and spread our case before him, and pray him to appear for us, and leave witness against them in his holy Providence; and more especially when they are open Enemies of God and Godliness, and grievous Persecutors of the Cause and Church of Christ.

2. THAT Confession of our Sins is a very proper Adj • n •• to our Petitionary Prayer. There are some that make this Confession to be one kind of Prayer, distinct from both the other fore-mentioned; but it rather seems to be an appartenance of it; and indeed it is very proper to use it in both kinds, as being suitable to put us into a right frame, and to offer up our Prayer after a right manner. Now the usefulness of this Confession of Sin in Prayer, will appear if we consider,

• (1) THAT if we hope to speed in our Addresses to God we must exercise Faith in Prayer. Our great encouragement to Pray, is the hope we have to obtain: Despair therefore drives us from this Duty. Now that which excites and supports this Hope is Faith: Hence that, Psal. 116.10. I believed, therefore have I spoken. And without it our Prayers are but howlings. We are therefore told what is the Prayer that will speed with God, and obtain the Blessing sought of him; Jam. 5, 15, 16. The prayer of faith shall save the sick. The effectual servant prayer of a righteous man availeth much. When therefore we are directed to ask help of God for our need, we have that Caution if we would succeed, and not lose our Petitions, Jam. 1.5, 6.
• (2.) THAT the ground of this Faith for sinful Men is laid in the Covenant of Grace. There was no foundation for it left in the Covenant of Works for fallen Man; who had not only lost all title to every Good, but had also brought upon himself a fearful Curse; this hath put a bar to our Communion with God • ; and we are told that God will not hear Sinners, but stop his ears at their Prayers. Now nothing but the free Grace of God could remove this distance, and make way for our access to God; and for that reason God is said to sit on a Throne of Grace to give Audience to Men, without which he would be a consuming Fire.
• (3.) WHILST the Guilt of Sin unpardoned abides, • n maintains a distance between God and the Sinner. This was it that made the first Breach between God and Man; and till it be forgiven it continues it: Here therefore begins Man's true Blessedness, Psal. 32.1, 2. But whilst it continues, there is no holding up our heads with any good Confidence of Faith: Hence that in Psal. 130.3, 4. If thou, Lord, shouldest mark iniquities: O Lord, who shall stand? But there is forgiveness with thee; that thou mayest be feared. And not only doth it keep unconverted Sinners far from God, but it makes a Breach between God and his own People, when they fall into any gross Sins, and he hides his Face from them, as the Psalmist often complains: Hence that it, Isa. 59.1, 2. Behold the Lord's hand is not shortened, that it cannot save: neither his ear heavy, that is cannot hear. But your iniquities have separated between you and your God, and your sins have bid his face from you, that he will not hear.
• (4.) THAT God bath required a free Confession of Sin, in order to his gracious Acceptance of us. Not that we hereby Merit any Favor from him, but that we may hereby be made to acknowledge his free Grace in accepting of us; while we Confess our own Unworthiness, and look only to his Mercy: Hence God so often enjoins this, and encourageth it, as we find, L • v. 20.40. Jer. 3.13 Prov. 28.13. And we are said to give Glory to God by Confessing, Josh. 7.19.
• (5.) THAT because we Sin daily, we have daily occasion to Confess our Sins to God. We have every hour Dependance on God, which calls us to Prayer; and are never without our Follies, which need a Pardon: These Sins call for Repentance, and Confession is a necessary concomitant of true Repentance; by this we Justify God in his righteous Displeasure; by this we give him the honor of his free Grace, by this we resent our own Unworthiness, and apply to his Mercy: Hence they go together, Dan. 9 8, 9. O Lord to us belongeth confusion of face. To the Lord our God belongs mercies and forgivenesses. And in this way it is that we are restored to that true inward Peace, by which our Faith is envigorited, Psal. 32.5. David hath that Observation, Psal. 66.18. If I regard iniquity in my heart, the Lord will not bear me. And if we Confess not, it is a sure sign that we have such a regard: But more of this may be afterwards considered under the Fifth Petition.

