THis Psalm is called Maschil of David. And it is the first Psalm which bear­eth that Inscription: possibly there was an Holy Song, used among the Hebrews of old▪ that di [...] begin with that word Maschil, and was therefore known by that name, whose Metre was observed in composing and singing this Psalm Likewise by that Title, the scope and main [...]esign of David therein seemeth to be intimated. For Maschil signifieth [Page 2] instruction or understanding. And that was Da­vids design in this (as in the other Psalms which bear the same [...]le) to instruct men, and [...] them to understand some useful mysterious Truths, which were not obvious unto, or consi­dered by every one. There are two Doctrines which the Prophet doth here instruct men in. One is concerning the difference between Righ­teous and Wicked men, the happiness of the one, and the misery of the other, ver. 10. The other Doctrine is that which the Psalm begins with, viz. That they are blessed Men whose sins are forgiven, ver. 1,2. And it is worthy our obser­vation, that David having propounded this Do­ctrine, he doth explain, confirm, and apply it. 1. This Doctrine is explained by shewing who they are that have their sins forgiven, viz. They that make a sincere confession of them, ver. 2. In whose spirit there is no guile. h. e. one that is sincere and plain hearted in confessing his iniqui­ty. If men hide and excuse sin, thats from guile and hypocrisi [...] in the heart▪ so when they make a free and full confession of it before the Lord, and before men too, as God shall call thereunto, thats a good evidence of sincerity, even of one in whose spirit there is no reigning guile. 2. This Doctrine is confirmed by Instancing and produ­cing Davids own experience. He decla­reth that whilst he [...] his sin, he was in a case most miserable, but when he was brought unto a [Page 3] free and full confession, God forgive him, [...] 3,4,5. And elsewhere we read, that when [...] made an humble, penitent acknowledgement of his vils, the Prophet Nathan told him, that God had put away his sin, 2 Sam. 12,13. 3. He ma­keth application of the Doctrine thus explained and confirmed, by an useful inference therefrom, in the 6. verse. The Use which he makes of it, is plainly this, That Men should be much in Prayer to God, and that every godly man will be so. For this (saith David) h. e. because of this: since it is so, that they are blessed whose sins are forgiven, and since it is so, that I upon a sincere confession of my sin, have found pardon­ing mercy with the Lord, every godly man will from my experience be encouraged to pray unto him.

In the Words before us, we have,

1. The Duty which should be done, viz. Prayer unto God.

2. The persons that will practise this Duty, every one that is Godly.

3. The time when every man is concerned, to attend unto this Duty: viz. In a time wherein the Lord may be found.

There are especially two Doctrines which these words afford unto us,

[Page 4] Doct. 1. That to be much in Prayer unto God, is, as the duty of every Man, so the pra­ctice of every Godly Man.

Doct 2. That Men ought not only to Pray unto God for pardon and Salvation, but they should be sure to do this, in the time wherein He may be found.

Doct. 1. That to be much in Prayer unto God, is, as the Duty of every Man, so the practice of every Godly Man.

In order to the further prosecuting and clear­ing this Doctrine, there are three things to be enquired into. 1. What Prayer is? 2. Who are concerned in the performance of this Duty? 3 The Reasons why every Godly M [...]n doth and will Pray?

Q. 1. What is Prayer? Ans. Prayer is a making known the desires of our hearts before God, in the Name of Jesus Christ, concerning things agreeable unto his will.

In this description of Prayer, there are four Particulars contained, which express the nature of it; and may be spoken unto under so many distinct Propositions.

Prop. 1. Prayer is a making known our hearts desire before the Lord, Rom 10. 1. My hearts de­sire and prayer to God for Israel is, that they might be saved. Prayer doth not consist so much in [Page 5] words & outward expressions (though those are also sometimes necessary) as in hearty desires, which the Lord alone is witness of, Isai. 26. 8 9. In the way of thy Judgements O Lord have we [...] thee. [the desire of [...]our soul] is towards thy Name, [with my Soul have I desired thee] in the [...] [...]ea, with my [...]pirit will I seek thee early. The Lords people there, make solemn profession that they [...] continue praying to God, and were resolved that they would do so still, [...]oth day and night continually, notwithstanding all the judgements he had had experience of, they would not thereby be discouraged from praying and humble seeking to him Hence Prayer is expressed by that of lifting up the heart, Lam. 3. 4 [...]. Let us lift up our heart with our hands unto God in the Heavens. And tis called a pouring out of the heart▪ Psal 62.8. Pour out your heart before him. And a lifting up of the soul unto God, Psal 25. 1. and a pouring out of the soul before him, 1 Sam. 1. 15 all which expressions, shew, that in true Prayer the heart and the affections thereof are deeply engaged. Words without the heart, may be [...] Prayer by men▪ but not by the Lord, Psal. 17 1. Therefore also, it is denoted by that of sighings and g [...]oanings which are the work and motions of the heart, known unto the Lord alone Rom. 8.26. Moreover, it is the will of God, that Men should manifest the desires of their hearts before him, Phil.4.6. Let [Page 6] your requests by made known unto God. The Lord expects that men should humbly declare before him what their desires are, by words and other signs [...] are expressive [...] the inward workings of the mi [...]d Not but that God knoweth what Men would have before they express it: yea▪ what they will desire, [...]ong before any such motions a­rise in their hearts. He under stands their thoughts afar off, that is to say long before those thoughts come into their hearts, He knoweth that they will be there. Psal. 139. 2. Nevertheless the Lord will have Men to speak out their hearts to him, thereby to [...] their humility and sincerity in his [...]ight. And in this, the duty of Prayer differs from that of hearing the word. They are both of them moral Duties required by the same Commandment▪ only in hearing the Word. God maketh known his mind and will to us, but in Prayer we make known our minds and humble desires before him.

Prop. 2. God is the only Object of Prayer. T his is intimated in the Text, since it is said, unto thee, h e unto thee O Lord, and unto thee alone shall the godly man pray. Daniel and the three Worthies would rather expose themselves to the worst miseries, that the malice and rage of their enemies could bring upon them, then be guilty of such Idolatry, as to pray unto any other God besides the Lord. He is the only Object of all religious Service, Psal. 76. 11. Bring presents to [Page 7] him that ought to [...]e feared. When Men pray to God, then they fear him, and bring a present to him; and such presents are due to the Lord a­lone, Mat. 4. 10 Thou shalt worship the Lord thy God, and him only thou shalt serve. Prayer is a special part of that religious service which Men owe [...] God, therefore he only is to be prayed unto. Prayer is a spiritual Sacrifice, 1 Pet. 2.5. Now Sacrifice may not be offe [...]e [...] unto any be­sides the only true God, Exod. 22. 20 Faith and Prayer are conjoyned as having the same object▪ Rom. 10.14. How shall they call on him in whom they have not believed? Men may believe in him, whom they may c [...]ll upon or pray unto. They may trust in the object of Prayer, but God is the only object of Faith, Jer. 17.5. Cursed be the man that trusteth in man. Hence the Lord is stiled the Prayer-hearing God. Psal. 65.2. That's one of his glorious titles and incommunicable properties. He alone is able to hear the Pray­ers of all men. The hearer of Prayer, must needs be [...] and omnipresent. No finite being is able to hear millions praying to him at the same time, and these (some of them) ten thousand miles distant from one another. Nor can any one else answer Prayer. The chief things which we are to pray for, viz. Grace, the pardon of Sin, the eternal Salvation of our Souls, the Lord alone is able to bestow those blessings upon us. The Object of Prayer must needs be [Page 8] omnipotent as well as omnipresent. Therefore He whose Name alone is Jehovah, is the only ob­ject of Prayer.

Prop. 3. Prayer is to be presented before God, in the alone Name of Jesus Christ. Men having sinned, they must not have to do with God, but in and through the Mediator. As Joseph [...] un­to his Brethren, Gen. 43. 5. You shall not see my face except your Brother be with you; so doth the Lord say unto sinners, you shall not see my face except you come in the Name of Jesus Christ. Both prayers and praises, both petitions and thanksgivings for mercy, are to be offered unto God in the Name of his Son Jesus Christ, Heb. 13, 15. Joh. 14. 13. 14. For it is through him, that we find any acceptance with the holy and glorious God. If our persons are accepted or if our prayers and services are so, it is upon Christs account, Eph. 1 6. 1 Pet. 2 5. Now there are se­veral things implyed in praying, through the Name of Christ.

1. That in Prayer we are to look immediate­ly upon Christ, and so unto God, Rev. 8. 4. The smoke of the Incense which came with the prayers of Saints, ascended up before God out of the Angels hands. The Lord Jesus Christ is the Angel of the everlasting Covenant; we are to put our prayers into his hands▪ that so they may become as Incense before the Lord. Of old if a man had a Sacrifice to offer, he might not bring it to [Page 9] God immediately, but by the Priest. Lev. 17.3.4. Thus must we come unto God by Jesus Christ, bringing our Spiritual Sacrifices unto him, that he may present them to the Father, Heb. 7. 25. Christ the Mediator, is the next object of di­vine Worship, God the ultimate object thereof.

2. When in Prayer, we act Faith upon the merit and mediation of the Lord Jesus, then do we pray in his Name. The Lords Servants of old, were to pray, looking towards the Temple or Tabernacle, 1 King. 8. 47, 48▪ Psal. 138. 2. Jon. 2.4. because that was a type of Christ; so that by looking thereunto, they testified their hopes of acceptance through his merit and me­diation. We must bear wholly upon Christs Interest▪ for access and success before the throne of Grace, Eph. 3.2.

3. In these dayes of the New-Testament, pray­ing in Christs Name▪ implieth a seeking for mercy on account of the satisfaction which Christ hath already made unto divine Justice. Christ told his Disciples they had as yet asked nothing in his Name, Joh. 16.24. that is to say on the ac­count of his death and satisfaction thereby made unto divine Justice. For the Saints of God, al­wayes expected answers of Prayer on Christs account, and so prayed in his Name before he came into the world. The Prophet Daniel prayed that God would hear him for the Lords [...]ake, [...]an. 9.17. But in the times of the Old-Te­stament [Page 10] mercy was prayed and [...]oped for, be­cause of that which Christ should do hereafter, whenas in the times of the Gospel we pray for audience on the account of what Christ hath al­ready done. This is implied in praying in his Name.

And thus to do is essential unto prayer: yea, thus doth every one that is godly pray. As for Pagans that pray unto God without any Media­tour; and Papists that pray unto him through other Mediators besides Christ; that make Saints and Angels their Mediators, thereby turning Christ out of his office, so far as is in in them to do; their prayers are as [...]o prayers: yea when they offer Incense it is an abomination to the Lord.

Prop. 4. As for the matter of prayer, it is to be for things agreeable to the Will of God, 1 Joh. 5. 14. The holy Incense appointed under the Law▪ (which signified Prayer, Mal. 1. 11.) was to be made exactly according to divine prescrip­tion, Exod, 30. 34, 35. so must prayer be, as to the matter of it. Whatever is promised in the co­venant of grace, is fit matter for prayer: even temporal blessings, so far as the Lord hath pro­mised to bestow them, but especially spiritual and eternal blessings, (they being the chief things spoken of in the Covenant) are to be prayed for. And above all, we are to pray that God may have glory, and that the Kingdome and In­terest [Page 11] of the Lord Jesus Christ may be advanced. All this we see in that Rule or Platform of Pray­er, (commonly called the Lords Prayer) which the Lord Christ hath given to his Disciples for their direction and imitation. To present un­lawful desires before God. is a great transgression of the Rule of prayer. It is to offer a dead pol­luted thing upon the Lords [...]ltar: yet we find that sometimes godly men have offended this way. So did the Sons of Zebedee, when imagin­ing that Christ would have a pompous temporal dominion, they prayed for great enjoyments in the world. What warrant had they from any word of God, to come before the Lord with such a request as that was? so when persons un­der deep affliction do out of the impatiency of their Spirits, pray and wish for Death, thats an unlawful desire: thus did godly Job, some­times miss it in his prayers, Chap. 6, 7, 8. O (saith he) that I might have my request! and that God would grant me this thing that I long for, even that it would please God to destroy me, that he would let loose his hand and cut me off. So Jonah, He was afraid that some would look upon him as a false Prophet; and rather then undergo a little disgrace from men; in a sullen pang of discon­tent, he beseecheth God to take away his life from him, Chap. 4. 3. God delights not in such requests as these are. They are not as Incense before him.

[Page 12] Thus have we done with the first thing propoun­ded to be spoken unto, namely, what prayer is!

We came to the second enquiry, viz. Who are concerned in the performance of this duty?

Ans. To pray unto the Lord is every mans du­ty: though to pray aright, is only the godly mans practice, yet it is that which all men are bound unto, as appears:

1. In that Prayer is a part of Natural, Moral Worship. There are two sorts of Worship due to God, viz. Natural and Instituted worship. As for Instituted worship, it depends wholly upon the will of God, and therefore only some men, and in some ages are obliged to attend thereto, according as God shall please to reveal of his will unto them. Natural worship is that which if a man doth understand any thing con­cerning the nature of the blessed and glorious God, he cannot but know that such worship is due unto him. Hence all men, and that in all ages are concerned therein. And of this sort is prayer: hence not only Men but holy Angels pray unto the Lord. Yea the Saints in glory pray, and will do so, for ever. They praise God,& thats one sort of prayer, Rev. 5. 11, 13.

2. Prayer is a duty required in the first Com­mandment: although the publick stated dispen­sation of the duty is enjoyned in the second Com­mandment, nevertheless, when in the first Com­mandment it is said, thou shalt have the Lord to be [Page 13] thy God, part of the meaning is, thou shalt wor­ship him, and pray to him. As all men are bound by vertue of that Commandment to love the Lord, and to fear him, so are they no less bound to pray unto him; that being one way whereby they express both their love unto, and their fear of his great Name.

3. If we consider the several sorts of men that are in the World, we shall see that Prayer is every mans duty. All men are divided into these two sorts, godly and ungodly; regenerate and unregenerate. Both these ought to pray unto the Lord. As for godly men, the Text speaks expresly. And the Lord Jesus Christ taught his Disciples both that they ought, and how they ought to pray. And as for unregene­rate men, they are not exempted from their ob­ligation unto this duty, though they be unable to perform it aright. The unconverted are bound to pray that converting grace may be given to them. Christ tells the Woman of Samaria, whilst unconverted, that she should ask for living water, Joh. 4. 10. Those that have not as yet a new heart, are bid to pray that the Lord would be­stow it on them, Ezek. 36. 37. such as never yet found God, but are out of his favor, are comman­ded to seek his face and favour, Isai. 5 [...]. 6, 7. The whole Nation of the Jews. (wherein were few godly men comparatively) are commanded to pray in the most solemn manner, Zeph. 2. 1. Si­mon [Page 14] Magus when in the gall of bitterness and under the bond of iniquity, was by the Apostle called upon to pray for the par [...]on of his sins, Act 8. 22. Are not ungodly men bound to re­pent? Where the Gospel is Preached, they are so, Act. 17. 30. And therefore to pray: For confes­sion of Sin, and begging for mercy, is one thing in Repentance and in Prayer. And the Lord out of his infinite goodness, doth some­times so far hear unregenerate men praying and crying unto him, as to deliver them from tempo­ral judgements, thereby to encourage them to seek unto him for greater mercies: as we see in Rehoboam▪ in Ahab, and in the Ninivites. If prayer were not their duty, the Lord would not so far manifest respect to them, as to bestow a temporal Reward, or remove temporal judge­ments from them upon their praying to him. It is objected by some, that the prayers of the wic­ked, are an abomination, and how then is prayer their duty? ought they to do that which is an abomination? Ans. It is indeed most true, that a corrupt tree cannot bring forth good fruit. All the actions of ungodly men are abominable in the Lords sight▪ as proceeding from them, who are his enemies▪ Hag. 2. 14. but will any man therefore say, that such men must be alto­gether idle, and attend no duty, neither of their general, nor of their particular callings. The plowing of the wicked is sin. Must he now a­buse [Page 15] [...]use the Scripture, and say that his plough shall [...] his reading the Scriptures, or hear­ing the Word preached to him, is as much as [...] in the Lords sight, as his praying. For without Faith it is impossible to please God. Must he then neither read nor hear the Word▪ God forbid that Men should to wrest the Scrip­ture unto their own destruction. The reason why the prayers of an ungodly man are an abo­mination, is not because prayer is not his duty, but because he doth not so perform that his duty as he should do.

We come now unto the third thing proposed to be enquired into, viz. the Reasons why every godly man doth and will pray.

Reas. 1. Because godly men have the spirit of God, 1 Joh. 3. 24. Hereby we know that he abideth in us, by the spirit which he hath given us. Every true Believer hath received the spirit: Rom. 8. 9. If any man have not the spirit of Christ, he is none of his. The Soul of a godly man is become the everlasting habitation of the spirit of God. Now the holy Spirit, when he dwells in the heart, doth incline unto prayer, he causeth the grate the [...] of prayer to be in the Soul. Hence is that expression in the Scripture, of a spirit of prayer, Zech. 12. 10. when a man hath an habitual incli­nation unto prayer, wrought in his heart by the holy Spirit of God; then hath he the spirit of prayer. And the holy Spirit doth enable every [Page 16] one is godly to pray. He helps them with mat­ter, and helpeth them by stirring up affections, and fervency therein: Rom. 8. 26. Likewise the Spirit helps our infirmities: for we know not what we should pray for as we ought, but the spirit it self maketh intercession for us with Gro [...]nings which cannot be uttered.

Reas. 2. Every godly man is sensible of his wants and miseries. They that feel their wants will cry for relief: so do all that are godly. Therefore are they called the Humble, Psal. 10. 17. The humble man is sensible of his own emptiness and nothingness, and that he needs continual supplies of Grace from God by Jesus Christ. The more grace every man hath, the more doth he feel his want of grace, and that sets him a praying for it. He that hath the grace of knowledge is sensible of his ignorance, and therefore prayes for more wisdome, Jam. 1. 5. He that hath the grace of Faith is sensible of his unbelief, and therefore prayeth against it: Mar. 9. 24. The Apostles having faith, were sensible that they stood in need of more, and of much Faith, and that made them pray, Lord, increase our Faith, Luk. 17. 5. he that hath the grace of Repentance, is sensible of the hardness of his own heart, and therefore prayeth against it, Isai, 63. 17.

Reas 3. Every Godly man hath Faith. The Godly man, and the true Believer on Christ are the same. Now by his Faith, he doth see and [Page 17] apprehend these things which set him a praying. He seeth that in God which doth encourage him to pray unto him. By Faith be seeth that the Lord is able to supply all the necessities of his poor creatures, and to help them whatever their distresses may be, 2 Chron. 20. 12. Also by his Faith he seeth that God is willing as well as able to save those that seek unto him. That he is a God full of mercy, ready to forgive those that unfeignedly repent of their sins, and that's a mar­vellous encouragement unto Prayer, as is in the Context intimated. I confessed my sin (saith David) and then the Lord forgave mine iniqui­ty; and therefore every godly man that shall hear of this, will be encouraged to pray unto so gracious a God. He that doth not believe will not pray Rom. 10. 14. But he that doth believe will pray, Psal. 116 10. I believed, therefore have I spoken. He believed that God would save him, and that caused him to speak and pour out his heart in Prayer before the Lord.

Reas. 4. Every godly man doth love the Lord, Jam. 2. 5. Hence he delights in communion with him. A man will be free to unbosome himself, and to open his heart unto a dear and faithful friend, whom he loveth and delights in. Thus the Saints of God love him dearly, and therefore they cannot live without Prayer unto him. If they be kept from communion with God in that way, though but for a few hours, they think the time [Page 18] long until they can have an opportunity of holy converse with him again. David loved the Lord; therefore would he call upon him as long as [...] had a day to live, Psal. 1. 6. 1, 2.

Use 1. For Conviction and Awakening unto prayerless Sin [...]ers. O that there were no many such. But alas! that which was [...] injurious­ly charged upon Joh, when E [...]phiz said to him, thou restr [...]inest prayer before God, may be truly and sadly charged upon many poor creatures. Are there not some, that are grown unto men and womens estates, that hardly ever prayed in their lives? how lamentable is their condition! Now that such may be convinced of their sin and misery, lay to heart a few Considerations.

1. Thou that art prayerless, art amongst the Ungodly. For my Text saith, That every one that is godly will pray; they then that live without Prayer, are ungodly ones. There is not a spark of Grace in thy soul. Nay, thou art not so much as in the way thou hast not taken the first step towards Conversion. For, when the Lord com­eth to convert a Soul, one of the first things, is, He sets him a Praying; as we see [...] Paul, whilst he was in the pang of the new-birth, it was said concerning him, Behold he prayeth, Act. [...]0. 11. As for thee a sinful wretch, behold thou prayest not. The Lord looketh down from heaven upon thee, from day to day, behold he seeth thee sin­ning, [Page 19] but doth not see thee praying? then thou art far from any Conversion? Thou art amongst the number of the ungodly; and what a case then is thy soul in? and what [...] in the Judgement that is to come? Psal. 1. 5. The un­godly shall not stand in the Judgement, nor sinners in the Congregation of the Righteous.

2. Thou art guilty of Atheism [...]. Prayerless Creatures are no better then Atheists. At least­wise thou art a practical Atheist. Thou livest as if thou hadst no Soul to save; and as if there were no God to serve. If thou believest indeed that there is a God then why dost thou not pray unto him? Psal. 10 4. The wicked will not seek after God: God is not in all his thoughts. All his thoughts, all his wishes are O hat there were no God. There is not a prayerless creature in the World, but he wisheth there were no God. And he saith plainly and practically; the Lord shall not be his God. By living in the neglect of Prayer thou hast rejected the Lord, and said, He shall be no God over thee. And wilt thou persist in this neglect? Then hear thy Doom and tremble at it, Psal 9. [...] The wicked shall be turned into Hell, and all the Nations that forget God. They that forget Prayer forget God, and therefore being amongst the wicked, they must be turned down into Hall.

3. There is not the least hope of thy Salvation, as long as thou continuest thus in a careless neglect [Page 20] of God, and of thy own Soul. It is very true, that men may practise the duty of Prayer after a sort, and for all that not be saved. The Phari­sees would pray after a formal manner; yet Christ said to his Disciples. Except your righte­ousness shall exceed that of the Scribes and Phari­sees ye shall in no case enter into the Kingdome of Heaven, Mal. 5. 20. But it is no less true, that If men do not pray, they shall not be saved. Can the workers of Iniquity be saved? will not the Lord Jesus say unto all such at the last day. De­part from me. Now the Scripture saith, The workers of iniquity call not upon the Lord, Psal. 14.4.

4. You will be most inexcusable before the Lord. For you cannot plead ignorance. You cannot say, Lord, I was never told that it was my duty to pray. Will not the Minister of God that hath been speaking in his Name, stand forth and wit­ness against you at the last day, that you have been called upon, and earnestly told of your du­ty, full many a time? yea, and do you not go with convinced Consciences, that you ought to pray unto the Lord? And yet will you not do it? what will you say for your selves▪ or, how will you be able to stand in the day of the Lords pleading with you?

Use 2. Of Exhortation unto all, but especially unto those that are [...]razy, to be much in the practice [Page 21] of this duty of Prayer unto God. In the prose­cution of this Use, we shall 1. Lay down some Motives to perswade. 2. Mention some Rules to direct in the due performance of this duty.

For Motives: Con [...]d 1. That every mans Religion is according unto what his Prayers are. Godliness implieth Religion. 1 Tim. 3. 16. Great is the Mystery of godliness, i. e. of Religion. Where there is no Prayer, there is no true Religion. They are Healthen People that do not call upon the true God, Psal. 79.6. Prayerless men are not worthy of the name of Christians, Act. 9. 14. 1 Cor 1.2. They that are only formal in Prayer, are no better then Formalists in Religion, as the Jews were who would draw nigh unto God with their lips when their hearts were far from him, Mat. 15.8. 2 Tim 3.5. And the truly Religious are a generation of sincere seekers of the face of God, Psal. 24.6. Hence the work of Conversion is in the Scripture expressed by that of mens be­ing set a praying in good earnest. Zech. 12.10. & 8.21.22. And they that are eminent in godli­ness will be much in Prayer, as we see in Jacob, David, Daniel Paul, al of them men that had much grace, & they were abundant in Prayer unto God.

Consider 2. How necessary a duty Prayer is. There is nothing more inculcated in the Scrip­ture then this great duty. It is a greater. Duty then many others which yet may not be omitted. Hence the Apostle speaks, as 1 Tim, 2, 1. I Ex­hort [Page 22] that [first of all] Supplications, prayers, &c. [...] q. d. above other things I com­mend this duty to you. The Apostle seem [...] to give the preference to Prayer. Yea it is an [...]; such a duty as that though men should forbid us the practice of it and that upon the severest, penalties; it [...] nevertheless to be attended. Therefore the Prophet Daniel chose [...] to endanger his life then to neglect his duty towards God is this respect, Dan. 6.10. And it is necessary as a means for the obt [...]ining of good. Saving good and mercy is not to be expected but in a way of Prayer, Rom. 10. 13. For whosoever shall call upon the Name of the Lord shall be saved. If men would have Salvation, they must pray for it. If they would have par­doning mercy they must pray for it. Therefore Peter said to Simon Magus, Pray God, if perhaps the thoughts of thine heart may be forgiven, Act. 8. 22. All promised mercies come to the Lords people upon their praying to him. God de­lights to bestow his Blessings in that way. He hath engaged in his holy and gracious Covenant to [...] Temporal, Spiritual and Eternal Bles­sings; but that notwithstanding, Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them, E [...]ek 36 37. yea, Prayer is necessary in order to a sanctified en­joyment of temporal blessings, 1 Tim 4. 4. 5. Every creature of God is good, and nothing to be [Page 23] refused if it be received with thanks-giving, for it is sanctified by the [...] and Prayer. Food, Rai­ment. Health whatever temporal mercies we may [...] of, [...] sanctified unto any that enjoy them, [...] they be received with thanks-giving [...] Prayer. We therefore read in the Gospel that our Lord Jesus Christ, when he was upon Earth, would not suffer men to eat a [...] without Praying over it, or desiring a [...] God upon it, Mat. 14 19, 20.

