A Discourse On Secret Prayer

A Discourse On Secret Prayer

OF THE LORD'S SUPPER

1 COR. 11:23, 24, 25.—I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat: this is my body broken for you: this do in remembrance of me. After the same manner, also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

THESE words afford us the answer to that question, 'What is the sacrament of the Lord's supper!' and declare to us the nature of that holy ordinance which we are now in expectation of, and now falls to be explained? For which we shall consider,

I. The author of it.

II. The signifying things in it.

III. The signifying actions.

IV. The uses and ends of it.

All these particulars are contained in the text and deserve a special consideration.

1. The author of this ordinance is the Lord Jesus Christ himself. It is not founded on man's authority, but on his own authority, who is the only King and Head of his church, ver. 23. I have received of the Lord Jesus, &c. which points out a twofold excellency in it. (1.) A character of divine authority upon it. The elements and actions, though they be mean in themselves, yet have a majesty in them to a spiritual eye, as bearing Christ's stamp on them, and being heaven's broad seal to the covenant. (2.) A holiness in it; it is a holy ordinance, as appointed by the holy Jesus. The elements, though in themselves common things, are relatively holy, as appointed to represent, seal, and apply Christ and his benefits.

Here I shall shew,

1. When Christ instituted this sacrament,

2. For what time it is to continue.

3. What the words of institution contain.

First, When did Christ institute this sacrament? The same night in which he was betrayed, ver. 23. Yet this does not bind us to that time rather than to another, because that was an accidental circumstance, arising from something peculiar to the first institution and administration. For it could not be sooner, in regard it behoved to be after the passover, which was to be killed in the evening, Exod. 12:6 and eaten that night, ver. 8 which was to be abrogated by this new institution. It could not be later, because quickly after he fell into his enemies' hands. The time of its institution teaches us four things.

1. The most tender care and concern our Lord had and has for his people's welfare and comfort, providing for these just while he was to launch forth into the sea of wrath. Admirable love and tenderness indeed!

2. That it is Christ's dying love-token to his friends, and therefore to be highly prized, and duly improved.

3. That it is of special use to fit the Lord's people for a time of trouble and trial. Now, the disciples were to meet with a storm which they had never seen the like of; and he reserves therefore the best wine till now.

4. That it is of special use to fit his people for grappling with death; the which we may learn from his example.

Secondly, For what time is this sacrament to continue? I answer, Till he come again, and so it is to last to the end of the world. While he is absent, we must make use of it, as a memorial, ver. 25, 26.

Thirdly, What do the words of institution contain? They contain Christ's blessing; which comprehends two things. (1.) A command for the use of this sacrament. (2.) A promise of spiritual benefit by it to the worthy receivers, viz. that they shall partake of Christ's body and blood in the right use of it, ver. 24, 25. Take, eat: This is my body.—This cup is the new Testament in my blood.

II. I proceed to consider the signifying things, or outward elements. These are bread and wine. The bread, ordinary bread, without any determination of what grain it is made, nor whether leavened or unleavened. Our Lord took such bread as came to hand, and so may we without scruple, though decency is to be observed. The wine, as to the colour of it, is also indifferent; and whether a little mixed with water, or unmixed is so too. Necessity and decency must regulate these things, the church being no otherwise tied by divine institution.

Here Let us consider,

1. What is signified by the bread and wine.

2. The resemblance betwixt the signs and the things signified.

First, What is signified by the bread and wine? The body and blood of Christ, ver. 24, 25 even a whole Christ, with all his benefits, forasmuch as the divine nature after the incarnation was never separated from the human, though the soul was separated from the body, and his precious blood from his flesh.

Secondly, The resemblance betwixt the signs and the things signified.

1. Consider the bread and wine separately.

1st, There is a resemblance betwixt the bread and Christ's body.

(1.) Bread is for nourishing natural life: so is Christ's body for nourishment to the soul, John 6:56. 'For (says he), my flesh is meat indeed.' There the hungry may feed, and be nourished and strengthened, to grow up unto eternal life.

(2.) Bread must be prepared ere it can be bread, or fit nourishment for us, the grain ground and baked with the fire. So Christ was grinded betwixt the upper millstone of the Father's wrath, and the nether millstone of the malice of men and devils, and cast into the fiery furnace of justice, that he might be bread to our souls, Psal. 22:14.

(3.) Bread is a common and cheap provision; it is for the poor as well as the rich. Christ's salvation is the common salvation, Jude. 3; free to all who will receive the same, Rev. 22:17.

(4.) Of all provision it is the most necessary. Nothing is so necessary for us as Christ; without him we die, we perish, we all perish, John 6:53. 'Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.'

(5.) Lastly, It is a sort of food which healthy people will never loath. So is Christ ever sweet to the soul that feeds on him, though distempered souls loath the bread of life.

2dly, There is a resemblance betwixt wine and Christ's blood.

(1.) The wine is squeezed out of the grapes forcibly by the wine-press. Thus was Christ's blood squeezed out of his body, by the wine-press of the Father's wrath, that it might be drink to our souls.

(2.) Wine has a medicinal virtue, Luke 10:34. Christ's blood is the great medicine for the wounds of the soul. There are no wounds so deep, or so hopeless, but an application of Christ's blood will cleanse them, and heal them too.

(3.) Wine is refreshing and strengthening to the body, 1 Tim. 5:23. A draught of this spiritual drink, exhibited to us in the sacrament, and to be received by faith, would make the soul pressed with guilt, and a sense of wrath, to stir as a giant refreshed with wine, John 6:55. 'My blood is drink indeed.'

(4.) Lastly, It is of a cheering virtue, Prov. 31:6. The blood of Christ is that whereof those who are of sorrowful spirits, by reason of guilt, may drink by faith, and forget their sorrow, 1 Pet. 1:8.

2. Consider the bread and wine conjunctly, set before us in the sacrament. There is a threefold resemblance.

1st, There is both meat and drink, bread and wine, in the sacrament. In Jesus Christ we have a full feast for our souls, John 6:56. 'My flesh is meat indeed, and my blood is drink indeed.' There is a fulness in him for all our wants, a fulness of merit and of Spirit.

2. The bread and wine are separate in the sacrament. So was Christ's blood separated from his body on the cross for us. Many vents were made in that blessed body by the nails and spear, through which that blood might gush out, for the redemption of an elect world.

3. The bread must be eaten, and the wine drunk, or they will not nourish. So Christ's body and blood must be by faith eaten and drunk, or it will not profit us to our salvation. It is union with him by faith that makes us partakers of his benefits.

III. Let us consider the signifying actions in this sacrament.

First, There are some signifying actions of the administrator about these elements, according to Christ's institution, which, being sacramental, are also significant.

1. Taking the bread, and the cup into which the wine has been poured out, taking them into his hand, ver. 23, 24, 25. Nothing is more distinctly mentioned than this, Matth. 26:26, 27. 'Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it.' Whence it is evident, that it is taken to be consecrated. And this represents the Father's chusing and designing the Son to be Mediator, Psal. 89:19. 'I have laid help upon one that is mighty; I have exalted one chosen out of the people.' So in this action we may see, (1.) Man perishing for want of spiritual food, Adam and all his posterity starving in their souls, and so their case crying for bread. (2.) God in his eternal love destinating bread for a starving world. (3.) The Son of God, as the party on whom the lot fell, to be bread for them. Behold the bread the Father took, Isaiah 42:1. 'Behold my servant whom I uphold.' He was God's choice, and shall he not be ours?

2. Consecrating of the elements, ver. 24, 25. The consecrating of the bread and wine apart is reckoned to be an accidental circumstance in the first administration, agreeable to the custom of the country where it was done, not obliging us, whose custom it is to bless all together, more than unleavened bread, &c. Nor does there appear any mystery further in the former than the latter.

Here consider,

(1.) How the elements are consecrated. By the word of institution, thanksgiving and prayer, they are consecrated, or set apart from common use, ver. 23, 24, 25. Our Lord Christ had power of himself to institute the ordinance, and did so, and blessed it, and solemnly gave thanks over it. The institution stands in the word, which therefore we read on that occasion, and, according to his example, pray over it with thanksgiving. The Popish consecration, by muttering over these words, This is my body, hit not the mark; for these words, This is my body, were uttered by our Lord after the consecration.

(2.) What is the effect of the consecration on the elements? Not a real change of them into the body and blood of Christ. This destroys the nature of a sacrament, leaving no sensible sign. It is contrary to the institution, where Christ's body was sitting at the table, and reached the disciples bread and wine. It is contrary to the doctrine of Christ's suffering once, his ascension, sitting at God's right hand, and coming again not till the last day. And so it is contrary to sense and reason.

Christ said indeed, This is my body, i. e. signifies my body, as the lamb is called the Lord's passover, Exod. 12:11. It is by these words the Papists will have the bread changed into the real natural body of Christ. But these words suppose it to be Christ's body before, since a thing cannot be truly said to be what it is not. So it is no otherwise Christ's body, but sacramentally.

The true effect is a relative change on the elements, so that they are no more to be looked upon as common bread and wine, but the sacred symbols of Christ's body and blood. So they are changed in respect of their use, being set apart for this holy use.

(3.) The signification of this sacramental action. It represents the Father's setting apart and consecrating his own Son to, and investing him in, the Mediatory office. So Christ is said to be sealed, John 6:27; sanctified and sent, chap. 10:36; and anointed to his office, Isa. 61:1. So in this a believer may see these three things. (1.) The Father calling Christ to the Mediatory office, Heb. 5:4, 5; to do and to die for the perishing elect. (2.) The Son's accepting of the call, though he knew how hard the work was, Psal. 40:7. (3.) Christ completely furnished for all the ends of his mediation, actually entered on the office. The Father blessed him, and sent him on the work, and he goes about it, Isa. 61:1.

3. Breaking of the bread, ver. 24. This is an essential rite of this sacrament, it being sometimes called by this very name, Acts 20:7. It signifies the breaking of Christ's body for us, and consequently the shedding of the blood. In the sacrament there is not a word of pouring out the wine, though no doubt it was done: for the shedding of Christ's blood is sufficiently represented by breaking of his body. His body was broken to the shedding of his blood in his circumcision, in his soul-sufferings to the sweating of blood, in the plucking off his hair, Isa. 50:6 in his scourging, John 19:1 crowning with thorns, and being smitten on the so crowned head, and in his crucifixion. And these his sufferings point to all the rest.

4. Giving of the bread, and then the wine, to the communicants, ver. 24, 25. This signifies Christ's giving himself, with all his benefits, to the worthy receiver, which is really done in the right use of this sacrament. This is plain from the words, Take eat, &c.

Secondly, There are signifying actions of the communicants.

1. Taking of the bread and wine with the hand, ib. This signifies their receiving a whole Christ, as offered in the word, and exhibited in the sacrament, closing with him by faith.

Eating and drinking. The Papists destroy this last as to the people, with-holding the cup from them, contrary to Christ's express command, Matth. 26:27. 'Drink ye all of it.' These actions signify their feeding spiritually on Christ's body and blood, and uniting with him by faith.

These solemn sacramental actions not being accompanied with the things signified, namely, the duties, make them a solemn mocking of God, which makes unworthy communicating so great a sin.

IV. I proceed to consider the particular uses and ends of this sacrament. Besides the general ends of this sacrament, common to the other also, to wit, (1.) To be a signifying sign, (2.) A sealing sign, (3.) An exhibiting sign, of Christ, and his benefits to believers; the particular ends of it are,

1. To be a memorial of the death of Christ till he come again, ver. 24. And this is to be considered two ways, (1.) As a memorial of it before the world, 1 Cor. 11:26 as Joshua set up the twelve stones. Hereby we keep up a standard for Christ, and openly avouch his dying, and our faith of it. (2.) As a memorial before our own eyes, to revive, quicken, and preserve the affectionate remembrance of his death in our hearts. This respects Christ's honour and our duty.

2. To be a badge of and confirm our union and communion with Jesus Christ himself, 1 Cor. 10:16. What nearer union do we know on earth, than that betwixt us and our food, which incorporates with our substance? So this sacrament signifies, seals, and confirms our union and communion with Christ, as eating his flesh and drinking his blood. This respects our privilege.

To be a spiritual feast for our spiritual nourishment and growth in grace. Take eat, &c. For therein believers are made partakers of his body and blood, since they are really exhibited in this ordinance to the faith of the believer. They partake of it not after a corporal and carnal manner, eating and drinking of that blessed body and blood with the mouths of their bodies, but spiritually and most really by faith. This respects our benefit.

4. Lastly, To be a public testimony of our communion with all saints, members of the same body, 1 Cor. 10:17. This respects the whole church of Christ, and the duties they owe to one another as members of the same body.

I shall now conclude this subject with an inference or two.

Inf. 1. Hence we may see the unparalleled goodness and bounty of a gracious God to his people, in covering a rich table for them in this wilderness, stored with the best meat and drink for their refreshment and nourishment in their pilgrimage-state, till they arrive at their father's house in the heavenly Canaan. With what an enlarged appetite ought they to come to and partake of this royal feast, designed only for those who are the King's friend's! They should feed upon it in the exercise of faith, love, desire, wonder, and joy. They should welcome every opportunity that presents itself, to feast with their Redeemer, and give suitable reception to the entertainer, and the entertainment he provides.

2. This holy sacrament is children's bread. For none but gracious souls are capable of managing it to their own advantage. How shall they remember him who never knew him? declare their union with him, who are not devorced from their lusts and idols? eat his flesh and drink his blood, who have no appetite for spiritual meat and drink? honour him whom they are daily dishonouring by their profane lives and conversations? None but those who believe in Christ are fit guests for his table. Let all unbelievers be exhorted to receive and embrace Christ as their Saviour, to be clothed with the wedding-garment of his righteousness, and then they will be fit to sit at the King's table.

3. Prepare for this solemn ordinance, if God shall allow us the opportunity. Delay not a moment to give yourselves to the Lord, by receiving and embracing the Lord Jesus as your Saviour and Redeemer, and vouching him as such in his holy sacrament. Let the mortality* and sickness that so generally prevails, excite you to be more vigorous than ever in preparing for this solemn occasion, as perhaps it may be the last many of us may partake of. O then let us prepare to keep the feast in due manner!

OF THE WORTHY RECEIVING OF THE LORD'S SUPPER

1 COR. 11:28.—But let a man examine himself, and so let him eat of that bread, and drink of that cup.

THESE words contain a mean for preventing the great evil which men are apt to fall into with respect to the Lord's supper; and so for our purpose they offer two things to be considered.

1. An evil, a great evil, a heinous evil, which men must use means to prevent; that is, unworthy communicating. But let a man examine himself, &c. This looks back to the preceding verse, wherein the apostle had declared unworthy communicants to be guilty of Christ's body and blood.' But (says he, to prevent this, and that ye may worthily partake) let a man examine himself, &c.

2. The way to be taken to prevent unworthy communicating: Let a man examine himself, and so let him eat of that bread, &c. A man, every man to whom the gospel comes, and who has access to this ordinance, must examine himself, as a judge does a matter of fact, or goldsmiths metals by the touch-stone, to discern what is true and what counterfeit. And so let him eat; not, And then let him eat, whatever case his soul be in; but let him follow out this duty till he find his soul in some fitness for that ordinance, And so eat of that bread, and drink of that cup.

The text affords this doctrine, viz.

DOCT. 'It is required of them that would worthily partake of the Lord's supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily they eat and drink judgment to themselves.'

Here let us consider,

I. What worthiness to partake is.

II. The duty of self-examination necessary for worthy receiving of the Lord's supper.

III. The necessity of this self-examination.

IV. Deduce an inference or two.

I. Let us consider what worthiness to partake is. And,

1. What is meant by it.

2. Wherein it consists.

First, Let us consider what is meant by worthiness to partake.

1. Not a legal worthiness, as if we could deserve it at the hands of God; for 'when we have done all those things which are commanded us, we must say, We are unprofitable servants, we have done that which was our duty to do,' Luke 17:10. Those who are that way worthy in their own eyes, are altogether unworthy: for building their acceptance with the Lord in that ordinance upon their own good qualifications, they shall meet with Simon's entertainment, Acts. 8:20. 'Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money;' for they run quite cross to the end of that ordinance, declaring in effect the death of Christ to be in vain as to them, Gal. 2 ult. 'For if righteousness come by the law, then is Christ dead in vain.'

2. But it is a gospel-meetness and fitness for that ordinance as we are to 'bring forth fruits meet for repentance,' Matth. 3:8 so one communicates worthily, when he is fit for receiving that sacrament according to the rules of the gospel, comes to it in such a manner as Christ bids and welcomes his guests. And much of that lies in coming with a deep sense of our utter vileness and emptiness, Isa. 55:1.

Secondly, Wherein does this worthiness to partake consist? I answer, In two things.

1. In habitual meetness for it, in respect of a gracious state. The soul in the black state of nature is utterly unfit for this ordinance, Psal. 5:5. 'The foolish shall not stand in thy sight, thou hatest all workers of iniquity.' Such a soul is a dead soul, 'dead in trespasses and sins,' Eph. 2:1. And a dead man is not fit for a feast nor a dead soul for the Lord's table, but rather to be buried out of his sight. And from the Lord's table such a one may be expected to come away twice dead.

2. In actual meetness, in respect of a gracious frame. In our addresses to God not only life, but liveliness is requisite, Psal. 80:18. A sleeping man is not fit for a feast neither; and therefore even a true believer may communicate unworthily, as some in the church of Corinth did, 1 Cor. 11:30, 32. So it is necessary that we not only have oil in our vessels, but have our lamps burning if we would be fit, Cant. 1:12.

II. Let us consider the duty of self-examination necessary for worthy receiving of the Lord's supper. And here,

1. The rule or touchstone by which we must examine.

2. The matter we are to examine ourselves about.

First, Let us consider the rule or touchstone by which we must examine.

1. Beware of false ones. (1.) The common guise of the world. It is not enough that ye are like neighbour and other, aye and better than many, like the Pharisee, Luke 18:11. Though an ape be liker a man than a dog is, yet the one is no more a man than the other. Though mere moralists and formalists are liker true Christians than openly profane ones are, yet the former are no more true Christians than the latter. (2.) One's being better than sometime before, 2 Cor. 10:12. One may be like Saul, who got another heart, but not the new heart, 1 Sam. 10:9. (3.) The letter of the law. So did the Pharisee, Luke 18:11; and Paul before his conversion, Rom. 7:9. (4.) The seen practice of the godly, which is but their outside, and so is but an unsafe rule, because you cannot see the principle, motives, and ends of their actions, which are great characteristics, whereby the sincere are distinguished from hypocrites.