3. UNDER Petitionary Prayer, we may also consider a Vow. The Scripture not only gives us instances of Vows that have been made to God by holy Men, but also given Precept for them: Hence that, Psal. 76.11. Vow and pay unto the Lord your God. And David's Resolution, Psal 66.13, 14 I will pay thee my vows, which my lips have uttered, and my mouth hath spoken when I was in trouble. And that Advice, Eccl. 5.4. When thou vowest a • o • unto God, defer not to pay it; for he hath no pleasure in fools; pay that which thou hast vowed. A Vow therefore properly belongs to Worship; and because it hath it's special Usefulness in Petitionary Prayer, it may here be considered as an Adjunct of it: And indeed it is implicitly contained in every Petition we put up to God; inasmuch as Prayer belongs to Communion between him and us, in which there is mutual Commerce: We ought whensoever we ask of God for the supply of our wants, to seek it with a regard to, and aim at his Glory, as our last End; and hence we can put up no Petition aright to him, unless we disign his Glory by it; and to terminate in any End beneath this, is to ask amiss, and to hazard the missing of what we ask for, Jam 4.3. And sometimes there is occasion for us to express this Purpose, and make explicit Vows unto God, that if he will grant us our Petitions, we will so testify our Gratitude unto him upon the Receipt. Now this is not to bring God under any Obligation to us, for he needs not us, nor anything of ours; but to bind ourselves the more fast to his Service, and make us the more careful to Glorify him. A Vow differs from an Oath, in that a Vow is only a Promise made to God for the doing of this or that; and that either Hypothetical, in case that God shall see meet to answer our Request: Such was that of Jacob, Gen, 28.20. And Jacob vowed a vow, saying, If God will be with me, &c. Or Absolute, when upon Mercy received, we bring ourselves under the Bond of a Promise to do this or that, in Testimony of our Gratitude: Such was theirs, Jonah 1.16. Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. And the former of these refers to Petitionary Prayer, and the latter to Thanksgiving, to express our real Thankfulness. Only it is observable here that a Vow may be, and sometimes is ratified with an Oath; as we find the Psalmist expressing it, Psal. 119.106. Now these Vows are either more general, and consist in the Renewal of our Covenant Obligation to God, promising hence-forward to be more Careful in our serving of God, and more Constant in our avoidance of Sin, and shunning the Temptations to it: Such was that, Psal. 79.13. & 80.18. Sometimes more particular; and these regard either some peculiar Duties which we may have been more remi • s in, to be more diligent in attendance on them, or some Sins that we have been often drawn into, or f •• d ourselves more apt to be overcome by; to be more watchful against them, and look more to our ways in regard of them; as he , Psal. 39.1. Or else in regard of things in themselves lawful: and in which we enjoyed a Liberty before, but bind ourselves by such a Promise: And this also comes under a double Consideration, viz. either in regard of such things as we have found to be snares to us, and we could not use them, but we are too apt to abuse them: Thus when we have Experienced such things to be snares to us, and occasions of evil to us: Thus to Vow Abstinence from such things as always draws us into Sin; as to abstain from strong Drink, when we cannot use it, but to Excess; to thun such Company as draws as away, and leads us to transgress, and we find ourselves not able to withstand the Temptation. Or in regard of f •• e will Offerings to God, of that which is in our own power; as to Dedicate such a part of our Estate to God, and Religious Uses; such was that of Ananias and Sapphira, of which we have an Account, Acts 5. begin. Only here we are to observe, that there are these Limitations to be • et in such Vows, viz. That we do not Vow any unlawful things; the price of a Dog, and the • ire of an Whore, were not to be Consecrated to God; of such things as are unlawful in their Cirumstances; such was the J •• os Corban, when they robbed their Relations of what was due to them by the Bonds of Nature, under the pretence of a Dedication to God; as also it must be in things which are within our power, in the ordinary Course of Providence to Perform; and it must be with a full purpose of heart to Perform, and a suitable Presecution of it: Hence that, Eccl. 5.4, 5.

2. THE other • i • d of Prayer, is Thanksgiving: Which is a Duty frequently pressed upon the People of God is Scripture; and the obligation which lies upon us to it, by all the Mercies we receive from the Hand of God, is indissoluble; and indeed the neglect of it must needs interrupt the Commerce we have with God. For these Thanksgivings are the only return that God requires, and we are capable of paying to him; and thus our Trade in Heaven keeps in a round, according to Psal. 50.15. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. Hence that ver • ult. Whosoever off • reth praise, glorifieth me. But the enquiry here will be. How this giving of Thanks to God, comes within the general nature of Prayer, which is an address of our desires to God, and leaving our requests before him? And that we may take this up aright we must observe, that we are to distinguish between the act of giving Thanks to God, and the manner of our addressing it to God. Doubtless Thanksgiving in its strict sense, is an adjunct of Prayer, as well as Confession of Sin; and for this reason some have hither restrain 〈◊〉 , and have made Prayer to be only Petitionary. But if we consider it in the manner of our addressing it, it will also come under the general notion of Petition. though distinct from that which goes to God for Mercies, to be bestowed upon ourselves or others: In the former we go to him for our Good, in the latter for his Glory: In the former we are engaged by the sense of our want, in the latter our concernedness for his Honor prompts us. Here then let me make these Observations,