[...] 3 That to pray unto God is our pri­viledge as well as our duty. It is our honour and our happiness, that we may do so For when we pray, we come into the Lords presence; and that [...] to be admitted into the gracious presence of the Majesty of Heaven.

We than approach into his Courts, Psal. 96 8. In Prayer, [...] a [...]arawing nigh unto God: [...] men come nigh unto God, i. e. pray unto him, be­fore the Flood cometh unto them as the Psalmise here speaketh. And it is our happiness that we may do so, Psal. 7. 28. It is good for me to draw near to God. It is no only in it self good but its good for me, saith David; much for my bene­fit that I may have access unto his glorious Ma­jesty. In Prayer, we have communion with God. Yea, godly men have sometimes intimacy of communion with God, and with Jesus Christ, in that duty of Prayer. Now that's a great pri­viledge; a singular honour and favour. The [Page 24] praying Believer may say with the Spouse, Cant. 1.4. The King hath brought me into his chambers. What a gracious favour is it, that the King of Heaven should admit us into his presence Cham­ber, and there let us converse and be humbly fa­miliar with him. Prayer is an Heavenly work, Lam. 3.41. Let us lift up our heart with our hands unto God in the Heavens. By that especially there is a blessed enter course maintained between Hea­ven and Earth, God and Men. Is it not an hap­py thing to drive a Trade for Heaven? so do praying Saints do every day. Nay, it is part of the work of Heaven. The Saints and Angels there, are alwayes praying i. e. alwayes praising God. The Host of Heaven doth worship him, Neh. 9.6. The multitude of the Heavenly Host are praising God, saying. Glory to God in the highest, Luk. 2. 13, 14. Is it not our honour and happi­ness, that whilst on Earth, we may be imployed in the same work with the Angels of Heaven, and Saints in glory? Moreover, hereby God is glo­rified, when his Servants and Suppliants come and present humble Petitions before the Lord that sits upon [...] of Grace ready to re­ceive them, they give unto him the glory that is due unto his Name, Psal. 29.1, 2. Now we are not capable of greater happiness than this is, actively to honour God or to be made use of as instruments of glory unto his Name.

[Page 25] Consider 4. That men (especially they that are godly) have great encouragement to be act his work; to be much in the practice of this great duty. There is great reason for them to hope that they shall not lose their labour. He hath not said to the seed of Jacob, Seek ye me in vain. Many things might be mentioned here, the conidera­tion whereof is a marvellous encouragement and inducement unto prayer: e▪ g. The gracious na­ture of the blessed God. When poor Creatures cry unto him, he will hear: for he is gracious. He is infinitely gracious and thence ready to forgive those that have been the greatest rebels against him, if they confess their iniquity, and humbly pray & seek unto him for mercy Benha­dads servants were encouraged in their supplica­tion, because they had heard, that the Kings of Israel were merciful Kings. We know that the God and King of Heaven is a merciful God, and shall we not then pray unto him? He is a sin-par­doning God, and that consideration should move us unto Prayer. It is the very motive which the Psalmist in this Context maketh use of, to excite every one that is godly to pray. So in Psal. 86. 4,5. Unto thee O Lord do I lift up my Soul, for thou art ready to forgive, and plenteous in mercy un­to all them that call upon thee, give car O Lord un­to my Prayer. As for the Apostate Angels, they do not pray unto God, because he never pro­claimed his mercy to them, they have no hopes [Page 26] of a pardon if they should pray for it, never so earnestly; but it is otherwise with the Children of men. The Lord from Heaven declareth un­to them, that though their sins have been never so many, and never so great if they do in a way of Repentance seek unto him he will abundant­ly pardon them. Isai. 55. 67.

Again, that consideration of a Mediator for sinners; (that the Son of God is become their Mediator) is a glorious encouragement unto Prayer. To this purpose doth the Apostle speak 1 Tim. 2.1. with ver. 5. Let prayers be made for all men, for there is one Mediator between God and men, the Man Christ Jesus. There is a Mediator (saith he) [...]or all sorts of men, and therefore pray for all sorts of men. And this consideration is else-where improved by the same Apostle as an encou­ragement unto prayer In Heb. 4.14. Seeing, that we have a great High Priest, that is passed into the Heavens. Jesus the Son of God; it is added in ver. 16. Let us therefore come boldly to the Throne of grace. Since we have such an one as the Son of God to be our Mediator in Heaven, therefore let us with humble boldness ply the Throne of grace continually. Christ the Mediator hath sa­tisfied divine justice for the sins of Believers: And he doth intercede with God for them, that their Souls may be saved, and their Prayers heard. While the Priest executing his Office did burn Incense, being entred into the Temple [Page 27] of the Lord, the people were praying without, Luk. 1.9, 10. Thus while Believers are praying on Earth, Christ is interceding in Heaven for them. Moreover, as for godly men, they are the Favourites of Heaven, therefore they should be much in Prayer. The Lords ear is open to their cry, Psal. 34 15. even as the ears of a Prince are open to the requests of his special Favourites, The godly man hath the King of Heavens [...] he is willing to hear the Petitions of such as those are He [...] hearing them pray to him. [...] the upright is h [...]s de­light, [...] A broken hearted prayer is [...] Yea, it [...] ravisheth he hear, [...] Believer doth pour out the [...] faith before him. What wonderful expressions are in the Canticles to this purpose? Chap. 2 4. Let me see thy countenance, let me hear thy voice for [...] is thy voice, and a­gain, Chap. 4. ver. 9. Thou [...]ast ravished my heart with one of thine eyes. The voice of Prayer, if there be an eye of Faith looking up to God in Jesus Christ how sweet, how ravishing is it to the Lords heart?

There are also precious and glorious promises belonging to such; which should encourage un­to Prayer. The Lord hath promised, that if they ask they shall receive. Yea, though they beg for the greatest favours they shall obtain them: if they open their mouths wide, he will [Page 28] fill them. What a sweet promise is that, Joh. 16 23,24. Whatsoever ye ask the Father in my Name, he will give it you, ask and ye shall receive that your joy may be full.

Cousid. 5. The Lords Servants, have ever found him to be a Prayer hearing God. Psal. 65. 2. O thou that hearest Prayer, unto thee shall all flesh come. All flesh, Believers, in all ages have expe­rienced the truth of this. Unto which of the Saints can you turn you but they will every one say, this is truth may Soul knoweth it right well, God hath been as ready to hear as they have been to pray for mercy. Thus Daniel found it, that whiles he was speaking and praying, and presenting his Supplication before the Lord his God; an Angel was sent from Heaven, who in­formed him, that from the beginning of his sup­plication, he was accepted. Chap 9.20. 23. Yea, the Lord is more ready to give, then his Chil­dren are to ask; and therefore doth many times, bestow whose blessings upon them, which they in­tend to pray for, before they have an opportu­nity actually to seek his face, Isai. 65.24. Before they call I will answer, and whilst they are yet speak­ing I will hear. We read much concerning this in the Scripture; how God hath had respect to the Prayers of his People. And humane as well as divine Story abounds with instances to this purpose, as I have elsewhere noted. And may not we our selves set our Seals to this truth? [Page 29] where is the godly man, but may do so? May we not say after Jacob, Gen. 35.3. God answered me in the day of my distress? and after David, 2 Sam.22.7. In my distress I called upon the Lord, and cri­ed to my God, and he did hear my voice out of his Temple, & my cry did enter into his Ears. And as for those publick solemn Prayers which have been poured out before the Lord, have not our eyes seen, that it hath not been in vain. In times of Drought, we have sought the Lord; and he hath sometimes sent a plentiful Rain, on the very day when his People were earnestly praying be­fore him for that mercy. In the late War with the Heathen amongst whom we live, what great things hath the Lord done for us, in answer to Prayer? That mortal Contagion wherewith so many Families were afflicted but two years ago, Prayer hath prevailed with the Lord to remove it, and to heal this Land. Let us then resolve with David; (surely every godly praying soul hath cause to say, as he did,) Psa. 116.1,2. I love the Lord because he has heard my voice and my sup­plications, because he hath enclined his ear unto me, therefore will I call upon him as long as I shall live.

Wherefore, Consider 6. The great things that may be done by Prayer. This is the way for a man to be and to do, as Soul said of David, 1 Sam. 26. 25. Thou shalt both do great things; and shalt also still prevail. How came it to pass, that Da­vid [Page 30] did great things; and that he did still pre­vail? the reason of it was is being a man that was much in Pray [...] He gave himself to prayer, Psal. 109.4 This is [...] the best way for a man to prosper in his undertaking, ever follow them with constant and [...] Prayer. It is reported concerning Dr. Preston that [...] some said he was esteemed a great Politicians he cause he usually [...] reason the designs he took in hand with good success: his Reply was, That is not the reason my matters succeeding well but I work by an Engine, which the world think not of, i. e. by Prayer. When I undertake business [...] follow it with earnest Prayer to God and he maketh into become successful. And in­deed Prayer is a marvelous Engine. Godly men may hereby bring [...]outstrange changes in the World Yea, they may undermine (as Da­vid did by one Prayer the deep and hellish coun­sels of Achitophels. Nay, they may e'en do and have what they will, that is not contrary to the will of God. One said of Luther, Iste vir po­quit quo [...]cunque v [...]lu [...]t. That man could by his Prayers obtain from God any thing that he de­sired. It is a wonderful expression which we find, Rev. 116. where it's said concerning the two Proph [...] They can [...] the Earth with all Plagues [...] often as they will. And how do they smite the Earth but by sending Prayer to Hea­ven? And what mercy can there be thought of, [Page 31] but the godly man, may by prayer obtain it? he may in that way procure mercies (spiritual as well as temporal) for his own soul Yea, and [...] for his Family; grace and everlasting salvation for his Children. An holy man once, after [...] are communion with God in secret prayer, could say to a familiar friend of his; I have this day obtained mercy of God for my self and for all mine. And as for those, that give them­selves unto prayer, God useth to bless them much in their Children. They and their off­spring with them are known to be the blessed of the Lord. Yet more; godly men may by pray­er obtain mercy or the Land wherein they live. A whole Town and Country fareth the better for the sake of a few praying ones, that are therein, who day and night are plying the Throne of Grace. The innocent by lifting up pure hands of prayer believers the Island, as Eliphaz. speaks, Joh. 22.30. Yea, sometimes, a whole Countrey fareth the better for one wrestler with God, as all the land of Israel did, for the prayers of one E­lijah, though he was a man subject to like passi­ons as we are. Jam. 5. 17. 18. Yea, and a few godly men, may by their prayers procure and hasten judgement, upon those that are the sub­jects of Imprecation, that is to say, upon the implacable enemies of God, and of his Servants. We may see for this that Scripture, Rev. 16. 1, I heard a great voice out of the Temple, saying, to the [Page 32] seven Angels, go your wayes, and pour out the vials of the wrath of God upon the earth. Now the Temple was the place of prayer. It is prayer that pulls down confounding vials of vengeance upon the Antichristian generation. And wo to that man who ever [...]e be, that shall have many prayers of Gods Servants ingaged against him. I tell you nay the Lord tells you, that though God may seem to forbear him long, vengeance shall come upon him speedily. And the true reason of all this which hath been spoken, is, be­cause the omnipotent God himself is overcome by prayer? And then what cannot godly pray­ing ones do, if omnipotency himself be over come by them? Thus do we read concerning Jacob, that by his strength he had power with God; yea, when he wept and made supplication to him, he had power over the Angel and prevailed, [...] over the increated Angel of the everlasting Covenant, the Eternal Son of God, that Angel, who is the Lord of Hosts, the Lord is his memorial, Hos. 12. 3,4,5. In a word prayer doth as it were hold the Lords hands, when he is ready to strike his people, who have by their sins provoked him. Therefore the Lord said to Moses Let me alone that I may consume them, Exod. 32.10. A marvel­lous expression! it is as if the Lord had said, I would fain be at his people, and strike them a blow that should kill them suddenly, because they have suddenly departed from me; but thou [Page 33] Moses by thy Prayers dost hold my hands, that I cannot tell how to smite them, until thou art [...] therefore let [...] me alone. And Prayer doth as it were jogg his Almighty Arm, and cause him to awake unto Judgement against the Adversaries of his people when before prayers and cries went up to Heaven the Lord seemed as if he were asleep or unconcerned with the sorrows and distresses of his Servants Hence is that, Isai. 51. 9. Awake, awake, put on strength O arm of the Lord, awake as in the anti [...]nt dayes, in the generations of old. The cry of prayer, e­specially when many of his Servants, [...]o at the same time, and with the same heart cry unto him; it awakens the Lord so that he stirreth up him­self, and his glorious Arm doth great things in answer unto those prayers and cries.

Consider, 7. The present times. The day we live in, is such as calleth upon every one that is godly to pray. Never more need of prayer then at this time. I may say this day as one of the Martyrs said, when he was going to die. Pray, pray, pray, never more need then now. Clouds and Thunders, Storms and Tempests, are ready to crack and break upon a sinful and miserable world, and will you not pray? shall we be worse then the old ungodly world? When they saw that the flood was indeed a coming did they not pray think you? Behold! we may see it at this day. The floods of great waters, are coming [Page 34] and hastening upon the world; yea, upon this generation; and shall we not pray? did not they cry An Ark an Ark! that we perish not in the flood? and wilt not thou then cry, a Christ, a Christ! to save my poor soul, that I perish not in the deep and dark waters of infinite wrath. Other considerations have been mentioned to quicken and encourage the godly, but this should Awaken the ungodly unto prayer also.

Quest What shall be done that so the Lord may accept of us, if we pray unto him?

Ans. 1. If a man would have his prayers finde audience and acceptance in Heaven, then he must look to his state. God doth not respect first the prayer, and then the person, but first the person and then the prayer. He that is as to his state a true Believer, and so in Christ, his prayers are acceptable before the Lord. Why did Abels offering find acceptance with the Lord, rather then Cains? it was because Abel had Faith, but Cain had none, and without that, it is impossible to please God, Heb. 11. 6. If a man be as to his spiritual state a truly godly man, then God hear­eth his prayer, as my Text doth intimate. If he be sincere, then he may be sure that God will re­spect his prayer, Heb. 10.22. Let us draw near with a true heart, in full assurance of Faith. If there be a true, i. e. a sincere heart in the sight of God, a man may draw near to him in prayer, with the assurance of Faith for gracious accep­tance [Page 35] God heareth not sinners: but sincere worshippers, and such as do his will, them he heareth. Joh. 9.31. If there be no sin which a man doth love of live in, then his Prayers are pleasing and precious before the Lord, otherwise they are not so: therefore David speaketh as in Psal. 66.20. If I regard iniquity in my heart, the Lord will not hear me.

2. He that would have his prayers acceptable, must look to his walking. He must be careful to walk closely with God; and take heed of offend­ing him by giving way to sin, left the Lord turn a deaf ear upon all his prayers. After that Saul had sinned, and departed from God, his enqui­ries after the Lord were not regarded, 1 Sam. 28.6. When Saul enquired of the Lord, the Lord answered him not. And not only a Saul, but one that is as to his state a godly man, may by his loose and careless walking, provoke the Lord to frown upon his prayers. Hence the Church complains, that as a just fruit of their transgres­sing against the Lord, He had covered himself with a cloud that their prayer should not pass through, Lam. 3.42,44. God clouds his face from his own Children, that they see no answer to their prayers, and many times some Sin o [...] other which they have been guilty of, is the cause of it. Wherefore, if at any time through temptation, a godly man shall fall into sin, so as to break his peace with God, let him be sure to renew his re­pentance [Page 36] and let not inquiry be found with him; so will the Lord hear his prayer. It enquiry be in thine hand out it far [...] dwell in thy Tabernacle. If thou [...] any sin thy self, or if there be an [...] thy Fa­mily, repent of it; and [...] is a n [...]s, then will God hea [...]thy prayer. Joh. 1 13, 14. If thou shalt repent of former backsh [...]ings and en­deavour to walk in all well pleasing before the Lord for the time to come, Then shalt then call and the Lord shall answer; thou shalt cry, and he shall say, here I am, at hand ready to help thee, Isai. 58. 9.

3. Let us look to the manner as well as to the matter of our prayers. He that would find Ac­ceptance with God, must [...] well to the frame of his heart in prayer. Let him [...] one hand, have a care, that had [...] no offer strange fire before the Lord, 1 Tim. 2 8 [...] pray every where, living up holy [...] wrath. And yet let him not on the other hand give way to deadness and form [...]ty in [...]. To be servent in Prayer is the [...] prevail. If we put [...] to [...] of Prayer, it will find acceptance in Heaven. J [...] 5 16 The effectual servent prayer of a righteous [...] much. Elijah prayed earnestly, and God heard [...] O then let us wrestle in Prayer. The [...] are we the seed of Jacob, and shall not seek the Lords face in [...]

[Page 37] 4. If a man would have the Lord hear his Prayer then [...]t him persevere therein. Eph. 6.18. Praying alwayes watching thereunto, with all per­severance. Alas! if men have prayed once or twice, or a few names, and no answer [...]meth, they are apt to be discouraged, and to think that they shall never be heard; but say not so. It may be God delays to answer thy prayer at pre­sent, because be [...] to hear thee praying, or that so he may try thy Faith and Patience. Re­member the Woman of Canaan, the Lord seem­ed not to [...] her prayers for a while; that he might see whether she would be put off with a d [...]nial; but when she continued praying still; a blessed an [...] [...] last. Who Knoweth, but that it may be to with thee? If God put it into thy hear to resolve hath thou wilt never leave praying for such a mercy, until thou hast obtain­ed, that's a sign that he intends to bestow that mercy on thee at last.

5. Pray in time. As the Psalmist here speak­eth, let every one pray unto the Lord, in a time wherein he may be found.

Men cannot pray too soon; but they may pray when it is too late. And O that prayerless creatures would think sadly of that. The soon­er you come to God, the sooner and the better are you like to speed. If thou wouldst seek unto God betimes, and make thy supplication unto the Al­mighty surely he would now awake for thee, Joh 8.5.6. [Page 38] O then, Up every Soul and be doing. And that before floods of great water come: before the black waves of death are upon thee; yea, before the waters of great affliction overtake then. And if thou dost sincerely constantly, fervently seek unto God now in the time of thy prosperity, thou mayest be sure, and in his Name be it spo­to thee God will remember thee in the day of Adversity.

And this brings to the second Doctrine, which is,

That men ought, not only to pray unto God for the pardon of their sins, and the salvation of their Souls, but they should be sure to do this in the time wherein the Lord may be found.

In the Doctrin I handling of this Truth, two thing may be enquired into: 1. What is im­plied in this expression of finding the Lord 2. When is the time wherein he may be found.

Q. 1. What is implied in this expression of finding the Lord?

A. 1. The expression doth intimate, that God may as to his gracious presence be absent from men, even gone from them, so as that they cannot find him, or obtein a gracious meeting with him. In­deed as to his essential presence he is alwayes and every where to be found. We cannot look any where but God is there, Psal. 139.7. Whi­ther [Page 39] shall I flee from thy presence; If I ascend up into Heaven behold thou art there, if I make my bed in Hell, behold thou art there; If I take the wings of the morning (if I were able to fly as swift as the Sun beams from East to West) and dwell in the uttermost parts of the Sea, even there shall thy band lead me, So hat as to his power and essen­tial presence, God is no where excluded, all pla­tes being comprehended under that [...]raerati­on of Heaven Heb. [...]word4 and Sea. Thus then he is near to every one. As Paul said to the A­thenians, Act. 17.27. That they should seek the Lord, if haply they might feel after him and find him, though he be not far from any of us. But as to his gracious presence, he is far from some; indeed from all Christ less sinners. They are afar off, until made nigh by the blood of Christ, Eph. 21 13. And therefore it is that they are in a pe­rishing estate, Psal. 73.27. For [...]o, they that are far from thee shall perish. Yea, and sometimes the Lord doth withdraw his gracious presence from his own Children, so as that they seek him, but cannot find him, Cant. 5.6. My Beloved had with­drawn himself; I sought him, but I could not find him, I called him, but he gave me no answer.

2. Finding God, doth imply the obtaining his fa­vour together with the special fruits and effects thereof. Pray unto him in a time wherein he may be found, that is to say, in a time wherein his favour may be obtained. In this sence the [Page 40] Phrase is of [...] in the Scripture, Hos. 5. 8. They shall go with their stocks, and with their heras to sick the Lord; but they shall not find him. Meen­ing that they should not by all their Sacrifices, obtain the Lord, favour. The day will come when the enemies of Christ shall be glad of his favour but they shall not find to therefore he saith, Jah. 7. 34. Ye shall sick me and shall not find me. Also, the special effects and fruits of divine favour are implyed in this Finding the Lord. e.g. Audience of prayer, is a sign of the Lord fa­vour, 1 Job. 5 15. when the Lord accepts of mens Prayers, then he is sound of them. There is a time wherein God will hear men, if they pray unto him; That is a finding time: and there is time when the Lord becomes inexorable, that all prayers and cries will be in vain, Then finding time is past and gone. The pardon of sin is an effect of Gods favour. Wherefore they whose sins are forgiven, do find the Lord: And of that is the Psalmist speaking in this context. Yea, life and the enjoyment of all desirable good, proceeds from the avour of God. Psai. 30 5 In his favour is life. And therefore is finding the Lord, the obtaining of life and happiness is implyed, Prov. 8 35. whose findeth me, fiadeth life, and shall ob­tein favour of the Lord.

Quest. 2. When may the Lord be found?

Ans. 1. Life time is finding time. There are some, that their finding time doth continue as [Page 41] long as they themselves are in this world. The Lord is pleased all that time to be making offers of grace and salvation to them, Isai. 65.2. I have spread out my hands all the day long, i.e. pre­sented gracious tenders of mercy and life, unto a rebellious people. But when death hath overta­ken a sinner, his finding time is gone. Men can­not pray as to their bodies, when once the grave hath opened its mouth and swallowed them up, Eccles. [...].10. There is no work in the grave whither thou goest. There is no work then as to any mans particular, nor yet as to his general calling, Psal. 6 5. In death there is no remembrance of thee, in the grave who shall give thee thanks. It is the place of silence. And if poor damned crea­tures should cry to the Lord, as to their woful souls after death, should they then cry unto him with tears of blood, except before death they obtein and interest in his favour through Jesus Christ; it will be in vain. The Lord will then have no more regard unto them, then Abraham had to Dives, when he cried and said, Father A­braham, have mercy on me, I am tormented in this flame, and yet could not by all His doleful pray­ers and cries, ob [...]tein so much as one drop of wa­ter, to cool his torments, Luk. 16.25.

2. The time wherein the means of grace is vouchsafed and continued. This finding time which I am speaking of, is the same with the day for men to know the things of their peace, Now such [Page 42] a day do they enjoy that have the Gospel and the means of grace vouchsafed to them. If thou hadst known in this thy day the things that belong unto thy peace, Luk. 19. 42. Whilst Christ and his Messengers were treating with them, about the great and everlasting concernments of their souls, that was their day. This finding time is the accepted time, and the day of Salvation, 2 Cor.6.2. Now when the Gospel is Preached, thats a day for men to look after their Salvation, and a time wherein God will accept of them if they pray unto him, as they should do. It is a fit season for men to be at work whilest the light shineth upon them. So should we be at work about our Salvation, whilst we have the light of the Gospel afforded unto us for that end. The Gospel is compared unto light, Eph. 5. 8. Walk as Children of the light. h. c. as becometh the Gospel. Hence Christ said to the Jews, Joh. 12 35. Yet a little while is the Light with you, walk whilest you have the light, left darkness come upon you; intimating not only that the Lord himself would depart from them, but that the Gospel, and means of grace should be removed from that people. The light of the Gospel sheweth men the way to find the Lord. Yea, the Lord is near then. He cometh in the Gospel and of­fers himself to them, saying, Behold me! behold me! if they will but turn their eyes and look after him. Wherefore the A postle tells the Ephesians [Page 43] that Christ came, (i.e. in the chariot of the Go­spel) and preached peace to them, Eph. 2.17. This then, is the time to find the Lord in. To this purpose doth the Prophet Isaiah speak (Chap. 55. 6.) saying, Seek the Lord while he may be found, call ye upon him while he is near: q. d. Now is the time when the Lord is rear unto you: even now whilest God is sending his Messengers to re­prove and exhort you; now the Lord is near to you, therefore now is a finding time, and should be a praying time. The Lord is then at the ve­ry door: Rev. 3.20. Behold I stand of the door and knock. While the Sermon is Preaching Christ is standing at the door of thy heart, knocking there; so that there is a blessed oppor­tunity to find him, and to enjoy him for ever.

3. Times of the Spirits striving. There are some seasons when the Holy Spirit doth move upon the hearts of men in a more peculiar man­ner. Convictions of sin and misery are the stri­vings of Gods Spirit, Joh. 16.8. He shall convince the World of sin. Sometimes a mans Consci­ence is convinced that he liveth in the practice of such an evil, or in the omission of such a duty; suppose Prayer in his Family, or in secret; for which neglects his own heart condemns him; Now these troubles and convictions are from the holy Spirit, especially if convictions rise so high, as to cause terrors and trembling of heart; as it was with Foelix, Act 24.25. who trembled as he [Page 44] heard Paul preaching concerning Righteousness, Temperance, and Judgement to come. He was con­victed in his own Conscience, that he had [...] guilty of much unrighteousness & intemperance, and that therefore without Repentance, and Faith in Christ; in the judgement to come, a sen­tence of eternal death must be past upon him. Now was the Spirit of God, moving upon his heart. And therefore then was his [...] to have prayed, and to have found mercy with God. So when good purposes, and strong affections are raised in the hearts of men and women, the holy Spirit is striving with them; [...] was with. A­grippa, when he was almost perswaded to be a Christian, Act. 26.28. There are who have at times, serious and affectionate thoughts of forsa­king all for Christ, they could e'en find in their hearts to forsake their sins, and old companions in sin, and to close with Christ upon the Terms of the Gospel; Gods Spirit is mightily striving with such a Soul: And never did poor crea­ture pray unto God with his whole heart, whilest the Holy Spirit continued striving, but the Lord was found of him. Finding time in the same with the day of grace; and as long as the Spirit continueth striving, the day of Grace is not done. Therefore if God by the secret motions of his Spirit, say unto the [...] of the children of men, Seek ye my face, it highly concerns every such Soul to answer again, Thy face Lord, will I seek. Psal. 27. 8.