2. The only true rule or touchstone in this case is the word of God, Isa. 8:20. 'To the law and to the testimony,' &c. The Spirit of the Lord speaking in the scriptures is the supreme Judge of all questions in religion, whether relating to faith or practice; and the word itself is the rule by which the decision is made. God hath given us marks in the word, by which one may know whether he be in Christ or not, 2 Cor. 5:17; whether born of God or not, 1 John 3:9; and the like.

Secondly, Let us consider the matter about which we are to examine ourselves. The great thing to be inquired into and examined here, is the state of our souls before the Lord, whether we be in Christ or not, regenerate or not, have true grace or not, 2 Cor. 13:5. This we should examine at all times with respect to death and eternity, because our eternal state depends on our being in a state of grace here. And this is to be examined in respect of the sacrament.

The reason is, This sacrament is not a converting, but a confirming ordinance, as baptism also is, Rom. 4:11. It is a seal of the covenant, and so supposes the covenant entered into before by the party. It is appointed for nourishment, which presupposes life. And if it were not so, what need of self-examination? so let him come, not otherwise. It is the word that is the converting ordinance, not the sacrament, Rom. 10:17; and the nature of excommunication evinces this, 1 Cor. 5:13.

But more particularly, because there are some graces, namely, knowledge, faith, repentance, love, and new obedience, which in a particular manner are sacramental graces, these are to be examined. And,

FIRST, Our knowledge is to be examined, 1 Cor. 11:29.

And here let us consider,

1. What is to be examined concerning our knowledge.

2. How this may be known.

3. The necessity of this.

First, What is to be examined concerning our knowledge.

1. The measure of it, whether competent or not, Hos. 4:6. The nature of this ordinance is such, that it cannot be managed to spiritual advantage, but loss, without a competent measure of knowledge. And this not only ministers should inquire into, but people themselves, after all examination by ministers.

2. The quality of it, whether saving or not, 1 Cor. 13:1. There is a notional, idle, inefficacious knowledge of spiritual things, which leaves men still in their natural darkness, as to any saving uptaking of spiritual things: and therefore it cannot be sufficient to fit men for this ordinance.

Secondly, How may this be known?

1. Competency of knowledge. There may be an ignorance of several not fundamental points of religion, where yet there is a competency of knowledge for this ordinance. But there are two things necessary to it. (1.) An understanding in some measure of the fundamentals of religion, the nature of God, the persons of the Trinity, the fall of man, with the sinfulness and misery of our natural state, the natures and person of Christ, and the way of redemption and salvation by him, our need of him, and of faith as the way how we come to be interested in him. There must be some sensible knowledge of these things, that men be not like parrots, who may be taught to say the creed, without understanding a word of what they say. (2.) An understanding of the nature, use, and ends of this ordinance in particular. Without such a knowledge, there can be no discerning of the Lord's body; for what spiritual thing can one perceive in the ordinance, the nature of which he is ignorant of?

2. Saving knowledge may be discerned by these two marks. (1.) When, by an inward teaching, one is made to see the truth of man's lost state, and his absolute need of Christ, as to be brought out of himself to Jesus Christ wholly for his whole salvation, John 6:45. 'It is written in the prophets, And they shall be taught of God. Every man therefore that hath heard, and learned of the Father, cometh unto me.' Here are two things, in one of which, if not both, the knowledge of the most refined hypocrite fails. (2.) When it is influential on the life for sanctification, Matth. 11:29. While notional knowledge leaves always the heart unhumbled, and the life unhallowed, saving knowledge humbles the heart, as it did in the case of Job, chap. 42:5, 6. 'I have heard of thee by the hearing of the ear; but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes;' and it sanctifies the conversation, Jer. 22:15, 16. 'Did not my Father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy: then it was well with him: was not this to know me? saith the Lord.'

Thirdly, Let us consider the necessity of this knowledge.

1. Ignorant persons are utterly unfit to come to this ordinance, and have no right either before God or before the church. They are unconverted, unbelieving sinners, Acts 26:18; ever under the power of some lusts, 1 Pet. 1:14. They are incapable of self-examination, and cannot discern the Lord's body in the ordinance, being ignorant of the mystery of Christ. Therefore a competency of knowledge is necessary.

2. Those destitute of saving knowledge are unfit for this ordinance; and however they may have a right to it before the church, they have none before God. For they are without faith, Isa. 53:11; without repentance, Luke 15:17. And they cannot rightly discern the Lord's body neither in that ordinance, for it must be spiritually discerned, 1 Cor. 2:14. To discern the Lord's body in this ordinance is, in the looking-glass of the elements, to behold with a spiritual eye the body of the Son of God, by death making atonement for sin, and peace with God; which draws the heart to a resting in and on him, as overcome with his glory discerned. They who are void of saving knowledge may imagine it, but cannot spiritually discern it, 1 Cor. 2:8.

SECONDLY, Our faith must be examined. And here let us consider,

1. The necessity of faith in this ordinance.

2. The marks of true faith.

First, Let us consider the necessity of faith in this ordinance.

1. Without true faith one has no right to this ordinance. For unbelievers are not within the covenant of grace, faith being that by which one enters into it, and therefore they have no right to the seal, they are not of the family of heaven, and therefore have no right to the children's bread, John 1:12, 13. Nay, they can please God in nothing they do, Heb. 11:6.

2. Without faith there can be no feeding on Christ. Take, eat, implies a spiritual action, a spiritual feeding. Faith is the hand and mouth of the soul. An unbeliever may feed on the bread of the Lord, as the beasts drank of the water of the rock in the wilderness; but they cannot feed on that bread which is the Lord.

Secondly, Let us consider the marks of true faith.

1. A superlative desire of Christ and his grace, i. e. above all persons and things, Isa. 26:9. Matth. 5:6 for himself as well as his benefits, and not for his benefits only, Psal. 73:25. A desire of a whole Christ, not only for justification, but sanctification too, and that not only as sanctification is the way to make the soul happy, but to conform it to the image of God. It is absolute, without any reserve, condition or exception, Acts 9:6.

2. A receiving and use-making of Jesus Christ in all his offices, John 1:12. Col. 2:6. If sensible of thy absolute need of Christ, and thy own inability to help thyself, thou fleest out of thyself unto the Lord Jesus, renouncing thy own wisdom, righteousness, and will, to be guided by his Spirit, saved by his righteousness alone, and ruled by his law; and if in the course of thy life thou lookest to him for direction, acceptance with God, and strength in the battle against corruption, then undoubtedly thou believest.

Thirdly, Our repentance must be examined.

Here let us consider,

1. The necessity of repentance in this ordinance.

2. The marks of it.

First, Let us consider the necessity of repentance in this ordinance.

4. Without it there can be no suitable remembrance of a crucified Christ. He is represented there as broken and dying for our sins: and communicating impenitently with a hard heart, looks liker a triumph over Christ's death, than an affectionate remembrance of it. And so it brings upon the person the guilt of the body and blood of the Lord.

2. Without it one cannot expect a sealed pardon, which is the end of the sacrament. God will not seal a pardon to an impenitent soul, nor give Heaven's comforts to insensible sinners, Acts 2:38. As the sun refreshes the earth when softened by rain, but otherwise parches and scorches it; so God revives the spirit of the contrite at a sacrament, while he is full of wrath against impenitent sinners there.

For this cause it is necessary to examine your sins, search them out, and search them thoroughly.

Secondly, Let us view the marks of true repentance.

Ye may know it by this, that the heart is thereby turned from all sin unto God, Psal. 119:59. 'I thought on my former ways, and turned my feet unto thy testimonies.' Ask,

1. Have I turned from sin unto God, or am I yet living in my sins? Acts 26:18.

2. Have I turned from all sin, Ezek. 14:6 from all gross sins in my practice, and from all sin simply, in my heart and affections? Is my heart loosed from sin? and do I hate all sin? Psal. 119:104.

3. If so, why have I done it? Is it only for the wrath annexed to it, or is it not because of the contrariety in it to God's nature and will? Ezek. 36:31.

Lastly, And are the remains of corruption a burden to my spirit, as they are to God's Spirit?

FOURTHLY, Our love must be examined.

And here let us view,

1. The necessity of it in this ordinance.

2. The marks of it.

First, Let us consider the necessity of love to God in this ordinance.

1. Love to God is necessary in it, because therein is held forth the greatest display of God's love in giving his own Son to the death for us. Here is that which of all things may warm the heart most, and make it burn with love to God and Christ.

2. Love to our neighbour is necessary, because God's love, herein represented to us, doth require it, Eph. 4 ult. And if any man love not his neighbour, he does not, he cannot love God. And they that love God, will love his image wherever it is: they will 'love the brethren,' 1 John 3:14 not only the rich, but the poor, even though they may have several faults, and possibly esteem them not so highly; and this not for their being of the same opinion, but precisely because of the grace of God appearing in them, and not because they are like themselves. And they that truly love Christ will love their brethren of mankind, by using proper endeavours to convince them of sin: to persuade them to believe in Christ, if they are yet strangers to him, or to walk worthy of the gospel, if they have been made partakers of the grace thereof; by associating with the saints, and avoiding all unnecessary commerce with the wicked; and by forgiving personal injuries, and doing good to all men, especially those of the household of faith.

Secondly, Let us view the marks of love to God,

1. True love to God is supreme love. As Moses' rod, when turned into a serpent, swallowed up the rods of the Egyptian magicians; so the love of God will swallow up all affections to the creature, whether lawful or unlawful enjoyments, Luke 14:27; and ever sit exalted above them all.

2. Love to our neighbour will make us wish well to all men, 1 Cor. 5:8; forgive those that have done us wrong, as we desire to be forgiven of God, Matth. 5:23, 24; and love the people of God of whatever denomination, because of the image of Christ appearing in them, 1 John 3:14.

FIFTHLY, Our new obedience must be examined. Without new obedience we cannot pretend to be Christ's disciples, Matth. 11:29. I shall give a few marks of it.

(1.) It is new in respect of the principle it proceeds from, the love of God, Heb. 6:10. (2.) In respect of the end of it, which is God's glory, 1 Cor. 10:31. (3.) It is universal, Psal. 119:6. 'I have a respect unto all thy commandments.' (4.) It is constant, Matth. 24:13. And wherein the believer fails, it is his burden, and it sends him always to the blood of Christ, because of the sinfulness that attends it.

III. I proceed to shew, the necessity of self-examination. It is necessary in two respects.

1. To prevent the sin of coming unworthily to the Lord's table. If we rush on this ordinance without previous examining ourselves, how can we miss of communicating unworthily?

2. To prevent the danger of coming so, which is eating and drinking damnation to one's self. The danger is great, (1.) To the soul, 1 Cor. 11:29. 'For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.' (2.) To the body, ver. 30. 'For this cause many are weak and sickly among you, and many sleep.'

Inf. Examine yourselves, then, as to the state and case of yourselves, in order to prepare for this ordinance. And let none venture upon it without this antecedent exercise, for the danger is very great. And,

1. Be resolute in your self-examination. Resolve to set about this important duty, and resolute to follow it out: because ye will find no small difficulty in it, arising from several causes. 1st, From yourselves, even your own corrupt hearts; and that on several heads. (1.) The ignorance of many makes it difficult. They have not the knowledge necessary to discern the nature or marks of grace. Ye must, then, endeavour the rather to discern these, or any one of them that is given. (2.) A secret respect to some bosomidol which they would fain keep quiet, John 3:20. There are stolen goods, which they have no will to restore, and therefore have no inclination to search them out. But, O consider that 'one thing thou lackest.' (3.) A secret fear that all is wrong with them. Perhaps it is not so. But if it be really so, ye have the more need to get matters set to rights. 2dly, From Satan. He has a singular pique at this duty, and therefore will be ready to muster up all his forces to keep men from venturing on it, or to desist from it; and that [1.] By suggesting unto men the insuperable difficulty of the duty: There is a lion in the way, a lion in the streets. [2.] By telling them, they will mar their own peace with it, but can never come to see the truth of grace, or to assurance by it. [3.] By setting them on to some other duty, which, though good in itself, is then unseasonable, to justle out that which is then proper and necessary. Satan knows it to be an eminently useful duty, and therefore sets himself in opposition to it, that where matters are not right, they may be kept so; and where persons are in a good state, he may rob them of the comfort of it. On these considerations, ye must be resolute and active in this exercise. The exhortation to it is doubled, 2 Cor. 13:5. 'Examine your own selves, prove your own selves.'

2. Ye must be impartial in this inquiry. Ye are in this matter judges in your own cause, and under a strong bias to partiality. But the best way is, to take the matter to the highest Judge, with a resolution to know the worst of your case, 1 Cor. 11:31. Be not as Saul, when sent to destroy the Amalekites, who spared Agag and the fattest of the cattle. Overlook not right eyes and right hands. What Solomon says of flocks, may we say concerning your souls, Prov. 27:23. 'Be thou diligent to know the state of thy flocks, and look well to thy herds.' However partial ye may be, God will not be so to you; so that your foolish partiality can do you no good, but a great deal of ill, as it will make you ignorant of your own case, which it is your greatest wisdom and interest to know.

Quest. May one who doubts of his being in the state of grace approach to the table of the Lord? Ans. They whose consciences bear witness, that they do unfeignedly desire Christ and his grace, and to depart from all iniquity, may come notwithstanding of their doubts, which are their weakness, and which they are to struggle against. But if one's conscience witness to him, that he is not clear for Christ as he is offered in the gospel, he cannot come safely, Mat. 5:6 and 11:6. 1 John 3:20, 21.

Let every one therefore, carefully examine himself as to his spiritual state, before he approach to this holy ordinance of the Lord's supper, lest he contract the horrid guilt of trampling on the body and blood of Christ, to which he has a right at the Lord's table.

THE NECESSITY OF SELF-EXAMINATION CONSIDERED.*

2 COR. 13:5.—Examine yourselves, whether ye be in the faith: prove your own selves: know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates.

THE dispensations of providence begin to be alarming to this secure generation, and look like the beginning of sorrows, in the great mortality prevailing in several places. And the language of such a dispensation is, as is expressed in the text bidding every one examine themselves, whether they be in the faith, &c. In which words we have two things.

1. A necessary duty proposed; and that is, the trial of their state. It is proposed under a double notion, Examine and prove, the call being doubled, because of the weight of the matter. And,

1st, Of self-examination. And here, (1.) Consider the point the apostle would have them put to the trial, Whether ye be in the faith. He knew very well that they professed faith in Christ; but all is not gold that glisters. None but believers, true believers, whose faith worketh by love, being a spiritual vital principle within them, will see heaven: but many take themselves, and others take them, for believers, who yet are not so. (2.) The trial he would have them to make of that point, Examine yourselves. The church of Corinth was a divided church. There was a censorious party among them, conceited of themselves, and despisers of this eminent and highly distinguished apostle. For all the clear demonstrations there were of the Lord's being with him, they sought a proof of Christ's speaking in him, ver. 3. Now, says he, ye are very much abroad, busy examining me, and make much ado for a proof of Christ speaking in me: I would advise you to be more at home, and examine yourselves. Put yourselves to the trial, whether ye are in faith or not. The original word signifies to make such a trial as one does of a thing by piercing through it, whereby he may know what is within, and whether it be sound or not.

2dly, Of self-probation: Prove your own selves, to wit, by trial, as in courts offenders are tried, or they who stand for an office are put on trials to prove whether they be fit for it or not; or rather as goldsmith's try metals, whether by the fire or by the touchstone, whereby they discern the true metal from counterfeit. This is near akin to the former expression, Examine, but is not quite the same. This last speaks the bringing the matter to a point, the pursuing the trial till it should end in a full proof of their state, good or bad. Ye, q. d. seek a proof of Christ speaking in me; pray rest not till ye get a proof of your own state.

2. The weighty ground that makes this duty necessary, most necessary: Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates. Wherein we have,

(1.) The ground itself, Christ is in you, except ye be reprobates. Now, Christ dwells in the heart by faith, Eph. 3:17. Where there is not a vital union with Christ the person is reprobate. There is no union with him but by faith: therefore ye have great need to examine whether ye be in faith or not. Reprobate here is not opposed to elect: for certainly the apostle did not mean to drive them to absolute despair, in case they found themselves naught in the trial; or to persuade them, that if Christ was not in them already, he would never be in them. But it is opposed to upright and genuine, and so denotes a person, or thing, that being tried is found unsound or counterfeit, as Jer. 6 ult. and so useless, absolutely unfit for the ends desired, Tit. 1 ult. and so rejected, Jer. 6 ult.

(2.) The necessity of the knowledge of one's self in this point, Know ye not your own selves, how that Jesus Christ is in you, &c. Knowledge of one's self is far preferable to the knowledge of other men. Alas! what will it avail men to be raking into the state and case of others, while in the mean time they are strangers to themselves? They do not advert to this great point, how Christ is in them, else they are all wrong for time and eternity.

Observe from the connection, That self-judging is a proper mean to bring people off from rash judging of others. It was not rash judging in Peter, when he pronounced Simon Magus to be in the gall of bitterness and the bond of iniquity, who had offered money for the extraordinary power of conferring the Holy Ghost. Neither is it rash judging, to pronounce profane men, scandalous in the habitual course of their lives, to be going in the way to destruction; for the spirit of God by Paul says the same thing, Gal. 5:19–21. 'Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the kingdom of God.' But it was rash judging in these Corinthians, to question Christ's speaking in Paul, because in some things he was not so acceptable to them as some others. So it is rash judging, to reject men who conscientiously appear to adhere to the uncontroverted points of practical godliness, because they differ from them in some points controverted among good and holy men. Self-judging would call men home to their own case, so that they would not be at so much leisure to ramble abroad. It would let them see so much evil in themselves, and so much they have need to be forgiven of God, that they would not dare be severe on their brethren, and rigorous on their behaviour, lest the measure they mete to others should be measured to them again. Therefore I cannot but most earnestly recommend this practice of self-judging, which will happily tend to make you low in your own eyes, and preserve you from many miscarriages to and misconstructions of others.

Having thus explained the words, and considered their connection with the preceding context, I shall at this time only observe from them the following doctrine, viz.

DOCT. 'It is a most necessary duty lying on men professing the name of Christ, to examine themselves, whether they are in the faith or not; and to pursue that examination and trial, till bringing the matter to a proof, they come to a point with reference to that great concern.'