• (1.) That every true Christian is ultimately bound for the Glory of God. Not only doth God seek his own Glory in all his Works, but every godly Man proposeth this to himself as his last End: there are indeed other subordinate ends, which it is not only Lawful but a Duty for us to propose to ourselves and seek the Advancement of; but the last End is but one, and hath no other Coordinate with it. And this are all the Children of God by Grace been taught to acquiesce in, and cannot tarry at anything short of it; and this sways him in all his Actions so far as Grace is Active and Vigorous in him, according to the Precept given, 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, all to the glory of God.
• (2.) HENCE be seeks to have his desires gratified subordinately to the Glory of God. We before observed, that our Prayers are to be offered to God with submission to his holy Sovereign Pleasure; now the reason of this is because Grace hath taught him, that he owes himself and his Will to the Glory of God, which sets the bounds to his cravings and requests. Hence his requests are thus guarded, as we find in the Man Christ; Joh. 12.27, 28. Father, save me from this hour: but for this cause came I unto this hour, &c. He can for this cause take no content in anything which he obtains, if God's Name suffers Dishonor by it. And though he should suffer, yet if this may redound to the Honor of God, he is well content; such a Spirit we had was eminent in Paul, Phil. 1.18.
• (3.) HENCE he insatiably l • ngs that God may have the Glory of all that he doth for him. The Carnal Man is a Lover of himself, and seeks his own gratification in all that he asks of God; it is to uphold his fleshly Lusts, and obtain a supply for them: if then he obtains this, he hath that which bounded his cravings, and accordingly he takes up with this, and looks no farther. But this will not give content to a gracious Soul, when Grace is in exercise, but he looks farther: and as he is afraid to ask anything, unless God may be served with it; so thereupon in his offering his desires, he seriously enquires, Will such a thing bring Honor to God? And is this upon my Heart and the chief spring of my desires? as being sensible of his infirmity, and afraid of his carnal Affections: and this puts him upon enquiring how God may be Glorified by it, that so God's kindness may not lose its end, and he may not miss of the true good of it. And hence with his requests he endeavors to get an Heart prepared for the right improvement of it, if God should favor him with it; that so God may not lose his just expectation; and this seems to be intended in that, Psal. 51. Praise waiteth for thee, O God, in Si • n; and unto thee shall the vow be performed.
• (4.) HENCE when God answers his Prayers, is •• ves him to endeavor gratefully to own his Obligation is him for it. He doth not only desire that God may have Glory for it, but that he may show forth his praises on the account of it; and this ariseth from a Principle of gratitude which he hath in him; which he desires to exert; and this sets him in studying how and wherein he may signalize this both in words and actions. Hence when the Psal m • st had received great Benefits from God, it put him upon such a deliberation, Psal. 116 12. What shall I render unto the I rd • s • r all his benefits toward me? He acknowledgeth the Obligation, and that puts him upon meditating of Duty, and exciting himself to the practice. He knows that he can never compensate this favor by anything that he can do, but confesseth that he owes the greatest Thankfulness, and that both in words and deeds; and that if he f • rget any of these benefits, or do not apply them to the right end of them, he shall come under the just censure of Ingrateful; whereby he shall offer just Provocation to God against him; and in this respect the acts of Praise and Gratitude, are not of the essence of Prayer, but are the proper returns made to God; and on that account are appendices of P • aver, and ever due to God from those that taste of his Bountiese very Day?
• (5.) THIS sense of Insu •• ciency drives him to God to ask of him that he will glorify himself by all, and en • ble him to pay him the tribute of Praise. As it is our Duty to give Thanks to God for Mercies received, as well as request him for Mercies wanted; so it is certain, and experience will teach it us, that we as much depend on him to give us an Heart to be Thankful for Mercies, as to give us the Favors to be Thankful for. For as we receive every Grace from him, so we must have help from him for the exercise of it, as Phil. 2.13. For it is God which w • rketh in you both to will & to do of his good pleasure. God therefore hath not only promised to his People that he will answer them when they call, but also that they shall glorify him when answered; Psal 50.15. The sinful concupiscience that abides in us, tends both to make us forgetful of kindness received, and to make us proud & lifted up with our own worthiness, which nourisheth ingratitude in us. The sense of this, reacheth us to maintain an holy Jealousy in ourselves; and to ask of God that he will put it into our Hearts of Glorify him, imprint the Law of Gratitude on us, and assist us in our Duty, and exalt his own Honor in us, and by us.
• (6.) IN this Dependence he sets about this Duty, waiting upon God for his gracious acceptance. As he knows that he can do nothing without help from God, and for that reason he asks it of him; so he knows his every offerings of Thanksgivings have so much of imperfection and impurity adhering to them, that he can have no acceptance but in and through Christ; and this puts him upon humbly waiting on God for this help, as knowing that without him he can do nothing; and asking his kind entertainment of him in the Beloved; through whose Sacrifices alone, his Thanksgivings can be cleansed; and not returned upon him as Dung. Hence that Petition, Psal. 119.108. Accept, I beseech thee the freewill offerings of my mouth, O Lord, and teach me thy judgments. And this is the right way of our paying this tribute of Praise to God which is his due; and this is that which God justly expects of all his People, that hereby they may testify the due sense they have of all his Mercies; that they so confess to him, that their all comes from him, and their own unworthiness of, and their liability ever to retail are to him for the least of them all: bewail their Deadness and Indisposition; earnestly beseeching him to imprint it on their Hearts forever; that he will smell a sweet savor in all their Offerings, and enable them rightly to improve all which they receive from him, for him; and be now Watchful, Faithful, Chearful and Constant in his Service; and in this way, we do make him the first Cause and last End of all.

AND would we maintain an open Trade with Heaven, let us fetch all from God by Prayer, and return all to him by Thanksgiving, and this is the way never to want.

SERMON CCXLIII.

WE have considered the Kinds of Prayer; which are more directly pointed at in this Answer: And it will not be impertinent here to subjoin some more observable distinctions of Prayer; which will be helpful • o us rightly to attend our Duty in regard of the several Circumstances that attend it.

I. PRAYER is either Ejaculatory, or more Continued. The reason of this distinction is because Prayer is of constant use to maintain Communion with God: And there are very frequent occasions for our sending our Desires to Heaven, besides our set and separate attendance on this Duty.