[Page 45] 4. The time of prosperity. Even before the floods of great water come: The miserable Jews are ruined because they knew not the time of their visitation. Luk. 19 44. As long as the offers of Grace lasted; and whilest they enjoyed dayes of external peace, that was the time of their visi­tation, and the day for them to have known the things of their peace. Had they prayed then, as they should have done, they might have been happy for ever. Men will be most likely to be sincere in their praying to God, if they do so in the time of their prosperity, and therefore most like to find him then. There are some, that when trouble is upon them, they will pour out a Prayer, yet the Lord accepts not of them, be­cause they do it not with a sincere heart. Hos. 7.14. They have not cried unto me with their hearts, they howled upon their beds, they assemble themselves for Corn and Wine, & they rebell against me. When Drought, and Caterpillars, and Famine was up­on them, they would pray; and if the Judge­ment were removed, they would sin, and rebell as bad as ever; so that their Souls were not right in the sight of God, and therefore he did not accept of them, but compares their Prayers to Howlings, thereby to signifie how odious and abominable they were in the ears of the Holy God of Truth. Wherefore, the Lord calls upon men, that if they would find mercy, or prevent misery from coming upon themselves they [Page 46] pray unto him, before the day of adversity come upon them, Jer. 13.16. Give glory to the Lord your God before he cause darkness before your feet stumble upon the dark Mountains. As yet (saith the Prophet you have a day of prosperity, pray before that Sun be set upon you. Give glo­ry to God by confessing your sins, and humble seeking his face and favour, before your enemies come, and drive you away before them over the dark mountains of Israel, into a long-lasting Cap­tivity. And this had been the way to have pre­vented their Captivity.

5. The time wherein the Lord is threatning to bring heavy judgements upon men, is a finding, and should be a praying time. The time that is between the Sentence and the Execution. When the Lord writeth over men a Sentence of Death, and is awfully threatning to execute his fore judge­ments upon them, those threatnings are condi­tional: sc. It they do not pray as they should do. But if they do pray in earnest, before the day of Execution cometh, 'tis possible they may find mercy and salvation with the Lord, Jer. 36. 3, 7. It may be the house of Judah will hear all the evil which I purpose to do unto them. It may be they will present their supplication before the Lord, that I may forgive their sin. When God by his word, or by his works, is threatning judgement, there is for all that. A may be of mercy, in case he be humbly prayed unto. It may be a Finding, and [Page 47] therefore should be a Praying time: Zeph. 2.1. 2,3. Gather your selves together before the decree bring forth, before the day of the Lords anger come upon you; seek ye the Lord, it may be ye shall be hid in the day of the Lords anger. The Lords decla­red end in his threatnings, is, that so men might be awakened to pray unto him, before it be too late. Therefore the great design of the Pro­phets was to call upon the People to seek unto the Lord for mercy before his judgements came down from Heaven upon them, Hos. 10.12. It is time to seek the Lord. This was the great voice of the Prophets, Since God is threatning to bring such and such judgements, it is high time for you to seek the Lord; that threatned evils may be diverted, and the mercy of Heaven obtained.

6. The time of Youth. Firstfruits are accep­table unto God, Gen. 4.4. There is a great and solemn Commandment of God, requiring young men to pray unto him, Eccles. 12. 1. Remember now thy Creator in the dayes of thy Youth. And a most gracious promise to encourage them, Prov. 8.17. They that seek me early shall find me. They that pray whilst they are young, seek the Lord early, and may therefore hope that they shall find him. Hence David said unto his Son Solo­mon, 1 Chron 28.9. Know thou the God of thy Father, and serve him with a perfect heart, and a willing mind: If thou (who art a young man) seek him, he will be found of thee. There are [Page 48] instances in the Scripture, of many, that have prayed unto God in the time of their youth, & he hath been found of them. And there is not so much as one Example to be produced in all the book of God, concerning one that did in the dayes of his youth, set himself to seek the Lord, that did not find acceptance with him. As for praying young men, I tell you truly, the God of Heaven doth wonderfully delight in them.

7. The present time is finding time. Now is the accepted time, therefore all the holy Pro­phets did earnestly urge those unto whom they spake in the Name of the Lord, unto pre­sent Repentance, and seeking the face of God, without any further delay, Jer. 25.4 5. The Lord hath sent unto you all his Servants the Prophets, they said, Turn ye again, [now] every one from his evil way. They did not say, if you will pray tomorrow, you may neglect God and your own Souls to day. N [...], but now turn unto him. Psa. 95 7. To day if you will hear his voice; Then you may hope to find acceptance with him, but if thou dost harden thy heart against the voice of God, one day longer, if thou dost neglect Prayer, but one day longer, it may be the Lord will never hear thy voice, nor hearken to thy Prayer throughout the dayes of Eternity.

Use I. It is matter of bleeding Lamentation, [Page 49] that Praying time, and Finding time is so much neg­lected, and by so many. O that my head were a fountain of Tears, that I might weep day and night in secret places because of this thing What shall I say! Alas! if we look over all the parti­culars mentioned, we may mourn before the Lord to think how miserable Creatures are neg­lecting and sinning away their day of grace for ever. Are there not many (Oh! how many) that their whole life time hath been misimpro­ved? they live to no end as to soul-saving pur­poses. They live as if there were no other life but this; as if they had no souls to save, or should never enter upon Eternity. They spend their dayes in mirth and madness, and after that they go to the dead. Are there not some that have lived it may be twenty years, and yet never prayed in earnest for the pardon of their sins, and the salvation of their Souls, in all their lives? Alas for such poor creatures, their case is lamen­table! And are there not many, who regard not the offers of Christ in the Gospel? How often would the Lord Jesus have saved them, but they would not be saved by him? how many Sermons have been lost upon them? thou hast heard it may be a thousand Sermons, and all in vain? this is a lamentable sign, that the Lord intends to cast thee off for ever; yea, that thou art nigh unto cursing, Jer. 6.29,30. Heb. 6. 7 8. And this will be the sting of Hell, when a forlorn creature [Page 50] shall think with himself for ever, I might have had Christ, and mercy and pardon, and salvati­on: I heard Sermons about these things; and all was freely offered to me in the Gospel, but I regarded it not, until it was too late. And are there not some that have sinned away the blessed strivings of the Spirit of God from their Souls? It may be thou hast had sorrowful convictions & awakenings of Conscience when time was. Yea, so as to make known the anguish of thy Soul unto this or that servant of God, begging for the help of Prayers: and are all these troubles of spirit come to nothing? If ever poor crea­ture had the black tokens of eternal death upon him, thou art such an one. Dost thou not know, that the, Woman whose Travelling pains leave her, and return not; will die most certainly? hast thou seemed to be in the pangs of the new birth; but have thy throws of Conscience left thee. O tremble lest the Lord say unto thee, as Ezek. 24. 13. Because I purged thee, and thou wast not purged, thou shalt not be purged any more. It had been better for thee never to have been born, then that thou shouldest live to provoke the Lord so to speak, and so to resolve against thee. And are there not many, who neglect God in the time of their prosperity? whilest they enjoy dayes of peace, and health, and strength. God calls upon them to repent & pray, & believe but they let their golden season slip away [Page 51] without improving it to seek the Lord until they find him. Like him whom the Lord [...] of, Jer. 22. 21. I spoke unto thee [...] but thou [...] I will not hear. And are there not man, who never mind the [...] warnings of God; They regard not the works of the Lord nor the operation of his hands. The Lord giveth them awful warning by a fearful slight in Heaven, but they regard it not. The Lord gi­veth warning by Judgements in other lands, the report whereof we hear. When God did cut off the Narions, and make their Towns deso­late, he said of Jerusalem, Surely thou wilt fear me, and receive instruction, Zeph. 3.6,7. We hear of a City that was in great part destroyed by a sudden Earth-quake, not many Moneths ago. We hear of a sweeping Plague in divers places in Europe; which though afar off the Lord giveth us warning thereby. Yea, and so he doth by safe rumors amongst our selves. When there was a false report raised the other day, as if the Plague were brought near unto us; how were people amazed? God hath an holy hand in such Rumors; and he would have men make this use of it, to pray unto him that such judge­ments may be prevented: And the Lord hath given warning by many sudden deaths of late. how many have there been within this twelve­moneth, that when God sent the Messenger of Heath unto them, they had not so much as an [Page 52] hours time to pray in? O the hardness of the stupid and stony hearts of men, that do not pray for all this? And is not the time of youth a time wherein God is forgotten? Are there not young men that seldome pray to God? This is for a Lamentation. For it is possible that the Time of your youth will be your only finding time. There are many who die in youth, and if they were such as did not Pray, their Souls are gathe­red amongst the Unclean, even with the souls of those Sodomites, who are now suffering the ven­geance of eternal fire, Job. 36. 14. As for those that live under the Gospel, (though we may not limit God, who calls home his Elect, some at one age, and some at another, yet) commonly at is so; that if they do not find God in youth, they never find him. Think sadly of it, in the fear of God; you that are thirty, it may be for­ty years old, and yet in a natural estate to this day. And do not many neglect the present op­portunity of seeking the face of God in Jesus Christ? like Felix, who said to the Apostle, Go thy way for this time, when I have a convenient sea­son, I will call for thee, Act 24.25. But alas! he never saw ( for ought that doth appear) such another opportunity as that was. Foolish crea­tures neglect the present time, and by that means their Souls drop into Hell e're they are aware, and then they make a most doleful and eternal lamentation; O the seasons of Grace, [Page 53] and hopes of mercy which once we had, are left and gone for ever. Men delay their duty, think­ing with themselves hereafter we will pray. And because of this one thing, millions of immortal Souls are in Hell, where the bars of the Pit, & the gates of Death are everlastingly shut upon them.

Use 2. As you love your Souls, or as you desire Salvation, let finding time, be praying time. Do but consider two things.

1. As yet you have a Finding time. Be that known to every Soul before the Lord this day? Say Not; I would pray, but I doubt my time to find the Lord is past and gone As yet thou hast [...] day of grace. Behold now is an accepted Time, [...]ow is a day of Salvation. Thy body is on this side the Grave, and thy soul on this side Hell; there­fore tis possible thou mayest find the Lord. I have somewhere read of a childe that was in danger of being devoured by a wild Beast; but he cried to some that were near to come in and rescue him, saying Help! help! I am yet alive, I am yet alive; so I say to thee, help for thy soul is not too late, for thou art yet alive; and therefore pray & cry to God for help, as one that doth be­lieve that thou hast an eternal life, & an immor­tal soul lying at the stake. God is once more offer­ing Salvation to thee. To you that hear the Gospel this day, is the word of Salvation sent, Act. 13.26.

Consider 2. Thy finding time may soon be gone. It will not last alwayes, Gen. 6.3. God saith, My [Page 54] spirit shall not alwayes strive. It may be after this Sermon is ended, Hee'l never strive with thy rebellious heart more; and then thy Finding time is gone. Prayer will come too late then. [...] man that had been guilty of great back sliding from God, when any word of comfort was ap­plied unto him, cried out, All too late now if it was said to him, you must make sure [...] an interest in Christ, he would answer, all too [...] if any did exhort him to pray for the pardone [...] sins, he would make the same Reply, All [...] late. So it will be with thee, if thou neglect Prayer [...] Finding time be expired and [...] Remember that Scripture, Luk. 13.24,25. [...] to enter in at the strait Gate, for many will seek [...] enter in, and shall not be able. How cometh that to pass? truly because hey seek when it is too late. After the Master of the house hath shut the door they begin to stand without & to knock, saying, Lord, Lord open to us. But the door of mercy is not opened to them. Had you come and knocked sooner, you had found mercy, the strait Gate of life had been opened to you. But now knocking, calling, praying, crying [...] be in vain. On consider of it, thou poor [...] creature: within a little time thy Soul will [...] out of thy body. And if thou hast not obtain­ed an interest of Christ, and in the favour of God through Christ, before that hour come upon [...] the floods of great waters, will over whelm the [Page 55] The waves of death will swallow thee up; thy Soul will be thrown into the dead Sea, amidst the roaring floods of Fire and Brimstone which are there forever. Then will Finding time be gone, and Prayer come too late.

Now then pray unto God in a time wherein he may be found, and do it with thy whole heart; remembring that Scripture for thy encourage­ment, Jer. 29 12, 13. You shall go and pray unto me and I will hearken unto you, ye shall seek me and find me, when you search for me with all your heart.

IN this Chapter, we have an account of the great acceptance which Cornelius his Pray­ers found with God; together with the gracious effects following thereupon. In the two first verses Cornelius is described. 1. From the City where he dwelt. viz. Cesarea 2. From his Calling, he was a Souldier; and no common Soldier, but a Centurion. 3. From the Nation which he did belong unto; he was an Italian, a Commander belonging to the Italian Band. And indeed Cornelius is a Romane Name. 4 He is described from his Religion, in this verse, he was a devout man, h. e. He was though a Romane, [Page 57] and so a Gentile by nature, yet no meer Heathen in respect of his Religion, but a Proselyte. Else­where proselyte's are stiled Devout Persons, Act. 17. 4. We read of Devout Greeks, that is such as were Proselytes to the Jewish Religion. Hence also, Cornelius is described to be one that feared God, h. e. that did worship the only true God. Thus Act. 13. 26. Children of the stock of Abra­ham, and whosoever amongst you feareth God; meaning such as though they were not (as the Jews are) descended from Abraham, neverthe­less worshipped the God of Abraham as the Jews did: These Fearers of God are in verse 43. called Religious Proselytes. There were two sorts of Proselytes amongst the Jews of old.

1. Some that were styled Proselytes of the Co­venant, those were circumcised, and also admit­ted to all priviledges in the Church of Israel; no difference being made either as to Civil or Church communion between them, and those that were natural Israelites.

2. Those that were stiled Proselytes of the Gate. These did own the God of Israel to be the only true God; and hoped for Salvation by the Mes­siah; and did endeavour to frame their lives ac­cording to the holy Rules of the Moral Law; Cornelius was a Proselyte of this, and not of the former sort. And hence Peter was unwilling to converse with him, until such time as God by a vision commanded him so to do. The truth of [Page 58] Cornelius his Religion is in this verse intimated by two things.

1. In that he was careful, not only to pray unto God himself alone, but that his Family should do so too. He did worship God with all his House, h. e. with his whole Family. The house is frequently in the Scripture put for the Family, Gen. 7. 1. & 30.30. Exod. 12 3.

2. In that he did thus alway. He did not on­ly pray with his Family once or so, but alwayes? That is to say, alway in the due and stated sea­sons for that duty: the meaning is not as though Cornelius did spend his time in nothing else but Prayer and Religious Exercises, but that he was constant in his Attendance unto that duty, in the seasons apponted for that end.

The Doctrine which the Words do therefore afford unto us, is,

That the true Fearers of God will be constant in the practice of that duty of Family Prayer.

In order to the clearing of this Truth, there are three things to be enquired into.

1. How it doth appear that Family Prayer is a duty?

2. What is implied in being constant therein, or in doing thus alway?

3. The Reasons why they that truly fear God do thus practise.

[Page 59] Q. 1. Ho doth it appear that Family Prayer is a Duty?

Ans. 1. The Scripture doth enjoyn this. God in his word, commands men to pray with all Pray­er, Eph. 6. 18. Not only Prayer in closets, and in solemn Assemblies, but in Families, is compre­hended under that expression of A ll Prayer. Nor can a man be said to pray with all prayer, ex­cept he doth practice publick, secret and Fami­ly Prayer. And in the Scripture, Husbands and Wives are required to live lovingly toge­ther, that their prayers be not hindred. 1. Pet. 3. 7. what prayers? surely Family Prayers. They that are contending and quarrelling one with another, are very unfit to go to prayer together: Therefore Husband and Wife should live in love that so they may not be indisposed to pray together in their Family. Again, the Scripture declareth, that Men should take care that their Families as well as themselves serve God. Fa­thers are to bring up their Children, in the nur­ture and admonition of the Lord, Eph. 6. 4. which they cannot do except they pray with them, and by example as well as precept, let them see that God ought to be worshipped and prayed unto. Thus Joshua was resolved to do, Chap. 24. ver. 15. As for me and my house, we will serve the Lord. Joshua did exhort the Children of Israel, that they should all of them in their Houses serve God, which doth imply Prayer unto [Page 60] him; inasmuch as prayerless Families can not be said, to be God-serving, God-fearing Families.

2. As there are Scripture Precepts requiring this duty, so there are Scripture Examples, which God hath caused to be recorded in his Word, for our instruction and imitation. We find that the Lord Christ, who hath left himself for an example in this as well as in other things, for us to follow; did pray with his Family, Luk. 9.18. As he was alone praying, his Disciples (who were his Fami­ly) were with him. And when Christ did keep the Passover with his domestick Disciples alone, it is certain that he prayed with them, Mat. 26. 18. &c. David also, was wont to worship God with his Family. And was resolved to continue in that practice all his dayes. Hence he could say, as Psal. 101. 2. I will walk within my house with a perfect heart. And we read concerning him, that after he had been attending the wor­ship of God in publick, he returned to bless his house, 1 Chron. 16.43. so that he did not think it enough to worship God in a publick solemn As­sembly amongst his People, but when he cometh home, he prayeth with his Family, that the bles­sing of God might be there.

3. Of old there were not only Publick, but Pri­vate Family-Sacrifices. Jonathan relates con­cerning David, that he said to him, our Family hath a Sacrifice in the City, and my Brother com­manded me to be there, 1 Sam. 20. 29. which un­doubtedly [Page 61] were not without Family Prayers. And although Sacrifices in a legal, literal sense are ceased, in these dayes of the Gospel; Christ by that one offering of himself, having put an end thereto yet spiritual Sacrifices must be of­fered up still, 1 Pet. 2. 5. Ye are a spiritual house; an holy Priesthood, to offer up spiritual Sacrifices, acceptable unto God by Jesus Christ. When Chri­stians offer up prayers and praises unto the Lord, these are spiritual Sacrifices, acceptable unto God through Jesus Christ. And indeed every Believer is a spiritual Priest. Jesus Christ hath made us Priests unto God and his Father, Rev. 1. 6. And inasmuch as he is a Priest in his own Family, therefore he ought to offer up spiritual Sacrifices there. Every Master of a Family is a Prophet in his own Family, because he ought to instruct them in the things of God: and a King there, inasmuch as he ought to govern his Family accor­ding to the rules of the word of God, and a Priest also, for that he ought to offer up Spiritual Sacri­fices therein.

4. The very light of nature teacheth men that Family Prayer is a duty. Hence the Gentiles that had no Scripture to direct them, yet have made conscience of Family worship. They had their Penates, houshold gods, whom they did adore. Yea, Mahometans at this day, worship their God not only in publick Assemblies, but in their Fa­milies. So that men who call themselves Christi­ans, and yet acknowledge no God in their Fami­lies [Page 62] are in that thing worse then Infidels. Many Heathen People, nay Turks will at the day of Judgement rise up against such pretended Chri­stians; and condemn them.

Q. 2. What is implied in a mans Praying [alway] with his Family?

Ans. This Praying alway implieth frequency in that duty. Family Prayer should be attended daily. In that sense the Phrase is sometimes used in the Scripture. As when it is said, that Me­phibosheth did eat ( continually, or as the Hebrew word Tamid signifieth) alway at the Kings Table; the meaning is, that it was his daily cu­stome so to do. Thus Cornelius with his house prayed alway; Family prayer was daily obser­ved in that house. Families need daily supplies of mercy. And there are Family occasions to be attended every day, which Masters in Fami­lies are concerned to look up to God, that his blessing may be thereon: And there are daily mercies which they ought to bless God for. Yea, it is good to practise this duty more than once every day, h. e. in the morning and in the evening [...]. It is a good thing to praise the Lord, and shew forth his loving kindness in the morning, and every evening, Psal. 92. 1, 2. The continual offering under the Law was that where­by prayer was typified: and that was to be both at morning and at the even, Exod. 29.38. Num. 28.3,4. So should it be as to Family Prayer. [Page 63] And therefore is is very observable, that the A­postle speaking to Masters in Families, useth that expression, continue in prayer, Col.4.2. In which words he doth evidently allude unto the conti­nual offering under the Law, which was to be at­tended daily, both at morning and at even; you (saith he) that are Masters of Families, forget not the continual offering of Prayer, which you ought to present before the Lord. It is as if he had said, pray constantly morning and evening in your Families. Therefore,

2. This expression implieth perseverance. Men should not only begin to practise this duty, but they ought to hold on therein, all their dayes, Christ hath taught us, that men ought alway to pray and not to faint, Luk. 18. 1. And we are bid to pray without ceasing, 1 Thess. 5. 18. As there ought to be perseverance in attending unto the publick Worship of God, on the times ap­pointed for that end; as Hezekiah professeth that he had taken up a resolution to Praise God all the dayes of his life in the house of the Lord, Isai. 38. 20. So should men praise the Lord, and pray to him, all the dayes of their lives in their own houses. There ought to be perseverance in all prayer, and therefore Christians are to continue all their dayes in the practise of private or fa­mily, as well as in publick and in closet prayer: So may they be said to do as Cornelius did, even to pray alway, Eph. 6. 18.

[Page 64] Q. 3. Whence is it that the true Fearers of God do thus?

Reas. 1. Because they that truly fear God respect the honour of his Name. They cannot but desire that God might be honoured every where, and more especially in their own Fami­lies. Now prayer honours God. Hence is that expression, Mat 15 8. they honour me with their lips: when men pray unto God with their lips, they honour him therewith: and when they pray with their hearts, as well as their lips, they honour him with both. As when they neglect this so great a duty, they withhold that honour from God, which is due unto him from his crea­tures, Isai. 43.23. thou hast not honoured me with thy Sacrifices So doth the Lord say to Masters of Families, that pray not with their houses, thou hast not honoured me with thy prayers. But [...] for those that call upon his Name, their prayers and praises glorifie him. When men own the Lord to be the God of their Families they put honour upon him. And so it is when Family worship is duely upheld.

Reas. 2. They that truely fear God, are de­sirous that the interest of Religion should be up­held and promoted. One that is truely Reli­gious himself can not but desire that others may be so too. Paul being himself a real Christian, earnestly wished that others were in that respect as he was. When Agrippa said to him; thou al­most [Page 65] perswadest me to be a Christian, he replied, I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these Bonds, Act, 26. 28, 29. so it is (and cannot but be) where there is true grace. Especially they are desirous that those who are related to them; and are of the same Family with them, may be acquainted with the good wayes of the Lord. Therefore they will make Conscience, not only to pray for them, but to pray with them; since thereby Religion and the Fear of God will be promoted. And to have Religion in Families is the way to have it elsewhere. Families are the Nurseries of all so­cieties. If Religion should not be upheld there, it would fall to the ground every where.

Use 1. For Reprehension. And there are many that fall under just and sad Reproof from this Doctrine.

1. It condemns those that live in the total neglect of this duty of Family prayer. And what is like to come on prayerless Families at lasts Let Prayerless Fathers, and prayerless Masters hear the word of the Lord, & tremble at it O that you would consider, how you expose not only your selves but Families, to the vengeance of Heaven. How often have you been put in mind of that awful Scripture, Jer. 10.25. Pour out thy fury upon the Heathen that know thee not. what's [Page 66] that to us? some one will be ready to say; we are no Heathen, we are all Christians: but mark what follows: and upon the Families that call not upon thy Name. Not only prosessed Heathen, but Families that live like Heathen with out any pray­er, the cury of the [...] will come pouring down from Heaven up [...] them. Hence are tem­poral judgements upon [...] many times. The Lord kills Children [...] death because Pa­rents do not shewch man example of Religion to pray with them [...] and as well as for them in secret. Yea the Souls of your poor Children are ruined by his sin of yours. And O how sad will it be when God shall require the blood of the Souls of Children at the hands of their prayerless Fathers; and the blood of the souls of servants at the hands of their prayerless Masters. Think with your selves what answer you will make before Jesus Christ the Son of God at the last and great day. If thy Children shall be thine accusers before the Lord then; if any of them shall stand before the Lord Jesus in the day when he shall judge the World, and say, Lord, there is the man that was my Father, I never heard him pray in all my life, and that made me live in the neglect of God also; or if thy Servants shall any of them say, Lord, there is the man that was my Master, I lived in his house so many moneths [...] never heard him praying unto God all that [...], what answer wilt [Page 67] thou then make for thy self? you shall not be able to Plead ignorance. For I will then call Heaven and Earth to record again you, that you were often told of your duty in this particu­lar. And yet I hear some say, that there are many prayerloss families in his greate [...] own. The thing is lamentable if it be so. What, for men that call themselves Christians, to have no pray­er in their families? for men that live under the light of the Gospel, to live without Prayer in their families! for men that live in New Eng­land, and that have lived in Boston; not so much as to pray in their families! Such have known to do good, and yet have not done it; therefore sin and guilt and wrath most fearful doth abide them. And this word reacheth Masters of Vessels, that never pray with their Ships Com­pany, who are their Family, with whom they ought to worship God continually.

2. This reproveth those that do not pray in their Families Allway. There are some that pray in their families: but when is it? once in a week perhaps. It may be on the Sabbath day, they will pray in their families; and serve God therein no more all the dayes of the week after. Is this to pray alway when there are such wide and woful gaps in prayer? It is thy duty to serve God all the dayes of thy life, Luk. 1. 75. dost thou serve God all thy dayes, when thou dost serve him, and pray to him, but one day in seven [Page 68] God will not be put off so. When once thou shalt see the day where in thy family shall stand in no need of Gods blessing; neglect Prayer in thy family for that day; but till then willingly omit it not under any pretence whatsoever.

And are there not some, that time was when they would worship God with their families; but they are fallen away, and have cast off the pra­ctice that is good? O foolish creatures, you did run well, but who hath driven you back? Remember the word that was spoken by the Lord Jesus, Luk. 9.62. No man having put his hand to the Plough, and looking back, is fit for the King­dome of God. Didst thou begin to pray with thy family? This was to set thy hand to the Lords plough: wo to thee if thou drawest it back again.