In discourcing from this important doctrine I shall consider,

I. The point to be tried.

II. The trial of the point.

III. Make some improvement.

I. I shall consider the point to be tried. The point concerning which every one is to try himself is, Whether he is in the faith. And here let us consider,

1. What it is to be in the faith.

2. The weight and importance of this point.

First, I am to shew, what it is to be in the faith. To have the true faith, or to be true believers, and to be in the faith, is all one as to the matter; even as to be in Christ, and Christ's being in us, is the same thing in effect. The man that is endowed with the grace of faith, enriched with precious faith, is in the faith: and the faithless, the unbelieving, in whom the grace of saving faith has never been wrought by the Holy Spirit, is not in the faith. But I conceive the expression aims at these three things.

1. The elect's peculiarity of this heavenly gift; hence called 'the faith of God's elect,' Tit. 1:1. It is the peculiar treasure of these happy objects of everlasting love; it is given to none but them; it remains among that blessed party, as a peculiarity of their community. Hence the apostle Peter addressed himself to those to whom he writes, under this character, 'to them that have obtained like precious faith with us,' 2 Pet. 1:1. There is a fourfold faith mentioned in scripture: An historical faith, that devils partake of, Jam. 2:19; a faith of miracles, which one may have, yet want charity, or true saying grace, 1 Cor. 13:2 a temporary faith, which apostates in the end may have had, like the stony-ground hearers, Matth. 13:20, 21. But the faith here to be tried, is the faith that unites to Christ, which none have but those 'ordained to eternal life,' Acts 13:48. It is that whereby a sinner receives and embraces Jesus Christ as a Saviour, and relies upon and trusts in him as his Saviour in particular, for the whole of his salvation, and in virtue of which he lives to God. Now, it is every one's concern to try whether he be in this faith or not.

2. The life of faith. The Christian life is indeed the life of faith. Hence Paul says, 'The life which I now live in the flesh, I live by the faith of the Son of God,' Gal. 2:20. By Adam's eating the forbidden fruit, mankind were led off from the heavenly life into the life of sense, living to gratify their senses, follow their passions, please the vanity of their minds, and the vileness of their affections. Now, God has by Jesus Christ brought in a new way of heavenly life as the road to happiness; and that is the life of faith. Ye should try whether ye are in that road or not. The life of sense is indeed a spiritual death; see whether ye are in the faith, as in the life, the true life of the soul.

3. The operativeness or efficacy of faith; for 'faith worketh by love,' Gal. 5:6. Faith lies inwardly, undiscernible to all the world, but to God and the believer himself. But then it is not a dormant or inactive principle, but spreads its effects outwardly through the whole man. Sound faith works the whole conversation, in every part thereof, into true holiness, brings in an universal respect to the commands of God, and sanctifies the whole man throughout. In vain do they pretend to be possessed of faith, who do not live soberly, righteously, and godly in this present world. For they to whom God has shewn the good, Christ himself, and have by faith rolled the burden of their salvation upon him, will do justly, love mercy, and walk humbly with their God, as the genuine and never failing fruits of true faith. So ye would consider whether ye be in the faith, which is the way to all other good things.

Secondly, I come to shew the weight and importance of this point. There is nothing about you that can possibly be of greater importance for you to know, and to be clear about. It is the head point, on which all that concerns your eternal salvation depends; and that is a matter of the last consequence to every sinner. We must not stay to enumerate the several particulars. But the weight of it will sufficiently appear, if ye consider, that on it depends,

1. Your union with Christ, and saving interest in him. If Christ dwells in you, it is by faith, Eph. 3:17. This is supposed in the text. We remain branches of the first Adam, without Christ, till we by faith come into him as the true vine. If ye are not in the faith, if ye are not of that household, ye are none of Christ's; ye have no saving interest in him, and so none in his purchase. Ye are yet far from God, strangers to his covenant, and without any special relation to him.

2. Your deliverance from the curse of the law, and your absolviture from the sentence of the condemnation ye are born under. Hence the apostle says, 'Being justified by faith, we have peace with God, through our Lord Jesus Christ,' Rom. 5:1. If you have received remission of sin, it has been by faith. Hence the apostle says, 'Be it known unto you, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses,' Acts 13:38, 39. If ye are not in the faith, there is not one of all your sins, from the womb to this day, but is sealed up among God's treasures, and will be brought out against you in due time. The curse of the broken law stakes you down under wrath: For 'he that believeth not the Son, shall not see life, but the wrath of God abideth on him,' John 3:36.

3. Your doing any thing acceptable in God's sight: for 'without faith it is impossible to please him,' Heb. 11:6; if ye be not in the faith, ye are reprobate to every good work. Ye can no more serve the true ends of Christianity, than dross can go for gold, or counterfeits pass for current money. For without saving faith, ye are without Christ; and without Christ ye can do nothing, John 15:5; so that however your works may be in the world's view, some good, some bad; yet there are none of them, however good in themselves, good in God's sight, as they do not proceed from a principle of faith in the heart, and are not directed to the glory of God as their ultimate scope and end.

4. Lastly, Your eternal salvation. It is the stated ordinance of heaven, Mark 16:16; 'He that believeth shall be saved; but he that believeth not, shall be damned.' So the clearing of that point, is the clearing whether ye be in a state of salvation or not. This is a point than which there is none more weighty and important. How then can that miss to be a point of the greatest moment, on which it depends? Were men more concerned as to their lot and place in the other world, they would be less concerned about the vain pleasures, amusements, and profits of this world; and bend all their endeavours and attention to gain a blessed and happy eternity.

Upon this, I hope, some may be ready to say, Seeing so much depends upon being in the faith, and since we must eternally perish without it, what shall we do to get faith, that we may not underlie the wrath of God for ever? I answer, Faith is the gift of God, and to him you must apply for it; Jesus Christ is the author and finisher of faith, and to him ye must betake yourselves, that he may work it in you; and the Holy Ghost is called the Spirit of faith, and it is the effect of his operation: so that you must have recourse to him, that he may 'fulfil in you the work of faith with power. More particularly, if you would have this precious grace of faith,

1. Be diligent in reading and hearing the word. This is a mean that God hath appointed for begetting faith in the hearts of sinners. Hence the apostle tells us, Rom. 10:17; that 'faith cometh by hearing, and hearing by the word of God.' Such as would have faith without hearing, would have it out of God's way. See that ye diligently attend the preaching of the word, and miss no opportunity of hearing it. The ordinances are the organ through which the Spirit breathes, when he conveys quickening influences into the souls of men. They are the conduit-pipes through which the water of life runs. They are Christ's road in which he comes to bless sinners. See then that ye be not out of the way when he passeth by. The pool of Bethesda was a figure of the ordinances, to which the diseased repaired, to wait the descent of the angel to trouble the waters: and whosoever stepped into the pool after the moving of the waters; was immediately healed. But if any absented themselves, they could receive no benefit thereby. So if ye would be healed of your spiritual diseases, especially unbelief, that deadly malady, that fixes the guilt of all your sins upon you, make conscience of attending the preaching of the word, and cry for the Spirit of faith.

2. Pray earnestly to God, that he would teach you to believe. Remember faith is his gift, and he bestows it on whomsoever he will. Pray diligently for it; and redeem time for that end. And pray importunately, besieging heaven with your cries for that effect, as resolved to get what ye want. Seek faith from God as a condemned man would seek a pardon: seek this, as a man that sees death before him would sue for his life. Remember, O sinner, that there is no life for you without it: for 'he that believeth not, shall not see life, but the wrath of God abideth on him.' Fall down then before God, and cry for it as for life, saying, 'O give me faith, or else I die. I may live, and be happy for ever, without friends or relations, wealth, honours, or pleasures; but I cannot live happily and comfortably without faith. Without it I can do nothing acceptable in thy sight. Vouchsafe me this precious blessing, that I may glorify thy name for ever.'

II. I now proceed to consider the trial of this point. This the text takes up in these two things, self-examination, and self-probation.

First, Self-examination. We must carefully, examine whether we be in the faith or not. And this speaks the following things.

1. The necessity of the knowledge of the faith, both of the doctrine of faith in fundamentals, and the grace of faith as to the nature of it, though it be not an experimental knowledge. None can examine themselves on a point they have no notion of: so that those who are grossly ignorant of the nature of faith, are quite incapable of self-examination in this point, but just walk on in darkness and confusion to their own ruin, 1 John 2:11. How much then does it concern all to cultivate the knowledge both of the doctrine and grace of faith?

2. Men professing faith may yet be void of it. They may seem to be in the faith, in a gracious state, who are yet in unbelief, and in the gall of bitterness; otherwise there would be no need of self-examination on that head. There is no need of it in heaven or hell; for there are no false colours worn there; nor do any there seem to be any more but what really they are. But here, in the visible church, are foolish virgins as well as wise, and foolish builders as well as those who are not so. Great is the need, then, of self-examination.

3. The certain knowledge of our estate, whether we be in the faith or not, gracious or graceless, may be attained in the use of ordinary means, without extraordinary revelation. Self-examination and probation are that means; 2 Pet. 1:10. 'Give all diligence to make your calling and election sure.' Many complain they can never get to a point in that matter: but let them inform their judgment as to the nature and evidences of faith; let them lay aside their laziness and their untender walking, shewing a precise regard to the duties of morality; and it will not be so hard. But when people remain in confusion as to the nature and evidences of faith, cannot bring themselves to the bar, and continue untender in their walk, what can be expected? Hence our Lord says, Matth. 6:23. 'If thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness!' And says the wise man, Prov. 10:4. 'He becometh poor that dealeth with a slack hand.' Whereas diligence in the Christian walk, and tender walking in the way of the Lord, are happy means of getting marks of faith. Hence Chirst says, John 14:21. 'He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him.'

4. There is a rule of trial and self-examination given. That we are commanded to examine ourselves, implies there is a rule given we are to examine ourselves by. Hence the beloved disciple says, 1 John 5:13. 'These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.' God's word is a looking-glass, wherein good and bad may see their true image, if they will. It is a fire that separates the good metal and dross; it is our way-mark, shewing where we are for the present, whither we are going, and pointing to the right way. This frightens many at the Bible; and few make this proper use of it, but skim it over. O! Sirs, regard God's word, and try your state by it, for it is a sure and infallible rule, nay the only rule for it.

5. There is a faculty of self-judging in man, otherwise he were incapable of examining himself. Hence the wise man says, Prov. 20:27. 'The Spirit of a man is the candle of the Lord, searching all the inward parts of the belly.' This candle, whether shining with the light of reason only, or with the light of grace also, is capable to make the discovery. Even the foolish virgins saw at length that their lamps were gone out. And all are made to see they are not in the faith, before they are brought into it. So then you may, if ye will, erect this court of examination within your own breast, your own soul and conscience being both judge and party; but it is only a subordinate judge, whose sentence, if wrong, will not stand, but be overthrown by the supreme Judge, by whose law the decision must be made.

6. Lastly, A close applying of that self-judging faculty for the trial of that point. Hence the Psalmist saith this was his practice, Psal. 77:6. 'I commune with mine own heart, and my spirit made diligent search.' The man must rouse up himself, as peremptory to know his state; must inform himself of the rule he is to be judged by, set it before him, and apply his own case impartially to it, that he may see how they agree, and how the decision is to be made. Say not ye cannot do this. Ye can examine whether ye be in a wealthy or straitened condition; when something is laid to your charge, whether ye be guilty or not; and whether ye be in such a one's favour or not. Only ye cannot, because ye will not, examine yourselves, whether ye be in the faith. O! Sirs, rouse up yourselves to this important exercise, shake off all lazy delays, and set about it vigorously.

Secondly, Self-probation. Ye must prove yourselves. This speaks,

1. Ye must not take the matter of your state upon trust, hoping the best without due evidence, and stopping there, like the person of whom it is said, Isa. 44:20. 'He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?' That is an easy way indeed, but very unsafe; as was the case of Laodicea, Rev. 3:17 unto whom our Lord says, 'Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.' Men entering on self-examination find it difficult and thorny, and they shrink back, contenting themselves to hope well, on they know not what grounds: so the examination is broken off ere the matter is brought to a proof. If the examination before the tribunal of God could be shifted that way, and the decision made in men's favour as superficially, the matter were the less. But there the examination must go through, and the decision must be made, according to, not men's groundless hopes, but the reality of things; according to what Bildad says, Job 8:13, 14. 'So are the paths of all that forget God, and the hypocrite's hope shall perish: whose hope shall be cut off, and whose trust shall be a spider's web.'

2. The matter may, through a close examination, be brought to a decisive proof, however dark and intricate it may seem to be; otherwise we would not be bid prove ourselves. Men may, by close examination of themselves, and thoroughly sifting their own hearts, discover that in and about them, which, according to the word, is decisive of their state, good or bad. Which will leave men inexcusable, in not pursuing for it, but contentedly walking on in darkness. Closely ply the duty according to scripture rules, and ye will find out how matters stand.

3. We must not stop, but pursue our self-examination, till we come to that proof, and so come to a point in the matter on trial. Thrust forward resolutely, looking to the Lord for light, and his help in the search: he will roll away stones of difficulty, and make darkness light before you; remembering what Christ says, Matth. 13:12. 'Whosoever hath, to him shall be given, and he shall have more abundance.' And suppose ye should not reach that proof at one time, ye must carry on the examination at another time, and so from time to time, till ye reach the proof. This is your duty; and if ye steadfastly persist therein, ye will bring matters to a crisis.

4. Lastly, Having reached the proof of your state, whether ye be in the faith or not, pronounce judgment thereon, whether it be good or bad. This is the end for which the self-examination is gone through, and the proof was searched out, that you may thereon form a certain conclusion, whether ye be in the faith or not. And it is necessary so to do, that if ye find ye are not in the faith, ye may give no sleep to your eyes, nor slumber to your eye-lids, till ye be brought into that happy state; and that if ye find you are in the faith, ye may give God the glory of it, and improve your blessed condition to his honour.

I shall conclude with a use of exhortation. O! Sirs, examine ye yourselves, whether ye be in the faith, and cease not till ye bring the matter to a proof, a decisive point.

Before I press this exhortation, with motives, I will take notice of some impediments in the way that keep men back from self-examination.

1. Their being carried away with the things of this world, as with a flood, that they can mind nothing else, and have a heart for no other business. Some are so overwhelmed with worldly cares and secular business, that any solid care and concern about their salvation is quite warded off, and there is no access for the same. Hence our Lord cautions his disciples, Luke 21:34. 'Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.' Some are so drenched in the vanity and pleasures of the world, that they have neither mind of it, nor heart or hand for it. Madness is in their hearts while they live, and after that they go to the dead, and are at their place, before ever they have put this matter to a trial. O! Sirs, guard against this excessive attachment to the world, which will prove ruinous in the end.

2. Love to carnal ease predominant. Spiritual sloth is so masterly over those that give up themselves to it, that, in the midst of warnings from heaven, from without and from within, they must have their case, and keep undisturbed, cost what it will. Hence says Solomon, Prov. 6:9, 10, 11. 'How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep. So shall thy poverty come as one that travelleth, and thy wants as an armed man.' But O what a risk is that, foreboding a fearful wakening! if ye love your own souls, strive against this sluggish disposition.

3. A false notion of the easiness of the way to heaven. Many in their thoughts of their getting to heaven, the necessity of their being in the faith, regeneration, universal and unlimited obedience to God in the way of duty, and sparing no known sin, never comes into their head: only they believe God is a merciful God; and when the time comes, they must apply for his mercy. Hence our Lord exhorts, Luke 13:24. 'Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.'

4. A secret fear that all is wrong. This frightens them from self-examination: and they chuse rather to patch up their present case the best way they can, than fairly to open the wound that it may be healed. What is this but to chuse to die of the disease, rather than to lay it open for cure? But the eyes most closely shut now will be opened in the other world, as the rich man's were, Luke 16:23. Be not discouraged with fears, but be willing to know the worst as well as the best of your case; for that is your safest course.

5. A general hopefulness as to one's state, got by some passing reflections on some good things they imagine they have, without examining to the bottom. This men come at easily, as it were in passing: and being easy in this course, they never set themselves to go to the ground of the cause, like the church of Laodicea, Rev. 3:17 forecited. This is a very dangerous state, and proves the ruin of many.

6. Lastly, Satan has a mighty influence to the hinderance of it, both in saints and sinners. In the former he mars the comfort of the clear view of their state: in the latter he keeps them from waking out of their natural security, and so holds them back from Christ. And I know no duty he sets himself more against. For being an accomplished master in hellish subtlety, he well knows, that if sinners were at due pains in examining themselves, and discovered the damnable state they were in by nature, they would hasten an escape to the gospel city of refuge; and therefore he lulls them into a sleep of profound security that they may not feel their misery, and the worse than Egyptian bondage they are in to sin and Satan. Awake then, ye that sleep, that Christ may give you light.

I shall now press the exhortation by some motives; and O that the Lord may carry it home with power on your hearts, as your eternal welfare is deeply concerned therein!

Mot. 1. God has given thee a faculty of examining thyself. He has set up a twofold candle for thee; one within thee, conscience, Prov. 20:27 forecited; and another without thee, the written word, Psal. 119:105. And will ye venture to walk on in darkness as to your state, while ye have these lights to let you into it? Sirs, if ye will not bring in that light, and use it for this purpose, a light will be let in, whether ye will or not, that will set the matter in due light, either in mercy, as in the case of the prodigal, Luke 15:17 or in wrath, as in that of the rich man, chap. 16:23.

Mot. 2. To be bound up from this duty still, is next door to a desperate case, Isa. 44:20 above quoted. While a person is inquiring about his state, there is some hope: but while men are unconcerned about it whether good or bad, that is like the case of men sleeping to death in their bleeding wounds. Publicans and harlots entered into the kingdom of heaven before self-righteous Pharisees, because the former were more ready by far to admit the conviction of the badness of their state, than the latter, who were blinded with delusive ideas of their own righteousness.

Mot. 3. It is certain ye were once not in the faith, not in a gracious state, as the Ephesians were, Eph. 2:3, 12. Now, dare ye pawn your eternal salvation on it, that ye are now in the faith, in a state of grace? No; but ye hope the best, and are easy. But one would think, that in all reason, according to the weight of the matter, one should labour for a proportional certainty. And to leave a matter of the utmost importance at an uncertainty, and make a leap in the dark into the other world, is a most miserable affair, and argues the greatest instability. Surely then this requires a most solemn and deliberate trial; and if ye were wise for yourselves, ye would bring it to a point.