1. EJACULATORY Prayer is a short & sudden lifting up our Hearts to Heaven; while we are engaged in other Duties. Many Instances of this we have in the Word of God; particularly Gen. 49.18. Psal. 84.3. This doth not call us off from the business that we are e • g • ged 〈◊〉 , to lay it aside, and separate ourselves to this duty; not need it at all to hinder us in to our Duty by giving us interruption, but will help us in it to do it with a more sp •• itual frame; it is but a pertinent and pathetical parenthesis in our work; which will make no baulk in it, but advantage us in prose • ation of it. And there are uncountable occasions for this in a day: and the more frequent we are in it, the greater testimony we have that we are spiritual. And it will he a go • d evidence that we are sensible of our dependence on God for all. Thus in our ordina • y sec • lar Employments; when we find difficulty in them, to lift up our Hearts to God to help us: When we find our Hearts two much engaged in the World, to ask him to mortify our fleshly aff • ctions; when we are eagerly set upon the Success, to beg that we may be subdued to the good Will of God; when we are at a loss in our Work, to Pray that he will direct us; when we are discouraged in our Business, to ask him to give us encouragement when we find our work to succeed, to give 〈◊〉 the praise of it. Thus also in our Religious D •• es; when we are hearing the Word, and we find our Hearts dead, or wandering or ready to entertain Prejudices at the Word, or at the I • strument, to lift up a groan to God for rel • es against these; and when we find the W •• d to touch our Hearts, to acknowledge his G • ace in it, and to Pray that he would fix this on us and give it an abiding impression; and in respect of others, if we meet them, to P • ay that God will bless them; if they are Sick, to ask God's Mercy for them both for Soul and Body; it we hear of their Troubles, to desire of God to be with them. These and many more of such things belong to this; and are the right postures of a gracious Soul: and it is the way to have Commu • ion with God in all, and to enjoy great inward tranquility of mind, and to dwell in Heaven whilst upon Earth; and thus also shall we be always in a readiness for our more solemn Addresses to God. And would we thus do, we might maintain his frame, Psal. 16.8. I have set the Lord always before me. And maintain reverend and delightful thoughts of him.

2. MORE Continued Prayer is when too set ourselves to pour out our Hearts before God after a solemn manner. We are not to satisfy ourselves in Ejaculatory Prayer; but God hath required of us that besides the frequent lifting up of our Hearts to him in a sigh, a groan, a petition, we take our opportunities to separate ourselves to this duty, and laying aside other occasions, do engage in it as a Business without interruption by other things. Prayer is compared to wrestling, with God; and we are to enter the lists with him, with an holy purpose not to let him go till we have gotten the blessing of him; as Jacob. Hos 12.3, 4. It is our duty to pour out our Hearts before God, to spread our case before him; Psal. 62.8. And we are to persevere in Praying, Eph. 6.18. We have a great many wants, and we ought to spread them before him. Not as if he so readed to be informed, for he knows our needs better than we do, but he would have us s •• sible of them, and lay open this sense before him, and therein testify our •• tire dependence upon him. And this is the way to bring ourselves under the more potent Obligations of Gratitude, when he receives our Prayers, and grants us our Requests. Such Prayers as these have the Godly used at all times; and though we can merit nothing by them, yet we do therein take a proper way to maintain Communion with God. And in these Prayers we are to offer our distinct Petitions, and make use of Arguings and Pleadings with God, because this is the way in which God hath e • couraged us to hope for his Mercy. He hath for that reason given us direction about it, H • s 〈◊〉 begin. Not that we are to think that by our l • ng Prayers, and multipl • cation of words, we shall command the Blessing: Nay, we are enjoined. Eccl. 5.2. Be not rash with thy ••• th, and let not thine heart he hasty to utter anything before God. And our Savior gives that caution, 〈◊〉 6.7. But we ought to insist, so as to get 〈◊〉 Affections raised, and our Hearts warm; and not to c • ntent ourselves with a few in • i •• d Expressions. And doubtless we ought to 〈◊〉 longer or shor • er in this Duty, according as the occasion is; which may much vary: And if it be asked how often we are thus to sequester ourselves to this Duty? it must be answered; that there are is no limitation set in the Word of God; and there may be incident occasions which may call us off to Prayer oftentimes besides what is ordinary: And the Word of God seems to intimate, that we ought not to omit this Morning and E ••• ing, at least: And God appointed the Morning and Evening-Sacrifice, which were times of Prayer. A • d we find David resolving, Psal. 55 17. Evening and morning, and at noon will I pray, and cry •• ul. And 119 164. seven times a day 〈◊〉 praise thee. As 〈◊〉 set and stated H • urs for this there is no Religion in it, making one m • re holy that another • but there is Christia • Prudence, is having Seasons for this Duty to be attended so constantly as may be, lest by excuses and delay, we should forget our Duty, and lose the Opportu • ity: N • t is it necessary that in all our set Prayers we should insist upon all things that afford Matter for Prayer; but there may many times be particular Cases which call for our present intenseness; for sometimes there may be such things as will take up the present Opportunity; instances whereof we have in the Word of God. But if Christians think that a suitable time spent in Prayer, is so much lost from their Wordly Concerts, and will thereupon omit o • curtail the Duty, they woefully impose on themselves; and it will be fou • d that that is redeemed time, which is employed to obtain God to be with us in all that we are concerned in.

II. ANOTHER distinction of Prayer is, that which is either Solitary or Social. It is either done by a Person alone, between God and his own Soul; or by a Company joining together in offering up of their Petitions to God. And for both of these we have Precept and Pattern in Scripture: and there are moral Reasons for them both.