3. This reproveth those who do that in fami­lies which is quite contrary unto praying and ser­ving God therein. Are there not families in this place, wherein there is Drinking to excess, Gaming, Wantonness, uncleanness? Indeed, when such deeds of darkness are brought to slight, they are put to shame amongst us; and it is a great mercy to the Land, that open pro­phaness and wickedness is punished, but the Lord seeth what is done in private Houses. He know­eth who they are, that assemble themselves by [...] in the Harlots House, Jer. 5 7. And are there not families in the which instead of Prayer, there is [Page 69] Cursing, Swearing, Sabbath breaking; & the like Transgressions that provoke the glorious eyes of the Holy Majesty o [...] Heaven? Let the Masters of such Families look to themselves. For the Sabbath breaking & other profanenesses that are indulged in their Families, will be charged upon them, who ought to rule their Houses better, Exod. 20.10.

Use 2. Of Enhortation: To be constant in the practice of this necessary duty. They that are so, their labour shall not be in vain in the Lord. If they be sincere therein, special mercy will follow: we see it in this example of Corne­lius. He worshipped God with his House, and prayed alway; and what special notice did the Lord take of him? those prayers [...] not lost. And sometimes when outward Judgements come God sheweth peculiar mercy to praying Fami­lies. I remember I have read of a Town in Switzerland, that was destroyed with an Earth­quake, excepting only one house, where it so fell out, that at the time when the Earth quake hap­ned, the master of the house was at prayer with his Family. But especially spiritual blessings, are wont to follow upon the sincere attendance unto this duty. If there be a praying Father, it is to be hoped that there will be praying Children: and if there be a praying Master, it is to be ho­ped there will be praying Servants. And is not [Page 70] that a blessed thing for a man to have the Chil­dren and Servants o [...] his own family praying for him continually? Thus do we read concerning Abrahams Servant, Gen. 24. 12. He said, O Lord God of my Master Abraham, I pray thee send me good speed this day, and shew kindness unto my Ma­ster Abraham. How came Elitzer to be a pray­ing Servant? doubtless, he observed that his Master [...] much in prayer; and such an Exam­ple might well be followed.

I shall only answer two or three Objections in a few words, and conclude.

Object. 1. Some one may say, I have not time to pray in my Family. My business and worldly occasions are such as I cannot attend Prayer.

Ans. No man shall fare the worse as to his outward estate, because he doth make consci­ence to set some time apart daily to serve God; no mans Family shall be the poorer, but rather the richer for that. O that you would remem­ber and consider more on that Scripture, Mat. 6.33. Seckye first the Kingdome of God, and his righteousness, and all these things shall be added to you. And it is certain [...] better to want time for otherthings, then to take no time to pray in Yea, a man should rather deny himself a little of his natural rest and sleep, then to live an ungodly, prayerless life. Nor is it needful, or indeed con­venient, that Family duties should be ordinarily long and tedious; and therefore the objection [Page 71] is a vain excuse. There are other in the world, that have as much business upon their hands as thou hast, who nevertheless can find time to pray in their closets and in their families too. Had not David as little time to spare, and as much business to attend as any man can ordinarily pre­tend unto; yet he alwayes found time to pray in [...] Let thy Conscience speak; canst thou not find time for other things that are of less concern­ment? Thou canst find time it may be no fit in [...] Tavern and there to discourse, the Lord [...] about what. If that time which is spent in vain, unprofitable discourse, were spent in Communion with God, it would be happy for thee. Canst thou find time for vain discourse, and yet not find time for prayer? and canst thou then think that God will ever find a time to save thy poor soul? deceive not thy self, thou must be another man, or that time will never come.

Object. 2. I am ashamed to pray in my Family?

Ans. What a shamed to own God, and the Lord Jesus Christ I dost thou not know that that the way for a man to lose his Soul for ever? see else what the Lord Jesus hath spoken, Mark 8 [...] 3 last verses. what shall it profit a man if he again the Whole world and lose his own Soul, or what shall a man give in exchange for his Soul: whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generations, of him also shall the Son of Man be ashamed, when he comes in [Page 72] the glory of his Father, with the Holy Angels. If thou art ashamed of prayer, thou art asha­med to own the wayes of Christ: and then what will become of thy precious and immortal Soul?

Object. 3. I would pray in my Family, but I cannot, I have not the gift of utterance and ex­pression?

Ans. 1. It is better for thee to make use of a form then not to pray at all. I confess, I look upon it as sinful to make use of those Forms of Prayer which are taken out of the Popes Mass-Book, because in so doing men put too much honour upon an Idol. It is also true that the imposi­tion of Forms of Prayer is unwarrantable; yet all use of Forms is not prohibited in the Scrip­ture, witness the Form of Blessing therein ex­pressed. Learned and Judicious Mr. Cartwright doth from Lu. 24. 35. conjecture, that ordinarily Christ used the same words in his Blessing at Meal times, with his Domestick Disciples. Now there is no man of ordinary understanding, but he may attain unto a Form of Prayer; and he had better make use of that, then to live with­out any worship of God at all in his Family. But I am far from perswading you to take up with Forms. Therefore,

2. Practise, and that will make you able. As in other things practice maketh men ready and able; so it is in respect of the gift of prayer. [Page 73] Some that when they began first to Pray, were able to make but poor work of it, by fre­quent practice have attained unto an excellent gift in Prayer. And there are some who com­plain they cannot Pray, whenas it is because they do not practise. If they would set upon practice, God would be with them. And O that I could prevail with those of you, that make this Objection against praying in your Families; to go home and make trial. I am perswaded that if you would but try, and set upon the practice of Family Prayer in earnest, the Lord God would be with you.

3. Labour for the true fear of God in your hearts. No Man that truely fears God, but he can Pray in some measure, as you heard from Psal. 32.6. Every one that is godly shall Pray. Grace will make a man sensible of his Spiritual wants, and that will set him a praying. They that see themselves perishing will cry to God for Salvation. So is it with the Godly man. Yea, where there is true grace, there will be family Prayer. The Lord saith He will pour upon the Inhabitants of Jerusalem the spirit of Grace, and then Families, Families, would pray and mourn apart, Zech. 12.10.

4. Be much in Secret Prayer: go into thy Closet, there beg for grace, yea, pray for the [Page 74] spirit of Prayer. That the Lord would be Pleased to give his Holy Spirit unto you, and thereby enable you to pray. And by praying in thy Closet, thou wilt be made able to pray with thy Family. So mayest thou become like to Cornelius, who seared God with all his house and prayed alway.

THe Apostle Paul in this verse doth intimate two things.

1 His own sincerity in serving God. He freely confesseth himself to be the Lords Servant God whom I serve. And there are two expres­sions, both which may denote his sincertity there­in. One, is that of his serving God from his fore­Fathers. He served the same God, and after the same manner that his fore-fathers had done. As for his immediate fore-fathers they were Jews and Pharisees; and time was when he had served God as they had taught him: but those words may have respect to more remote Fathers, [Page 76] viz. The holy Patriarchs, Abraham, Isaac and Jacob, &c. Another expression denoting the Apostles sincerity, is, that of his serving God with a pure Conscience, which implieth that he was ever careful to act according to the light of his conscience; so indeed he was before his con­version unto Christ, Act. 23. 1. It implieth also, that his heart was purified by faith in the Lord Jesus. For only they have a pure conscience in the sight of God, who are purged from the guilt of sin, in the blood of Christ. It impli­eth moreover an holy conversation; a due re­spect both to first and second Table duties: Mens Consciences are wont to be according to their actions: evil actions will pollute the Conscience: yea, the expression imports inward as well as outward serving God, Rom. 1.9.

2. The Apostle in this verse, intimateth his love and affection unto Timothy. Both in that he did give thanks to God for him. So the verse begins, I thank God, namely for Timothy, partly in that Timothy had such a great respect for paul; and it is matter of thankfulness unto God, when he giveth a man a great interest in the hearts of others who fear the Lord, though in gifts his in­feriors. He saith in the next verse, I am mind­ful of thy tears. Probably in those words, he may have respect unto the tears which Timothy shed, at his parting with the Apostle, when he removed from Ephesus: and he did bless God [Page 77] for the grace which he saw in Timothy; that there was Faith unfeigned in him, which dwelt first in his Grandmother Lois, and in his Mother E [...]nice verse 5. We should bless God for the grace we see in others, and especially in young men. Paul was now aged, and hastening out of the world; but he thanked God, when he saw that Timothy a young man did inherit the graces of his godly predecessors. And he must needs rejoyce the more to see how Religion and the fear of God was propagated from generation to generation, even to the third generation.

Again, he testified his affection towards Timo­thy, by being abundant in prayer for him. We find that this Apostle doth begin another Epistle after the same manner signifying his affection to those he wrote unto, by declaring how he did give thanks and pray on their behalf, Rom. 1.8,0. The Prayers here referred unto, must of necessi­ty be understood of his secret Prayers. For we cannot in reason suppose that he did alwayes re­member Timothy in publick, but in his secret ad­dresses to the Throne of Grace; which shews that he was constant and conscionable in the pra­ctice of that sort of Prayer,

From which consideration the Doctrine is,

That the sircere Servants of God, will make conscience to pract [...]se that duty of secret Prayer, day and night without ceasing.

[Page 78] There are three things that may here be en­quired into.

1. How it doth appear that the sincere Ser­vants of God, will make conscience of practising that duty of Secret Prayer?

2. What is implied in this expression of pray­ing day and night without ceasing?

3. The Reasons why man, especially sincer [...] Christians should practice this duty?

Q. 1. How doth it appear that the sincere Ser­vants of God will make consciencc of Practising that duty of Secret Prayer?

Ans. 1. The many Instances recorded in the Scripture, concerning the faithful Servants of God, who have conscientiously practised this duty, are an evidence of the truth of this Doctrine.

As to the great and essential duties of Reli­on, all that truly fear God, Practise alike: as the Apostle doth here intimate, when he saith, I serve God from my fore-fathers: A true Servant of God, will follow the pious example of those that have gone before him walking in the same way of holiness, which they have done, Prov. [...]20. Heb. 6.12.. Now concerning this duty of secret Prayer, we find many Examples (both in the Old Testament, and in the New) of the Lords Ser­vants, who have thus practised; and that as to all sorts of men, Superiors, inferiors, Fathers, Children, Masters, Servants, who have had the fear of God planted in their hearts, thus did A­braham [Page 79] Gen. 18. 23. and Eliezer, Abrahams godly Servant, Gen. 24. 12. And Isaac his gracious Son; It is noted of him, ver. 63. That he went one to meditate; or (as the He­brew word Lasuach may be read,) to pray. The word signifieth hoth to pray and to meditate, and it is no improbable but that Isaac did at that time, nothing but what was his daily custom to do, even retire himself from all company, for secret prayer and meditation. And the like we read concerning Jacob, that he did wrestle with the Lord in secret Prayer, Gen. 32. 24. They are not the spiritual seed of Jacob that never do thus. I might mention Hezekiah, Damid, Jere­miah, Peter, and many other holy Servants of God, of whom we read in the Scripture, that they did practise this duty. Yea, we have the greatest example that ever was, set before us for our imitation in this particular, that is Christs own example; of whom it is said, that He departed into a solitary place and there prayed, Mark 1.35. That He went apart to pray, Mat. 14. 23. That he withdrew himself and prayed, Luk.5. 16. And as the Lord Jesus Christ said, respecting another duty, I have given you an example that ye should do as I have done, Joh. 13. 15. so doth he say as to this duty of Secret Prayer: I have gi­ven you an example, and caused it to be entred upon everlasting Record, that so you that are my Disciples may in this follow me; and truly [Page 80] the sincere Disciples of Christ, will make consci­ence, so to walk [...] walked, 1 Joh. 2. 6. They will strive to write after the blessed Copy, which their Master Christ hath set before them.

2. The truth is further evident, in that every sincere Servant of God doth make Conscience of obeying all his Commandments, Psal. 119. 6. Then shall I not be ashamed when I have respect unto all thy precepts. Now the Lord hath commanded men that they should worship him, not only in publick, and in Families, but in secret also, Eph. 6.18. Pray with all Prayer: we have formerly shewed, that secret prayer is in that precept en­joined, as well as publick and family Prayer. And when the Lord in his word faith to men, Commune with your hearts, Psal. 4. 4. those two great duties, wherein much of Religion doth consist, viz. self examination, and secret Prayer are implied. Yes, this duty is most expresly commanded by the Lord Jesus Christ, who saith When thou prayest enter into thy closet, and when thou hast shut the door pray to thy Father which seeth in secret. Matth. 6.6. The sincere man doth not live in the commission of any known sin, nor in the w [...]lful omission of any known duty. Sure­ly then, not in the omission of so great and known and plainly commanded duty as this of secret prayer, is:

3. He that is sincere doth in special aim at ap­proving himself in the sight of God. Hence is that [Page 81] expression of Godly sincerity. 2 Cor. 1. 12. be­cause the sincere man doth especially desire [...] have Gods approbation. And therefore he ab­stains from secret sins. as [...] did; v [...]a he dare not so much as in his thoughts give [...] that, which he knoweth sinful, because [...] that the eye of Go [...]f upon him and doth therefore study to approve him [...] unto men but unto God. Hence also he practiseth secret duties which the Lord lo [...]e is witness of. This we see in Nathaniel, that Isra­elite indeed in whom there was no reigning guile Job. 1.47 48. when that sincere [...] was a­lone under the Fig-tree, no doubt Praying there: the Son of God who hath eyes like a flame of Fire saw him, and did highly approve of his sincerity, of which the spirit that breathed in his secret prayers was a great discovery.

4. They that are sincere do in a peculiar manner delight in those duties wherein the greatest intimacy with God is to be enjoyed.

Thats one difference between an Hypocrite and a sincere child of God. An hypocrite will rest in the external performance of duty, though he hath no communion with God therein, when­as one that is sincere doth aim at that in duty and therefore the more intimacy of communion with God, is to be enjoyed, the more careful is he not to neglect such a duty. Now this is true concerning Secret Prayer. Did Abraham, did [Page 82] Jacab, did Moses, did Daniel and other servants of the Lord, whom we read of in the Scripture, ever meet with more of God, then when they were in secret, pouring out their hearts before him? In­timate friends when they are alone, can speak more freely, and have a fuller communion then when others are by: so it is here, A Believer can not so freely express himself before the Lord as to many particulars when others are by, as he can when there is none present but God and he. In secret places, he can speak his whole heart; and pour out his soul into the bosome of God, and of Jesus Christ

Q. 2. What is implied in this expressions, of pray­ing day and night without ceasing?

Ans. 1. It implieth constancy in the Practice of this duty. Thus when it is said, Pray with­out ceasing. 1 Thess 5.17. i. e. don't begin to pra­ctise the duty, and afterwards leave off; but hold out all your dayes therein. It is the same with that, Eph. 6. 18. Praying with all perseve­rance, So that Phrase of night and day, intends the same thing, Rev. 7 15. They serve him day and night in his Temple, h. e. continually and with­out intermission. Thus Isai. 62.6. The watch­men of Jerusalem shall not hold their peace day nor night, h.e. they shall hold on in their duty. Time you know is divided into day and night. If then a man shall continue to serve God, both by night and by day, then he doth serve him alwayes.

2. It implieth Frequency. Those words with­out [Page 83] ceasing, some read without intermission: Not but that the duty of Prayer may and must be intermitted, as to actual performance, that so other duties as to our general or particular cal­ling may be attended, but the spirit of the duty should not be intermitted, Christians must be careful that they never lose that: There ought to be an habitual inclination, and readiness to attend the duty of prayer, whenever called thereunto: Also, there should be a frequency therein, as to actual performance. And when it is said, that a man should pray in secret, day and night, that implieth, that he should do so very often, Psal. 1. 2. 1 Thess. 3. 10. Indeed, secret Prayer should be every mans daily practice. Therefore when Christ bid his Disciples pray in secret, he bids them say, Give us this day, &c. Mat [...] 6.6, 11. from whence we may infer that secret Prayer should be a Christians daily practice. It is not determined in the Scripture, how often every man must pray in secret: Only that he ought to do thus daily. We find that Daniels constant course was to pray by himself three times every day, Dan. 6. 10. And David saith, that he did praise God seven times a day, h. e. often times, Psal. 119. 164. And there is great reason that men should offer prayers and praises before God in secret, at least once every day, and once every night; so may they be said to pray without ceasing night and day.

We come now to enquire into the reasons of this Doctrine.

[Page 84] Reas. 1. From the consideration of the omni­presence of God. He seeth and bears what is done not only in publick Assemblies, and in Fa­milies, but in closets, Jer. 23. 24. Can any side himself in secret places, that I shall not see him, saith the Lord do not I fill Heaven and Earth? This reason is urged as an Argument for secret Pray­er, even because our Heavenly Father seeth in secret, Mat 6. 6. If men do not practise this du­ty, it argueth great Athelsme and that they do not really, and with their whole hearts, believe the omnipresence of God; so by the practice hereof, they testifie that they have the sene of this Truth upon their hearts; therefore should they pray in secret.

Reas 2. Because there are many requests fit and necessary to be mentioned before the Lord in secret, that may not be expressed before other, e. g. Re­quests concerning a mans particular wants, which may press him, and oppress him: and concern­ing his ecret sins which he hath been guilty of before the Lord. It God by his providence hath kept a mans sins from the knowledge of the world he would sin grievously in divulging his own secret sins, and yet as ever he doth desire the pardon of them, or the salvation of his soul, he must confess and bewail them before God in in secret places: in which respect, secret prayer is necessary. Again, a child of God may be molested with the prevalency of some particular corruption or temptation, which it is no meet to [Page 85] speak of before others yet it concerns him to cry unto God day & right for power against it. There are also requests which may respect particular persons, whose cases and circumstances may be such as others should not know of; upon which account also prayer in secret is necessary. There are some that a man may have special reason to pray for them in his secret addresses to the Throne of grace; as Paul for Timothy. There are also some that we ought to pray against them, viz. special and implacable Enemies of the Lords name & People, whom [...] may no be convenient to mention whilst others are in hear­ing, but we should put he Lord in mind of them, and those arrows which are shot out of closets, will at last fall upon them, and smite them down into the pit.

Reaf. 3. Equity requireth this from the Lords Servants. He brings them into his chambers, Cant. 14. The King has brought me into his Chambers. Therefore they ought to bring him into their chambers. There is a secret provi­dence of God at work for them continually, Psa. 31. 20. Thou shalt hide them in the secret of thy presence, thou shalt keep them secretly in a pavilion. Shall the Lord hide his Servants in these cham­bers of safets whith he hath prepared for them? & shall not they pray unto him and praise him in their secret Chambers? yea, and as for sincere Believers, the Lord hath provided chambers for [Page 86] them in his house, even in the Pallace Royal of Heaven, there to praise his Name for ever more. Therefore in the mean time they should praise him, and pray unto him day and night in their Chambers here. The Lord said unto the Pro­phet Zechariah. If thou wilt keep my charge, I will give thee places to walk amongst these that stand by. Zech. 3. 7. Intimating that the faithful Servants of God, shall one day walk in the Gal­leries of Heaven, amongst the Holy Angels hat are there. It is but reason then, that they should bring the Lord into their Closets here upon earth.

Use 1. Of Reprehension:

1. To them that neglect Secret Prayer. Are there not many whose Consciences are smiting them whilest the Word of the Lord is speaking to them. How many Children, and young ones that never go alone to pray! You children did you this day go, & the last night go alone to pray? yea, and there are elder ones, that the chambers they lodge in. will witness against them at the last day, for living in he neglect of secret Prayer before the Lord. They are many times alone whole nights to­gether, but as it is said of the wicked, God is not in all their thoughts. Well, be assured, if ever God intend mercy to thy soul, he will make thee get alone to pray, and to pour out thy Soul in his presence. For (as I have formerly shewed in Conversion, thats one of the first things, a poor sinner begins to be in earnest in his Secret [Page 87] Prayer and cries to Heaven. As it was said of Paul, w [...]liest in the pangs of the new birth, Act. 9 11. Behold he prayeth, so if the Lord convert and save thy soul. behold! thou wilt pray in se­cret.

2. This Reproof belongs to them also, who are not freenent and constant in the practice at this duty, Alas! I know there have been many that the Word of the Lord hath met with them; they have been Sermon sick, and then they would pray in secret; but they have not done thus without, ceasing. Their convictions have died, and they became as prayerless as ever in their lives be­fore Or it may be, some distressing affliction or other, hath brought them upon their knees before the Lord. Like those in Isai 26. 16. Lord, in trouble they visited, thee, they poured out a prayer, when thy chastening, was upon them. Ah! Lord God, hath it not been thus, with many a soul that hears me this day? but their distresses being removed, they continue not in secret pray­er, Oh consider what the Scripture saith, Heb. 10 38. If any draw back my Soul shall have no pleasure in him. To begin a course of Prayer. and then to leave off again is to araw back. Will the Lord take pleasure in such? He hath said, he will not. And yet I wish there be not Profes­sors of Religion. Church members, whose con­sciences do (or may) accuse them for inconstan­cy in the performance of this great duty of secret [Page 88] prayer. If thou art such an one, thou hast on thee one of the sad marks of an Hypocrite: for it is said of the Hypocrite will he alwayes call upon God? Job 27. 10 [...] wonder how such men, & women, can think that they elong to God, or that they have a real in erest in heaven, who can find in their hearts to live without secret commu­nion with him: especially considering, that the Scripture tell them, that he that shall allow him. [...] in the wilful breach of the least Command, meet, shall not be admitted, nor accounted of in the Kingdome of Heaven, Mat. 5 19. Where then will they appear, who live in the neglect of to great a Commandment as this of secret pray­er is?

3. This Reprovein those that instead of Praying is secret are sinning in secret. The Apostle saith, it is a shame to speak of those things which are come of some is secret. Eph. 5. 12. How do wretched sinners bless themselves, if they [...] out of the fight of men: especially as to hat iniquity of which it is said, that the abhorred of the Lord shall fall into it, They commit Adulte­ry and other sorts of unclean abominations in secret places; or they live in secret self polluti­on which is commonly the young mans sin; an evil condemned in the Scripture under the name of uncleanness, and sometimes under the Name of Effeminateness; and the word of the Lord saith, that whoever liveth in it, shall certainly [Page 89] excluded out of the Kingdome of Heaven. In­tend of mourning grand bleeding in secret places that over thou last been guilty [...] this sin, dost then till [...]? then wo [...]to thy soul. There are [...]wo [...]hings which [...]lam sute thou dost not re­member as thou should [...] co.

1. Thou do [...] not remember that the all seeing eye of an infinite God loo [...]eth upon thee. If a child of seven years old sawthee, thou [...] be afraid and ashamed to commit that sin; and wouldst thou do it, if thou ciest behold God looking on thee?

2. Neither dost thou remember the day of Judgement For then every secret thing whe­ther it be good or whether it be evil will be brought to light. Ecc [...]. 12. 14. If thou didst believe that all the world should one day hear of that secret sin of thine, wouldst thou commit it? certainly if men considered this they would sin in secret less, and pray in se­cret more.

Use 2. Of Exhortation, to follow the Apostles Example, by being much in the Practice of this duty of secret Prayer.

Do but consider, the good and benefit which will follow Whoever is sincere therein shall find that his secret prayers have not been lost labour. A man may thereby obtain mercy for his own soul: even grace and spiritual blessings. [Page 90] Solomons wisdome was given to him as an answer unto his secret prayers. Comfort and assurance of Gods favour may in this way be obtained: you that complain, you have not assurance of your salvation, consider of it. There have been those (I could tell you of marvellous instances to this purpose) that when they have been upon their knees in secret, the holy Spirit hath broke in upon their Souls with everlasting consolation. Yea, a man by secret Prayer may obtain mercy for his Family. The lives of all Jacobs chil­dren were spared, in answer to their Fathers prayers in secret. Nay more, one righteous man by prayer in secret may be a means to di­vert Judgement, and to obtain mercy, for the whole town, and Land where he dwells. How far did Abraham by his prayers in secret prevail for Sodom; and Moses for Israel? And what mercy did Elijah and Amo [...] obtain for the whole Land by their secret prayers?

And truly they are the persons who are like to experience special mercy in the evil day. They that pray much in secret, and that mourn continually in secret places, because of the sins of the times, shall experience if not tem­poral (that which is better) spiritual preserva­tions in a day of general calamity, Ezek. 9. 4. Jer. 13. 17.

For Direction here.

1. Be very particular in secret Prayer.

[Page] Men should i [...] secret before the Lord, often bewail every sin they have been guilty of, whilest in a f [...]ate of unregeneracy. As to the kind of sin, that is, though it may be the acts of sin have been so [...], as 'tis not possible to mention them all particularly) And if after con­version they fall into evils, for which Conscience [...] them, they should particularly ac­knowledge those sins in their secret addresses unto the throne of Grace, begging for the par­don of them. Particular plagues of heart should be mourned for in secret: so there are particular [...] to be prayed for; and parti­cular friends (near Relations especially) which ought to be remembred in secret prayers day and right without ceasing. Personal and par­ticular concerns are to be inlarged upon in closet prayer especially.

2. Take heed of resting in the external perfor­mance of this duty. Do not think that you must needs be saved, merely because you pray in se­cret. You especially, who are the Children of godly Parents, and have ever practised this duty, because of the frequent Exhortations, and Ex­amples which have been set before you. Oh rest not here, without experiencing a work of true Faith and Regeneration in your Souls. Remem­ber, that though a man cannot be sincere, if he live in the neglect of so great a duty, yet he may continue in the practice of it, after a formal [Page 92] manner (as Paul before his conversion did, Phil. 3. 6. Luk. 18. 14, and for all that, remain in a state of Hypocrisie. Nor indeed is there an [...]cu­ty, but an Hypocrite may attend it without cea­sing, as to the external part of the duty. Where­fore, beware of taking up with that.

3. Labour after intimacy of Communion with God therein. Its true, we must remember out distance, considering that God is in Heaven, and [...] on Earth. He is an infinite Majesty, and we are poor inconsiderable dust-heaps; and therefore may not forget that we are dust and ashes, when we take upon us to speak unto the Lord of heaven and earth. Nevertheless he al­loweth us to be humbly familiar with his divine Majesty. An holy man upon his deathbed could say, If the [...] of this chamber could speak, they would testifie how often I have met with God here; and how familiar he hath been with my [...]oul. Oh labour after that, to know by blessed experience, what it is to have intimate communion with God in closets, and to be familiar with the Lord Je­sus there.