Mot. 4. There are many false pretenders to religion, from off whose faces Christ will draw the mask. Hence he says, Matth. 7:22, 23. 'Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity,' Luke 13:25, 26, 27. When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at then door saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not, whence you are; then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence you are; depart from me, all ye workers of iniquity.' Many have Jacob's voice, but Esau's hands; like Judas, they kiss Christ, and betray him. Such pretenders were the Laodiceans, when they fancied they were 'rich, and increased with goods, and stood in need of nothing,' Rev. 3:17. Men may go a great length, in legal humiliation with Ahab, in repentance with Pharaoh, in reformation with Herod, in zeal for religion with Jehu, and in strictness of life as to the outward man with Paul before his conversion; and yet be strangers to the life of religion and godliness. And should not these instances alarm all who profess Christ, to bring the matter to a trial, whether they are in the faith or not? as a mistake here is of the most dangerous consequence.

Mot. 5. This would be a matter of the greatest utility, if followed through, both to believers and unbelievers. To the former it brings the comfort of their faith, clears up their gracious state, and gives them so many evidences for heaven as they have proofs of their faith. To the other it may be the beginning of good; it will give them the knowledge of their disease, which is the first step to the cure; and if once they be thoroughly convinced of their sinful and damnable estate, they may be induced to leave no stone unturned till they be rescued therefrom, by application by faith to the blood and spirit of Jesus Christ, who saves from sin, and delivers from the wrath to come.

Mot. 6. Try now your state, for God will try one and all of you, and no wrong judgment will pass before him. O! to what purpose should we shift a trial, which we know we will certainly undergo, from an infallible hand? We cannot by any sleight or artifice cast a blind before his eyes, Gal. 6:7. 'Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. All things are naked, and opened unto the eyes of him with whom we have to do,' Heb. 4:13. Not the least thing in or about us can escape his all-piercing eye; for he says, 'I will search Jerusalem with candles, and punish the men that are settled on their lees,' Zeph. 1:12. God has trying times for lands, and for particular persons, wherein he sets them. And such a trying time we have just now. O! let us regard the operation of his hands, lest he proceed against us by terrible things in righteousness. However, should we pass untried in this world, we will most certainly be tried in the other, and there will be no altering of the decision then made. Should we not then be stirred up to try ourselves now, and see how matters stand betwixt God and us, that we may not be condemned in the great day of decision and judgment?

Mot. last. It is the express command of God, that ye should try yourselves, whether ye be in the faith or not. God has not only warned you to try this important point, both by his word and providence, but has expressly interposed his authority, binding it as an indispensable duty upon you to try yourselves, as ye will answer it on your highest peril. I say then, Try yourselves as to this weighty affair, lest ye be found to be fighters against God, to spurn at his yoke, and to throw his cords from off you. Try yourselves then, I say, whether ye be in the faith or not, as ye would regard the authority of the great Lord of heaven and earth, and would not fall into the hands of the living God, from which there is no deliverance.

THE DANGER OF UNWORTHY COMMUNICATING*

1 COR. 11:29.—For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

IT is a seasonable advice which Solomon gives, Prov. 23:1. 'When thou sittest to eat with a ruler, consider diligently what is before thee.' We expect the great Ruler of heaven and earth is to cover a table for us in this place; but at it some may get their viaticum for heaven, others theirs for hell. The Jews say of the manna in the wilderness, that it tasted according as every one desired. This I may say of the sacrament, it will be different according to the different palates and constitution of the communicants, like the word; to some the savour of life unto life, and to others the savour of death unto death. The apostle compares baptism to the passing through the Red Sea, which to the Israelites gave a passage to Canaan, but it was a grave to the Egyptians, to swallow them up. The Lord's supper is an open pit for destruction to some, and a chariot to carry others on in their way to heaven. The apostle tells us here the danger of unworthy communicating, notwithstanding which people mostly need rather a bridle than a spur to it.

1. The connection, in the particle for; which shews the words to be a reason of that exhortation, ver. 28, 'But let a man examine himself, and so let him eat of that bread, and drink of that cup,' viz. in the right manner for the hazard is great if we do otherwise.

2. A duty supposed, eating and drinking; which looks sternly on the sacrilege of the Papists in taking the cup from the people, and putting in only wafers into their mouths, contrary to Christ's express command, 'Drink ye all of it.' It is the people, as well as the minister, that eat and drink judgment to themselves, ver. 30.

3. The way that many mar this duty: They do it unworthily, that is unsuitably, unmeetly; they mar it in the making, not going about it in the right way and manner. They are guests, but not meet guests, for the holy table. They come to the marriage-feast, but not with wedding-garments.

4. What comes of it. The consequences are dreadful. They eat and drink damnation [Gr. judgment] to themselves. This judgment to some is temporal, to others eternal. This they are said to eat and drink to themselves; it becomes poison to them, and so they take their death with their own hands. While the meat is in their mouth, wrath goes down with it, as the devil did with Judas'sop.

5. A particular sin lying on them, which provokes God so to treat them: They do not discern the body of the Lord Christ; they do not duly consider the relation betwixt the elements and Christ, and so they rush in upon these creatures of bread and wine, that are of so deep a sanctification as to be the symbols of the body and blood of the Son of God; they sit down at that table, as to their ordinary meals, without that reverence and devotion that ought to be in those who sit down at such a holy table.

Two doctrines may be observed, viz.

DOCT. I. 'Though the right way and manner of communicating be the main thing to be studied in that solemn action, yet many content themselves with the bare doing of the thing, neglecting the doing of it suitably or in a right manner.'

DOCT. II. 'He that communicates unworthily, eats and drinks judgment to himself, while he eats the sacramental bread, and drinks the wine.'

I shall prosecute each doctrine in order.

DOCT. I. 'Though the right way and manner of communicating be the main thing to be studied in that solemn action, yet many content themselves with the bare doing of the thing, neglecting the doing of it suitably, and in a right manner.' Here I shall shew,

I. The necessity of communicating suitably and in a right manner.

II. Why it is, that though the right way and manner of communicating be the main thing to be studied in that solemn action, yet many content themselves with the bare doing of it, neglecting the doing of it suitably, and in a right manner.

III. Make some improvement.

I. I am to shew the necessity of communicating suitably, and in a right manner.

1. God commands it, ver. 28. 'So let him eat of that bread, and drink of that cup.' The particle is emphatical, as John 4:6. 'Jesus therefore being wearied with his journey, sat thus [or so] on the well.' Acts 7:8. 'So Abraham begat Isaac.' The matter and manner of all duties are linked together in the command of God. What God hath joined, let no man put asunder. He will have his service well done, as well as done, 1 Chron. 28:9. 'And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all imaginations of the thoughts.' Masters on earth challenge to themselves a power to cause their servants to do their work as they would have it; but though they leave the way of doing it sometimes to the discretion of the servants, yet the Lord never does so, but always commands not only what, but how to do, 1 Thess. 4:1.

2. No duty is pleasing to God, unless it be done in a right manner, ib. Unless it be so done, it is not done to his mind. It gives not content to the heart of Christ, though it may give content to men's own blinded hearts. God's will is the supreme law; for we are his own, and what we do, we ought to study to do it to his mind: otherwise we cannot please him, do what we will.

3. Because nothing is a work theologically good, but what is done in a right manner, Heb. 11:6. 'Without faith it is impossible to please him.' There was a vast difference betwixt Cain and Abel's offering, Gen. 4:4, 5. 'The Lord had respect unto Abel, and to his offering: but to Cain and to his offering he had not respect.' See the reason, Heb. 11:4. 'By faith Abel offered unto God a more excellent sacrifice than Cain.' Bonum non, nisi ex integra causa oritur, bonum est. Hence the good works of the heathens were but splendid sins; and those of the unregenerate are so; for they may do much, but not with a perfect heart. One sins and damns his soul at the Lord's table, another communicates worthily. What makes the difference, but the manner of doing? Hence praying is accounted but howling; eating and drinking is not to eat the Lord's supper, 1 Cor. 11:20. Common eating and drinking are sins, Matth. 24:37. Cloth may be good, and yet the coat base, if it be marred in the making.

4. Though the work be in itself good, yet if it be done unsuitably, not in a right manner, it provokes God to inflict heavy strokes on the doer. Is not a master often at that, he would rather men had not done the work, than that it should be so done? 1 Chron. 15:13. 'For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order.' So Jehu did something for God, but not in a right manner; hence the Lord says, Hos. 1:4. 'I will avenge the blood of Jezreel upon the house of Jehu.' And the Corinthians having communicated unworthily, or not in the right manner, the apostle observes concerning them, 1 Cor. 11:31. 'For this cause many are weak and sickly among you, and many sleep.' In the mean, little is accepted, if it is rightly done: hence it is said of Asa, 1 Kings 15:14. 'The high places were not removed; nevertheless Asa, his heart was perfect with the Lord all his days.'

5. Only the duty done in a right manner does prosper, and get the blessing. Mark that so, Matth. 24:46. 'Blessed is that servant, whom his Lord when he cometh shall find so doing. A man may pray ten thousand times, and never be heard; and go from one communion to another, and never be sealed to the day of redemption. A groan from the heart will do more than all these, Rom. 8:16. Our meat can do us no good, and our clothes cannot warm us, if we do not use them in the right manner. No wonder that many are never the better of all the sacraments they get, for they communicate not aright.

6. If we communicate not in a right manner, we do no more than others, than hypocrites actually do, and Pagans may do. Hypocrites eat and drink, who shall drink eternally of the wine of the wrath of God, Luke 13:26, 27. Pagans can eat bread and drink wine; nay, the very beasts may do it. And shall a Christian think that he does enough when he does no more?

7. Lastly, God gets no glory otherwise from us in our duty, Matt. 5:16. He gets much dishonour by the way that many of us partake of his table. The means must be suited to the end; and therefore our duty must be rightly done, if we would glorify God.

II. I proceed to shew, why it is, that though the right way and manner of communicating be the main thing in that solemn action, yet many content themselves with the bare doing of the thing, neglecting the doing of it suitably, and in a right manner.

1. Because to communicate is easy, but to communicate in a right manner is very difficult. It is easy to wait on several days and hear sermons, to get a token, and eat the bread and drink the wine: but it is a hard task to plough up the fallow-ground, to mourn for sin, to get the heart in case for communion with Christ, and by faith to feed upon him. It is easy to say, we resolve to be for Christ; but it is hard to pluck out right-eyes, and cut off right hands; it is hard to set idols to the door, and give the whole heart to a Saviour.

2. Because they obtain their end by the bare performance of the duty. As, (1.) Peace of mind. Many consciences are half-awakened; though they be not so far awakened as to give men no rest without doing duty in a right manner, yet they will not hold their peace should a man neglect duties altogether. (2.) It gains a man credit in the world, and that is a strong cord to draw a man to the outside of duties, Matth. 6:2. It is no small matter to have a name, and to seem good; and to be called godly, is affected by those who are at no pains to be what they would seem. These are the mean and low ends they purpose to themselves, and they get them by that way. But the high and noble ends of the Christian communion with God, strength against corruption, &c. call for other sort of work.

3. Men may get duties done, and their lust kept too: they may go to a communion table, and to the table of devils too: but to do duties in the right manner is inconsistent with peace with our lusts, Psal. 66:18. If they would have a calm sea, Jonah must be thrown overboard. Hence they take so little pains in self-examination before a communion. There are some secret lusts which the man has no will to disturb; therefore he will not light the candle and search, lest he should be obliged to cast out the old leaven.

4. Because men mostly have low and mean thoughts of God and his service, Mal. 1:6, 7, 8. It is not every one that knows the Lord. Many worship they know not what, and therefore they give him they care not what. If men had suitable thoughts of that God whom they serve, they would be careful how they serve him, Psal. 89:6, 7. Wherefore the apostle, to put men out of their sloth, and engage them to the right performance of duties, tells what a one God is, Heb. 12:28, 29. 'Let us have grace, whereby we may serve God acceptably, with reverence and godly fear. For our God is a consuming fire.'

5. Because men mostly are unacquainted with communion and fellowship with God to be had in duties; they know not the necessity of it, nor the excellency of it. Hence they are not at pains about it. He that minds to entertain his prince, will be at pains to provide all things necessary for that effect, while he is not so taken up who is expecting no guests.

Use. Of lamentation. O how sad is it that there are so many who content themselves with the bare work of communicating, neglecting the right manner! That there are many such, take these evidences.

1. Many approach very rashly and inconsiderately to the Lord's table. It would make a tender heart to tremble, how forward many are for going to the communion-table, though it be fenced by the severe threatenings of God. They are like the horse, Job 29:22, 23, 24 who 'mocketh at fear, and is not affrighted; neither turneth he back from the sword. The quiver rattleth against him, the glittering spear and the shield. He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet.' And they are as the leviathan, by whom 'darts are accounted as stubble,' and who laugheth at the shaking of a spear,' Job 41:29. They snatch up the holy things of God, and with polluted fingers do they handle them, How few are there that find any notable difficulty in their way to it? Truly it is lamentable to think of this rashness.

2. The little pains that many are at beforehand to get their hearts prepared for this work. Any thing thy do, lies mostly in hearing in public; few wrestling with God, that he would prepare them as a bride adorned for her husband.

3. The licentious lives of communicants. Many, when the work is over, turn just back to their old ways, clearly discovering that it has made no great impression on their hearts while they were at it. Many are a shame to religion, harden the profane, and grieve the hearts of the godly by their courses.

We may justly wonder that the Lord does not sometimes make a breach among us, and mingle our blood with our sacrifices. Under the law, the Lord made some sad instances of his anger; as in the case of Uzzah, 2 Sam. 6:6, 7 of the men of Bethshemesh, 1 Sam. 6:19 and of Nadab and Abihu, Lev. 10:1, 2. Is not the Lord as angry still with the abuse of Gospel holy things? Yes, surely; but now the dispensation is more spiritual, and the strokes of anger are more spiritual also; such as hardness of heart, and blindness of mind. Some souls may get their death's wounds at the table, though their bodies come away whole and sound.

Use, Of exhortation. Be exhorted to get your hearts in a case for performing this duty in a right manner. It may be some have communicated often, and never to this day communicated once right. O strive to begin now! The advantage of it is great. Ye may find that in a communion, that ye never found yet, if ye be worthy partakers; if not, the hazard is great. Which take in

DOCT. II. 'He that communicates unworthily, eats and drink judgment to himself, while he eats the sacramental bread, and drinks the sacrmental wine.'

In discoursing from this doctrine, I shall shew,

I. What communicating unworthily is.

II. What judgments unworthy communicating exposes people to.

III. Make application.

1. I am to shew, what communicating unworthily is. A man communicates worthily, not when he merits the sacrament, but when he is meet for it. So a man communicates unworthily, when he is unmeet for this holy ordinance, when he wants a gospel-fitness for it. To find out this then, we must enquire into the nature of this ordinance. Consider, then,

First, The author of this ordinance. It is Christ, 1 Cor. 11:23. He appointed it. It belongs to him only to appoint the several parts of worship, who was faithful in his own house as a Son; and worship commanded by men is but vain worship. Now, if Christ be the author of this ordinance, then it is meet, 1. That we have an honourable respect for it as a divine ordinance. 2. That we go about it out of respect to the command of Christ. 3. That we expect the blessing and the advantage by it from him.

1. People communicate unworthily when they have not an honourable respect for, and a due reverence to, this ordinance, when they partake of it, Mal. 1:6, 7. If it bear the stamp of divine authority, is it meet that persons should despise it, and not be touched with reverence of it? When the angel of the covenant appeared to Moses in the bush, he said to him, 'Put off thy shoes from off thy feet; for the place whereon thou standest is holy ground,' Exod. 3:5. But, behold in this sacrament there are bread and wine of deeper sanctification than that holy ground, they being the symbols of Christ's body and blood.

2. When people do not go about it out of respect to the command of Christ, may he not justly astonish such at his table with that question, 'If I be a master, where is my fear?' Mal. 1:6. Is it meat that people should communicate out of custom, vain-glory, &c.? If the sense of his command do not bring thee there, thou canst not expect the sense of his love, but rather to feel the weight of his hand, when there. As we must believe the truth because God has said it, otherwise our assent is not divine faith; so we must do our duty because God has commanded it, otherwise our obedience is not acceptable to him.

3. When people look to any other quarter than to Christ for the good of the sacrament. Some look no farther than the elements. This is to put them in Christ's stead: but be not deceived, bread and wine cannot nourish thy soul. Some are apt to look to ministers: and if such a one as they affect serve the table they are at, they think they are sure of advantage. If they knew your hearts so led aside, they would, with a sad heart and angry countenance, say to you, as Jacob did to Rachel, 'Am I in God's stead?' Gen. 30:2. The spouse went a little further than the watchmen before she found her beloved, Cant. 3:4. Many smart by this respecting particular ministers, and overlooking the Master of this ordinance.

Secondly, Consider the time of the institution; 'The same night in which he was betrayed by Judas, when the hour and power of darkness was approaching.' If so, then it appears that this sacrament was left us as a token by our dying friend. He was now to go out of the world to the Father; but before he goes, he will leave his people a feast and token of love. Did he not know what was abiding him? Yes, verily be knew all. O then might not the prospect of the agony and bloody drops in the garden, the racking of his body, and the load of wrath under which his soul was to wrestle, have made him mind himself and forget us? Nay, in the night in which he was betrayed, he instituted this sacrament. Surely then it is most suitable, 1. That we prize it highly as the love-token of a dying friend. 2. That we be at pains to prepare to keep the tryst which he was so concerned to set. 3. That at such a time we avenge the treachery upon our lusts. So they partake unworthily,

1. Who partake of this ordinance without a due valuing of it as the love-token of a dying Lord. A token from a friend, though it be small in itself, yet ought to be prized; a token from a dying friend more; but a token from a friend dying for us most of all; and he would be reckoned a monster of men, that would not highly value it. Not to value this ordinance highly, and so desire and delight in it, as many communicants do, who, if they could get their credit kept, could well live without it, and in their unconcernedness of heart for it and about it, say practically, The table of the Lord is contemptible, is to trample upon our dying Lord's love-token, and to say in effect, He should have been otherwise taken up that night in which he was betrayed.

2. Those communicants who are not at pains to prepare to keep the tryst our Lord set at that time. I may say, he forgot to eat his own bread, that he might provide for us. He did not so mind the cup of wrath which he was to get himself, as to forget the sacramental cup for our comfort. When he was on the cross, he trysts to meet the believing thief in heaven; and when the clouds of wrath were gathering, and ready to pour down upon him, he trysts to meet believers on earth. And shall we forget the tryst set in that remarkable night? But, ah! how many are there that will not be at pains to prepare for this ordinance, to examine themselves as to their state, frame, &c.? They have built up mountains and walls of separation betwixt Christ and them, but are at no pains to remove them, nor to employ Christ to level them. Do not these communicate unworthily?