1. THERE is Solitary Prayer, which is to be practiced by the People of God. And this is not to be neglected upon a pretence of attending upon Public Worship, or that which is Social. A Christian is to separate himself, and get alone from all Company, and to be as secret in it as may be. And for this we have our Savior's direction. Mat. 6.5, 6. It is therefore very proper, that we have our Places o • Retirement, where we may get alone, and pour out our requests before God, where there may be no witness but God and our own Souls. And such Prayer if rightly performed, carries the greatest evidence of our sincerity; and bespeaks our real sense of our wants, and hath the least hazard of hypocrisy: though we are not to rest in this; for if we look not to our Hearts we may be formal and hypocritical in this too. Now there is great reason why this Prayer should be duly and constantly attended; for every Person hath his particular wants which he is to represent unto God; and many of these are such as it is not convenient that others be acquainted withal; but are proper to be represented to God, who knows all. There are the Si • s to be confessed to God, which it is not m • et that others should be acquainted withal; the Distresses to be bewailed, and help to be sought for in regard of them, which others are and must be strangers to: And here a Child of God may use the more freedom of Spirit. Others possibly would insult over us, & reproach us; and God knows how to pity us; & the more open we are with him, the more ready he will be to entertain us kindly. For we are told, Psal. 103 13. Like as a father pitieth his children: so the Lord pitieth them that • ear him. And indeed, never hath a Believer more enlarged Communion with God, than when in his solitary Retirements he draws near unto God, and opens his whole Soul unto him. How often when he goes into his Closet • ad, doth he come out again glad; being abundantly refreshed with those close Embraces which he receives from him whom his Soul loves? And that Soul that hath had experience of the sweetness of this, will count it his happiness to enjoy such a Privilege, and will not easily neglect it. And though' we are not upon every p • ng, to run from our business to this; yet it is very proper for us, to prepare for it, and to lay by matter in our daily Observations, to bring before God, when we come to address him in Secret. It is also very proper for Christians in their Secret Applications, to avoid all that will have a savor in it of • stentation and hypocrisy. Doubtless the loud speaking in this Praying, so as to tell all that are near to us, or pass by, what we are doing, is little better than to sound a Trumpet.

2. THERE is Social Prayer, which the People of God are concerned to attend. Which is in the joining of more than one together in offering up their Desires to God: And the reason of it is because Man is made a Sociable Creature; and there are the common Concerns of Christians, which invite them to carry their requests to God, and join in their Praying to him. We may have more particular occasion to Discourse of this matter under the Preface of the Lord's Prayer. I shall therefore here only observe; that there is a frequent distinction of Social Prayer into that which is Oeconomical, or Congregational; or that which is more Private, and more Public: For each whereof we have Precept & Example in the Word of God.

1. OECONOMICAL Prayer is that which is performed in Private Families of Christians. We observed that Man is made for Society: Solitariness, or living alone being a trespass against Human Nature. Hence there are the several Families of Christians, who live and converse together; and it is their Duty to live together as Christians, which they cannot do unless Prayer be uph • ld in their Society. And here we may observe,

• (1.) IN general, that in Social Prayer, there is one that is to be the Mo • th of the rest, in expressing to God their wants, and putting up Petitions in their Name: And all the rest are to join he •• tily in these Requests, and send up their desires with them unto God; for if all should speak together, it would bring confusion and disorder into the Duty; whereas God is a God of Order, and not of Confusion. They therefore who will have all at once to speak in Prayer, do certainly disturb the Duty, and render it vain and unedifying.
• (2.) THIS Duty doth more peculiarly belong to the Head of the Family: For God hath committed to such the Charge and Care, both of the Bodies and Souls of those that belong to their Society, they are to Pray for them, and Pray with them; no • as if they may not make Use of the Gifts of such who may occasionally be cast into their Families; but it belongs to them to see that this Worship of God be upheld; and in the Time when the Church was in Families, the Master of it was it the room of a Priest to it, to offer Sacrifices to God.
• (3.) THE • E are the common Concerns of a Family, in which they have to do with God as such. In every Relation there are Relative Duties, which those have to discharge one to another, and they must go to God for Grace and help to perform them; there are Family Blessings to be sought, and Family Afflictions to be deprecated; there are Family Sins to be Confessed and Bewailed, and Family Benefits that are to be observed, and God to be Thanked and Praised for: Hence there is Family Religion to be upheld, and Communion with God to be uph • ld in it, and that as a Society which is devoted to God's Service, and Family Governors are carefully to seek their own Salvation, and the Salvation of all that are under their Care; and all these are potent Arguments to excite and oblige them to this as a necessary Duty: And hence we have his Resolution, J •• h. 24.15. As for me and my house, we will serve the Lord.
• (4.) HENCE it is the Duty of all that are Members in a Family to attend Carefully and Conscientiously on the seasons of Religious Worship in it. Tho' • there be no Time in the Day more Holy than other, yet it is convenient that Families have their ordinary stated Times of Worship both for the Morning and the Evening, that so every Member of it may not be be 〈◊〉 loss about it; and though' unforeseen Providence may sometimes prevent it, yet in the ordinary Course, both Heads of Families and all that are Members of them, ought to observe them, else there will be Disturbance and Confusion; not ought any to exempt themselves from this. Duty carelessly, least they bring the displeasure of God upon themselves: And we are sure that Wrath is threatened against such Families as do not call upon the Name of God. Jer. 10.25.