4. Practise other duties in secret, which are an help to Prayer. e. g. Self-examination is a great help unto secret prayer. When a man upon exami­nation and serious reflections upon himself, seeth what his defects have been and are, and withal perceiveth want God hath done for his soul, he must needs thereby be quickened in his calling [Page 93] upon the Name of the Lord. And read the Scriptures daily in secret; and having so done, meditate and ponder upon what you have read; and then fall upon your knees before the Lord, and pour out your very hearts in his presence: And know for your encouragement, that your secret prayers shall one day be rewarded openly Mat. 6.6. When you come to die, you will not repent of the time that hath been thus spent nor at the last day when the Lord Jesus will open­ly before all the World speak of the secret Prayers (as well as secret Alms deeds) of his servants. O how glorious will it be, when Christ shall say (as sometimes to Nathaniel) I saw thee every day and night upon thy knees in thy closet; I bestowed mercy on others out of respect to thy prayers, and brought about great changes in the world, in answer thereunto? Blessed is that Servant whom the Lord shall find thus doing.

THe Apostle having declared that men are justified only by Faith in Christ, and not by the works of the Law, he doth ob [...]iate and answer some objections which certain self tea­chers who troubled the Churches in Galatia, af­ter Pauls departure from amongst them; would be ready to make: one of which was, that then the Law was an useless thing; and that if life could not be obtained thereby, it was given in vain to the children of Israel. He therefore sheweth, that the Law was of great use. 1. To convince of sin, ver. 19. 2. To lead unto Christ ver. 24. The moral Law doth convince of sin; [Page 95] and so help men to a sight of their need of a Savi­our: but especially, the Ceremonial Law, was a Schoolmaster to lead unto Christ. All the Ceremonies did one way or other point at Christ. Every Sacrifice told the Jews that they deserved Death; and that if ever they were saved from eternal death it must be by the Blood of Christ.

Having cleared the Truth, and given a satisfa­ctory Answer unto Objections proposed; he pro­ceeds further to confirm his Assertion, that the Ceremonial Law is abrogated, and that Belie­vers are not now bound to observe it. And this he proveth from the consideration of their A­doption, ver. 20. It is true, that Old Testament Believers, though under the Law, were never­theless the Children of God. But they were like Children in minority, who are under School­masters; when as now Believers are like Chil­dren come to Adult age, that need the help of [...] School master no longer, A Child in minority, though his Fathers Heir, is under Tutors and Governours; but Children grown up to Mans estate are not so. Thus the Church before the coming of Christ was in its minority, and there­fore might be under such a severe and grievous School-master as the Law was: But now the Church being come to greater perfection, is not so. Believers under the Gospel are to be estee­med as the Adopted Children of God; and that [Page 96] not as Children under age, but fit for the enjoy­ment [...] priviledges. And that is evinced in the verse from the consideration of that Bap­tism into the N [...]n [...] of Christ, which his Ser­va [...] Subjects of they that [...] cor­por [...]ted into Christ and made one with him; must needs be the Children of God. So are you (saith the Apostle) witness your Baptisme. Men may be said to put [...] Christ.

1. When they have an interest in him and in his glorious Righteousness, as a garment to a­dorn their Souls.

2. When they imitate his graces, have re­ceived his Spirit, and follow his Example. Not that all Baptised persons do thus really; but they are all under the deepest and most sacred and solemn obligation so to do. They profes­sedly put on Christ. They are under engage­ment by their Baptisme to look after Salvation from Christ, and to obey him in all things, to follow him as the Captain of their Salvation.

The Doctrine which may therefore he insisted on from these Words is;

That Baptisme doth bring those that are Baptised under Sacred, and most Awful Obligations to the Lord.

There are two things that may be enquired into for the clearing of this Doctrine:

1. How in doth appear that Baptised persons [Page 97] are under sacred and awful Obligations to the Lord?

2. What those Obligations are; or, what things Baptisme doth oblige the Subjects of it unto?

Q. How doth is appear that Baptised persons are under Obligations to the Lord?

Ans. 1. The truth of this Doctrine is evident, in that Baptisme is a sign and seal of that Covenant which God hath through Jesus Christ, graciously established with the children of men.

It hath seemed good to the wisdome of God, to appoint some visible signs, to be for tokens and intimations of the Covenant which is between himself and his people. When he made a Co­venant with Abraham, he did institute that ordi­nance of Circumcision, to be for a sign of the Covenant? Gen. 17. 11. Hence we read of the Covenant of Circumcision, Act. 7.8. because the Subjects of that Ordinance, did by their sub­mission thereunto; declare and testifie that they became the words Covenant servants. The New­Testament hath only two Seals or Sacraments annexed to it; the first of which is Baptisme. Hence the Apostle in 1 Pot. 3, 21. speaking of Baptisme, he speaketh also of the Answer of a good Conscience, which expression alludeth unto Stipulation or Covenanting with God, implying that in Baptisme, men do come under a sacred Obligation to be the Lords. When it is pro­pounded [Page 98] to a man, wilt thou promise to be the servant of God, and of Jesus Christ? if he an­swers again▪ I will be so and doth make this pro­mise in sincerity, thats the answer of a good Con­cience, and then his Baptisme doth (as a sign and seal of the Covenant) save him. The Co­venant alone binds unto duty: but when sealed, that addeth to the Obligation. The bond is made the stronger thereby.

2. Baptisme is an holy Priviledge. That which only some have a right unto; viz. Those that are amongst the number of the Lords visible people. Baptisme doth of right belong unto all and only such. To Christs Disciples, Joh. 4. 1. To Belie­vers, or such as do visibly belong unto Jesus Christ, as his sheep, or as his lambs, Mark 16. 16. It is the mark and livery whereby Christs Servants are distinguished from those that wor­ship other Gods. We know that amongst men, the Servants belonging [...] great personages, use to wear such a Livery, [...] they are known to be the Servants [...] a Master. And the Lord Christ hath commanded that Bap­tisme shall be the Livery, whereby his Servants shall be distinguished from others in the world. Now priviledges are alwayes attended with ob­ligations unto duty. Inasmuch then, as Baptism is an holy priviledge, it leaveth a drop Obligati­on upon the souls of those who are made the Sub­jects of it, that they approve themselves in all respects as becometh the Lords Servants to do.

[Page 99] 3. Glorious things are signified and sealed by Baptisme. e.g. Union with Christ. As that ex­pression in the Text, of being Baptized into Christ doth import, our incorporation into Christs mysti­cal body, is signified by Baptisme. There is an external Union with Christ, which all the Lords visible Covenant people are concerned in. Hence we read of branches in him, which do not beat fruit, Joh. 15. 2 [...]. Men and women who are Members of the visible, but not of the invisible Church and body of Christ, are such; and [...] external union and relation unto the Lord Christ is by Baptisme sealed unto all who are by divine institution the subjects of that ordinance. There is also, a real saving union with him, which is sealed to the true believer in Baptisme. As sure­ly as he hath been Baptised, so certain is it, that he is become one with Christ. Also, communi­on with Christ in respect of his death and resur­rection, is thereby signified and sealed, as the A­postle sheweth, Rom. 6.3,4. Know ye not that so many of [...], as were baptised into Jesus Christ, were baptised into his death, therefore we are buried with him, by baptisme into death: that like as Christ was raised from the dead, by the glory of the Father, even so we should walk in newness of life. When water is put upon the person Baptised, thats a sign of his communion with Christ in respect of His death and burial, and when he is brought from under the water again, thats a sign of his Communion with Christ in respect of [Page 100] his Resurrection. And hence, Baptisme doth signifie un [...]o Believers that Communion which they have with Christ in respect of all the saving benefits procured by his death, and by his resur­rection, 1 Pet. 3. 21. Baptisme doth save us, by the resurrection of Jesus Christ; it is unto us a Sacrament, signifying that we are saved through the resurrection of Jesus Christ. Justification by the righteousness of Christ is held forth there­by. And so indeed Circumcision did declare what Justification was to be obtained through Faith in the Righteousness of Christ. For which cause the Scripture saith that it was a Seal of the Righteousness of Faith, Rom. 4. 11. The remission of sins is signified by baptisme, Mark 1. 4. Act. 2. 38. Therefore Ananias said unto Paul Arise, and be baptised, and wash away thy sins Act. 22. 16. Baptisme doth intimate, that the guilt of sin is washed away by the blood of Jesus Christ. Sanctification is likewise signified thereby. It is therefore said that the Lord did sanctifie and cleanse his Church with the washing of water, Eph. 5. 26. When the body is subjected unto water in Baptisme, those pure waters of the Spirit of Grace, wherewith the souls of Gods Elect are sprinkled and washed from the filth of sin, are thereby signified. Yea, and Glorification is there­by assured unto the true Believer in Christ, that he is admitted into the number of Gods adopted Children; and therefore is become an Heir of that Kingdome which doth belong unto the [Page 101] children of God. All these mysteries are signi­fied and sealed unto sincere Christians positively by their Baptisme; and unto all that are bapti­sed conditionally, [...] in case they do repent and believe. Now if such glorious things are signi­fied and sealed by Baptisme, the Souls of men must needs be brought under a deep, and holy Obligation unto the Lord thereby.

4. The dreadful Name of God, is put upon those that are Baptised. Therefore they are said to be Baptised, not only in, but ( [...] To onoma) into the Name of the Father, and of the Son and of the Holy Ghost, Mat. 28. 19. because the Name of the only true God, who is Father Son, and Spirit; is put upon them. Which expression, doth imply, that baptised persons are adopted into Gods Family; and that therefore they are bound to walk worthy of that great and holy Name which is put upon them. Men are also baptised into the Name of the Lord Jesus Christ, Act. 8 16. & 15. 5. according to the Hebrew stile, to be Baptised into the Name of another, is to become wholly devoted unto his service; and to yield ones self in all things to his direction. Thus Baptised persons, are devoted and dedica­ted unto the peculiar service of God, and of Je­sus Christ, who is become their Lord; and there­fore they are under engagement to acquit them­selves accordingly. The consecration of God being upon them, they must needs [...]e under [Page 102] great Obligations unto Duty.

We come therefore unto the second enquiry, viz. What things Baptisme doth oblige the Subjects of it unto?

Ans. 1. Baptisme doth oblige unto Faith in God, and in Jesus Christ.

The subjects of it, are bound to believe in that only true God, into whose alone Name they have been baptised. It doth oblige not only un­to an Historical Faith, or to believe that every word of God is true; but unto a Faith of adhe­rence and dependance upon God for life and Sal­vation; and this as to every one of the persons in the Sacred Trinity, according to their distinct personal Relations. We are (as a judicious and excellent Preacher well expresseth) obliged by our Baptisme to depend upon God the father, as the Fountain of all our good, and alsufficient happiness, and to rest upon the Son of God, as our Redeemer, expecting life and salvation through his merit and mediation, and to believe in God the Holy Ghost, as our Sanctifier, Com­forter and Guide in the way to Glory.

2. All Baptised Persons are obliged by their Ba­ptisme, to make an open Profession of the Name of God in Christ, though exposed to never such hazards and outward miseries on account thereof. It obli­geth us, not to be ashamed of our Religion, and holy profession; but to be willing that the whole world should see and know, that we are the ser­vants [Page 103] of the only true God, and of his Son Je­sus Christ. It is noted concerning the Lords Sealed ones, that they had the Fathers Name writ­ten in their Foreheads, Rev. 14. 1. Those are thereby intended, who make a bold and open profession of the Name, and pure Worship of God, during the reign of Antichrist; notwith­standing their being exposed to dangers and suf­ferings on that account. It is not enough for men to believe that there is one God distinguish­ed into three persons; or that Jesus Christ is the Son of God; but they must openly confess the Name of this God in Christ, owning themselves to be his Servants, whatever the event of such a profession, as to sufferings in the world, may be. Now by Baptisme men do thus. Hence it is said, Mark 16. 16. He that believeth and is bap­tised shall be saved, h. e. he that doth both in­wardly and sincerely believe on Christ, and that shall by his submitting to Baptisme, declare be­fore all the World, that he is a Believer on Christ, is one unto whom the Gospel doth promise Sal­vation. And indeed, in those times of persecu­tion, if a man did subject himself to that Institu­tion of Christ, it was a great sign of his being a true Believer, inasmuch as he did thereby expose himself to all sorts of dangers and miseries from the world, for Christs sake. For then, if a man did consent to be Baptised into the Name of Christ; immediately his Estate, Liberty, Life, [Page 104] and all was in danger to be taken from him.

3. Baptised persons, are bound to renounce, dis­own, and forsake those things which would keep them from serving God and the Lord Jesus Christ. e. g. They are under solemn engagement to re­nounce all Idols; to serve them no longer; for thats inconsistent with being the Lords servant. The Gentiles before their Conversion, did ser­vice unto them which by nature are no Gods, Gal. 4 8. but when they had submitted unto Ba­ptisme, they were under the strongest obligation that could be, never to serve I [...]ols any more nor to worship any one, besides that God who is Fa­ther, Son and Spirit. And they are bound to forsake the service of sin, and not to live under the domination thereof, Rom. 6.2,3. Shall we that are dead to sin, live any longer therein? so many of us as were baptised, &c. The Apostle doth not affirm, that it is impossible for men that are in respect of their Baptisme professedly dead unto sin, to live therein; but that it is very unsuitable for them so to do; and that they are under the greatest and most sacred obligations to the con­trary. And hence another Apostle speaketh, as 2 Pet. 1. 9. He hath forgotten that he was purged from his old sins. Which words may well allude unto baptisme, importing that men by subjecting thereunto, profess and engage unto God, that they will forsake their sins & former evil wayes, and walk no more therein, Also the baptised [Page 105] person doth renounce the World, so far as it stands in opposition to Christ. He is under in­gagement not to be (in spiritual respects and as to matters of Faith and Soul concernments) the servant of any man in the world, 1 Cor. 7 23. And therefore he may not call himself after the name of this or that Sect master, as Papists are wont to do, who call themselves, Scotists, or Thomists, or Dominicans, or Franciscans, &c. This is directly against the Scripture, and against that obligation which Baptisme brings men un­der, by reason whereof baptised persons, are, on­ly after the Name of Christ, to call themselves Christians. Had the Corinthians, called them­selves Paulites, or Petrites, or Apollonists, after the Names of those famous Ministers of Christ, they had greatly sinned against their baptisme, 1 Cor. 1. 13. Yea, and the baptised person is bound to forsake all vain, worldly Compassions, so far as society with them, is an hindrance to com­munion with God. And to renounce the things of the world also, se. when they stand in opposi­tion to, or competition with the things of Christ. If a man after he is baptised shall set his heart inordinately upon Earthly vanities, he breaketh his baptismal vow and covenant with God, Mat. 6.24.

4. Baptised ones, are under obligation to approve themselves, holy persons. They are bound to live a sanctified life. If they have been washed with [Page 106] holy water of Baptisme, that signifieth to them that now they must approve themselves, as those that have the consecration of God upon them ought to do, in all holy conversation and godli­ness, Eph. 5. 26. They are now bound to live, as becomes the Servants of such an Holy Lord, as God is, and as Christ is, for to do. There are two things in Sanctification; unto both which Baptisme doth in the most solemn manner oblige those that are the Subjects of it.

1. To mortifie sin. The baptized person hath vowed the death of sin, and that he will never be reconciled to that Enemy, but will maintain war with the Amalikites for ever. As Christ hath died for sin, so the person that is baptised into his Name, is under a most sacred Obligation, to en­deavour to be continually dying to sin, Rom. 6. 3.

2. Another thing in Sanctification, is Vivificati­on, or the living a new life to the honour of God. Thus the baptized person, is under the most so­lemn engagement unto new obedience, to walk in newness of life. As Christ rose out of his Grave, and liveth for ever to the glory of the Father, so baptised persons are under engage­ment, to rise more and more out of the grave of sin, and to live such a life as that God may have glory from them, Rom. 6.4,5. In Baptisme, there is an intimation, that the subjects of it, are pro­fessedly and visibly new creatures; and that [Page 107] therefore they are bound to live like new crea­tures, Tit. 3. 5. Hence in the primitive times, baptised persons had the name of Regenerate ones given to them, because they were under obliga­tion not to live to themselves, or to the world, but unto God and unto Jesus Christ. They are bound to live a new and another kind of life, then that which unregenerate sinners are ac­quainted with. Hence is that expression in the Scripture of baptizing unto Repentance, Mat. 3. 11 because the subjects of that ordinance are bound to repent, h. e. to forsake the wayes of sin, and to walk in the contrary wayes of holiness.

5. Baptised persons are under obligation to ob­serve all the holy Institutions of the Lord Jesus. As the subjects of circumcision, were bound to observe all Mosaical Laws and Ceremonies, Gal. 5. 3. So are baptised ones to attend unto all the Institutions of Christ. When the Lord saith un­to his Ministers, Baptise persons, teaching them to observe all things whatsoever I command you, Mat. 28.19,20. That plainly sheweth, that such are by virtue of their baptisme, under a religious ob­ligation, to observe whatever the Lord hath commanded. Yea, and that expression of being baptised into his Name, doth imply no less. There­fore whatever hath the Name of Christ upon it, is to be duely respected, and so have all his insti­tutions. And if any of these be rejected or neglected, the Name and Authority of Christ, is [Page 108] so far disowned, which is a direct violation of that which baptisme requireth.

6. B aptisme doth oblige Christians unto unity a­mongst themselves. It is a Seal of that spiritual union which believers have, both with Christ, and also through Christ, one with another, 1 Cor. 12.13. We are all baptised into one body. It doth declare the Subjects of it, to be servants belong­ing to the same Master: and that therefore they ought to be at unity amongst themselves. Hence the Apostle useth that Argument to perswade Christians to endeavour to keep the unity of the spirit in the bond of peace, because there is one baptisme, Eph. 4. 5. They are all baptised into one and the same Name, dedicated and devoted to be the Servants of one and the same Lord Je­sus. Therefore bound to be and continue one amongst themselves; and to beware how they make a Schisme in the body, or amongst the members of Christ.

7. Baptisme doth oblige men unto constancy in the way of obedience. It is an everlasting bond. A mark of the Lord, which leaveth an eternal obligation unto duty upon the Souls of men. The Covenant is perpetual, Jer. 50. 5. Let us joyn our selves to the Lord in a perpetual Covenant, which shall not be forgotten. The Covenant is everlasting, Isai. 24.5. They have broken the ever­lasting Covenant, i. e. that Covenant which ought never to have been broken by them. [Page 109] Therefore Baptisme confirming the Covenant, carrieth with it the force of an everlasting obli­gation. The person that is baptised, is bound to serve God not for a while only, but for ever. He is bound to hold fast the profession of his Faith without wavering. He is bound to pra­ctise (as well as to profess) the thing that good is, all his dayes. He is bound to continue in his observing of divine Institutions, he is under ob­ligation to be constant in his love to Saints, and to the Truths, and Worship, and Ordinances of God, even to the end of his dayes.

Use. 1. Here is matter of Conviction and A­wakening unto those that rest in external baptisme, without coming up to that which they are obliged unto.

Alas! there are many that do thus: yea, as for the generality of baptised persons, this is sad­ly true concerning them. How few are there, that ever had serious thoughts with themselves, about this matter? If they and their Children may be baptised, they look no further, as if that were all that the Lord requireth of them. And hence it is, that many who are unholy and pro­fane, having no right to baptisme in sight of God nor of men, neither for themselves nor for their Children, are very desirous to have that ordi­nance administred to them; it is partly for that they suppose the reproach of Egypt will then be [Page 110] rolled away from them: it being esteemed a dis­honourable thing to be un-baptised, where the name of a Christian is in credit with the world, but chiefly, because they are not aware of that dreadful Obligation which their Souls are brought under by baptisme; and the astonishing curse of Heaven, that will at last most certainly come up on them, if they violate their baptismal Vow and Engagement unto the Lord.

I desire and solemnly charge such persons as in the fear of God, to consider of two things.

1. That external baptisme alone will not save them. Will you say of your baptisme, as the Is­raelites said of the Ark? It shall save us, 1 Sam. 4. 3. O deceive not your own Souls. The A­postle having said, baptisme now saveth us, that no one might mistake his meaning, he adds, not the putting away the filth of the flesh, not (saith he) a meet external washing of the body, but there must be the answer of a good Conscience, you must make Conscience, to answer the Obligation, which baptisme hath brought you under, or it will be no sign of Salvation to your Souls, 1 Pet.3. 21. you shall be as far off from Salvation as if you had never been baptised, if you rest there 1 Cor. 7. 19. Circumcision is nothing but the keep­ing of the Commandments of God. So baptisme is nothing if there be not that care to keep the Commandments of God, which baptisme obli­geth unto. Rom. 2. 25. For Circumcision verily [Page 111] profiteth if thou keep the Law, but if thou be a breaker of the Law, thy Circumcision is made un­circumcision. So I say, thy baptisme will profit thee, if thou dost remember the awful obliga­tion; which thy Soul is brought under thereby; but if thou shalt be unmindful of thy engage­ment to be the Lords, thy baptisme is made no baptisme, as to any spiritual and eternal benefit, to be from thence expected. Is it not said, con­cerning the Children of Israel, that they were all baptised in the Cloud, and yet with many of them God was not well pleased, 1 Cor. 10. 2, 5. Outward baptisme alone, will make no man, wo­man, nor child, acceptable unto God.

2. Baptisme will be so far from saving, as that it will tend to the aggravation of their eternal con­demnation at the last day, that do not remember how they have thereby been ingaged to be the Lords.

They have [...]rophaned the Covenant, and ta­ken the dreadful Name of God in vain; there­fore he will not hold them guiltless. They will one day wish that they had never been baptised, Eccles. 5.5. better it is that thou shouldest not vow, then that thou shouldest vow and not pay. So it were better for thee not to be baptised, then that thou shouldest be baptised, and yet not be mind­ful of that baptismal vow which thy Soul is un­der; for thou wilt receive the greater damnati­on. The water of baptisme will be turned into blood: Think awfully on that Scripture, Jer. [...]. [Page 112] 25.26. behold the dayes come saith the Lord, that I will punish the circumcised with the uncircumci­sed: Egypt, and Judah, and Edom. &c for all those Nations are uncircumcised, and all the house of Israel are uncircumcised in heart. Even so, God will punish not only Heathen, and Jews, and Turks, and Indians; for all these are unbaptised, but also professed Christian, yea, protestant people, for these are generally unbaptised in heart; their heart is not washed from their fil­thiness. It shall be easier for Sodom and Gomor­rha at the day of Judgement, then for impenitent baptised persons. Consider this you that are un­baptised in heart. Your baptisme will rise up in Judgement against you at the last day. It is re­ported concerning a man whose name was Elpi­dophorus that after his baptisme Apostasing from the truth & wayes of God; the Minister who had administred that Ordinance to him shewed him the vestment, wherein he had been baptised, say­ing this shall accuse thee at the last day: so I say to thee, the place where thou wast baptised, and the Minister of God, that baptised thee, will be a wit­ness against thee at the last day, if thou dost not live and practise according to that sacred obliga­tion which thy soul is under.

Use. 2. Let those that have been baptised into Christ; be exhorted in the Name of the Lord this day, to improve their baptisme.

[Page 113] Consider, they are blessed that do thus. They that answer the obligation which by being made subject unto such an Ordinance of Christ, they are brought under, shall have all the grace and good which is signified thereby, most certainly performed to them. All that is contained in that comprehensive word, Salvation, shall be vouchsafed to them, 1 Pet. 3. 24. As sure as they have been baptised, so surely shall they be saved with an everlasting Salvation. They that have the inward as well as outward Baptisme, have re­ally put on Christ, who will be a blessed Garment, to hide them nakedness, and cover their shame, a glorious Robe, to adorn their Souls with. The Wedding Garment, the righteousness of Justifica­tion and of Sanctification is theirs.

Q. How should Baptisme be improved? unto what ends should we make use of our Christian Bap­tisme?

Ans. In general unto all those ends which the Lord hath appointed it for. We are to improve our Baptisme for our help and furtherance in those things, which that Ordinance doth put us in mind of. Concerning the obligations, which Christians are brought under thereby, we have already spoken. Let me here add.

1. That Baptisme should be improved unto [...] ­feigned Humillation in the Lords sight. For it puts us in mind of our natural defilement by sin. That our Souls need to be washed, in the Blood, [Page 114] and by the Spirit of Christ. And when we see Baptisme administred unto any; we should hum­bly, and with an holy shame reflect upon our selves, in that we have lived no more according to that baptismal Engagement to be the Lords, and his only, which we should most frequently remember and consider, that so we might there­by be restrained from sin, and quickened unto duty.

2. Baptisme should be improved unto thankful­ness and admiration at the grace of God in Christ Jesus. How wonderful, is that Grace, that such as we are, should be of the Lords Family? That the mark appertaining to his sheep should be set upon us; and that out Children with us, have been solemnly owned as visibly belonging to God and to Jesus Christ, having the mark of his lambs on them! That Christ should put in for our Children in the first place, and by commanding his mark to be set upon them, bring them under engagement to be the Lords, before ever the Devil hath had any opportunity to tempt them unto sin. O we should admire this Grace of God.

3. We should improve our baptisme as an help a­gainst Temptation. If tempted unto any wick­edness, we should remember that we are Bapti­sed into Christ, and therefore may not sin against him. I have read of a godly person, that when tempted unto that which was evil in the fight of [Page 115] God, would reply and repel the Temptation, by saying, Nay, Satan, I may not, I dare not do this thing, because I have been baptised into the Name of Christ. If we be at any time tempted to des­pair of Gods mercy; we should then think of our baptisme. Luther saith, that when he was molested with temptations of that nature, he used to consider with himself Baptizatus sum & credo in crucifixum, I am baptised, and I believe in him that was crucified, so would the tempta­tion vanish. In drowning times, when our souls are ready to sink under discouragements, we should remember and improve our baptisme con­sidering that thereby our rising from under the waters of affliction, (as well as the Resurrection of our bodies out of the grave) is signified and sealed, 1 Pet. 3 20, 21. Therefore:

4. Baptisme should be improved as an encourage­ment unto Faith and Prayer. Believers should from the consideration thereof, take heart; and not only pray, but Believe sin to death; and that they shall be made more and more holy, and en­abled to live to God, inasmuch as Communion with Christ, in respect of his death and resurre­ction, hath been sealed and confirmed to them in baptisme. Go before the Lord in secret, and say, Lord, hath not Christ dyed that so his ser­vants might die to sin: and is he not risen, that they might live unto God? Hath not communi­on with him in respect of the benefits procured [Page 116] by his death and resurrection been sealed by my baptisme? O then, let we become more and more dead unto sin, but alive unto God, through Jesus Christ.