3. Who do not avenge the treachery. How came Judas to betray him? Was it not the sins of his own people that were the spring of the unhappy action? Your sins were the chief traitors. Then surely Christ instituting this sacrament at this time, says in effect concerning our lusts, as Psal. 137:7, 8, 9. 'Remember, O Lord, the children of Edom, in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof. O daughter of Babylon who art to be destroyed: happy shall he be that rewardeth thee, as thou hast served us. Happy shall he be that taketh and dasheth thy little ones against the stone'. Can a worthy communicant partake of this ordinance, and mind the treachery his Lord met with, and not break his covenant with his lusts, and renounce his old master? No, surely. They communicate unworthily who come to this ordinance at peace with any lust; they react Judas' sin-kiss of Christ, and betray him.

Thirdly, Consider what is represented by the sacred symbols in this ordinance. The broken bread and wine represents Christ's broken body, and his shed blood, Christ suffering for sinners. He is sacramentally crucified before our eyes in that ordinance. Now, if the bread and wine represents to us Christ's body broken for us, and his blood shed for us, it is meet that, in communicating, 1. We meditate believingly on these sufferings. 2. That our hearts be inflamed with love to him. 3. That they be filled with sorrow for and hatred of sin. Then,

1. They communicate unworthily, who do not in their partaking meditate believingly on the sufferings of Christ. Christ will ask that question at communicants, Matth. 16:15. 'Whom say ye that I am?' And I would ask beforehand, Do ye believe that Jesus the Son of Mary, who was crucified betwixt two thieves without the gates of Jerusalem, was the Son of God, the only Saviour of the world, and that Christ? Do ye believe that Christ suffered? If ye do indeed believe it aright, I say, as Matth. 16:17. 'Blessed art thou: for flesh and blood hath not revealed it unto thee, but Christ's Father which is in heaven.' And sure I am, if ye do believe, ye cannot shun to meditate on it at the sacrament. This wonderful sight will dazzle your eyes; a sight of God suffering will blind your eyes as to other objects, and make you retire into yourself, to see and wonder, and with admiration to think on this terrible sight. Do they not act most unworthily here who are not thus taken up? What would ye have said of Moses, had he not turned aside to see that great sight, the bush burning, yet not consumed? Exod. 3. Had ye been on Mount Calvary, within hearing of Christ's dying groans, within sight of his pierced, mangled, and racked body, and had unconcernedly turned your back, and passed all without notice, would ye not say, he had been just had he turned you off that place quick into hell? Here ye have the same sight; and if ye behold it unconcernedly, ye act a most unworthy part, and oppose yourselves to the most direful effects of his vengeance.

2. Who communicate without love to Christ in exercise. He is represented a king's son in love with a beggar, loving her, and dying for her. O miserable miscreant! does not this affect thy heart, who art this beggar? Can there be greater love? John 15:13. What hellish cold has frozen thy affections, that this fire cannot warm, nay, melt them! What a heart of a devil hast thou, that Christ, in his glorious apparel, his red garments, cannot captivate. Be astonished, O heavens, be horribly afraid; tremble, O earth; rend, O rocks; be struck blind, O glorious sun in the firmament, when ye see the communicants sitting without love to Christ, when he is sacramentally lying before them, broken, wounded, and pierced with the envenomed arrows of God's curse, and all for them!

3. Who communicate impenitently. Have ye pierced him? How unworthy will ye be, if ye do not 'look upon him whom ye have pierced, and mourn for him, as one mourneth for an only son, and be in bitterness for him, as one that is in bitterness for his first born,' Zech. 12:10. Will ye come to the table without the tear in your eye? O! unworthy communicants, what has petrified your hearts, turned you into stones harder than the adamant, which the blood of the goat will dissolve? Christ's dying groans rent the rocks, and raised and alarmed the dead; and wilt thou sit stupid? Where sorrow for sin and hatred of it is wanting at a communiontable, there is eating and drinking judgment, which, when it begins to work within you, will make you mourn bitterly, either here or in hell.

Fourthly, Consider the bread and the wine is offered and given to you at the table of the Lord, in token of Christ's offering himself to you, with all his benefits, 1 Cor. 10:16; and your taking both, eating and drinking, declares your acceptance of the offer and application of Christ to your souls. Surely then it is meet, 1. That ye believe that Christ is willing to be yours. 2. That ye do sincerely and cordially accept of the offer.

1. They are unworthy communicants who partake doubting of Christ's willingness to be theirs, with all his saving benefits. Will ye not believe him when he gives you a sealed declaration of his mind? To doubt of this, is to say he is but mocking and solemnly cheating you; so that no wonder we say 'He that doubteth is damned if he eat.' What though ye be most unworthy? he stands not on that. Though your sins be many, the sea of his blood can drain them all, Isa. 1:18. Mic. 7:18. If the devil get in thus far on you, it will be an error in the first concoction; and till ye get over it, it is impossible to communicate aright, or get good of the sacrament.

2. Who taking the elements, yet do not take Christ by faith. Then it may be said, as John 1:11. 'He came unto his own, and his own received him not.' Is the bread or cup offered to you, then? by that Christ says, 'Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in, Psal. 24:7. Therefore we ought to set our hearts wide open, clasp him in the arms of faith, embrace and welcome him into our souls. To take the bread in your mouths, and yet to hold Christ out of your hearts, is to put a solemn cheat upon the King of glory, which will bring upon you the curse of the deceiver, Mal. 1:14. 'Which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing;' and the cheat will be discovered, if ye repent not, before the whole assembled world at the great day, to your everlasting confusion. This is to betray Christ, with a witness. Either, then, meddle not with these sacramental symbols, or take him by faith, And if ye take him, ye must let your lusts go.

Fifthly, Consider this ordinance is a seal of the new covenant, 1 Cor. 11:25. 'This cup is the new testament in my blood.' Christ has covenanted and left in his testament to his people all things necessary for them. His word in itself is sufficient security; but guilt is a fountain of fears; and we are guilty, and therefore fearful souls. And therefore, that it may be more sure to us, he has appended this seal. It is meet then, 1. That they be in the covenant who partake. 2. That we take the sacrament as a seal of God's covenant to us. 3. That we believe more firmly.

1. They are unworthy communicants who are not in covenant with God, and yet come to his table. It is a profaning of God's seal to set it to a blank. It is a feast for friends, not for enemies, Cant. 5:1; and if ye come in a state of enmity, ye can expect no kind entertainment; 'For can two walk together except they be agreed?' Amos 3:3; yea, ye will get a sad welcome such as the man got who wanted the wedding-garment, Matth. 22:11, 12. If there be not a mutual consent, it is no marriage: and if there be no marriage, ye have nothing ado with the marriage-feast.

2. They that use it as a seal of their covenant with God, and not of God's covenant with them. Surely the sacrament is an obligatory ordinance to obedience; but this is not the principal end of it, but rather to be a seal of God's covenant with us. The reason why so many afterwards appear to have been unworthy communicants, is, that they go to that ordinance rather to oblige themselves to obedience, than to get a full covenant sealed to them for obedience. All our strength lies in Christ; and worthy communicants go to Christ in the sacrament to get influences of grace secured to them under his own seal, that they may in time of need afterwards know what quarter to betake themselves to for supply.

3. They whose faith of the benefits of the covenant is not more confirmed. This is to sit down at the table, but not to taste of the meat that is set thereon. Why does the Lord give us such encouragement, and yet we grow never a whit stronger in faith; and though he give us new confirmations, yet we have never a whit more confidence in him? Would not a man think himself affronted to be thus treated?

Sixthly, Consider this ordinance is appointed for strengthening our souls, for the nourishing of the Lord's people, and their growth in grace. It is a supper, a feast where Christ is both maker and matter, whose flesh is meat indeed, and whose blood is drink indeed. The Lord's people must needs have food to nourish the new man, and grace will decay unless it be recruited. If this be so, then it is meet, 1. That communicants be spiritually alive. 2. That they actually feed spiritually at this holy table.

1. Graceless souls must needs communicate unworthily. Where there is no grace there can be no strengthening of it. There can be no communion betwixt a holy God and an unholy sinner, Prov. 15:8. God will not make Nebuchadnezzar's image of mystical Christ. We must be born from above ere we can be capable to feed on Heaven's dainties. It was the custom of Egypt, not of Canaan, to bring dead men to feasts. They are rather to be buried out of God's sight. An unregenerate soul at the Lord's table is a monster that hath not a hand to take his meat, nor a mouth to eat it, nor a stomach to digest it, Heb. 11:6; and all that can be expected, is, that he will come away twice dead. Therefore, 'examine yourselves, whether ye be in the faith; prove your own selves: know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?' 2 Cor. 13:5.

2. They that do not actually feed at this table; for which cause grace in exercise is necessary. He is an unworthy guest that does not eat his meat. It is dangerous to be in a spiritual sleep at the Lord's table; therefore the church prays, Psal. 80:18. 'Quicken us, and we will call upon thy name.' Now, the food set before us there is Christ's body and blood, John 6:55; that is, Christ himself as crucified for our sins. By faith we feed upon him; faith realiseth the sufferings of Christ; it looks upon Christ as the common treasury of all grace, as the principle of life, and root of holiness. It eyes the promise for the conveyance of grace into our souls; looks on the sacrament as the golden pipes conveying the golden oil; and thus applies Christ, his merits and benefits to the soul, getting into his wounds, the clefts of that rock that was smitten to give nourishment.

Seventhly, It is appointed for the remembrance of Christ. Christ is gone to heaven; and his people are apt to forget him. This ordinance is a memorial of his death, and herein he is to be remembered. If so, then it is meet, 1. That they who sit down at his table know him; for there can be no remembering without knowledge of and acquaintance with him. 2. That he be remembered gratefully.

1. Those partake unworthily who are ignorant persons, and are unacquainted with Christ. Those that have been always blind, cannot remember the light. Ignorant souls will, as blind men, deal blows at the Lord's table, making themselves guilty of the body and blood of Christ. It is not only necessary that we have the knowledge of the principles of religion, but that we be taught the same by the Spirit, and in conversion be acquainted with the Master of this feast. Ignorant people cannot discern the Lord's body.

2. Who do not remember him affectionately. To remember his dying love is our great work; to remember how seasonably he undertook the work of saving sinners, Psal. 40:7; how faithfully he performed all, how willingly and constantly he obeyed and suffered. What do men sit down at the Lord's table for, if they neglect this? And this cannot be done aright, but the soul will be suitably affected.

Lastly, It is appointed to be a sign and token of the communion of saints, to signify, not only our communion with Christ, but with one another; not only our union with Christ, by faith, but with one another by love, 1 Cor. 10:17. It is meet, then, that we sit down at this table in love.

They partake, then, unworthily who sit down at this table with malice and envy in their hearts against others, Matth. 5:24, 25. If we forgive not others their injuries to us, God will not forgive us. This leaven must be purged out, if ye would be a holy lump. Some will make a fashion of reconciliation before the sacrament; and when that is over, they are just as they were before: but God will not be mocked.

II. The next general head is to show, what judgments unworthy communicating exposes people to. It exposes them,

1. To bodily strokes, as the Corinthians felt, 1 Cor. 11:30. 'For this cause many are weak and sickly among you, and many sleep. One falls into a decay of strength, another takes sickness after a communion, another slips off the stage. Some give one reason for it, and some another. But, O! unworthy communicating is often the procuring cause of all. What a dreadful distemper seized Belshazzar when he was abusing the vessels of the temple! Dan. 5; but the sin of unworthy communicating is more dreadful.

2. To spiritual strokes, strokes upon the soul, blindness of mind, hardness of heart, searedness of conscience, &c. The Lord will not hold him guiltless that taketh his name in vain; he will let guilt lie on him. Hence some after communions are let fall into scandalous sins; some meet with greater darkness and deadness than ever before, and some with sharp desertions.

3. To eternal strokes. As to such as are out of Christ, unworthy communicating will damn them, as well as gross sins in the life and outward conversation, and no doubt will make a hotter hell than that of Pagans. Murder is a crying sin, but the murder of the Son of God is most dreadful, and the Mediator's vengeance is most terrible.

And they are said to eat and drink judgment to themselves; which I conceive, imports,

1. That the hurt which comes by unworthy communicating comes upon the person himself, not on Christ, whose body and blood he is guilty of; for themselves has a relation not to others, but to Christ. They may eat judgment to ministers and fellow communicants, if they have a sinful hand in bringing them to the table. Only, though the slight is given to Christ, yet it rebounds upon the man himself, and lies heavy on him with its consequences. They do interpretatively murder Christ, in so far as they abuse the symbols of his broken body and shed blood; but they can do him no harm; they kick against the pricks, which run into their bodies and souls.

2. That they themselves are the authors of their own ruin. They take their death with their own hand, like a man that wilfully drinks of a cup of poison, and so murder their own souls. And O what a dreadful thing is this for a man to perish by his own hands!

3. That they shall be as sure of judgment upon them for their sin, if repentance prevent it not, and cut the thread, as they are of the sacramental bread they eat, and the wine they drink. Death is in the cup to them, and it will go down with the elements into their bowels.

USE. Beware then of unworthy communicating. Profane not the holy things of God by your rash approaches to this ordinance. If the love of the Lord Jesus will not allure you to a conscientious performance of this duty in a holy manner, let the terror of God affright you. Behold life and death are set before you. Venture not on the swordpoint of vengeance, even the vengeance of his temple. O sinner! hold thy hand. Do not wound the Lord of glory, and bring innocent blood on thy head. O wound not your own souls with the wound of an enemy! Provoke not God to give you blood to drink.

Object. 1. We had better refrain than run such a risk. Ans. If you cannot think on parting with your lusts, but you must either communicate keeping them still, or not at all, then assure yourselves, God will avenge this contempt of himself and his Son upon you, and ye shall fall into the hands of the living God through eternity, Luke 19:27. If ye think of being better disposed afterwards, ye deceive yourselves; for the longer ye keep your sins, it will be the harder to part with them. And who knows if ever your eyes may see another such occasion? But if ye mind to part with your sins now, and be in earnest for communion with God in that ordinance, then ye will make conscience of, and sincerely endeavour worthy communicating, which will be accepted; for it is a gospel, not a legal fitness, that we urge.

Object. 2. But that terror confounds me when I think of approaching the Lord's table, lest he be provoked to strike me dead on the spot, or I get my damnation sealed. Ans. Satan labours either to make us feed without fear, or else to fear so as we cannot feed. But look ye to God through the vail of the flesh of Christ, and so you will see an atoned and pacified God. If such fear seize thee, then acknowledge God is just if he should do to you as you fear: but because you need a Saviour, and he has commanded you to accept of him, take him, though with a trembling hand; and having nothing to bring with you, come to get all. Say, Lord, if thou shouldst confound me before all the people, thou art just; but I plead mercy through Christ; and if thou wilt give me thy grace, I am content to be a monument of grace. I have nothing, but I am content to be thy debtor for all. And so you will find a reviving.

I shall only say, 1. Examine yourselves as to your state, your frame, your graces, your wants, &c. and know how matters stand with you. Take a look of your former ways, and turn to the Lord with your whole heart.

2. Put away the strange gods that are among you. Look what sin has been indulged, and let this be the parting time; for one leak will sink the ship, Psal. 66:18.

3. Employ Christ for suitable preparation. Use the means, but look to him alone for the blessing.

4. Lastly, Do this work that ye would do if ye were to die on the communion-sabbath. Sacramentum et articulus mortis æquiparantur. In death we go to Christ, in the sacrament he comes to us: and who knows but some of us may get our provision there for another world, either in mercy or in wrath? But happy they who set themselves for dying furniture.

THE NATURE OF PRAYER

EPH. 6:18.—Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.

PRAYER is a duty of natural religion, and by God's appointment is one of the chief means by which Christ communicates the benefits of redemption to sinners; and this important duty is enjoined in these words. In which we have,

1. The duty itself, praying. This is recommended and enjoined to all, as ever they would stand, and not be ruined by their spiritual enemies.

2. The amplification of this weighty subject; where notice,

(1.) The time of it, always, or at every season. We must always be in a praying frame, and miss no season wherein God calls for it, but in every season of prayer be praying, 2 Sam. 9:7.

(2.) The kinds of prayer, all prayer, i. e. all sorts of prayer, public, private, secret, ordinary, extraordinary, &c. petitioning prayer, for good things, here called prayer in a strict sense; supplicatory prayer, deprecating evils, called supplication.

(3.) The manner of prayer. [1.] It must be in the Spirit; not with the lip, tongue, and memory only, but with the heart or inward man, or rather by the Spirit of God, with his assistance. [2.] With watchfulness, keeping the soul in a wakerife disposition for it, and in it, that the heart wander not. [3.] With all perseverance, continuing instant in it, whatever may occur to discourage us.

4. Those we are to pray for, all saints; not only for ourselves, but others, especially, though not only, for the children of God.

The text affords the following doctrine.

DOCT. 'Prayer is a duty always necessary to be performed in the several kinds of it, and in the right manner, and in which we are to be concerned, not only for ourselves, but for others.'

To discover the nature of prayer, which in our Catechism is said to be 'an offering up of our desires to God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies,' I will consider the parts of prayer in general, and in particular,

I. Prayer, generally considered, consists of three parts.

1. Petition, or prayer strictly and properly so called, whereby one desires of God the supply of one's wants, begs the good necessary for himself or others, and deprecates evil inflicted or feared. Praying always with all prayer, &c.

2. Confession of sin, Dan. 9:4. It is so very natural that sinners coming to God to ask mercies should make confession, that it is a very necessary part of the sinner's prayer; and prayer is so called, Neh. 9:3. And the deeper one is in confession, he readily speeds the better in prayer.

3. Thanksgiving for mercies, Phil. 4:6. God prevents us with his benefits, we are deep in his debt, ere we come to ask of him; and therefore it is necessary that thanksgiving have a place in our prayers. And it also is called 'praying,' Luke 18:11.

II. Let us consider the parts of prayer in particular. These are,

1. Prayer properly so called, or petition.

2. Confession of our sins.

3. Thanksgiving for mercies.

FIRST, Prayer properly so called, or petition.

Here I shall shew,

1. Wherein the formal nature of prayer consists.

2. To whom we are to pray.

3. In whose name we are to pray.

4. By whose assistance acceptable prayer is performed.

5. For whom we must pray.

6. For what we are to pray.

7. How we are to pray, if we would pray rightly and acceptably.

8. Whether all such prayers are accepted, heard, &c.

FIRST, Wherein does the formal nature of prayer consist? It lies precisely in offering up our desires to God, for things that we need. It is a motion of our hearts towards God, to move him as it were to look favourably on us, Psal. 62:8 a pouring out our heart before the Lord; a lifting our soul to him, Psal. 25:1 a presenting our supplications to him, as petitioners, Dan. 9:18.