2. CONGREGATIONAL Prayer is that which is to be offered to God in a Public Assembly. The distinction which is between Secret, Private and Public is very observable. And though' both the latter consist of a Community, yet there are more Private and more Public Societies, and not only is Prayer to be used in the former, but in the latter too. These Public Societies are either Civil or Sacred; and they Convene together upon Public Occasions, in which the Community are concerned; and as they depend upon God for his Direction and Blessing, so they ought to offer up their joint Requests to God for it, and may well expect to be crossed in their Business, if they endeavor not to have God with them. But that which I peculiarly here design is Ecclesiastical; or Prayers which are to be made in Church Assemblies; which, as they are appointed by God, so he hath Instituted a Worship to be attended in them by his People; and one of these Institutions his, That there be Prayers offered up to him, in and with such Congregations: and though' Prayer itself be a part of Natural Worship, yet offering it up to God in and with the Assemblies of the Saints, is of Institution; and for this reason God's House is called, An House of Prayer; Not that there are no other Acts of Worship there to be attended, but because this is never to be Omitted. As God hath appointed the Assemblings of his People to Worship him, as well under the Days of the Gospel, as before under the Law; so though' the ancient Ceremonies are ceased, to give place to a more Spiritual manner of Worship in the times of the New-Testament; yet the moral Duties of Worship, being perpetual, do abide and will so do till the time comes when Ordinances will be of no use, and that will be to the end of Time: And that Prayer is one of these Duties, hath already been observed and proved. Now that Public, as well as Secret Prayers are to be attended by God's People, will be evident,

• (1.) FROM Christ's Precept, and the Example of Christians in Gospel Times. That these is Precept for this, not only under the Old, but also the New Testament, is evident, in the Pattern of Prayer given by our Savior; this is plainly intimated, in that he bids us to Pray, Our Father, which tells us that Social Prayer is a Duty, as may be further observed, when we come to take that Prayer into Confideration: This also is implied in that general Precept, in 1 Tim. 2.8. I will therefore that men pray everywhere. And that of our Savior, Matth. 18.29. Again I say unto you, that if two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. And for this reason the places where Chris •• ans meet together to Worship God, were called Oratories, or praying Places, Acts 16.13. And as for Examples, we sinned that Christ himself often Prayed with Public Assemblies, in which he set an Example for his People to imitate him; and this was the practice of the Apostle; and we have that instance in, Acts 4.24. They • st up their voice to God with one accord.
• (2.) THERE are the common Concerns of such a Society to be offered up unto God. And it is most proper that they should do it jointly. Many things might here be instanced, but I only offer, that they are concerned as a Society to Glorify God; and that they may so do, God is to be implored; all scandalous Sins at any time breaking out among them, are a reproach to the Society, and therefore they are to deprecate them, and to seek direction and help from God, rightly to bear witness against such Scandal, and succeed their endeavors therein. There are other Ordinances, which are appointed for the Edification of the People of God; and the Presence of God with them is necessary that they may obtain this Design; the Preaching of the Word, the Administration of the Sacraments depend on his Assistance and Blessing, who only can give the increase: It is of him to give Assistance to the Dispensers in their work, else it will not attain; and it is of him to help the Partakers in the Word & Sacraments to profit by them; and for these also he is to be sought. There are the Troubles which come on the Church in regard of their Profession; and doubtless all are to join in their Prayers to God, that he will Sanctify them, and remove his hand from them; for God hath said, Ezek. • 6.37. I will yet for this be inquired of by the house of Israel, to do it for them.
• (3.) GOD hath declared how acceptable the Joynt Prayers of his People are to him, and how prevalant they are. This is not from any w • rth in them, but because herein the Declarative Glory of God is the more acknowledged before Men. It is God's Honor to have his Throne of Grace besieged with a great many Petitioners at once; and he hath encouraged this by telling us, that if 〈◊〉 do thus agree, it will be accepted, Matth. 18.19. God Loves his Children, and delights to hear from them; & the more of them that lie prostrate together at his feet, the more united is their force in besieging Heaven: We have therefore such an Encouragement offered, Jam. 5.14. Is any sick among you? let him call for the elders of the church, and let them pray over him. And we have that encouragement offered, 2 Chron. 7.14. If my people which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will •• ear from heaven, and will forgive their sin, and will heal their land. Now concerning these public Prayers, there are these Rules to be observed,

  1. THAT it is the proper work of those whom God hath called to the Service of the Ministry, to go before the People in offering up these Prayers to God. We before observed, that there must be one that is to be the Mouth of the Assembly in this work, else there would be Confusion: Now this most properly belongs to the Ministry, who are to stand between God and his People; and as they are God's Mouth to them in Preaching his Word, so they are to be the Mouth of the Assembly in bringing of their Requests to God. As it belongs to Heads of Families in Family Prayer, so to the Leaders in the Church, in Public Prayers, to whom God hath given the Charge publicly to Administer his holy things; and therefore ordinarily none but such as bear such an Office, or are Probationers to it, are to do this.

  2. THAT these Prayers must be offered in a known Language. And the reason is plain, because they are to represent the Desires of God's People whose hearts are to go along with them; which how shall they do, if they do not understand the Requests that are offered up to God in their Name: They are to set their Amen to such Prayers, and that not as Brutes, but as Men who know what they do. Th •• therefore the Apostle insists on as a thing necessary for Edification, 2 Cor. 14.14, 15, 16. If a Minister or a Christian, Pray in a Language which he understands not himself, he cannot Pray in Faith; and if he does, yet if he Prays with those that do not, he is to them but • s a Barbarian, Ver. 11. which shows the Vanity of those, who enjoin Men to Pray in a Language to them strange, in which their Hearts cannot go with their Tongues.