And baptisme, should be improved as an en­couragement unto Parents to believe as well as Pray for their Children, that God will circum­cise their hearts, making them partakers of the washing of Regeneration that as water hath been poured on their bodies in the Name of Christ so converting grace shall be poured down from Heaven upon their Souls. And Children who have been baptised into Christ, should from that consideration, be encouraged to pray for Grace. Children hearken to this word. O let not your baptisme ly by you, as a useless thing: Go to the Lord, and say, Lord, thou art a God in Covenant with my Father, and with my Mo­ther, and with me also; hast not thou promised to give a new heart to the house of Israel; and to sprinkle thy Holy Spirit on them? Am not I of the house of Israel? hath not this promise been sealed to me in my Baptisme? O then give me a new heart. And if you thus seek unto him earnestly and sincerely; the Lord will be found of you.

IN this Context, the Apostle taketh notice of some abuses and profanations, which the Co­rinthians were guilty of, with respect unto that sacred Ordinance of the Lords Supper. And in order to a Reformation thereof, he puts them in mind of, and endeavours to reduce them unto the Primitive Institution.

In this, with the two preceding verses, the A­postle declareth what Christ did and said; at the time when he first insti [...]uted, and administred the Lords Supper; as also the principal end for which that Ordinance was ordained, so, to be a [Page 118] commemoration of the death of Christ, and so of the Redemption purchased thereby.

In the word, before us to insist on, we have,

1. The duty commanded. This do, h. e. the bread being according to Christ Institution, blessed and broken, take and eat thereof; and the cup being also consecrated, take and drink thereof; This is that which is to be done: in other words; it is as much as if it were said, see that you religiously observe and celebrate the Lords Supper, according to divine Institu­tion.

2. We have the persons, immediately concerned in this command: Ye, h. e. you that are the Disciples of Christ, you that are Believers, and able to discern the Lords Body.

Doct. That the Lords Supper is an Ordinance, which Believers are under an indispensible Obliga­tion to observe.

There are three things which may here be en­quired into. 1. What the Lords Supper is? 2. Who are meet subjects to partake of that Ordianance. 3. The Reason why Believers should do this.

Q. 1. What is the Lords Supper?

And The Lords Supper is the last Sacrament of the New-Testament.

There are three particulars contained in this [Page 119] Proposition, which may be distinctly spoken unto and evinced.

1. That the Lords Supper is a sacrament.

2. A Sacrament of the New Testament.

3. The last Sacrament thereof.

1. It is a Sacrament. When spiritual [...]ny­stories are represented by outward signs [...] a Sacrament: so it is here. In every Sacrament there is an outward and and an inward pant▪ a carnal and a spiritual part, something that is visi­ble and sensible, and something that is not appre­hended by the outward offenses, which only the soul feeth, and an eye of Faith looketh upon; or the outward sign and the thing signified. If in­ward [...] be signified by outward signs, thats a Sacrament. Thus in the Ordinance of the Lords Supper, there are outward Elements and Sacramental Actions, all which have a spiritual significancy with them.

1. Bread and Wine are the outward Elements which by the sacred appointment of the Lord Jesus Christ are to be made use of, in that holy institution of his; as is expresly declared in this Context. So in the Gospel we read how Christ blessed Bread, &c. Mat. 26. 26. And the Cup, ver. 27, 28. this [...] h. e. the wine [...] cup. That it was Wine and nothing else which that sa­cred cup contained, is evident form verse 29. where it was called the fruit of the Vine. Now as for the Bread, which the Lord Christ, hath [Page 120] charged his Disciples to seed upon in this Ordi­nance, thereby his Body is signified, so did the Lord himself declare at the time when he com­manded this service to be religiously attended. This is my Body h. e. it is so Sacramentally. It is necessary that we should know and believe, that the words are figurative and not to be taken in a proper sense; as if the Bread were Christs re­al Body, or as if Bread were real Flesh, which is impossible. Figures are frequently used in Sa­cramental phrases in the Scripture; the sign being called by the Name of the thing signified thereby. It is said of Circumcision this is my Covenant, h.e. a sign thereof, Gen. 17.10. And the Lamb is cal­led the Lords Passeover, [...]xod. 12 10. And the Apostle speaking of that rock whose waters fol­lowed the Children of Israel, saith, that r [...]k was Christ; meaning that Christ was thereby signifi­ed, 1 Cor. 10. 4. so is the Bread in the Sacrament called the Body of Christ, because that is signifi­ed hereby. As for the Wine. which the Lord Christ hath charged his Disciples to drink of in remembrance of him, his blood is signified there­by. And there is, it many respects an apt re­semblance between the sign and the thing signifi­ed; more especially as to the Wine made in the Land of Canaan, which is called the blood of the Grape. Deut. 32. 14. because of its red colour, resembling blood.

And the Lord Jesus Christ, hath shewed his [Page 121] wonderful wisdome and goodness, in ch [...]sing such common Elements, which may easily be ob­tained, so far as the necessity of such an Ordi­nance doth require. Had the Lord appointed a rare and sumptuous Feast to be frequently ob­served, unto the honour of his Name; and as a memorial & means of Communion with himself many of his poor Members must needs have gone without it; but it is not so now. & there is an apt­ness in these Elements, to signifie that which they are intended for. Bread, which doth strengthen and nourish the body, doth aptly set forth that spiritual nourishment which we have from Christ. And Wine which doth refresh the Spi­rits of men, if fitly made use of, to put in mind, of that refreshing which the Souls of Believers find in the blood of Christ.

2. Those Sacramental Actions, which the Lord hath commanded his Servants to observe, in partaking at his Table, have also a spiritual significancy with them. These are implied in the Text, being comprehended under this ex­pression, Do this, h. e. as you must make use of such Elements, so of such Sacramental Actions, as are of the Lords Institution. There is not any Action relating to this Ordinance, but hath a spiritual mystery in it. The Sacramental acti­ons are. 1. Taking. 2. Blessing. 3. Break­ing. 4. Giving. 5. Receiving. 6. Eating and Drinking.

[Page 122] 1. Taking, as here ver. 23. Christ took bread, and he took the cup. That Sacramental action, signifieth to us, that the Son of God hath taken our nature into personal union with himself, Heb 2.14. It puts us in mind of that great mystery of godliness God manifest in the flesh. Even the incarnation of the Son of God, and the per­sonal Union of the Humane Nature with the Divine.

2. Blessing, Mat. 26.26. Jesus took bread and blessed it. He also blessed the Cup. Therefore the Apostle speaketh, as 1 Cor. 10.16. The Cup of blessing which we bless. Thereby the conse­cration of the Elements, is intimated. They are to be solemnly set apart, from a common unto a sacred and Religious use. Thus hath Christ been consecrated and set a part unto the work and office of a Mediator, Heb. 7.28. God hath set him apart thereunto, Psal. 4.3. And Christ hath set himself apart for that service. There­fore he speaketh, as in Joh. 17. 19. For their sakes I sanctifie my self. As a Sacrifice was set apart from a common use; and consecrated to the Lords use; so did Christ sanctifie himself; and became a sacrifice unto divine Justice, for his peo­ples sake.

3. Breaking the bread. Mark 14 22. Jesus took bread and blessed it, and brake it. Hence the A­postle speaketh, as 1 Cor. 10. 16. the bread which we breake is it not the Communion of the body of [Page 123] Christ. The Antichristian Church (and some others also) do greatly sin against the Institu­tion of Christ, in omitting that rise of breaking the bread, in this Ordinance. For it is so essen­tial unto the regular administration of it, as that the whole ordinance is sometimes in the Scrip­ture, denominated from that action, Act. 20. 7. & 2.42. Thereby is signified, that Christ hat [...] been broken for the sins of his people; the Lord therefore said. This is my body which was broken for you. He was wounded for out trans­gressions, and bruised for our iniquities, it plea­sed the Lord to bruise him and to put him to grief, [...]sai. 53. 5. [...]0. He was bruised to death upon the Cross▪ yea, and his very Soul was bro­ken with the sense of the wrath of God, due for the sins of his people: therefore did he say, my Soul is sorrowful unto the death. The breaking of the bread in the Sacrament puts us in mind of those sufferings which the Body ( i. e. the Hu­mane Nature) of Christ was subject unto.

4. Giving, That Sacramental action is menti­oned by the Evangelists, though it be not ex­pressed by the Apostle in this Context. Christ gave the blessed bread, and the blessed cup to his Disciples. Thereby is signified, the Lords gi­ving himself to and for his Church. So it is ex­pressed and explained, Luk. 22. 19. He gave to them Saying, this is my body which is given for you, Also this giving declareth that God hath given [Page 124] Christ to and for his people. In and by this Or­dinance, the Lord speaketh unto the Believer af­ter this manner; Thou feest bread provided for thee, even so have I provided a Saviour for thy Soul. Behold! I have sent Christ to thee, saith the Lord. Take my Son for thy Saviour. I give him freely to thee. Take Christ for thy own, and let thy Soul now take everlasting hold on him. Therefore,

5. Receiving, is another Sacramental Action. Christ said Take, this is my body. And this ta­king is implied in the Text, when it is said, this do, part of the meaning is, receive the Bread and receive the Cup, as Christ hath commanded, And thereby our receiving of Christ is signified: that we are to take him, for our Lord and Savi­our; yea, and to be renewing our closure with him by Faith, that so our Souls may take yet stronger hold of him. At the moment when the hand taketh the bread, the heart should a­gain receive Christ. And this Ordinance doth signifie to the worthy receiver, that as surely as he doth take bread into his hand and mouth, so certainly doth he take Christ into his Soul, to become one with him▪

6. Eating and Drinking are also Sacramental Actions to be attended at the Lords Table. Eat­ing of that bread, signifieth our feeding upon a crucified Christ, by Faith, Joh. 6. 54. Whose eateth my flesh hath eternal life. Those words of [Page 125] Christ were spoken before the Lords Supper was Instituted, and therefore must not be restrained unto Sacramental eating. A man may feed upon Christ Sacramentally, and yet not have eternal life; but if when he feeds upon Christ Sacramen­tally, he doth at the same time feed upon him spiritually by Faith, he hath eternal life. And not only eating of the bread but drinking of the cup is a Sacramental action.

The Papists have slain and murdered thou­sands for maintaining this Truth, and hearing witness against their Sacriledge in depriving the Lords People of the cup; but it is admirable to consider, that the Lord Christ, when he Instituted this Ordinance, did expresly say, Drink ye all of it, Mat. 26. 27. The Lord did not say, when he give the bread, Eat ye all of it, (though he intended that all should eat) but drink ye all; because the Spirit of Christ did foresee; that some would arise in after times denying the cup to all Partakers. Hereby is signified, that Be­lievers do by Faith drink down the blood of Christ, whereby their Souls are cleansed from the guilt of sin, 1 Cor. 10. 10. The cup of bles­sing which we bless, is it not the Communion of the blood of Christ? Is not our Communion wit [...] Christ in respect of the saving benefits purchased by his blood, signified and confirmed when we drink of that blessed cup? it is so. And that we all drink of the same holy Spirit. The Apo­stle [Page 126] hath respect unto that drinking at the Lords Table, which is of divine Institution when he saith, We have been all made to drink into one Spirit. 1 Cor. 13. 13. Intimating that our Communion with Christ in respect of his holy Spirit, is signi­fied, when we all partake of the same blessed cup. Thus we see, that the Lords Supper is a Sacrament.

2. It is a Sacrament of the New-Testa­ment. For,

1. The Covenant which God [...] graciously made with Believers on Christ, is hereby confir­med. The wisdome of God hath seen meet to appoint signes and seals for the confirmation of the Covenant that is between himself, and the children of men. Under the first Covenant that of works, made with Adam in Paradise, there were Sacraments appointed for the con­firmation of it. The Tree of Life, was a Sacra­ment unto Adam, signifying to him, he should have life, if he kept the Covenant; and the True of Knowledge of good and evil, did seal death unto him in case he should break that Covenant. And the Covenant of Grace, hath under all its vari­ous manners of Administration had Seals and Sacraments annexed to it. Sacrifices of old were Sacramental signs for confirming the Co­venant, Exod 24 8. Psal. 50. 5. My saints that have made a Covenant with me by Sacrifice. So was Circumcision, Act. 7.8. And after that the [Page 127] Passeover, in the room whereof the Lords Slip­per is Instituted. Therefore Christ did institute this Ordinance, at the time of the Passeover, yea and at the last Passeover, which was celebrated by him; thereby signifying that this Ordinance of the Lords Supper, was to succeed and come in the room of that of the Passeover. By this then the Covenant between God and his People is in the most solemn manner confirmed and assented unto. It is so on our part. When we come to this Ordinance we do as it were take an Oath of Fidelity unto God, and to the Lord Jesus Christ, which indeed is the meaning of the word Sacrament. It is orginally a Military word. Among the Romans, Souldiers did take an Oath of Fidelity to their General; which Oath they called the Sacrament. With them have you ta­ken the Sacrament? was as much as to say, have you taken the Oath of Fidelity to your General? Such as had taken that Oath, were said to be Militi [...] Sacrati: they were under solemn engage­ment to be loyal to their General, and to persist in his service to the death. Thus, when we come to the Lords Supper, we do thereby pro­fess and promise, to endeavour in all things to ap­prove our selves the faithful servants of God, and to follow the Lord Jesus the Captain of our Salvation, and to oppose his Enemies (Sin, Satan, and the World) unto the death. The Lord al­so, doth confirm the Covenant on his part. He [Page 128] saith from Heaven, to the worthy Receiver, I am & will be thy God for ever, and thy guide unto the death. God saith, I am thy Father, Christ saith, am thy Redeemer, the Holy Spirit saith, I am thy Sanctifier, and will be thy everlasting Comforter. Thus the Covenant is mutually confirmed.

Hence 2. The Believers Right unto, and inte­rest in those Blessings which only the new cove­nant makes mention of, is signified and sealed in this Ordinance. Christ with his saving benefits is a new covenant blessing. The first covenant said nothing of a Saviour: it is the covenant of Grace only, that revealeth him to the miserable children of men. And Indeed Christ is the sub­stance of the new covenant: Hence is he called the Covenant, Isaf. 4 5.6. not only in that he is the great Patentee in that Royal Character of the new covenant; the original Grant is to him; but also, because he is the sum and substance thereof. Have Christ, and have All, Col. 3. 11. But now Christ is exhibited in this Ordinance of the Sup­per; and the Believers right unto and everlasting interest in the Lord Jesus, is sealed and confir­med to him, when he doth partake therein. The Lord saith to him, as truly As thou dost take the holy bread in thy hands and eat it, the blessed cup and drink of it, so truly is Christ with all his merits righteousness and salvation thine. Eat him and thou shalt live by him, Joh. 6. 57. Re­mission [Page 129] mission of sins, is a new covenant blessing, Jer. 32. 31,34. And it is exhibited and sealed to the worthy Receiver, in and by this Ordinance, Therefore when Christ did first Institute it, some of the words which he spake were these, This is my blood of the New-Testament, which is shed for many for the Remission of sins, Mat. 26. 28. As verily as a man doth receive the bread and the cup, (if he be a worthy Communicant) so ve­rily doth the Lord say to him from Heaven, all thy sins are forgiven, though they have been ma­ny and great they are all washed away in the blood of Christ. I have pardoned them all saith the Lord. When a Believer hath been at the Sa­crament; he hath the pardon of all his Trans­gressions confirmed to him under the Seal of Heaven.

3. The Covenant of Grace as under its last and best way of Administration, is confirmed by this Ordinance of the Lords Supper. It doth declare, that all the good promised in the cove­nant is already obtained for the Believer. Hence the Covenant, in the dayes of the Gospel is called the New-Testament, because it is now under its last and so newest way of administration. Having been ratified by the death and blood of Christ the Testator, no more alterations can be made in it. Hence is that expression of the blood of the everlasting Covenant, Heb. 13. 20. The Covenant of Grace, not only as to the substance of it (for [Page 130] so it was alwayes) but as to its way and manner of administration, is become everlasting, and unchangeable, because confirmed by the blood of Christ. So then, in doing this we commemo­rate the work of Redemption as a accomplished and finished. The Sacraments of the Old Te­stament, signified that Redemption was to be ob­tained only by Jesus Christ; the Passeover, and all the Sacrifices declared no less, but that this Redemption was future. When as the Lords Sup­per holds forth the coming of Christ to accom­plish the work of Redemption, as a thing past and done. It sheweth that Christ is come, and that he hath paid the price of our Redemption; that his blood is shed, Mark 14. 24. This is my blood of the New-Testament which [is] shed for many. Christs blood was not actually shed, at the time when those words were spoken, yet inas­much as the design of this ordinance is to signifie that Christ hath already shed his blood, it is spo­ken in the present Tense. By doing this, we pro­fess that we do believe that Christ who is now in­deed alive, and behold he liveth for ever more, was dead, 1 Cor. 11. 26. As often as ye eat this bread, and drink this cup. ye shew the Lords death until he come. And the Lord Jesus Christ saith, to the worthy Receiver, I have died for thee, I have satisfied the Justice of God for thy sins, I have ransomed thy life and soul from everlasting destruct on.

[Page 131] 3. The Lords Supper is not only a Sacrament of the New-Testament (as hath been evinced) but the last Sacrament thereof, There are only two Sacraments of the New-Testament, viz. Ba­ptisme and the Lords Supper: We read in the Gospel, that when Christ was crucified, one of the Souldiers with a spear pierced his side, and forth­with came thereout blood and water, Joh. 19. 34. so there is the Sacrament of Water and of Blood. Thus some interpret that difficult Scripture, 1 Job. 5. 8. There are three that bear witness on Earth, the Spirit, Water, i. e. Baptisme, and Blood, i. e. the Lords Supper, and these three agree in one. The Lord by his spirit in his word also, by the Sacraments of the New-Testament, declareth and testifieth that Jesus Christ is the Son of God, there are those three witnesses which agree in one as concurring in their Testimony concerning Christs person and coming. Baptisme is an E­vangelical Sacrament as well as the Lords Sup­per, but that is the first, and this the last Sacra­ment of the Gospel. And thence none ought to partake thereof, but such as have been first Bap­tized. As in respect of the Sacraments of the Old-Testament, none but such as were circumci­sed might be admitted to the Passeover, Exod. 12.48. thus we read concerning the three thou­sand converts, they were first Baptised, and then received into fellowship, in breaking of bread, &c. Act. 2.41,42. Hence also the Lords Supper is a [Page 132] very solemn Ordinance, and ought to be much regarded by those that would approve them­selves like Christians. It is the last Sacrament that ever was instituted, or that ever shall be, whilest the World endureth. It was Instituted at the last Supper that ever Christ did eat with his Disciples, just before his death; for the next day his blood was shed upon the Cross; so that the Lord Christ hath bequeathed this Ordinance, as a dying Legacy and Memorial unto his Church. Therefore it ought to be observed with great Religion.

Having shewed what the Lords Supper is; and spoken many things with as much succinctness as we could, concerning the nature, and proper de­sign of this holy Institution of the Lord Jesus; we proceed unto the second Enquiry, viz.

Who are the true subjects of this Ordinance, or, who are fit to partake at the Lords Table?

Ans. None but gracious holy persons are meet for such an holy communion. Psal. 24. 3,4. Who shall ascend into the hill of the Lord, and who shall stand in his holy place? [...] that hath clean hands and a pure heart, who hath not lift up his soul to vanity, nor sworn deceitfully. Men must be holy in heart and life, or they are not fit to stand in the Lords Temple, and to partake of the holy things which are there to be enjoyed. Except men have experienced a work of Regeneration in their souls, they are not meet subjects of this [Page 133] holy Ordinance. It is therefore mentioned as a great evil, and that which is against the express and solemn charge of the Lord: when unrege­nerate persons are entertained in the [...]ords san­ctuary, to participate in those holy enjoyments, Ezek. 44.7.9. Ye have brought into my sanctuary strangers, uncircumcised in heart, when ye offer my bread and the blood. No stranger uncircumcised in heart, shall enter into my sanctuary. They whose natures were never changed by converting grace are the uncircumcised in heart; and therefore if they eat of Holy bread, or drink of Holy blood, they profane it. Christ inviteth none to eat and drink at his table, but such as are his Friends, Cant. 5. 1. Eat O Friends, drink O Beloved. Now men and women whilest in a natural and uncon­verted estate, are not his Friends, but in a state of enmity against him. We read concerning the Prodigal, that he was made alive before he was brought to feed upon that which was pre­pared at his Fathers table, Luk 15. 24, 25. So should Christians have a principle of spiritual life in their souls be ore they come to the Lords Table. Men do not invite dead, but living per­sons to come and sup with them. And shall we think that the Lord Jesus will or can approve of dead Guests at his Supper? they ought to have Grace whereby they may be able to feed upon Christ in the Sacrament. If the question were, Whom ought the Church to admit unto such a privi­ledge? [Page 134] the Answer must be those that are visibly godly; and whom in charity we are bound to think, that they are able to discern the Lords bo­dy, and to [...]red upon Christ for the nourishment of their Souls: men cannot see the hearts or make an infallible judgement who are fit for such Communion in the sight of God; and therefore must acts according to what is visible and appa­rent, proceeding by the Rules of Rational cha­rity: but when the Question is, who ought to come? the Answer is, None but such as are truly Godly. And if any shall venture upon the Lords Table whilest in their sins, or in a slate of hypo­crisie at the peril of their souls shall it be. It is noted in the parable concerning the Supper, that when the King came in to see the Guests, and saw a man which had not on a Wedding Gar­ment, he said to him, Friend, how c [...]mest [...] in [...]it her, Mat. 22. 11, 12 q. d. thou art a bold in­truder, more bold then welcome, and shouldst not have dared to come in hither, will out the wedding garment, without Faith and Holiness.

To speak a little more fully and particularly here, in order to profitable partaking at the Lords Table, it is requisite that they who come and sit down there should be qualified.

1. With Faith. The Rule which the Apostle giveth, is, Let a man examine himself, and so let him eat of that bread, and drink of that cup, 1 Cor. 11. 28. therefore if he be destitute of that which [Page 135] is the matter of self-examination, or the thing which he is to examine about, he should not pre­sume to eat of that bread, or to drink of that c [...]p. Now the principal thing which a man should examine himself about, is, whether he hath Faith or us. There must be an hungring after Christ; The soul must stand affected towards Christ, as an hungry man doth towards [...]ood. Hungrings after Christ, are the work of Faith, in the belie­ving soul. Without this the Ordinance will be unprofitable. It is said, Joh. 6 63. It is the Spi­rit that quickeneth, the flesh profiteth nothing. So outward eating profiteth nothing, except there be a spiritual eating by Faith. Except when the body feeds upon the outward Elements, the soul doth at the same time feed upon Christ by Faith, participating at the Lords Supper will not be for the better, but for the worse.

2. It is necessary that comers unto the Lords Table, should have the grace of Knowledge. They must in some measure know and under­stand all the great saving Truths of the Gospel, the belief whereof is necessary in order to the obtaining eternal life. There is a knowledge which is only a common grace of the holy Spirit. They that know that there is a God, and that Christ is the Son of God, and that he must be submitted unto as Lord and Saviour, have expe­rienced a common work of Gods Spirit inlight­ning of them. No man can say that Jesus is the [Page 136] Lord, but by the Holy Ghost, 1 Cor 12. 3. This knowledge is indeed necessary, in order to a wor­thy partaking at the Lords Table, but it is not sufficient. There is moreover, a saving know­ledge which is a special grace of the holy Spirit, peculiar to the Elect of God, h. e. when a man knoweth the truths of the Gospel, so as to feel the transforming sanctifying power of them in his own Soul, Joh. 17. 3. This we fitly call the grace of knowledge; and the Scripture calls i [...] Grace, 2 Pet. 3. 18. gr [...]w in Grace. And when doth a Christian do so? truly, when he grow [...] (as in the next words the Apostle addeth) in the Knowledge of our Lord and Saviour Jesus Christ. There is then the grace of sanctified knowledge. And that is requisite, in order to a profitable partaking at the Lords Table. If a man hath not knowledge to discern the Lords bo­dy, he will eat and drink damnation to himself, 2 Cor. 11.29. He must be able to put a diffe­rence between Sacramental Bread, and common Bread; and must be instructed in the nature and end of such an Institution. Also, he must know and be sensible of this, that in partaking of the Lords Table, men have to do with a Christ, that was dead and crucified for the sins of his people, and must have his heart affected accordingly. This is implied in discerning the Lords body. Ex­cept a man is able to discern Christ in the Sacra­ments, not only Doctrinally, but Spiritually, he [Page 137] is not duely qualified to partake thereof. There­fore,

3. They that come to this Ordinance should bring holy affections along with them, e. g. they ought to come with godly sorrow for sin. The Children of Israel were to eat the Passeover, with better herbs, Exod. 12.8. so they that partake of the Gospel Passeover, should have a deep sense of the bitterness of sin, seeding upon the bitter herbs of sorrow for sin, which hath caused the blood of Christ to be shed, his body to be broken, and his Soul to be poured out. Also, the grace, the sanctified affliction of Love, is neces­sary in order to a profitable partaking at the Lords Table. There must be love to Christ, love to his Ordinances, love to his Saints: espe­cially, those that are of the same particular Church, and sit down together at the same Table of the Lord, had need look well to themselves in this respect. Hence, when Christ preached his Sacrament Sermon, he insisted much on the doctrine of Christian love, by many and mighty Arguments, pressing his Disciples to love one another. When the Jews kept the Passeover, they might not save any Leaven in their Houses: a dreadful curse fell upon the man, that should knowingly suffer Leaven to be in his house at such a time. So when Christians celebrate the Lords Supper, if the Leaven of sinful prejudices one a­gainst another, be not duely purged out of their [Page 138] hearts, they expose themselves unto the holy wrath of a jealous God, 1 Cor. 5. 8. Let us keep the Feast, not with old heaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. If Christians be not careful about this matter, the Lord will not own and accept of them, when they come before him. Mat. 5. 23, 24. Nay, their partaking at this Table, will be as no partaking at all. The A­postle therefore writing to the Church at Co­rinth, saith, that inasmuch as there were divisions amongst them when they came together, they did not eat the Lords Supper, 1 Cor. 11. 18, 20. meaning that they did not eat the Lords Supper as they should do. The Sch [...]smes and Heart­burnings, which were amongst them, caused the Ordinance to become unprofitable and ineffectu­al for the good of their Souls. Yea more mens partaking hereof, will do them hurt and not good, if the grace of love be wanting [...] not prevailing in them. Therefore in verse 17. Paul tells the Corinthians, that [...] coming together, viz. to eat the Lords Supper, was not for the bet­ter but for the worse. Not coming in love, they were the worse for coming.