We command our inferiors, we demand of our equals; we may by some deed of our own lay an obligation on, and some way excite an inclination in, any man, even our superior, to help us; but none of these ways can work with God. What then remains but a religious and submissive offering of our desires to God, for his help, who knows our hearts? And this is what we call prayer. Hence,

1. There may be prayer made to God without words. The desires of the heart offered to God though not clothed with words, is prayer, truly and properly so called, Exod. 14:15. Words are not necessary from the nature of prayer, but on the account of ourselves, to affect us the more, and to honour God with our bodies as well as our souls.

2. There can be no prayer, properly so called, without the desires of the heart going out to God. Prayer without intention, say the Jews, is like a body without a soul. A flourish of the best chosen words, without suitable affection going along with them, is not prayer before the Lord, but the carcase of prayer, wanting the soul and life.

SECONDLY, To whom we are to pray? We are to pray to God the Father, Son, and Holy Ghost, and to God only; not to saints, angels, nor any creature whatsoever. For,

1. Prayer is an eminent part of religious worship, Joel 2:32 and religious worship is only to be given to God, Matth. 4:10. 'Thou shalt worship the Lord thy God, and him only shalt thou serve.' The holy angels refuse it, Rev. 22:8, 9 and the saints also, as in the case of Peter, Acts 10:25, 26.

2. The object of prayer and of faith are the very same, Rom. 10:14. For the ground of prayer is faith. Therefore, since we are to believe in God, and not in the creature, we must pray to him only. So our Lord directs us, 'Our Father, which art in heaven.'

3. Because God only is qualified (if I may so speak) for hearing prayer. He only is able to search the heart and know it, 1 Kings 8:39. He only is omnipresent to hear every where, Psal. 65:2. He only can pardon the sins and fulfil the desires of his people, Psal. 145:18, 19.

THIRDLY, In whose name are we to pray? In the name of Jesus Christ, and of no other, neither saint nor angel, John 14:13. 'Whatsoever ye shall ask in my name, says he, that will I do.' We must go to the Father, not in the name of any of the courtiers, Col. 2:18 but in the name of his Son, the only Mediator, 1 Tim. 2:5. Here consider,

1. What it is to pray in the name of Christ.

2. Why we must pray in his name.

First, Let us consider what it is to pray in the name of Christ.

1. Negatively. It is not a bare faithless mentioning of his name in our prayers, nor concluding our prayers therewith, Matth. 7:21. The saints use the words, 'through Jesus Christ our Lord,' 1 Cor. 15:57 but often is that scabbard produced, while the sword of the Spirit is not in it. The words are said, but the faith is not exercised.

2. Positively. To pray in the name of Christ is to pray,

1st, At his command, to go to God by his order, John 16:24. 'Hitherto have ye asked nothing in my name, says he: ask, and ye shall receive.' Christ as God commands all men to pray, to offer that piece of natural duty to God; but that is not the command meant. But Christ as Mediator sends his own to his Father to ask supply of their wants, and allows them to tell that he sent them, as one recommends a poor man to a friend, John 16:24 just cited. So to pray in the name of Christ is to go to God as sent by the poor man's friend. So it imports,

(1.) The soul's being come to Christ in the first place, John 15:7. 'If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.' He that would pray aright, must do as those who make Blastus the king's chamberlain their friend first, and then made their suite to their king, Acts 12:20.

(2.) The soul's taking its encouragement to pray from Jesus Christ, Heb. 4:14–16. 'Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.' The way to the throne in heaven is blocked up by our sins. And sinners have no confidence to seek the Lord. Jesus Christ came down from heaven, died for the criminals, and gathers them to himself by effectual calling. He, as having all interest with his Father, bids them go to his Father in his name, and ask what they need, assuring them of acceptance. And from thence they take their encouragement, viz. from his promises in the word. And he gives them his token with them, which the Father will own, and that is his own Spirit, Rom. 8:26, 27. 'Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.'

2dly, It is to direct our prayers to God through Jesus Christ, Heb. 7:25. 'Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them.' Chap. 13:15. 'By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name;' depending wholly on Christ's merit and intercession for access, acceptance, and a gracious return.

(1.) Depending on Christ for access to God, Eph. 3:12. 'In whom we have boldness, and access with confidence by the faith of him.' There is no access to God but through him, John 14:6. 'No man cometh unto the Father but by me.' They that attempt otherwise to come unto God, will get the door thrown in their face. But we must take hold of the Mediator, and come in at his back, who is the Secretary of heaven.

(2.) Depending on him for acceptance of our prayers, Eph. 1:6. 'He hath made us accepted in the Beloved.' Our Lord Christ is the only altar that can sanctify our gift. If one lay the stress of the acceptance of his prayers on his frame, enlargement, tenderness, &c. the prayer will not be accepted. A crucified Christ only can bear the weight of the acceptance of either our persons or performances.

(3.) Depending on him for a gracious return, 1 John 5:14. 'And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us.' No prayers are heard and answered but for the Mediator's sake; and whatever petitions agreeable to God's will are put up to God, in this dependence, are heard.

Secondly, Why must we pray in the name of Christ? The reason of this may be taken up in these two things.

1. There is no access for a sinful creature to God without a Mediator, Isa. 59:2. John 14:6. Sin has set us at a distance from God, and has bolted the door of our access to him, that it is beyond our power, or that of any creature, to open it for us. His justice staves off the criminal, his holiness the unclean creature, without there be an acceptable person to go betwixt him and us. Our God is a consuming fire: and so there is no immediate access for a sinner to him.

2. And there is none appointed nor fit for that work but Christ, 1 Tim. 2:5. It is he alone who is our great High Priest. None but he has satisfied justice for our sins. And as he is the only Mediator of redemption, so he is the only Mediator of intercession, 1 John 2:1. 'If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.' The sweet savour of his merit alone is capable to procure acceptance to our prayers, in themselves unsavoury, Rev. 8:3, 4.

FOURTHLY, By whose assistance is acceptable prayer performed? By the help of the Holy Spirit, Gal. 4:6. Rom. 8:26. There are two sorts of prayers. (1.) A prayer wrought out by virtue of a gift of knowledge and utterance. This is bestowed on many reprobates, and that gift may be useful to others, and to the church. But as it is merely of that sort, it is not accepted, nor does Christ put it in before the Father for acceptance. For, (2.) There is a prayer wrought in men by virtue of the Holy Spirit, Zech. 12:10. 'I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications:' and that is the only acceptable prayer to God, Jam. 5:16. effectual, Gr. inwrought. The right praying is praying in the Spirit. It is a gale blowing from heaven, the breathing of the Spirit in the saints, that carries them out in the prayer, which comes the length of the throne. Now, the Spirit helps to pray,

1. As a teaching and instructing Spirit, affording proper matter of prayer, causing us to know what we pray for, Rom. 8:26 forecited; enlightening the mind in the knowledge of our needs, and those of others; bringing into our remembrance these things, suggesting them to us according to the word, together with the promises of God, on which prayer is grounded, John 14:26. 'The Comforter, which is the Holy Ghost,—shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you.' Hence it is that the saints are sometimes carried out in prayer for things which they had no view of before, and carried by some things they had.

2. As a quickening, exciting Spirit, Rom. 8:26; the Spirit qualifying the soul with praying graces and affections, working in the praying person sense of needs, faith, fervency, humility, &c. Psal. 10:17. 'Thou wilt prepare their heart.' The man may go to his knees in a very unprepared frame for prayer, yet the Spirit blowing, he is helped. It is for this reason the Spirit is said to make intercession for us, namely, in so far as he teaches and quickens, puts us in a praying frame, and draws our petitions, as it were, which the Mediator presents.

This praying with the help of the Spirit is peculiar to the saints, James 5:16; yet they have not that help at all times, nor always in the same measure; for sometimes the Spirit, being provoked, departs, and they are left in a withered condition. So there is great need to look for a breathing, and pant for it, when we are to go to duty: for if there be not a gale, we will tug at the oars but heartlessly.

Let no man think that a readiness and volubility of expression in prayer, is always the effect of the Spirit's assistance. For that may be the product of a gift, and of the common operations of the Spirit, removing the impediment of the exercise of it. And it is evident one may be scarce of words, and have groans instead of them, while the Spirit helps him to pray, Rom. 8:26. Neither is every flood of affections in prayer, the effect of the Spirit of prayer. There are of those which puff up a man, but make him never a whit more holy, tender in his walk, &c. But the influences of the Spirit never miss to be humbling but sanctifying. Hence says David, 'Who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee,' 1 Chron. 29:14; and says the apostle, 'We have no confidence in the flesh,' Phil. 3:3.

FIFTHLY, For whom must we pray?

First, Negatively.

1. Not for the dead. David ceased praying for his child when once dead, 2 Sam. 12:21–23. It is vain and useless; for as the tree falls, it must lie. We have neither precept nor promise about it; and it was raised upon the false opinion of purgatory. But the dead are in an unalterable state, Heb. 9:27. 'It is appointed unto men once to die, but after this the judgment.'

2. Nor for those who are known to have sinned the sin against the Holy Ghost, 1 John 5:16 for God has declared that sin to be unpardonable. This is very rare, and therefore one would beware of rashness in this matter.

Secondly, Positively.

1. In general, we are to pray for all sorts of men living, 'for kings, and all that are in authority,' 1 Tim. 2:1, 2 for Christians, Jews, Mahometans, Pagans, noble and ignoble, &c. They are capable of God's grace and favour, and we are to desire it for them. But we are not to pray for every particular person whatsoever, 1 John 5:16. 'There is a sin unto death; I do not say he shall pray for it.' So that it is an unwarrantable petition, that God would have mercy on, and save all mankind, for the contrary of that is revealed. Yea, we should pray for all sorts of men who shall live hereafter, as our Lord did, John 17:20. 'Neither pray I for these alone, but for them also which shall believe on me through their word.' But,

2. In particular, we are to pray, not only for ourselves, as Jacob did for deliverance from the hand of his brother Esau, Gen. 32:11 but for,

(1.) The whole church of Christ upon earth. Hence says the text, Praying always with all prayer,—and supplication for all saints. To no party must we confine the communion of prayers, to whom God has not confined his grace. All the members of the mystical body must share particularly in our prayers, because they are the members of Christ, whatever difference be betwixt us and them in lesser things. The sympathy betwixt the members of the same body of our Lord requires this. And it is a sad sign not to be so affected, Amos 6:6. 'They are not grieved for the affliction of Joseph.'

(2.) Magistrates: 'Kings, and all that are in authority,' 1 Tim. 2:2. It was about 300 years after Christ ere the magistrates were Christians, nevertheless the apostle bids pray for them; because the quiet and peace of the commonwealth and kingdom depends much on their management; and infidelity, or indifference in religion, does not make void the magistrate's just and legal authority, nor free the people from their due obedience to him. Their hearts are in the Lord's hand, Prov. 21:1. Their influence is great, so is their work, and so are their temptations; and if they be evil men, there is the more need to be earnest with God on their behalf. Let us bless God that we have a Protestant King on the throne, remembering how seasonably the Lord sent him, and how much depends on his safety, and the safety of his royal family.

(3.) Ministers, Col. 4:3. Psal. 132:9. There is a near relation betwixt the people of God and their ministers. They have a weighty work in their hands, which, if it misgive, will not only be their own loss, but the people's. People may have a minister so straitened, as to do them no good, Col. 4:3. Though he be not so, yet he may be useless to them: therefore says the apostle, 1 Thess. 5:25. 'Brethren, pray for us.' I leave it with that, Rom. 15:30. 'Now I beseech you, brethren for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.'

(4.) Our Christian acquaintance, Jam. 5:16. 'Pray one for another.' Communion of prayers is a special benefit of Christian friendship and acquaintance. And it is no small mercy and encouragement to have interest in their prayers, who have interest at the throne of grace.

(5.) The place and congregation we live in, and are members of. The captives at Babylon were to pray for the place they lived in, Jer. 29:7 how much more should we pray for a Christian congregation whereof we are members? The better it be with them, it will be the better with you; so contrariwise.

(6.) Our families and relations. The nearer any stand related to us, we have the more need to be concerned for them at the throne of grace. We find Job sacrificing for his family, Job 1:5 a master praying for his servant, 2 Kings 6:17 and a servant for his master, Gen. 29:12.

(7.) Lastly, We must pray for our enemies, Matth. 5:44. This is hardest to bring men to. But we have the express command of Christ for it, and his example, Luke 23:34 followed by the martyr Stephen, Acts 7:60. Nay, forgiving them is necessary to our forgiveness: 'Forgive us our debts, as we forgive our debtors.' There may be much selfishness in praying for those that love us; but that kindly concern for our enemies makes us liker God, Matth. 5:45.

SIXTHLY, For what we are to pray?

We are to pray for things agreeable to God's revealed will, and for such things only, 1 John 5:14. 'And this is the confidence that we have in him, that if we seek any thing according to his will, he heareth us.' We may not present unto God unlawful desires, nor petitions in favour of our lust, Jam. 4:3. These must needs be an abomination, and a daring affront to a holy God. And indeed wicked things are so much the more wicked, as they are brought into our addresses to a holy God.

The matter of our prayers must be regulated by the word of God, wherein he has shewn what is pleasing to him, and what is not so. The signification of God's will and good pleasure as to the good to be bestowed on men, and our prayers, are to be of equal extent. Wherefore, let us see that whatever we pray for be within the compass of the command or the promise.

Such are all things tending to the glory of God, Matth. 6:9 or to the welfare of the church, Psal. 122:6; to our own good, temporal, spiritual, or eternal, Matth. 7:11; or that of others, Psal. 125:4.

SEVENTHLY, How are we to pray, if we would pray rightly and acceptably?

1. Understandingly, understanding what we say, 1 Cor. 14:15. Therefore they must be in a known tongue. And to repeat words before God, while we know not what they mean, can never be prayer indeed.

2. Reverently, Eccl. 5:1. We must maintain an outward reverence in expression, voice, and gesture; since in prayer we are before the great God: an inward reverence especially, having an awful apprehension of the majesty of God before whom we appear, Psal. 89:7. Heb. 12:28. Fear and trembling becomes a creature, much more a guilty creature, before a holy God. And fearless presumptuous addresses to God are the produce of a hard heart.

3. Humbly, Psal. 10:17 with a deep sense of our own unworthiness and sinfulness on our spirits. In prayer we come to beg, not to buy or demand our right, and therefore should be sensible of unworthiness, Gen. 32:10; and the more grace, the more unworthy will we be in our own eyes, Gen. 18:27. And going to God, we must turn our eyes inward, with the Publican (Luke 18:14), on our own evils of heart and life.

4. Feelingly, being deeply affected with a sense of our needs, like the prodigal, Luke 15:17, 18, 19. Alas! what does it avail to go to God with an insensible heart; to sit down at his table without spiritual hunger; to come to his door rich and increased with goods, in our own conceit! Such are sent empty away. Therefore it is a piece of very necessary preparation for prayer, to look over our wants, ere we go to prayer.

5. Believingly, Matth. 21:22. 'All things whatsoever ye shall ask in prayer, believing, ye shall receive.' He who prays acceptably must be endued with saving faith, Heb. 11:6. An unbeliever cannot pray acceptably, Rom. 10:14. Hence the prayers of the unrenewed man are all lost in respect of gracious acceptance. Moreover, the believer must be in the exercise of faith in prayer, which must be mixed with faith.

One must have a faith of particular confidence in prayer, as to the things prayed for, Mark 11:24. 'What things soever ye desire when ye pray, believe that ye receive them, and ye shall receive them.' For where that is altogether wanting, the prayer can never be accepted, Jam. 1:6. 'Let him ask in faith, nothing wavering.' Since it must needs be highly dishonouring to God, to come to him to ask, without any expectation from, or trust in him, as to what is asked.

Quest. How may one have that faith? Ans. By applying the promises, and believing them. If the things be absolutely necessary, the promise makes these very things sure to them who come to God through Christ for them, as peace, pardon, &c. If they be not, then the promise secures God's doing the best, that either he will give the very thing desired, or what is as good. And we are to believe accordingly.

6. Sincerely, Psal. 145:18. Hypocrisy and dissimulation in prayer, when the heart goes not along with the lips, mars the acceptance of prayers. There are feigned lips, Psal. 17:1 when the affections do not keep pace with the words in prayer: when sin is confessed, but the heart not humbled under it; petitions are put up, but no serious desire of the things asked. See Jer. 29:13.

7. Fervently, Jam. 5:16. Cold, lifeless, and formal prayers, are not of the right stamp. We should, as in a most weighty matter, be boiling hot, Rom. 12:11. Importunity in prayer is most pleasing to God. It consists not in a multitude of words, Matth. 6:7; but in a holy earnestness of heart to be heard, Psal. 143:7; and pleading with the Lord, by allowable arguments, as one who is in deep earnest, Job 23:4. A heart warmed by a live-coal from God's altar will produce this.

8. Watchfully, watching unto prayer, as in the text; taking heed to our spirits, that they do not wander. Wandering thoughts in prayer mar many prayers. They come on like the fowls on the carcase, and will devour it, if not driven away. A carnal frame of heart is the mother of them, and rash indeliberate approaches to God help them forward.

In that case one should be like the builders of the wall, having the trowel in the one hand, and the sword in the other, resolutely to resist vain thoughts, and refuse to harbour them. Nay, turn the cannon on the enemy, consider them as affording new matter of humiliation, and a clamant occasion of plying the throne of grace more closely. If they be striven against, they will not mar your acceptance; but if not they will.

9. Perseveringly; watching thereunto with all perseverance, as in the text. When we have tabled our suit before the throne, we must not let it fall, but insist upon it, Luke 18:1. Hold on, with one petition, one prayer, on the back of another, till it be granted, Isa. 62:1. 'In due time ye shall reap, if ye faint not.'

Lastly, Dependingly, waiting upon the Lord with humble submission to his holy will, and looking for an answer, Micah 7:7. We must come away in a waiting depending frame. No wonder those prayers be not regarded, which we never look after, and are not concerned for the answer of.

EIGHTHLY, Are all such prayers accepted, heard, and answered?

1. An unrenewed man cannot thus pray, neither are such a one's prayers at any time accepted, Prov. 15:8. 'The sacrifice of the wicked is an abomination to the Lord,' John 9:31. 'God heareth not sinners.'

2. God's own people do not always thus pray, neither are all their prayers accepted. For, says the Psalmist, Psal. 66:18. 'If I regard iniquity in my heart, the Lord will not hear me.'