  3 THERE is nothing to be offered in these Prayers, but what the whole Congregation may or ought to put their Amen to. And the reason of this is, because that in such Requests there's a Mental, if not a Vocal Amen to be used, because all are joined together to offer up joint Prayers to God; and therefore Care is to be used that nothing be laid as a stumbling-block in their way, but only such Petitions as are agreeable to the Will of God; so that if any are prejudiced it must evidently be their own fault; which therefore the greatest Care ought to be used to prevent. Prayers should be offered with one heart; and therefore the Mind of God ought to be well considered by such as present them.

  4. THAT it is the Duty of those Individually who join in this Duty, to give diligent Attendance to the Prayers which are so put up. It is not enough that the Speaker be intent & deliberate in his presenting the Case of God's People to him: But because Prayer is in the name of all that are present, they ought to have their Hearts fixed, and their Judgments exercised, that so they may not offer the Sacrifice of Fools; and therefore ought to attend the Duty with equal Solemnity with the other: And to have their Eyes wandering, and their Minds roving, is a profanation of the Ordinance. We ought therefore whensoever we go to the House of God, to remember that we are to approach the presence of Him, who searcheth the hearts of Men; and if we offer up mock-Service to him, we may expect to be answered accordingly; and have our Prayers returned upon us, and thrown in our Faces as dung.

SERMON CCXLIV.

III. ANOTHER distinction of Prayer is, that it is either Mental or Vocal. The reason of this distinction is, because there is in Man a Soul and a Body; which though both are concerned in the Duties of Worship, yet the Soul is the Principal; and though the Body is used by it as an instrument, in its imperate acts for the most part, yet there are some operations which it can perform, without making use of the Bodily Organs in the doing of them; and this gives a foundation for the distinction now under consideration; which may be more particularly considered.

1. MENTAL Prayer is when we only send up our Desires to God in our Thoughts: And of such Praying we have an account given; thus Gen. 24.45. 1 Sam. 1.13. We observed that Prayer is an offering of our desires to God; now as the desires themselves are inward, so also they may be inwardly expressed to God; and this doth properly belong to Secret Prayers, and cannot be used alone in such as are Social; And though Christians may use their Tongues in Secret Prayer, provided they do not thereby make them Public; but only as may help to keep their minds more intense; yet there is no occasion for it in regard of God's audience; no • needs there any external Sign at all, to acquaint him with what we are doing; for as he sees, so he hears in Secret: And it is the Heart which he principally regards in Duty, Psal. 51.6. And as, if that be away, all the noise that we can make, will be but howling; so if that be thus employed sincerely, it will be a Sacrifice acceptable to him; ver. 17. And a Child of God shall find a great deal of occasion for his using of his manner of Praying in his course here; and it is a Privilege which all the World cannot take from him: the Heart hath a Language as well as the Tongue, and he who is the Father of Spirits understands it as well: for the Psalmist confesseth, Psal 130.2. Thou understand • st my thought afar 〈◊〉 . Now these though'ts may be sent up to God, whether in Ejaculations, or in a more continued Prayer, when there is not a word uttered by the Lips, nor any external sign in a • y B • d • y gesture, that can acquaint by standers that we are Praying to God; and this is the advantage of God's Children, that they can hold Communion with him in their Prayers, in every place, in all Companies & upon all Occasions. Sometimes God's People are d • b ••• ed in his Providence, so that they cannot get alone to pou • out their Hearts before God▪ but this hinders not their Precious converse with him: though this doth not discharge them from their Secret Retirements where they may have more scope, and freedom from impediments, when they can have opportunity so to do; but if they cannot, it need not to cut off this Duty; but they may be alone with God in their Minds, when they cannot get alone with their Bodies; though Persecutors may restrain their Bodily freedom shut them up in Prisons among Wicked Men, and not suffer them to be alone, yet there is a way to Heaven which they cannot block up; but in spite of their Enemies, they may mount up to Heaven, and carry their requests to the Throne of Grace, and leave them before God; and whilst this Door is open, they are safe.

2. VOCAL Prayer is the offering of our desires to God in o •• ward expressions. This indeed is not essential to Prayer, 〈◊〉 the whole essence of it is contained in the former; but it is a circumstance in some cases necessary; that it may be done in Secret Prayer we before observed, provided it take not from the Secrecy of it: And God's People have found by experience, that it hath been helpful to them to keep their thoughts more intent, and prevent their wanderings; but, in regard of Social Prayer, it is necessary. A Child of God may have Fellowship with him in Mental Prayer; but Christians cannot offer up their joy • t Prayers to God but in that which is Vocal; for we before observed, that in Social Prayer one is the Mouth of the rest in offering requests to God, who may testify their concurrence with their Amen; whereas none can know the Heart immediately but God; but we are to impart our thoughts to others by external Signs, and peculiarly by Words, which are the Interpreters of the Mind. And here we may more particularly take notice of these things,