Thus have we shewed both what the Lords Supper is, and who are fit to partake thereof, Except men and women be qualified as hath been expressed, though they should presum [...] to approach the Table of the Lord, they do not [Page 139] keep his Ordinance; but they shall bear sin for it, and die if they profane it. L [...]v. 22. 9.

We come now to enquire into the Reasons of this Doctrine: Why should Believers do this?

Ans. Reas. 1. Because this Ordinance being Christs Institution; the observation of it, tends to the honour of his Name. It is his Institution, and is therefore called the Lords Supper. A Sup­per from the time when it was Instituted, viz. in the right, and the Lords Supper, from the Au­thor and Institutor [...] it, which was the Lord Christ. As the first day of the week is called the Lords Day, Rev. 1. 10. because it is the Day which the Lord Christ hath sanctified, and com­manded that it should be observed in commemo­ration of his Resurrection, so is this Ordinance the Lords Supper, because the Lord hath appoin­ted the observation of it, as a solemn memorial of his Death. Nor indeed could any one besides the Lord himself be the Author of such an Or­dinance. Men have no power to appoint Sacra­ments. It belongs to him to appoint the out­ward sign who can give the inward grace that is signified thereby and that the Lord alone can do, Now being a Divine Institution, the obser­vation of it doth, (as all Divine Institutions do) tend to the honour of the Name of him who hath said Do this. Hereby the Lords Name and memory is upheld amongst his People in the World; and therefore the next words are, in [Page 140] remembrance of me. Especially the remembrance of Christs Death; and so of the saving benefits procured thereby, is continued, by means of this sacred Ordinance, ver. 26. As oft as ye eat this Bread, and drink this Cup. [...] do shew the Lords death till he come. Therefore his people ought religiously to observe it.

Reas. 2. Because in duely observing this holy Institution, Believers have Communion with the Lord Jesus Christ.

The very Names, which the Scripture descri­beth it by, declare this. As that of the Lords Supper, mentioned in this Context, ver. 20., They that Sup together hold Communion one with an­other: yea, intimacy of Communion is deno­ted by that expression, Rev. 3.20. And the Lords Table, 1 Cor. 10 2 [...]. The Master of the Feast holds Communion with his Guests; when they [...] and eat together at the same Table. In this Sa­cred Ordinance, Believers have Communion with Christ in respect of his Spirit, 1 Cor. 12,13 And in respect of [...]is person and death and all his Redeeming benefits, 1 Cor. 10 16 The Re­surrection of their bodies unto everlasting life, is sealed to Believers. by their partaking at this Ordinance, Job. [...]. 54. Whoso eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. If thou art a true Belie­ver, then as sure as thy [...]ody doth feed upon this Bread, it shall be raised from Death unto eternal [Page 141] life. And our Communion or partaking with Christ in re [...]pect of his Kingdome, is sealed in this Ordinance. Therefore did the Lord say, when he gave the Cup to his Disciples, I will not drink henceforth of the fruit of the Vine, until that day when I drink it new with you in my Fathers King dome. Mat. 26. 29. Our Reigning with Christ is thereby signified and confirmed unto us: both our reigning with him on Earth, during the glorious transactions of the great Day of Judge­ment: the Saints sitting together with Christ upon Thrones of Glory, to judge the World, is here in a lively manner represented; and also their Reigning with him in Heaven to all Eterni­ty. When Believers drink at his Table the Lord saith to them, You shall one day drink of those Rivers of Pleasure, which are at my right hand for evermore. The Sacrament is as it were a Map. and lively Representation of Heaven. [...]on in Heaven there are none but Saints, separated from the World, holding Communion with Christ, wondring at his Glory, ravished with the sense of his love in that he died to redeem them; and is it not so at the Lords Supper: therefore Believers should do this.

Reas. 3. Believers should do this, that so their Souls may grow in Grace.

It is not enough for us to make sure of our be­ing in Christ, but we must see that we grow in him. We must labour for more of Christ in [Page 142] our Souls, and for more conformity to him in our lives; to walk [...]n this world, as he walked, and to grow up unto more intimacy of Communion with him [...] lay to day, Eph. 4. 15. Col. 2, 6, 7. No [...] Lords Supper is appointed for that end. Children by eating and the Lords blessing upon their meat, grow until they come unto their per­fect stature, as to natural growth: And so is it with Gods Children in spiritual respects. The best food, and that which is most strengthening and nourishing to their Souls, is in this Ordi­nance presented before them. Even that which is meat indeed, and drink indeed. Joh. 6. 55. It is true that the Word of God is a means of growth in Grace. As new born Babes grow when they have good and wholsome Milk to nourish them, so do regenerate Souls grow by frequent feed­ing upon the sincere Milk of the Word of God, 1 Pet. 2.2. The same is in a most peculiar manner true, with respect unto this Ordinance of the Lords Supper. No man ever did partake of it as he should do, but he had the more Grace for it; more of the Spirit of the Lord Jesus given to him, more strength in his Soul, more power to resist and overcome temptation. They that have Grace; yea, they that have most Grace, need a great deal more still, therefore should Belie­vers do this, that so they may have yet more Grace.

[Page 143] Use 1. Hence great is their sin, who give them­selves a dispensation to live in the neglect of this Or­dinance.

The Lord Christ, saith expresly do this, but there are many in the World, who call them­selves Christians, and know what Christ hath given in charge to his Disciples, concerning this thing; and yet they never did it in all their lives. Certainly, such do not approve themselves the friends of Christ, so much as they ought to do, Job. 15. 14. Ye are my Friends, if you do what e­ver I command you. Here is a great Command­ment of Christ, but thou dost it not. How then dost thou approve thy self his Friend? God blessed the Rechabites, when they kept the Com­mandment of Jonadab their Father, in their ab­staining from Wine, Jer. 35. 6. But if thou wilt disobey the Commandment of the Lord Jesus, by refusing to make use of Bread and Wine for a Religious and, notwithstanding his most solemn charge, requiring thee to do this: how canst thou expect that God will bless thee. Little do men think how they provoke the Lord by a wil­ling and continued neglect of so great and sacred an Institution. Is not this particularly to say that there are Commandments of Christ, and one great duty of Christian Religion, which is not worth the observing? and if thou art one that hast been Baptised into the Name of the Lord [Page 144] Jesus, thou art bound to observe all things, what­soever he hath commanded, Mat. 28. 19, 20. And therefore by neglecting to prepare thy self for, and so to come unto this Ordinance, thou li­vest in the continual breach of thy vow made to God in Baptisme; and will not the Lord find a time to make thee know thy breach of Cove­nant? Remember what you have heard con­cerning that awful Obligation, which Baptisme brings the Souls of men and women under. Doth it not strike terror into thy Conscience, in that thou hast lived so many years unmindful of the Vows of God, which thy soul hath entred into? Men by sins of Omission, may provoke the Lord exceedingly. So it will appear at the last day, when the Son of God will judge and Sentence them to death, not only because they have com­mitted evil, but because they have neglected to do good. Yea, Omissions, not only of Moral Duties, such as Prayer, hearing the Word, Me­ditation, &c. but of Instituted Worship, are ma­ny times the reason why the Lord doth manifest his great displeasure against those who are in Covenant with him. Think on that Scripture, Exod. 5. 3. Let us Sacrifice to the Lord our God: (and Sacrificing was a duty not of Moral, but of Instituted Worship) left he fall upon us with Pestilence or with the Sword. Hath [...] God fal­len upon us of late years, with a Pestilentious Disease, and with the Sword? And is not this [Page 145] one thing that hath provoked him so to do; in that there are such multitudes or men and wo­men, who content themselves to live without any commemoration of the Sacrifice of the New­Testamen, according to divine Institution? Be­lieve it verily, for it is a Truth, that godly men and women may by omissions of this nature, pro­voke the Lord, to bring great afflictions upon themselves and Families. When Jacob negle­cted to build an Altar unto God, did not the Lord follow him, with distressing sorrows in his Family, Gen. 35. 1. When Moses neglected to circumcise his Child, the Lord [...] him and sought to kill him, Exod. 4. 24. And yet wilt thou not­withstanding all that hath been spoken to thee from the Word of God about this matter, con­tent thy self to live from year to year, not only without Baptisme for thy children but without the Lords Supper for the good of thine own Soul? beware thou, lest some killing Judgement from the Lord, do ere long come upon thee or thine, for this sin. Or, (which would be sad indeed) how if God should be provoked to take away his Ordinances, not only from you, but from o­thers also for your sake, because you have disre­garded and despised such mercies? Know also, that by not observing the Lords Supper, you be­come guilty of breaking the second Command­ment, by which men are required, not only to re­ject, all humane Inventions, in the Worship of God; [Page 146] but also to observe all Divine Institutions. And the Lord, is a jealous God in visiting for the breaches of that Commandment. It is danger­ous for any to be found guilty thereof, but most of all for a place or people so circumstanced as we are. It was in a more peculiar manner, with respect unto the second Commandment, that our Fathers came into this Wilderness. If there­fore the Children that have been born and brought up in the Churches in New England, shall live in the neglect of Divine Institutions, their sin is highly aggravated, and the jealousie of God will smoke against them. One thing more, let me add here; As for such as care not, whither they enjoy this Ordinance of the Lords Supper, or no; how unlike are they unto those blessed Martyrs of Jesus, who lived above an hundred years ago, and laid down their lives, that so they might hear witness to the truth of Christ, respecting this Institution of his? And (as one well speaks) if God should be provo­ked to suffer Popery once more to prevail, that men must either observe this Ordinance, in such a way as the Pope Commands, and so be damned for their Idolatry: or else suffer death, for their opposing Antichrist, they will then have sad reflections in their own Consciences, con­cerning their neglect in this matter. But some one will be ready to say. I am not fit to partake of the Lords Supper, else I would come?

[Page 147] Ans. 1. If thou art in thy sins, thou art not a sit Guest to sit down at the Lords Table. If thou art a profane person, thou hast nothing to do, to meddle with the Seal of Gods holy Covenant Psal. 50. 16. or, if thou art in a natural uncon­verted Estate, this Ordinance belongs not to thee; you have heard, that holy things are for ho­ly persons. If men with profane hands or hearts shall eat thereof, they endanger their Souls. There is an awful Scripture to this purpose, L V. 720. The soul that eats of the flesh of the Sacri­fice of Peace-offerings, (and so doth be do that partaketh at the Lords Table) having his un­cleanness upon him, that soul shall be cut off.

2. If thou art not fit to have communion with Christ at his Table here, thou are not fit for Communion with him in Heaven. If indeed thou art in a state of Unfitness for the Lords Sup­per, thy case is lamentable. What, to live un­der the Gospel for so long a time, and yet to re­main in a Christless estate? how canst thou sleep one night in thy present condition, if thou know­est that to be thy case? for if death should find thee out of Christ, it had been better for thee, that thou hadst never been born.

3. A man may be a fit subject to partake at the Lords Supper, and yet himself not know that he is so. True Believers, are many times full of doubts and fears concerning their spiritual e­states. A child of light, may walk in darkness [Page 148] and have no light, Isai. 50 10. And in that case it concerns men both diligently to try themselves and also to put themselves upon the trial of o­thers, whether they be not duely qualified to partake of the Lords Supper. It is not necessary that a man or woman should have Assurance be­fore they come to this Ordinance since parta­king thereof is a blessed means for the ob [...]ining of Assurance. How many Believers are there, that never had Assurance until they came to the Lords Table, and then God manifested himself to them, shedding abroad his love into their hearts by the Holy Ghost, wailest they have been there?

Use 2. If to observe this Ordinance be an indispensible duty, we are then to be Exhorted, that we do this, even as the Lord commands both with respect unto the matter, and the manner of the duty.

Consider 1. The good and benefit which will follow, if we do this, after such a manner as ought to be.

There is a signal excellency, in this Ordinance, as the time when it was Instituted by Christ, doth evince; it was in the night when he was betrayed; at the time when he had all the powers of dark­ness to encounter with. Therefore surely there is some peculiar excellency in this Ordinance and great benefit will redound to the Souls of those [Page 149] that partake of it aright. Sometimes Believers do fersibly experience good thereby at the very time of Receiving; even inward [...], and soul ravishing joyes of the Holy Ghost. The Lord maketh them joyful in his true of Prayer. Isai 567. That their Souls go away fil­led with great joy, as the Lords people went [...] the Pass [...]over in Hezekiahs time, 2 Chron. 30 [...]6 or, that which is better then comfort follows upon a due partaking at the Lords Table, [...] more Grade and Holiness. In this Ordinance of the Gospel (in a more especial manner) Be­lievers, beholding as in a Glasse the glory of the Lord are changed into the same Image, from glory to glo­ry, 2 Cor. 3. 18. even from one degree of glori­ous grace unto another. For the Holy Spirit to come as a Sanctifier, is more desirable then for him to come as a Comforter. but he many times cometh as both, to the souls of his Servants, when they sanctifie his Name by appreaching to his Table with due preparation of heart. Or, if the benefit of the Ordinance be not, (as some­times it is not) perceived at the time of the Administration, yet afterwards, it will appear.

Consider 2. The great evil, that is in eating and drinking unworthily at the Lords Table.

There is evil of sin therein. Yea, two of the most fearful sins that can be thought of, do un­worthy partakers become guilty of in the sight of God. One is, that sin of taking the Lords [Page 150] Name in vain: a sin which leaveth a deep stain, and guilt upon the Soul, therefore in the third Commandment, the Lord saith that he will not hold him guiltless that shall take his Name in vain, implying that such sinners are guilty crea­tures indeed before the Lord. The Lords Name is in a peculiar manner upon this Ordinance of his; and therefore they that profane it, are fear­fully guilty in his sight. And another sin which they stand charged with, is, that of Murder, and the most guilty Murder that ever was, or can be; I Cor. 11. 27. Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. It is a dreadful thing for a man to have the guilt of blood lying upon his Soul, though it should be the blood of the meanest person in the world; but what then is it to be guilty of the blood of the Lord; To be guilty of Murdering and Shed­ding the blood of the Son of God, and the Lord of glory. He that offers contempt to the Kings seal, is justly charged with Treason; so is he that doth profane that which is the sign of the body and blood of Christ, justly charged with Murder, forasmuch as by such a practice, he doth justifie those that have killed the Prince of life. And therefore great evil of punishment, will (without Repentance) most certainly follow, I Cor. 11. 29. He that eats and drinks unworthily, eats and drinks damnation to himself. There is a [Page 151] Temporal damnation which the holy God doth inflict upon men for this si [...], in respect of outward Judgements which befell them ver. 30. for this cause, namely because of their unworthy unpre­pared coming to the Table of the Lord, many are weak and sickly among you, and many sleep. Pro­bably (as some conceive) God sent the Plague amongst the Corinthians, for this very sin, in that though they did partake of the Lords Supper, they did it not with that seriousness and preparation which the Rule requireth. They did not manifest due respect to the body of the Lord, and therefore he punished them with Diseases and Death upon their own bodies. Chruch-deso­l [...]ting plagues are the fruit of this iniquity. The Lord Jesus (who holds the stars in his right hand) doth sometimes suddenly remove the lights which be hath set up in his Candlesticks so as that there shall be no steward of God to dis­pense the Mysteries of the Kingdome, because men by coming to his Ordinances with a careless and common frame of Spirit have pro­voked him so to deal with them. Yea, this sin hath been the procuring cause of many of those overturning judgements which have befallen the Churches of God in the World. It was a weigthy and a solemn word, which the Godly, Learned Paraus spake to a Generation of loose Protestants in Heidelberg, I wonder not (saith he) at the War in Germany, when I consider the Sa­crament [Page 152] profanations which you are guilty of.

Consider 3. That true Believers may be guilty in this matter.

They may eat and drink unworthily at the Lords Table. For there is not only an unwor­thiness in respect of state, which hypocrites and unregenerate persons are subject unto; but an unworthiness in respect of actual indisposition, and present unpreparedness, for such an holy and near approach before the Lord. A sincere Servant of God, that maketh Conscience to pre­pare his heart to seek the Lord; sometimes is not cleansed, according to the purification which is required of those that enter into the Sanctuary, 2 Chron 30. 19. And on that account, they may be exposed unto severe outward Judgements. So did the Corinthians find it. Such of them as shall not be condemned to the second death, with the Reprobate World at the last day, were judg­ed and chastened of the Lord, in respect of great outward Afflictions; yea, death as to their bo­dies because they [...] drink at the Lords Table, with an unworthy and unsuitable frame of spirit. I Cor. 11. 32. For this cause also, true Be­lievers are [...] exercised with it ward as well as outward troubles; with miserable dark­ness in their own Souls concerning their spiritual and eternal estates. Did they come with hearts duely prepared into the Lords Sanctuary, great Joy would follow, 2 Chron. 30.26.

[Page 153] For Direction here:

1. Let Christians watch against those things, which of given way unto, will render this Ordinance unprofitable to their Souls.

e. g. Watch against worldly-engagements and entanglements. These cause the Word to be­come unfruitful, Mat. 13. 22. And Sacraments to become unprofitable. When Christians let loose their hearts upon the World, the life of Religion is lost; and they become [...]ormal flight and unprofitable in their attendance upon the most solemn duties. Watch also againt scan­dalous sins. For these will make a man utterly unfit for the present, to approach unto the holy Table of the Lord. Underth Law, if any one hapned to touch a dead body, and so to become ceremonially unclean, he might not at that time, eat the Passeover; but was to forbear until the next Moneth, Numb. 9. 6, 10. 11. So if a man hath fallen into a scandalous sin, whereby he is become morally unclean he ought not to eat the Lords Supper until such time as he hath renew­ed his Repentance and made his peace with God. Moreover, Christians are to watch against lesser evils. Yea, against such things as unregenerate men seldome take notice of. It may be, there have been proud thoughts stirring in thy heard; or it may be thy Spirit hath been distempered [Page 154] with passion in the week past; and if thou hast not taken notice of it, to be humbled for it, the Lord may be provoked to withdraw his presence and blessing from his own Ordinances; and then thy Soul will not be bettered thereby.

2. Every time that a Christian cometh to the Lords Supper, he ought to practise that great duty of Self-examination.

For this that Scripture is plain 1 Cor. 11128. Let a man examine himself, and so let him eat of that bread, and drink of that cup. And this a man ought to do, not only once, before his first com­ing to this Ordinance, but constantly as oft as he shall eat that Bread or drink that Cup. The A­postle speaketh to those that had been at the Lords Supper many a time, whom nevertheless he calls upon, to practise this duty of Self-exa­mination, as they should have opportunity for Sacramental eating and drinking. A Christian, every time that he is to come to the Lords Sup­per, should examine himself concerning his own spiritual estate, whether he be in Christ or no. He should examine whether he hath true Faith, having received Christ in his person as the only desirable one, and in all his Offices, as Prophet, Priest, and King, and whether he hath true Re­pentance, and hath turned from all sin, unto God, with his whole heart. And whether he hath a sincere love to God, and to Jesus Christ, and to [Page 155] his Saints, and to his holy waves. He should examine himself concerning his growth in grace. Am I more humble more [...]oly, more weaned from the World, more meek and self-denying, then I was, when I first believed? yea, moreover, he should examine himself concerning his pre­sent actual fitness to sit down and partake at the Lords Table. What sinful failing he hath been guilty of, since he was last at a Sacrament, and whether his heart be now in a spiritual frame, fit for so near an approach unto the Holy God.

3. Exercise Grace in the time of Receiving.

A man that is asleep is a living man, yet he is not sit to eat and drink until he be awake, so must true Believers stir up and awake their Graces, or they are not fit to eat and drink at the Lords Ta­ble. Sometimes the godly do (in a great mea­sure) lose the benefit of this Ordinance, be­cause they do not exercisegrace at the time of Receiving as they ought to do. Therefore he sure then to exercise Faith. As thou dost receive the Bread, and receive the Cup, let thy Soul at the same moment, put forth a renewed act of Faith in closing with, and taking hold on the Lord Jesus Christ: By an act of Faith appropri­ate Christ to thy self; and his blood with the merit and efficacy of it to thy Soul in particular, believing that thy Sins shall be pardoned, and the Plagues of thy heart mortified thereby. Also, the Grace of Repentance should be exercised at [Page 156] the time of Receiving. Whenever we look upon a Crucified Saviour, our hearts within us, should mourn and bleed, because our sins have pierced him. Zech. 12.10. And indeed, if it be not so, we discern not the Lords Body. The Co­rinthians came with a light frame of Spirit to the Lords Supper; therefore are they charged with not discerning the Lords Body. Had they been aware of a broken and a bleeding Christ before them; another manner of spirit would have been seen in them. If a Child be vain and merry when his Father lieth dead in the room before him, we say, he discerneth not, what an object is before him. So if men do not bring a broken heart, to a broken Christ; it is a sign that they discern not the Lords Body. Tears of Evange­lical Repentance, become Christians when parta­king at the Lords Supper.

4. Let us remember to be exceeding thankful un­to God in Jesus Christ.

The Lord appointed an hymn of praise to be sung when he did institute this Ordinance, in­structing us that we should bless God for this Or­dinance, and for the glorious things which are held forth thereby. For in the Lords Supper, we have the most lively representation, and de­monstration of the love of Christ that can be. We may therein see and feel what Christ hath done for us, and how he hath loved us. As the Apostle speaketh 1 Joh. [...]. 1. That Which me have [Page 157] heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. So is it in the Sacrament, the Lord puts eternal life into our hands there, and lets us look upon Jesus Christ, who is in that Or­dinance of the Gospel evidently set forth and crucified before our eyes; there we see him upon the Crosse, bleeding and dying for our sins, and to save our Souls. And the Lord God Al­mighty, deals with us, as with Children, inas­much as he setteth us at his Table, and seeds us with Royal and Heavenly Dainties. Shall the Lord of Hosts, bring us into the holy Mountain of his Church, and there make a Feast for us, of fat things full of Marrow and of Wines on the lees well refined; and shall not our Souls be thankful to him, and bless his Name for ever? In this Ordinance, Believers have intimacy of com­munion with God, and with Jesus Christ. Tru­ly, our fellowship therein, is with the Father and with his Son Jesus Christ. One may wonder, that such as we are, may be familiar with the King of Glory. When Peter saw that Christ was God as well as Man, he fell down at Jesus knees, saying, Lord, depart from me, I am a sinful man, Luk 5 8, So might the Lord say, to the best of us all, thou art a sinful man. therefore get thee away from me, but he saith, (as Joseph some­times spake to his Brethren) come near to me I pray you. Come and be familiar with me. There [Page 158] are two Ordinances especially, wherein we may have familiar communion with the Lord Jesus: one is that of Secret Prayer and the other is that of the Lords Supper. And shall we not t [...]en be exceeding thankful? Moreover, the commu­nion which we have with Christ in his Supper, is a pledge of everlasting Communion with him in Heaven. Whereas he [...] satisfie our souls with the fatness of his house here, thats a [...] that he will make us drink of the River of his pleasure, in another and a better world. The Lord Jesus will one day bring all his Servants into his Banquetting house, where his Ba [...]ner over them shall be love. And his causing them to sit down at his Table n [...]w, is an in [...] from Heaven, that they shall be where he is, there to be sold his Glory, where their Souls shall feast upon his love, and drink Rivers of Joyes at his right hand; the blessedness whereof no heart can conceive, nor tongue express. Shall we n [...]t then bless God for such an Ordi­nance? especially [...] Christ hath manifested him­self to our Souls therein; a little of Christ is worth a great deal of thanks.

O then treasure up Experiences of the pre­sence of Christ with you in the Sacrament: and say after David, Psal. 103 I, 2, 3, 4. Bless the Lord, O my Soul, and all that is within me bless his holy Name, bless the Lord O my Soul, [Page 159] and forget not all his benefits, who forgiveth all thine iniquities, and who healeth all thy Diseases, who redeemeth thy life from destruction, who Crowneth thee with loving-kindness and tender mercies.

THe Prophet David, being sensible of those us just Reproaches and Slan­ders, which Saul and his Servants had taken up against him, he Appeals to God concerning his [...]ocency, desiring that the Lord would [...] his Judge and his Examiner. And that is the scope and summ of the [...]wo first verses of this Psalm. Having asserted h [...]s integrity, he produceth sundry arguments as evidences there­of. 1. His having the Image of God upon him in respect of mercy and truth, argued his sincerity in the Lords sight. Ver.3. For thy lo­ving kindness is before mine eyes, and I have walked [Page 161] in thy Truth. Out of respect to the honour of God, he had shewed kindness to those that were unworthy of it following the Lord example therein; and he had approved himself true and faithful in all his wayes. 2. He proveth his sincerity in that he had declined the society of sinners. 3. In that he was one who did [...] Conscience to prepare for, and that delighted in the Worship of God. He was where [...] would be, when attending upon the Lord in the [...] of his Worship, especially as to publick Wor­ship, and those holy Ordinances which are of Divine Institution. Delight wherein [...] a great sign of true Grace. ver. 6. 7, 8.

The words at present to be insisted on, fall under the second Reason, whereby the Psalmist endeavours to evince his integrity.