3. But all such prayers, being the produce of God's Spirit in the saints, are presented by the Mediator; and are accepted, heard, and answered by the Father, though not presently answered, Psal. 22:2 yet they shall be answered in due time, either by granting the very thing desired, 1 John 5:15 or something as good, Gen. 17:18, 19. 2 Cor. 12:8, 9.

SECONDLY, The second part of prayer is confession of our sins. Here we shall show,

1. What sins we are to confess.

2. The necessity of confession.

3. How we are to confess sin.

First, The sins we are to confess are, original and actual sins, sins of omission, commission, heart, lip, and life, Psal. 51:4, 5. In a word, all our sins, so far as we are capable, (for 'who can understand his errors?' Psal. 19:12.) but especially those which most wound the conscience, we are to be particular in, with their aggravations.

Secondly, Let us consider the necessity of confession. (1.) It is necessary to clear the Lord's justice in proceeding against us, Psal. 51:4. 'Against thee, thee only have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.' (2.) The nature of the thing requires it, in order to obtain pardoning mercy, Prov. 28:13. 'Whoso confesseth and forsaketh his sins shall have mercy.'

Thirdly, How are we to confess sin?

1. Fully, without hiding any thing wilfully, Prov. 28:13. 'He that covereth his sins shall not prosper.' God knows all our sins, and all the circumstances of them! so that it is in vain to mince our confession, and it speaks a heart not duly humbled.

2. Freely and voluntarily, pouring out the heart like water, and not merely making the confession as extorted. Whenever grace touches the heart, it will make it come freely.

3. Sincerely, confessing it with shame, sorrow, hatred of it, and a real purpose of reformation; otherwise it is but a mock confession.

Thirdly, The third part of prayer is thanksgiving for mercies. Here I shall shortly shew,

1. What is the matter of this thanksgiving.

2. The necessity of it.

3. How we should give thanks.

First, The matter of it is,

1. Spiritual mercies, Eph. 1:3. These are mercies for our souls, and lead to everlasting happiness; and therefore are most to be prized. They challenge the warmest and the most grateful acknowledgments from all who have received them.

2. Temporal mercies from the womb till now, Psal. 139:14. These call for the most thankful acknowledgments every day, for they are new every morning. And we ought to be thankful for mercies conferred, not only on ourselves, but also on others, particular persons or societies. So did the apostle, as to Philemon, Phil. ver. 4. 'I thank my God, making mention of thee always in my prayers.' And so he did as to the Philippians, chap. 1:3. 'I thank my God, upon every remembrance of you.'

Secondly, Let us consider the necessity of thanksgiving.

1. It is all that we can render to God for good or benefits received, Hos. 14:2 namely, to acknowledge debt, and be thankful. Ingratitude among men is reckoned a great sin and scandal, and fixes an odious character on the person: but how much greater a sin and scandalous offence is it to be unthankful to God for the mercies which we enjoy, and that we never deserved at his bountiful hand! It is the character of heathens, Rom. 1:21. O let it not be that of Christians!

2. It is the way to get more. Unthankfulness mars the course of divine communications; but to the thankful it is opened, Phil. 4:6. Ingratitude among men provokes the liberal person to with-hold his hand; and so does it provoke the holy God, the giver of all good, to restrain his favours. Alas! it is more natural to us to ask than to give thanks. Among ten seekers (the lepers), whom Christ cured of a very inveterate disease, there was but one thanker; and he is specially noticed in the gospel-history. We should never beg a mercy from the Lord, without heartily thanking him for all we have formerly received, as this is the ready way to procure more.

Thirdly, How should we give thanks? With enlarged hearts, wondering at undeserved goodness; with deep humility for mercies conferred on such mean and unworthy creatures; with hearty resolutions to improve them for God's glory and honour; and with warm desires to receive more favours from the hands of God, our bountiful benefactor.

I shall conclude with a few inferences.

1. To live without prayer is a godless and graceless life. It is no better than the life of beasts, unsuitable to the rational nature of man, contrary to the design and end of his creation, and highly unbecoming one who is a candidate for immortality. It exposes the sinner to the severest strokes of God's justice; and, persisted in, will land him in hell. O let us all be excited to a life of prayer, remembering that we cannot be Christians without it. To pretend to be a Christian, and not to live a life of prayer, is a palpable contradiction.

2. The missing of the answers of prayer is our own fault, we pray amiss. If we always prayed in faith, and in the manner formerly observed, we would not be disappointed. Let us then be induced to pray in a right manner, and wait particularly on the Lord for gracious acceptance, and a favourable answer.

3. It is through Jesus Christ that the communication with heaven is opened and obtained. Let us then pray in his name, depend upon his intercession, and present all our petitions to God through him; for him the Father heareth always.

4. We need the Spirit of prayer, in order to our praying aright. Let us then cry incessantly for the Holy Spirit, and his influences; for we know not what to pray for as we ought. Let us look for his quickening influences to quicken our dead hearts, and warm our frozen affections, that we may send up our hearts unto God, and wing our desires to heaven.

5. Be exhorted to give yourselves unto prayer in all the sorts of it. Be men of prayer, as David was, Psal. 119:164. 'Seven times a-day do I praise thee.' How may this shame many Christians who pray but twice a-day? And how does it condemn all who restrain prayer before the Lord? O let us be induced to make conscience of this important and delightful duty; without the exercise of which, we behave no better than the beasts that perish, and are a company of ungrateful monsters, that shall be turned into hell, with all the nations that forget God. Pray evening and morning, and at all convenient seasons. Be always in a praying frame, and be devout and lively in all your applications to the throne of grace. Omit no season of it, not even amidst your daily employments; for even then ye may send forth pious thoughts towards heaven, and maintain communion with God while you are engaged in your daily labours: 'Pray without ceasing.'

I might have spoken of occasional and stated prayer; of public, private, and secret prayer; and of ordinary and extraordinary; but I shall drop all these, and only give you next a discourse on secret prayer.

A DISCOURSE ON SECRET PRAYER

MATTH. 6:6.—But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly.

HAVING opened unto you the nature of prayer in general, before I proceed to the explanation of the Lord's prayer, it will not be improper to discourse a little of that too much neglected duty, secret prayer; concerning which our blessed Lord gives directions in this passage of scripture. And this he does negatively, ver. 5 cautioning against performing that important duty with vanity and ostentation, to gain the applause of men. (2.) Positively, in the text. Wherein consider,

1. The duty itself urged by the Lord. And in it we may observe,

(1.) The duty supposed: When thou prayest. That this is to be understood only of secret prayer, is manifest from the text, and the preceding verse. Public prayer cannot be meant; for where else is that to be performed but in the congregation? Not family-prayer, which is not performed in a closet, and which must be done by more than one. Not ejaculatory prayer, which may be done any where, in any company, and whatever one be doing, as in the case of Nehemiah, chap. 2:4. Therefore we must understand here solemn secret prayer; which, in the text, the Lord takes it for granted that his disciples made conscience of.

(2.) The place to be chosen for it: Enter into thy closet; that is, a secret place, where you may be out of the view of others: for secret prayers are not to be restrained to secret chambers, as Christ's praying on a mountain does evidence.

(3.) The care that we should take lest our secret place become public: Shut thy door, so as others may not see thee, and so thou fall a sacrifice to hypocrisy, vanity and ostentation.

(4.) The duty itself commanded: Pray to thy Father which is in secret. Where we have, [1.] The object of prayer, thy Father, namely in Christ; intimating to us, that when we go to God, we should go to him as he is our Father in Christ, able and ready to help us, and reconciled to us in him. [2.] A designation which the Father gets, which is in secret; who knows as well what thou sayest in a secret place as what thou sayest in public; for he is omniscient and omnipresent.

2. The motive whereby he presseth secret prayer, viz. God's reward, who will openly reward service done in secret, which the world knows not of. And those who make conscience of this duty in faith and fervency, are no strangers to those rewards and advantages that are to be met with in this heavenly traffic.

The text affords the following doctrine.

DOCT. 'Secret prayer is a necessary duty incumbent on all.'

In discoursing from this subject, I shall,

I. Confirm the doctrine.

II. Shew the necessity of secret prayer.

III. Answer some cases relating to this duty, in order to clear it further to you.

IV. Make some practical improvement.

I. I am to confirm the doctrine, or shew that secret prayer is a necessary duty incumbent on all. This will be clear, if ye consider,

1. Christ's express command in the text, which is to us instead of all reasons. His will is a sufficient ground of our duty. He commands nothing but what is just and right in itself, good for us, and conducive to his glory. And the command of God should be a prevalent motive with all to practise constantly this duty, which is attended with so much pleasure and profit.

2. The Spirit of God, by the apostle, Eph. 6:18 calls for it, 'Pray with all praying,' viz. all sorts of prayer, of which secret prayer is one. There are many exhortations to this duty in holy scripture, which manifestly shew the importance and necessity of it: such as that, 1 Thess. 5:17. 'Pray without ceasing;' which must denote secret prayer, as well as other kinds of that exercise.

3. The practice of our Lord Jesus Christ, who hath set a fair and striking example of this duty to all his followers. He was in strict propriety a man of prayer, and spent much time in this delightful exercise; as we may see from Matth. 14:23. 'And when he had sent the multitude away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.' Mark 1:35. 'And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.' Thus he retired from his public labours to converse in secret with his heavenly Father, and prevented the dawning of the day to hold communion with heaven. Compare 1 John 2:6. 'He that saith he abideth in him, ought himself also so to walk, even as he walked.' The neglect of secret prayer is an incontestible evidence of one's being a stranger to Christ.

4. The practice of the saints of God, who were all diligent in the performance of this excellent duty. Thus the Psalmist says, Psal. 5:3. 'My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up.' And how often this holy man was employed in this exercise, he tells us, Psal. 55:17. 'Evening and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.' Which practice of his may make even the best of us blush, who usually confine our secret devotions to the morning and evening, and perhaps on very slight occasions, intermit sometimes one of these seasons. But this pious man, though a crowned head, and involved in much business, was yet oftener at the throne of grace; for he says, Psal. 119:164. 'Seven times a-day I will praise thee.' O that we could imitate so noble an example of sequestration and retirement from the world! Thus also Daniel 'kneeled upon his knees three times a-day, and prayed, and gave thanks before his God,' chap. 6:10 and that at a time when prayer to God was made a capital crime. Thus also we find that Cornelius the Roman centurion, a proselyte to the Jewish religion, was one that 'prayed to God always,' Acts 10:2; and that it was secret, and not family-prayer in which he was employed, when the angel appeared to him, is evident from ver. 7; for on the departure of the heavenly messenger from him, who certainly spoke to him in a retired chamber, he called some of his domestics, to dispatch them for Peter to come to him, as the angel had directed. Thus likewise we find, that good king Hezekiah was no stranger to this delightful exercise; for when the prophet Isaiah was sent with a heavy message to him, announcing his death, 'he turned his face toward the wall, and prayed unto the Lord,' Isa. 38:1, 2. Compare Cant. 1:7. And indeed to which of the saints can we turn in any age who neglected this duty? Habitual neglect of prayer is not the spot of God's children. No sooner does grace take possession of the soul of any person, but behold that person will pray, as Saul did at Damascus, after the extraordinary appearance of the Lord Jesus to him on his journey to that city, Acts 9:11.

Thus we have express divine precepts, apostolical injunctions, and the approved practice of our Lord Jesus, and of all the saints, to recommend this duty to us; and wo unto us if we neglect it.

II. I proceed to shew the necessity of secret prayer. It is not necessary in regard of merit, as if we could procure heaven by it. The only ground of eternal life in the mansions of bliss is the righteousness of a crucified Redeemer. Beggars pay no debts, but confess insufficiency, saying with the prophet, Dan. 9:5. 'We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments.' But it is necessary,

1. In regard of the command of God. He by a plain and express command requires it; and that command binds it as a necessary duty upon us. To neglect it, therefore, is a direct violation of the command of the great God and Lawgiver; and to make conscience of it is a necessary and proper act of obedience to the divine will.

2. To give God the glory of his omniscience and omnipresence. When we pray to our Father which is in secret, we plainly declare, that we believe he knows and sees all things, that the darkness and the light are alike unto him; and that he is the witness and inspector of all our actions, and will call us to an account for all our thoughts, words, and actions, which are well known to him.

3. To evidence our sincerity, that it is not to be seen of men that we pray; that we are not actuated from motives of ostentation and vain-glory, but from regard to the divine command, and a sincere desire to serve God; though indeed it will not hold that all such as pray in secret are sincere; for, alas! men may be very assiduous in this duty, and yet be far from being sincere Christians, or accepted of God therein.

4. In regard that none know our case so well as ourselves: and therefore, though the master of the family pray in the family, yet we ought to pray by ourselves, in order to make known our particular case and wants unto God, which none other can know, and to ask such blessings and mercies of him as we stand in need of, and are suitable to our circumstances.

5. In regard that, if we know our own hearts, we cannot but have somewhat to say unto the Lord, that we cannot, nor would it be at all proper to say before others, respecting both confession of sins and supplication for mercies. Hence the spouse says, Cant. 7:11, 12. 'Come, my Beloved, let us go forth unto the field: let us lodge in the villages. Let us get up early to the vineyards, let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.'

6. In regard of our wants continually recurring on our hands, and daily and hourly temptations, that may call for this exercise, when family-prayer cannot be had. What man is so well supplied, both as to temporal and spiritual blessings, as to have no occasion for asking supplies from above? Man is a needy and indigent creature in all respects; as a creature he lives on the bounties of providence, and as a Christian on the grace which is in Christ Jesus; and therefore he must daily apply to the throne of grace for necessary supplies in both. And as we are daily surrounded with temptations, and have no strength to resist or repel them, we must fetch in strength from God in Christ by prayer, lest we fall and be overcome by the temptations in our way.

Thus it appears from these considerations, that prayer is a necessary duty incumbent on all. And surely all who have tasted that the Lord is gracious will make conscience of this important and useful exercise.

III. I proceed to answer some cases concerning this duty, which will tend to clear it further unto you.

Quest. 1. What is the proper season of this duty of secret prayer? or when are we called to this exercise?

Ans. 1. We are doubtless to be very frequent in this duty. Thus we are called to 'pray always,' Eph. 6:18 and 'without ceasing,' 1 Thess. 5:17 that is, at all proper times, and to be continually in a praying frame, or to pray inwardly, though we utter not a word with our lips.

2. Whenever God calls us to it, putting an opportunity in our hands, and moving and inciting us to it, then we are to go about it. Thus, when the Lord Jesus says, 'Seek ye my face;' our hearts should say unto him, 'Thy face, Lord, will we seek,' Psal. 27:8. And thus we have daily calls and invitations to this duty, which we should carefully regard, and conscientiously embrace, lest we quench the Spirit, and provoke the Lord to harden our hearts from his fear.

3. The saints in scripture have sometimes been more, sometimes less frequent in this exercise. Thus David was sometimes employed thrice, sometimes seven times a-day in prayer, Psal. 55:17, and 119:164 and Daniel three times, even at a very perilous juncture, Dan. 6:10. From whose practice the frequency of performing this duty evidently appears.

4. Morning and evening at least we should pray, and not neglect this duty. This appears from our Lord's practice, Mark 1:35. Matth. 14:23 both cited above; from the practice of the saints in scripture, Psal. 55:2 and 5:2 formerly quoted; and from the morning and evening sacrifice under the legal dispensation, which were daily offered, and should excite us to offer up unto God daily the morning and evening sacrifice of prayer and praise. And the very light of nature teaches us so much; that when we are preserved through the silent watches of the dark night, and from the perils we may be exposed unto in that gloomy season, we should acknowledge the goodness and kindness of God therein; and that when we are preserved through the day, from the many snares and temptations we are liable to amidst the cares and distractions of our business, we should bless God for his preserving and protecting mercy, and commit ourselves, and all our concerns, into the hand of God, when we are going to take necessary rest, that we may fall asleep under a sense of his love, and may rise again to resume the business of our callings with his blessing and favour.

Quest. 2. What is the proper place for secret prayer?

Ans. A secret place is the most proper for this exercise; and though every body has not a closet, or retired apartment, into which he may go and shut the door, yet any place where he may be retired from the view and observation of others, answers the purpose; though in other respects it be a public place, yet if it be dark, and the voice kept low, it is justly a secret place. And to a place of that sort did our Lord retire for secret prayer, Matth. 14:23 perhaps not having proper conveniency in the place where he lodged all night. And indeed there is not a person but may meet with such a secret place every day, if he have a disposition for this exercise.

Quest. 3. What gesture are we to use in secret prayer?

Ans. 1. Holy scripture does not bind us to any gesture particularly: but we find these four gestures of the body in prayer spoken of there, viz. standing, Mark 11:25; lying along on the face, Matth. 26:39: kneeling, Dan. 6:10. Eph. 3:14: and sitting, 2 Sam. 7:18.

2. Whatever the gesture be, let it be a reverent one, that may express a humble and reverent frame of spirit. Hence we are commanded to 'glorify God in our bodies.' 1 Cor. 6:20.

3. I shall say these two things for the further determination of this question. (1.) Let it be such a gesture as is conformable unto, or flows natively from, the present disposition of the heart. Thus in extraordinary case we find the saints were wont to fall on their faces, 2 Sam. 12:16. And so likewise did the Lord Jesus in the garden, on the eve of his sufferings, Matth. 26:39. (2.) Yet let it be always to edification; and let that gesture be chosen which is most conducive to devotion, and occasions least distraction in the duty: as if kneeling be dangerous for the body, and so may tend to disturb the mind, let another gesture be chosen that is not attended with these inconveniences: though kneeling is certainly the most eligible gesture, and expressive of that humility which must ever accompany this exercise. And the same thing we may say of closing the eyes, or keeping them open; though praying with the eyes shut is certainly to be preferred.

Quest. 4. What are we to say of the voice in secret prayer?

Ans. 1. The duty may be performed without using the voice, as was done by Moses in the strait the children of Israel were reduced to, after their escape from Egypt, when high and inaccessible mountains were on each side of them, the Red Sea before them, and the Egyptian host at their heels ready to cut them off. In this dilemma we find that great man crying to the Lord, though not with an audible voice, Exod. 14:15. Thus the voice is not to be used when people cannot do so without being heard, or when through weakness of body, or disquiet of mind, they are unfit for speaking with the tongue.

2. Yet where the voice may be used, and that with convenience and propriety, it should be made use of; and that, (1.) Because we are to glorify God with our bodies; and particularly our tongue is given to be an instrument of glorifying God; 'Awake, my glory,'says David, Psal. 57:8. (2.) Because the voice is of good use in secret prayer, to stir up the affections, and to stay the mind from wandering. Yet an affected loudness of the voice, whereby the secret prayer is made public, is a sad sign of great hypocrisy, which every serious Christian will guard against.