• (1.) THAT Mental Prayer must always accompany Vocal, in order to our obtaining Audience with God. We must use words to edify others, but our Hearts must go with them if we would Please God; it is therefore charged as hypocrisy, Ezek. 33.31. For with their mouth they show much love, but their heart goeth after their covetousness. Lip-Services, when the Heart is absent, are the way to procure a Curse instead of Blessing: if Men come with an Idol in their Hearts, they shall be answered according to their Idol, Ezek. 14. beg. Meerly Lip-Prayers, be they never so loud, are no better than howlings in God's esteem.
• (2.) THAT God hath given to Man his Tongue to Glorify him withal, after a special manner. Other Creatures besides have their Tongues which are of use; but it is a peculiar Privilege of Man, that he hath a Tongue bestowed on him, by which to express his inward though'ts to others; and this is called Man's Glory, because by it he is furnished for rational converse with Men, far excelling hereby all brute Animals; for though they hear the various Sounds they make which may be differenced, and is helpful in their sensible Communion; yet they have not a power of forming these into a Language or Speech, which may interpret the mind; but this Man is favored withal; and without it human Society would be very lame and imperfect: And th • s may be included in that, Job. 35.11. Who teacheth us more than the beasts of the earth, and maketh us wiser then the sowls of heaven.
• (3.) GOD requires of his People that they do employ their Tongues to Worship and Glorify him. Prayer therefore being one part of his Worship, these are also to be employed in it: The Apostle joins these two together, Rom. 10.10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. And the Psalmist when he calls upon himself to Praise and Glorify God, particularly calls upon his Tongue in this employment, Psal. 57.8. It is not enough for Christians to Pray in their Closets, but they are to Pray in the Assemblies, and it belongs to the open Profession of the Gospel. And for this reason a Professing People are described by their calling on the Name of the Lord.
• (4.) THIS shows the Vanity of th • se that appoint and applaud their silent Meetings for the Worshipping of God. There is a sort of Men we know so do, and tell us how greatly edifying they are; but it is mere Enthusiasm. We acknowledge that there are silent Prayers, but then they are not Social; and it is hard to tell how such may be rationally edified by such pretended Communion; where they use nothing but exotical Gestures, and rid • culous Postures of Body, which others cannot understand: Social Prayers they cannot be, and if Secret they ought to be done in Secret; or so as though we are in Company, yet they are known only to God and our own Souls.
• (5.) THAT these Prayers may be presented in any Language, provided it be known. The Folly of Praying in a Language unknown hath been before considered; and what we here further observe, is that every Language is a like Elegible, provided it be understood; it is Superstition in those that will have it in one of the three Languages which Christ Sanctified on his Cross, as if it added Holiness to the Duty: that Language which is Barbarous to one, is Native to another; and let it be one of those expressed, if not understood by such as use it, it is Barbarous to them; according to the Apostles sense, 1 Cor. 14.11. Therefore • f I know not the meaning of the wic • , I shall be unto him that speaketh a Barbarian, and he that speaketh 〈◊〉 all be a Barbarian unto me. God will in Gospel times be Worshipped by all Kindreds and To • gues, and they must do it with Understanding.

IV. ANOTHER distinction of Prayer is into Ordinary and Extraordinary. The ground of this Distinction is because besides the daily calls that we have to set apart some Time to invoke God, and present our Supplications to him, there are some Occasions wherein the People of God are called to separate themselves to this Duty after a more extraordinary manner; not that we should at any time do this Duty after a per • unctory manner, but with suitable Solemnity, as such who adventure into the Presence of the great King, to present our Petitions to him, which ought not to be with common Frames; but the occasions of the one and the other, come under different respects in regard of the Circumstances of them, which may be here briefly considered.

1. ORDINARY Prayer is that which is to be used on all Occasions, in which we are to separate ourselves from other • mployments to draw near to God: And that both in Secret, and in private Families daily, and in the public Assemblies, in their usual Meetings for this end; of which we have already considered, and no more needs here to be added.

2. EXTRAORDINARY Prayer is when upon more Solemn Occasions we set apart some longer portion of time to present our Prayers to God. And these are either for Humiliation o • Thanksgiving; either to deprecate God's Judgments, or to celebrate his Mercies, Concerning these in general, observe,

• (1.) THAT there are no set or stated times for th • se prescribed in the Gospel. In the times of the Law there were three Feasts, and one Day of Fasting appointed by God, and these Days were s •• ctined by God to be Sabbaths, or holy Time; but as they belonged to Moses 's Paedagogy, so they ceased with that, when it was adequated: And there are no other s • rr • gated in their room, under the Gospel-Institutions; though the duty do still abide; nor are we to revoke these. Hence that obj • rgation, Gal. 4.10. Ye observe days, and months, and times, and years. But there are the same occasions for them during the abode of the Church in this World.
• (2.) THAT the People of God ought to use their Prudence in their observing of these things: And that both in respect of the time when, and the time that is spent in such Duties; which may be longer or shorter as occasion suits. There is no time but the Lord's Day that is made holy in Gospel times, by a stamp of Divine Authority, by separating it from Common to Sacred uses; though there must be time taken up in Religious Duties, according to the nature and importance of them. And though 〈◊〉 for the times, yet the duty's sake, it is to be spent in sacred Employment; and so is every part of time to be occupied for Religious Worship whensoever it is attended. And God's People may separate more or less time for this as occasion is; though this calls for a more 〈◊〉 larged • ess than in our ordinary Prayers. And we have Examples of this difference the Word of God.
• (3.) 〈◊〉 the Providence of God is to be observed for a call it this. The duty is directed 〈◊〉 God's holy Word: but as we are not always to attend it, for then we must interfere with other necessary Duties, which do also require time to be performed in; but there is a Voice of God, which it is our duty to hearken to; and there is not only a voice in his Word, but also in his Providence which he expects that we should understand and