Quest. 5. Is secret prayer a sure mark of sincerity? or can one pray in secret, and yet be an hypocrite?

Ans. This is not out of the reach of the hypocrite? A hypocrite may come this length, and much farther. Judas was among the rest whom our Lord taught to pray in secret, and ye all know what was his fate. But though a hypocrite may continue a long time, nay, many years, in the practice of secret prayer; yet it is scarcely to be thought that he will always do so, if he live a long life: For, says Job, 'Will he [the hypocrite] always call upon God?' chap. 27:10. It is not to be thought that he will, as he has no communion with God in the duty. And therefore adds the same holy man, 'Will he always delight himself in the Almighty?' It is communion with God that is to be enjoyed in secret prayer, and the delight the soul has in it, that inclines a person to persevere in that exercise.

Inst. But if one pray not to be seen of men, can he be an hypocrite?

Ans. Yes, he may. For the terrors of God scalding the conscience, and a desire to lay the ferment thereby brought into the mind, may excite one to the duty, and put the applause of men entirely out of the mind. But secret prayer, conscientiously practised, and attended with manifestations of the Lord's love and favour, smiles of his face, returns of what was asked, continued faith and fervency, are undoubted signs of sincerity.

I come now to the improvement of this subject.

USE 1. Of information. It shews us,

1. That they have great reason to suspect themselves, who are strangers to this duty of secret prayer; and that on the following grounds.

(1.) Because they come not the length of many hypocrites, who shall never come the length of heaven. There are many such who will not, for any consideration, omit their secret prayers every day: which is a thing good in itself, but they make them the ground of their acceptance with God, and so will perish notwithstanding. How much more must those perish who live in the habitual neglect of this duty!

(2.) Because they look not like the saints, whose disposition has been to seek communion with God in secret, as in the case of the spouse, Cant. 7:11 and many others. What, can ye pretend to be saints, and yet live so very unlike them?

(3.) Because it seems they are very unacquainted with themselves, that knowing nothing to confess to, or ask of God, but what they can do before any. Did men know their misery and their wants, and had a suitable sense thereof, they would not be strangers to secret prayer.

(4.) Because it looks too hypocritical-like to have others to be witnesses to all our duties.

2. Then there is much hidden work in religion. True religion is not all exposed to the view of others. Attending on public ordinances in the church, and going the round of family-worship, is not that in which the whole of religion consists: for many may be diligeut enough in these exercises, and yet strangers to vital heart-religion. But they that are truly religious in the eye of God, are such who not only perform outward duties, but worship God in spirit, and hold communion and intercourse with him in secret prayer, without which they can no more live, than without bread and water.

USE II. Of exhortation. Be exhorted then, all of you, to set about this duty of secret prayer. And this exhortation I address to you who never yet began this exercise, and to you who, though ye have perhaps formerly done something this way, yet now have left it off. To press this, I offer the following motives,

1. It is a piece of worship expressly commanded of God, in the text, and it is directly required by him, Eph. 6:18. Will ye then counteract God's express command? If ye do, it will be at your peril.

2. Are ye not engaged to this duty? Are not the vows of God upon you for the performance of it? Were ye not baptised in the name of the Father, Son, and Holy Ghost, to worship them, and that in all parts of worship, of which prayer is a principal one? Have not some of you been admitted to the Lord's table, when ye professed to renew your baptismal engagements? And perhaps some of you have sick-bed vows on you to that purpose.

3. Have ye not secret sins, secret wants, and secret temptations? and shall ye not have secret prayers adapted to each, requesting of the Lord the pardon of your secret sins, the supply of your secret wants, and grace to resist and overcome your secret temptations?

4. Lastly, This is your known duty; and therefore remember, that 'the servant that knew his master's will, but did it not, shall be beaten with double stripes.' Wherefore I charge you, as ye will answer to God at death and at judgment, and as you love your own souls, and would not eternally perish, to set about this necessary and important duty.

But some are ready to muster up a variety of objections against this duty, the chief of which I shall endeavour to obviate.

Object. 1. I have no time for secret prayer, for my work and business. Ans. 1. This is thy greatest work, even the salvation of thy soul, in comparison of which all thy other work is a mere trifle: and wilt thou take time for thy other work, and not for this work, that challenges thy utmost care and attention? 2. Fools' haste is no speed. To rise out of bed, and to go immediately to secular work, is foolish cursed haste. How canst thou look for a blessing on thy work without prayer? 3. Rise the sooner every morning, that you may not be scrimped as to time for this exercise, as our blessed Lord did, Mark 1:35. How wilt thou answer to God at the great day, for spending that time in sleep, which thou shouldst have spent in secret prayer? Daniel would not omit this exercise, though at the hazard of his life.

Object. 2. We are so wearied with our work through the day, that we are not able to pray in the evening. Ans. 1. What difference is there betwixt you and the beasts that take their ease when their work is done, without any more ado? 2. You will take your meat for your bodies, though ever so weary; and why will ye not think of and provide meat for your perishing souls? John 4:6, 32. 3. Notwithstanding ye may be tired, do what ye are able. We are not commanded to tell you to make your prayers short or long; but by no means to neglect secret prayer altogether, which is very dangerous. But I suppose, that when you say your body is not able to subsist with secret prayer, that yet if ye could gain a sixpence at that very time, you would spend twice as much more time for that paltry gain; and yet slight the concerns of your souls, under this frivolous pretence.

Object. 3. We have no convenient place for secret prayer. Ans. Find out once a willing heart for this exercise, and I shall engage you for it you shall find a place. Are there not barns, byres, out-houses, and fields, for you to retire to? Will not these rise up and witness against thee that neglectest this duty, at the great day? For my part, I would rather go to prayer, even within a dwelling-house, in the place where the beasts stand, or behind a bed, or at the back of a house, ere I should neglect it. God requires all men to pray, but he does not require all men to have chambers and closets.

Object. 4. But there are prayers in our family, and I join therein; what needs more! Ans. Poor soul! hast thou no more to say of 'thyself to God, but what the master of the family says? Alas! thou knowest not thyself, and the dreadful case thou art in by nature; which if thou didst, thou wouldst not think joining in prayer with others enough. Thou thinkest it sufficient that the master of the family pray for thee, and the other members of his family, and thou liest by without concerning thyself about duty for thyself; wilt thou think it enough, that he go to heaven for thee, and thou be shut out for ever?

Object. 5. But (says the master of the family) I pray with my family, and I hope that is enough for me. Ans. In this command in the text, Christ has not excepted thee, neither dare I. Again, dost thou so well discharge family prayer, that thou hast no escapes or failures to be matter of secret prayer? I tell you plainly, that God will not have his worship halved: He will have either the whole or nothing. Being conscientious in family-prayer is good, but can never excuse the neglect of secret prayer, which is as much thy duty. Yea, the more thou art helped to discharge family-duty, the more wilt thou be inclined to the practice of secret duty. The false mother was for dividing the child, not the true one.

Object. 6. Some women that have children to nurse and wait on, think that frees them from this duty. Ans. It is a sad observation of many women, who, while they are unmarried, and are not involved in the cares and troubles of a family, have some profession and practice of religion; but as soon as they get a, house to manage, and have the care of young children especially, they east off all religion, as if they had no more concern therein. But surely the very sight of the child whom thou hast conceived in sin, and brought forth in iniquity, should remind thee of thy original guilt and corruption, and incite thee to apply to the blood and Spirit of Christ for pardon and cleansing, and be a powerful spur to thee to set about this great duty of secret prayer. And remember, that the welfare of thy own soul, and that of the child, is more than that of the child's bodily welfare, which deserves but the second care in comparison of the other. I would not have you by any means to cast off the care of the young one's temporal welfare; but thou mayst so observe times and seasons, as thou mayst take time for this duty morning and evening, though it be not immediately after thou risest, or before thou liest down. Thou mayst even do it when thou art rocking the cradle, or suckling the child. Alas! it bad been telling many, that they had had the womb that never bare, and the paps that never gave suck.

Object. 7. God knows the heart, and what needs so much ado about praying in secret, as if God knew not what we wanted, or what we would be at, till we sit down on our knees, and tell him? Ans. God knows the heart of such an objector to be a graceless heart, and his end to be destruction, Matth. 7:15, 20; and his heart to be a foolish atheistical heart, that will not call upon God, Psal. 14:1. Again, what is this but to argue God's command to be foolish? He bids us pray, and you say it is needless. O daring presumption! Though the Lord not only knows your heart, but has a mind to give blessings to poor sinners, he will have you seek them by prayer: 'For these things,'says he, 'will I be inquired of by the house of Israel, that I may do it for them,' Ezek. 36:37. God never confers signal mercies on his people, without first pouring out on them the Spirit of faith and prayer, and determines them to seek ardently the very thing he has a mind to grant them. And this method is for the glory of his name, and for our real benefit.

Object. 8. Age and infirmity will not suffer me to go about that duty. Ans. Will it suffer you to do your business in the world, and will it not suffer you to manage your soul's business, which is of infinitely greater importance? It would seem, that the nearer we draw to the grave, the more active we should be in preparing for it. It were good, that old people would mind heaven more, and the world less, as they have so short a time to stay here. The concerns of the other world should mainly ingross their care and attention, and they should then redouble their diligence in improving their span of time, and doing that which perhaps they too much neglected in the days of health and vigour. 'The hoary head is a crown of glory, if it be found in the way of righteousness,' Prov. 16:31. 'But the sinner being an hundred years old, shall be accursed,' Isa. 65:20. Let this sound an alarm to all the old sinners among you, that ye may yet apply to the merciful Redeemer, who sets even some to work in the vineyard at the eleventh hour. It is sad to be tottering under the miseries and infirmities of old age, and to have no prospect of a happy landing. Fly then to Christ, thou old decrepit sinner, while his call reaches thee, lest thou speedily perish without remedy.

Object. 9. I am too young to mind secret prayer. Ans. You are too old never to have entered on God's service. Remember that Josiah, when he was but eight years old, began to seek the Lord God of his father David. Obadiah, Ahab's steward, feared the Lord greatly from his youth. John Baptist was sanctified from the womb; and so was the prophet Jeremiah. Timothy knew the holy scriptures from a child. You can never begin to be religious too soon. None ever repented that they sought the Lord; but all have repented that they did not begin to seek him sooner. You are as liable to death as the oldest person here, have a soul as precious as theirs, and as much need to mind your best and eternal interests as they. Up then and be doing, without putting off a moment longer.

Object. ult. I cannot pray. Ans. The truth is thou wilt not pray, Psal. 10:4. If thou hadst a will to the duty, thou wouldst soon learn. But if thou wouldst learn to pray, go to God that he may teach thee, as Christ taught the disciples; and consider the absolute need thou hast of divine instruction in this matter. Use the one talent, and God will increase it. Wherefore set about this weighty duty, and neglect it not. Think seriously with yourselves, whether those who are now in hell, and when they lived neglected secret prayer like you, would do so still if they were in the world again. I scarcely think they would. Pray now, therefore, lest ye repent your neglect, when it will be too late, and ye are tormented in the lake of fire and brimstone. Again, think with yourselves how you will get this criminal neglect digested on a death-bed, when ye are ready to leap into eternity, without having once prayed for God's mercy through Christ to your souls; and how you will get it digested before the awful tribunal of God, when he will drive you from his blessed presence for ever. Think with yourselves how precious time is, and what a sad business it is to spend it in pursuing the world and lying vanities, and neglecting communion with God, wherein lies the life of the soul. What! will ye delay it yet a while? O do it not! for delays are dangerous. Will ye be so foolish as to venture all to two or three words on a sick-bed or deathbed? Perhaps you will not get one, but may be hurried away in a moment. Consider that awful passage, Prov. 1:24–28. 'Because I have called and ye refused, I have stretched out my hand, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.'

Exhort. 2. Be frequent in this duty, morning and evening at least, and at other times, when your conveniency will allow, and go not only to it now and then. Consider,

1. God's express command, which ties you to pray always, continually, and without ceasing. This does not mean, that you should do nothing but pray, or spend your whole time in this exercise. No; but denotes frequency, and embracing every opportunity that offers for so delightful and profitable a duty. It says you should be always in a praying frame, never having your minds so much ingrossed in worldly concerns, as to be indisposed to call upon God in prayer.

2. Frequency in this duty is a good sign of a good frame and an excellent mean to maintain and preserve it. They who are not frequent in this exercise, do thereby shew that their frame and disposition is not spiritual, but carnal, much under the conduct of sense, and attachment to sensible things. Whereas, if a person were frequent in this duty, it would be a token of a heart weaned from the world, and much conversant in the things of God.

3. Lastly, It is dangerous to grow slack and remiss in this duty, as mournful experience has testified in the case of many. They who having been for years frequently employed in this heavenly exercise do at last turn careless, restrain prayer before the Lord, or but now and then bow a knee before him, do thereby declare they have lost the life and relish of the power of religion, and are in the high road to apostasy. There are not wanting instances of such having returned with the dog to his vomit, and with the sow that was washed to her wallowing in the mire. Others have been made signal monuments of judgment, and set up as beacons to backsliders. And some who have had the root of the matter in them, have had such a storm raised in their consciences, as has made them a terror to themselves, and all around them; and it has cost them much and sore wrestling with God ere they recovered the light of his countenance. For the Lord's sake, then, and your own soul's sake, be frequent in this exercise, and grow not remiss therein, lest ye feel the vengeance of God's temple.

Exhort. 3. To parents and masters of families. I beseech and intreat you by the mercies of God, by the love ye bear to the Lord Jesus, and the regard ye have to the souls of your children and servants, not only to pray in secret yourselves, but by all the means that are competent to you, by command, advice, exhortation, &c. to stir them up to this duty of secret prayer. For motives consider,

1. It was the practice of John the Baptist, yea, and of Christ himself, the great Prophet of the church, Luke 11:1. Thus this duty comes recommended by the best authority, and the most excellent approved patterns. Christ taught and urged his disciples to pray, and for that end gave them an excellent directory, suited to their then state; and which ye would do well to make your rule in instructing your children and servants.

2. God expressly commands it, Deut. 6:7. 'Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.' Thus they were to be daily employed in this duty, not only to let their children know what they were bound to do, but to press them to the performance of it. And this command being of moral obligation, is equally incumbent upon you that are Christian parents and masters of families; and ye have far superior advantages for this exercise than the Israelites had, a small part of the Bible having been then written; whereas ye have the whole of it among your hands.

3. God commends the practice in Abraham, Gen. 18:19. 'I know him,' says Jehovah, 'that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment.' Thus, if thou make conscience of this duty, thou wilt tread in the steps of the father of the faithful, and receive tokens of the divine approbation, by the Lord's blessing thy family, and prospering thy outward concerns, and be an example to others to excite them to their duty. This will be the ready way to have dutiful and affectionate children, and obedient and careful servants.

4. Consider the engagements which thou tookest on thee at the baptism of thy children, to train them up in the good and holy ways of the Lord; to inform them of their natural depravity, impotency, and aversion to what is good, of the method of salvation by the obedience and death of Christ; and to press them to yield themselves to the Lord, by taking hold of his covenant by faith. Thou became then engaged to instruct them in the principles of our holy religion, to shew them their duty to God and man, and to observe his ordinances and commandments. And canst thou fulfil these thy engagements, unless thou be at pains to instruct them, and especially to stir them up to the practice of secret prayer.

5. Lastly, Their souls are committed to thy charge; and if they perish through thy neglect, their blood will be required at thy hand. Ah! my friends, Papists and others will rise up in judgment against you, who take more pains on their children, to breed them up in their false and corrupt doctrines, and their idolatrous and superstitious courses, than ye to instruct them in the pure doctrines and precepts of religion. If thou now neglect their religious education and instruction, thy lost children and servants shall curse the day that ever they saw thy face, who tookest no more care of them than of thy beasts. Oh! let this melancholy consideration excite and stir thee up to thy duty now, lest thy children and servants rise up in judgment against thee, and be a dreadful addition to thy condemnation.

What shall we do then? may ye say.

1. As soon as they can speak perfectly, give them a few words to speak to God upon their knees every morning and evening, and see that they do so. Let these words consist of a short confession of sin, an acknowledgement of God's goodness in preservation, and an application for pardon through the blood of Jesus.

2. When they advance farther in years, give them the help of a form, composed chiefly in scripture-words, and particularly that which Christ taught his disciples. And be sure to vary and enlarge any form you give them, from time to time; and in a little time, by reading the Bible, and duly considering their own case and wants, they will be able to pray without a set form; for it is often observed, that where young ones make conscience of practising the helps that are given them, and take pleasure in the duty, the Holy Spirit strikes in with his assistance, and lays suitable matter of prayer before them; so that even some very young persons have been found to pray with great fluency and fervour, to the admiration of those who happened to overhear them.

3. Pray frequently with your children; which will be an excellent means to instruct them both as to the matter and manner of the duty, and have a powerful influence upon them to induce them to pray for themselves. And indeed I must say, if parents made more conscience of this practice, in praying with their children, the young ones would not discover such aversion to the duty as many do; nor would there be such a numerous fry of young prayerless sinners among us, who, though they have not learned to pray, yet are great proficients in speaking vain and idle words, and in cursing and swearing.

4. Furnish them daily with proper materials of prayer, which ye can extract from the Lord's word, your own observation of the state and temper of your souls, the disposition and inclination of your children, the sins and vanities they are most addicted to, your knowledge of their peculiar wants and desires, and what appears to be suitable to their circumstances and situation.

5. Lastly, Carefully observe, whether they perform this duty or not; that you may encourage them when they do well, and check and rebuke them when they neglect it. Shew them that you are influenced by a regard to the command and authority of God, and are actuated with a hearty zeal and concern for the salvation of their souls in all you do in this matter, whether respecting the encouragements and advices you give them, or the rebukes and chastisements you administer to them, in case of non-compliance, neglect, or careless performance of the duty enjoined. This will have no small influence upon them to comply with your instructions and directions, and by degrees conquer their aversion to the exercise; and you may come, through the divine blessing, to see the happy fruit of your labours and endeavours.

Thus I have endeavoured, as briefly as I could, to lay before you the nature, importance, and necessity, of this excellent duty of secret prayer, and have removed the most material objections that can be made against it. If any of you, then, shall continue in the habitual neglect of this exercise, and so perish, your blood will be upon your own head, for I have delivered my own soul. But I hope better things of you, and things that accompany salvation, though I thus speak: and I hope there will no more henceforth be a prayerless person among us. Which God of his infinite mercy, grant.

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