And the Doctrine from them is,

That it is the Property of a Sincere Godly man, not to fit with vain Persons.

There are three things, which may here be enquired into.

1. What is implied in sitting with vain Per­sons?

2. Who are those vain Persons that godly men will not sit with?

3. The Reasons of the Doctrine, or whence it is, that sincere godly men, will not sit with vain Persons.

[Page 162] Q. 1. What is implied in sitting with vain Persons?

Ans. We must know 1. Negatively, That the words do not intimate, as if all communion with ungodly men were unlawful. For, occasionlly to shew kindness and civil respect unto such is lawful, yea, and in some cases a duty. We are so shew all gentleness towards all men, Tit. 3. 2. Acts of charity, are to be extended towards all Corts of men. Though we are especially to do good to the household of Faith, yet not to them only, but as we have opportunity, to the others also. Which is implied in that precept Honour all men. And the Apostle Exhorts Christians to add Cha­rity and Brotherly kindness, The Object of cha­rity is more general and extensive, then that of Brotherly kindness. We are so extend acts of charity not only to such as are Brethren, but to Enemies. Yea, and some Religious communi­on may be held with those that are vain Persons. Though we are to exclude them from partaking in Instituted, yet not from joyning with us in Du­ties of Moral Worship. We may suffer them, to joy [...] us in hearing the Word. We may pray with those that are vain and carnal. The Apostle Paul prayed with all these that failed in the Vessel with him, being in number two hun­dred, and three score and sixteen Souls, and yet but few of them that had any true Religion or fear of God in their hearts, Act. 27. 35. 37. so [Page 163] that all Communion with vain persons is not for­bidden nor implied in declining to fit with [...].

2. To speak positively in Answer to the en­quiry before us.

1. Sitting with Vain Persons, implieth unneces­sary Communion with them.

Sometimes Communion with such is necessary. A man may be providentially compelled unto it. So was Joseph when in the Land of Egypt: and David whilest amongst the Philistims; yea, and in Sauls Court, where it may be, there was not one godly man, besides himself and Jonathan. Nehemiah when he lived amongst the Persians Daniel and the three Worthies with him, when they lived in the Court of Babylon, were provi­dentially put upon Communion with vain per­sons, as to civil Conversation, though they would not communicate with them in their false-worship, or vain Religion. Likewise, a mans particular calling may necessitate him sometimes to converse with vain persons. Therefore the Scripture doth allow more Communion and civil converse with Idolaters and prophane per­sons, then with those that are under Church cen­sure for suandalous evils; because if Christians should be forbidden all society or commerce with worldly and wicked men, they must go out of the world. I Cor. 5 9, 10, 11. And not only the concerns of a Christians particular Calling, may [Page 164] necessitate him to be in company with vain per­sons. But the necessity of such persons them­selves may call for it. They may stand in need of relief and charity as to their bodies, or of in­struction for their souls, in which cases, and for which ends, it is very lawful to be in their com­pany. But when no necessity, neither of provi­dence nor of precept doth call to be with them, the case is otherwise: we ought then to decline their company. Therefore,

2. Sitting with vain persons implieth Familia­rity with them.

When a man declineth familiar society with all ungodly men, then he may be said, not to sit with vain persons. Thus it was with David, he would not make such his Familiars, or compani­ons. Therefore in another place, he saith, I am accompanion of all them that fear thee, and of them that keep thy Percepts, Psal. 1 19. 63. Not vain Persons, but the fearers of God, were the men that he would be familiar with. And when the Prophet Jeremy, saith, I sat not in the assembly of the mockers, chap. 15. ver. 17. his meaning is, that he had not familiarity with such as those were. If a Professor of Religion, shall make a vain person the man of his counsil, or enter into adeague of special friendship, with such an one, he doth exceedingly sin against God. It is noted in the Scripture, as Jehoshaphats great failing, that he was too intimate with Ahab, for which the [Page 165] Prophet Jekn, did faithfully reprove him, And the Lord did sorely afflict him for it, by his pro­vidence so ordering, as that Jehoshaphats [...]e was endangered, because he had sat with so vain and vile a person as Akab. more then he should have done; & besides that, the Lord to shew his displea­sure, let loose many Enemies upon him, where­by he and the whole Kingdome was brought in­to distress. And when he became guilty of the same error again by joyning himself with Ahaziah the King of Israel, who did very wickedly. Eliezer prophesied against him, that blasting strokes of God would follow him, for that very sin; and so it came to pass, 2 Chron. 20. 36, 37. To be oc­casionally civil and courteous unto a wicked man may be both lawful and laudible, but to be Fa­miliar with him, or to make a companion of him, is alwayes sinful, and good is never wont to come of it.

3. Sitting with vain persons implieth delight in their Company.

The sincerest man in the world, may be forced into the company of vile and vitious persons, but he taketh little delight in being amongst them. He is out of his Element when in such Company, as not being amongst those with whom his delight is. They will discover such a Spirit, speak such words, do such actions as are very displeasing to a gracious Soul; therefore if he could help it, he would not be much amongst [Page 166] them. Lot was vexed with the filthy conversation of the wicked, for that Righteous man dwelling a­mong them, in seeing and hearing, vexed his righte­ous Soul from day to day, with their unlawful deeds 2 Pet. 2. 7, 8. We ought not to love such with a Love of complacency or Delight. Therefore when Jehoshaphat did seem to delight in wicked Ahabs company, is was said to him, by the Pro­phet, shouldst thou help the ungodly, and love them that hate the Lord, 2 Chron. 19. 2. Indeed a love of pity, is to be manifested towards such persons. When here was a civil moral man, but one still in his natural unconverted estate, that came run­ning to Christ, and kneeled down before him, with that Question, What shall I do that I may in­herit eternal life, withal professing, that he had from his youth been very careful to observe the Commandments of God; it is said, that Jesus beholding him loved him, M [...]r. 10 21. h. e. he pi­tied him, Bowels of love in the compassionate heart of Jesus, were moved towards him, to see a man that should perform such duties, and take such pains to obtain eternal life, and yet lose his Soul for ever, because he was not built upon a right Foundation. But although, a love of pity is to be exercised towards such yet not a love of delight in communion with them. They were other kind of persons, whom David took De­light to be among, Psal. 126. 3. The Saints that are in the Earth in whom is all my delight. His [Page 167] delight was in the communion of Saints, and not in followship with sinners. And thats a good sign of sincerity, when there is an unfeigned love to the Brethren, as on the other hand, it is a bad sign, when a man loveth to fit and discourse with vain persons, and never thinks the time long enough whilest he is in their company.

4. When a man doth joyn counsil with vain per­sons, so as to approve of their wayes, and partake with them in their evil deeds, then he may be said to set with them.

To fit with them, is to do as they do, to hear [...] ken to their advice, and to follow their example. Thus the expression is elsewhere used in the Scri­pture, as in Psal. 1. ver. 1 Blessed is the man that walks not in the counsil of the ungodly, nor standeth in the way of sinners, nor fitteth in the sent of the scornful, the meaning is, that the man is blessed who doth not hearken to them, nor follow their example. And David declareth his resolution not to joyn in counsil with sinners, or to do as they would have him, when he saith, I will not fit with the wicked, Psal. 26. 5. And hence this fit­ting with vain persons, is in the next words, ex­pressed by that of going in with dissemblers. Now to enter in with another, is to tread in his steps, and to follow his example. The children of Israel were charged not to enter in with the Nations amongst whom they lived, i. e. not to follow or imitate them Josh. 23. 7. Eli [...] said [Page 168] [...] Job, be go [...]th in company with the workers of ini­ [...] [...] walketh with wicked min, because he [...] mistake some of Jobs words, thinking that be had said, that [...] man as good not serve God, as serve him; and so to speak would be to do as the workers of Iniquity do; and this is called a go­ing [...] company with them, Job 34. 8. 9. David did not go in with dissemblers, inasmuch as he fol­lowed not their Example, nor sit with vain per­sons since he heartened not unto their evil coun­sils. There were some that advised him to kill Saul, and to take personal revenge, for the inju­ries which he had suffered, but he would not sit with them, when they had Consults of that na­ture.

We come now unto the second Enquiry. viz. Who are these vain persons that godly men will not sit with?

Ans. 1. Men may be called vain, in respect of their Opinions.

The Idolaters are vain persons. An Idol is nothing in the world. It hath no other deity be­longing to it, besides what is in the vain imagina­tion of the Idolater. Idols are called Vanities. The vanities of the Gentiles (i. e. their Idols) cannot give rain. When men Idolize any thing, they will never find that in it, which they hoped for. They will find their Idols vain, and them­selves vain in their expectations of great mat­ters from them, Jer. 3. 23. Truly in vain is sal­vation [Page 169] hoped for from the hills, and from the multi­tude of the mountains, h. e. from those Idols which the [...] were wont to serve upon hills. and up­on many mountains. Now it is against the Rule to have familiarity or unnecessary correspon­dence with Idolaters. The Lord said a most strict [...] on his people concerning this thing charging them to beware of ent [...]ing into consecracie what these Idolaters they lived a­mongst. A [...] the New Testament it is said, what com [...]ion [...] hath sight with darkness? what agreement hath the Temple of God with Idols? Come out from amongst them, and be ye separate saith the Lord, 2 Cor. 6 17. We may not have at all to do with such in their Idolatrous worship, and as little as may be as to [...] communion. So concerning t [...]ose that hold any Fundamental Error in Religion, Henericks (truly so called) are vain persons. And we ought not to have com­munion with such but if they persist in their Er­ror, we should decline their Society, Tit. 3 10. A man that is an Heretick, after the first and se­cond Admonition reject. The Rule forbids Chri­stians to vouchsafe so much as common, civil en­tertainment unto such persons, 2 John 10. If there come any unto you, and bring not this Doctrine receive him not into your house, neither bid him, God speed. Have as little to do with all such persons as may be.

2. Persons may be vain in respect of their words.

[Page 170] There are some that are full of unprofitable words. All their discourses are frothy and un­savoury. You shall never hear a gracious word proceed out of their mouthes or any discourse that shall tend unto spiritual edification. This argueth a vain person. Much more is it true, that those evil communications which corrupt good manners, and which a moral and modest Heathen would be ashamed of, profane and filthy speeches, argue a vain and a vile person. And such as give bad counsil. Persons that will per­swide others to sin against God, deserve the Name of vain persons. Therefore when Jobs wife, gave him such desperate counsil as that, Job 1. 9. Curse God and aye, probably supposing that if he should curse God, he would quickly die for it, and so be out of his misery, Job calls her a foolish woman, a vain person for giving such wicked advice as that was. There is no good but much hurt that cometh by following sinful suggestions. Therefore evil Counsellers, [...] make it their design to [...] others into the ways of Error, either [...] to judgement or practice, are the vain persons whom my Text, doth in a more peculiar manner refer unto.

3. Persons may be vain in respect of their pra­ctices.

There are that follow vain courses. Sinful practices are such. For there is nothing to be got by sin, but only shame and misery, Rom. 6. 21 [Page 171] What fruit haa you in those things whereof you are now ashamed? Sin is good for nothing neither for body, nor soul, nor name, nor estate, but baneful unto those that shall practise it, in all these respects. Vain persons may flatter them­selves in their iniquity, foolishly imagining, that they shall enjoy pleasures, or worldly gain by ta­king sinful and indirect courses to obtain their desires; but in the conclusion, they will meet with a miserable frustration; seeing they have embraced a shadow instead of substance. He that gains by practising iniquity, when he shall compare his losses with his gains, will certainly find he hath lost, that which is ten thousand times better then all that he hath gained. It may be he hath gained a little of the World, but he hath lost his precious Soul, which is more worth then all this World. It may be he hath gained the love and good will of a vain Compa­nion, but he hath lost the favour of God, in whose favour there is life, and whose loving­kindness is better then the life it self. They then that follow unrighteous practices, Play the foot, as Saul was forced to confess he did, and they be­come vain, Psal. 62. 10. Become not vain in Rob­bery. Hence, all Profane Sinners are no other then vain persons. Swearers, Sabbath-breakers. Drunkards, and such like. David was resolved to have as little to do with such persons as might be, Psal. 101. 4. I will not know a wicked person. [Page 172] And the word of God saith, have no fellowship with such, Eph. 5. 11. Do not come among them saith another Scripture, Prov. 23. 20. Be not a­mongst Wine-bibbers, amongst riotous caters of flesh. Sit not with such vain persons.

4. All unregenerate men are vain persons.

For their hearts and thoughts are taken up mostly about vain things. All their cares and utmost endeavours, are about that which is vani­ty of vanities. The lust of the flesh, the lust of the eye, and pride of life; worldly profits, plea­sures, preserments, are the things, which the na­tural man doth most of all desire and seek after: Hence they that are only civil moral men, but still in an irregenerate state; yea, more, they that are Formalists in Religion, but strangers to the power thereof, are amongst the vain persons which my Text speaketh of. And godly men should not make such their intimates, they should not sit with, and be one heart with those whom they can not but judge to be poor, vain, carnal creatures still. The Apostle sheweth, that in the last dayes, there will be men that shall have a form of godliness without the power of it, from such (saith he) turn away, 2 Tim. 3. 5. And it is a sign, that men have little experience of the power of godliness themselves, when they chuse those that are formal, sapless, unsavoury creatures to be their greatest intimates and Fa­miliars.

[Page 173] We come then unto the third Particular, viz.

To enquire into the Reasons of this Doctrine, whence is it that a sincere godly man, will not sit with vain persons?

Ans. Reas. 1. Because godly men have their na­tures changed.

They have another nature in them, then what once they had, 2 Pet. 1. 4. Te are made partakers of the divine nature. Every man until his Soul is renewed by the power and grace of the Sancti­fying Spirit of God, hath only a corrupt na­ture in him, but the godly man is become the subject of a divine and holy nature. There­fore he is said to have a new heart given to him, Ezek. 36. 26. And to have a new spirit put within him, ibid. And to be made a new Creature, 2 Cor. 5. 17. To be new born 1 Pet. 2. 2. True con­version, implieth not only a marvellous change, as to a mans outward actions, causing him to walk in new wayes, which once he was a stranger unto, but as to his nature, and inward dispositi­on and inclinations. Therefore the work of Conversion is oft in the Scripture set forth by such things as intimate a change of nature, e. g. by that of making a wilderness to become a fruitful field, Isai, 32. 15: The nature of the soyle is changed, when of barren it doth become fruitful; so is it with the truly converted man. And for the same reason it is said, that instead of the thorn shall come up the fin-tree, and instead of the [...] [Page 174] shall come up the mirtle tree, Isai. 55. 13. The brier and see mirtle tree, are plants of very dif­fering natures: but when a sinner is converted a brier is turned into a mirtle tree. Yea, then the Lion shall eat straw li [...]e the Ox. (as the Scrip­ture speaketh) and the Wolf is become like a Lamb, Isai. 11. 6, 7. Now the nature being chan­ged, there must needs follow a change as to the company which such persons will delight to as­sociate themselves with. Every creature chu­seth to be with those that are of the same na­ture and kind. Doves will be with Doves, and not amongst Ravens; sheep will be with sheep, and not amongst swine. So will sincere godly men (who are in the Scripture in respect of the innocency of their nature compared to Doves, and to sheep) chuse to be with such as are god­ly, and not with the wicked, who are resembled unto Ravens and Swine. Inasmuch as a sincere Convert, hath his nature changed, the inward desires and delights of his heart are not as once they were. He delights both in those things, and in those persons which once he had no delight in. As for an unregenerate man, his heart doth not cordially close with one that hath much of the Image of God upon him. The righteous is an abomination to the wicked. But when grace hath changed his nature, then the more godly any are, the more doth he love and delight in them. And having experienced a change of nature, his [Page 175] heart is taken off from those evils which are most natural unto men; and this sin of affecting vain company is so.

Real. 2. Sincere Godly men have had experience of, and found blessed sweetness in another, and a bet­ter kind of fellowship.

And thence, they cannot relish communion with vain persons. One that hath tasted the sweet­ness that is in holy fellowship, cannot but distast and dislike sinful fellowship. And this is true concerning the sincere professor of Religion. He hath had experience of the communion of Saints, and hath found that to be edifying to his Soul Yea, he knoweth what it is, to have Communion with God and with Jesus Christ, through the Spirit, 1 Joh. 1. 3. Truly our fellow­ship is with the Father, and with his Son Jesus Christ. And therefore he cannot but disrelish the worlds fellowship. The Servant of God pri­zeth communion with him. His heart finds won­derful contentment therein; he saith, It is good for me to be here. And when he has experienced soul ravishing communion with God and with Jesus Christ, he cannot but say to the workers of Iniquity (as David did Psal. 6. 8. ) Depart from me, I desire your fellowship no more. He hath found such sweetness in holy communion with the blessed God, as that he cannot approve of any thing that would break or hinder communion with him. But fellowship with vain persons will [Page 176] do so. A godly man shall find by experience; that if his heart be brought into never so holy and spiritual a frame a little occasional commu­nion with vain persons. will put it out of frame again. Therefore he is not willing to sit with such as those are.

Reas. 3. Godly men are loth to lose precious time.

They are willing to do as the Apostle doth hort. Eph. 5. 16. Redeem the time. They know that they have but a little time to be [...] world; but a little time to leave and [...] God, and make sure [...] these [...] in. Therefore they are loth to [...] their precious hours to the lusts of men or to lose any part of their time. Whereas that time which is spent in sitting with vain persons is mis­pent and lost; and a miserable account is like to be given of it at the last day. The holy spirit of God has made his Servants sensible that it will be with them to eternity according as they im­prove their moment [...] If they spend their time well so as to be alwayes doing good, they shall at the day of Judgement become the Sub­jects of an exceeding and eternal weight of glo­ry. They that know [...]his, it is not to be won­dred at, if they are unwilling to lose precious time in sitting with vain persons.

Use 1. This may inform us of the great evil Which is in that iniquity of sinful company keeping.

[Page 177] Familiar society with vain persons, is certainly a great sin. The evil of it appears, from seve­ral considerations.

1. In that it is not the spot of Gods Children.

Though a godly man under temptation may be carried away with this iniquity for a time yet grace will recover him cut of it. They that shall continue to associate themselves with vain Companions, it may be said of them, as Deut. 3 [...] 5. They have corrupted themselves, their spot is not the spot of His children it is not wont to be so, with those that are indeed the regenerate Children of God. Ever observe it, that upon true conversion there is a wonderful change in men as to the com­pany which they delight in. We see it in Paul. who were his Companions with whom he did associ­ate himself before his conversion? they were men of a malignant spirit: such as would scoffe at the power of Godliness. But how was it af­ter this Conversion? Then he essayes to joyn him­self to the Disciples, Act. 9. 26. The men he once hated and mocked at, are now become most dear unto him. He prizeth communion with those most, whom in the time of his Ignorance and un­regeneracy, he had most despised. And there is no one thing, that is a greater discovery of the hearts and spirits of men, then the company which they [...] fly delight in. A profane man, loveth to be with those that are profane. One that is only a moral man, will be willing to have [Page 178] such as are only so, for his most intimate compa­nions. But a truly godly man, delights most in godly company. They then (whoever they be) that make vain persons their Familiars and great­est intimates, have cause to suspect, and give o­thers reason to suspect their sincerity

2. Sinful company keeping is a Soul ruining inequity.

Therefore the wise man saith, Beware of it, [...] thou get a snare to thy soul, Prov. 22. 25. O the bloody desolation of Souls, which hath been the effect of this woful sin. Every man hath a Soul within him, which is more worth then the whole world. But thousands and millions there have been and are, that by keeping company with vain persons, have had their precious Souls lost, and destroyed, and damned for ever. The Scri­pture therefore saith, that a companion of fools shall be destroyed, Prov. 13. 20. He that is a com­panion of vain persons, is in the broad way, which leadeth to destruction, and many there be that go therein. It is a lamentable thing; yea, that which deserveth to be bewailed with the briniest tears of blood; that many hopeful young men, have by falling in with bad company lost their souls and salvation. Time was, when they car­ried it well, but they met with vain companions, and these have been the eternal ruine of their souls. For thereby they have learned wayes of wickedness, which before they were not guilty of. [Page 179] They have learned to become Idle, Unclean, Swearers, Self-polluters, Adulterers; for the which sins, Wo unto their Souls. Mind what God in his word saith to thee, Prov. 22. 24 25 Make us friendship with a furious man, thou shalt not go with him, lest thou learn his wayes. Thus God saith to thee (and at the peril of thy Soul shall it be, if thou wilt not obey him go not with a Drunkard lest thou learn [...] his wayes; go not with an Unclean person, less thou leave his wayes, and thy soul within thee mourn at last. But [...] and alas! for many a poor creature, that evil to ex­panions have been his Counsel etc, into that his temporal and his eternal mine. It [...] con­cerning Ahaziah that they of the house of A­ [...] were his Counsellers after his Fathers death. [...] his distraction, 2 Chron. 22. 4. He [...] had a wicked Father, but there is many a young man, born of godly Parents, that upon the death or absence of his Father, hath salier into acquain­tance and familiarity with vain persons, whose counsils he hath followed, to the everlasting de­struction both of his body and soul. The Devil hath not a greater or more fearful and fatal En­gine to destroy Souls by, then this of drawing them into bad company. As long as they con­tinue amongst such, he is sure of them. There­fore men are called upon in the Scripture, as they desire salvation, to beware of familiar socie­ty with wicked ones, Act. 2 40. Save your selves [Page 180] from this unto ward Generation. Do you desire the salvation of your Souls? then renounce communion with an evil Generation of men, who are Enemies to the holy wayes of God. [...] con­clude this particular with the words of Moses to the children of Israel Numb. 16. 26. He spake unto the Congregation, saying, deport I [...] pray you from the [...]ents of these wicked men, lost you be con­sumed in all their sins. So let me say this day, If you have any love to, or desire of the salvation of your souls, I pray you, and [...] you for your souls take, that you would dep [...]t from the Tents of wicked men. Sit no longer with vain persons [...] be consuthed in all their sins. The mouth of [...] may swallow you up also if Judgement find you in their company.

For 3. It is such an evil as doth hither the con­version of Souls.

Alash [...] many that their Souls have mis­carried for ever, when others had hopes con­cerning them as if they had been in the pangs of the new birth; and this evil hath been the cause of it. Some that have been under great awakenings of Conscience; God hath met with them in a Sermon the Arrows of the Al­mighty have been within them; that they have thought with themselves they would forsake their sins, and become new Creatures; but they have gone into loose and vain company, and so lost all those convictions, yea and provoked God [Page 181] so, as that he hath said, his Spirit should strive no more with them. This is that, which keeps poor Creatures from coming up to the terms of the Gospel; that they do not sincerely [...] with Jesus Christ when called upon to make sure of an interest in him. Alas! they know not how to part with their vain Companions. If they might have Christ and sit with vain persons. too they would be Christians: but that can never be. What saith the Scripture, Eph. 5. 14. Arises [...] the dead, and Christ shall give thee light, Arise soul, come away from thy dead companions if thou wouldst save Christ to give thee the light of Salvation. But occuse distracted sinners will remain amongst the Graves, and lodgeth the Monuments, and take pleasure in being amongst their dead and rotten Companions, they will not hearken to the call of Christ. Christ saith to the sinner, let the dead bury their dead, follow thou me. But his heart is so strangely besotted with love to his vain Companions, as that the calls of Christ in the Gospel, are not regarded. We see Men and Women sometimes, under mighty impressions from the Word and Spirit of God; there are many such in this place at this day. Would you know whether it be like to prove a saving work or no? Then mark this one thing; Are such persons got clear of their old vain Companions? if so, they are like to do well: for wisdome saith, Forsake the foolish and [Page 182] live, Prov [...]. [...] If the Lord Jesus help thee, quite to forsake thy former Companions, in sin and vanity, whom thou didst once delight in, and to endeavour after acquaintance with those that fear God, it is a sign that thou shalt live; For then the greatest snare in the World is broken: there is not a greater snare in the way to Con­version, and so in the way to Salvation, then that of vain Company; therefore if the Lord help thee to break through that spare of the fow­ler, there is great hope, that thou shalt escape with the life of thy soul, and be delivered from those snares of death and hell, which Satan seeks to take thee alive in.

4. Sinful Company-keeping will be bitterness in the latter and.

It may be in his life. Many a foolish creature, hath been through: to great poverty, shame and misery by this means. His Estate wasted, his Credit lost, his [...]ealth impaired, his Friends and Relations (as well as himself) brought into dis­grace; and all by his following the company of vain persons. To this purpose doth the Scrip­ture speak, Prov. 28. 7. He that is a companion of riotous men, shameth his Father: and in verse 19. it is said, He that followeth after vain persons, that have poverty enough. And the dismal experience of multitudes doth sadly confirm the Truth here­of. How few are there, amongst those that by Debaucheries have been brought from a flourish­ing [Page 183] state into a condition most wretch [...] and rueful, (and many such instances these lose sinful dayes have afforded) but if they be ask­ed the reason, will tell you, it was evil Company that did it? Or, however, this sin is like to prove bitter, upon a Death bed. Oh! that young men would consider of it, and hearken to the Word of the Lord this day. Shall I tell you what some young men in this place, have said up­on death-beds: when they have felt their Souls going out of their bodies, and lanching into the infinite Ocean of Eternity. There have been some, that when I have seen them dying, and in great anguish of spirit, I have enquired of them what sin it was that die then most of all trouble them; and the Answer hath been, with a bitter and a doleful ery, O that sin of Company keeping! Thats the evil that most of [...] troubleth me now I am dying; thats it that hath do [...] many o­ther sins, whereby my Soul hath been ruined. Young men, think of it, and let it make you tremble to fall into bad company. And know you for cer­tain, that without Repentance, your Company­keeping, will be bitterness after death for ever. For they that have been Companions in sinning in this World are like to be Companions in suf­fering, in another World for ever. Was it not said to Jozabel, I will cast her into a bed, and th [...] that commit adultory with her, into great tribula­tion, Rev. 2. 22. They that have had their [...] [Page 184] meetings, their riotings, their drinking bouts, their chambering and wantonness together, ex­cept they repent of their deeds shall be cast to­gether into be [...]of great and everlasting Tri­bulation Now they are for a short lifes and a merry, but they must [...] like Dragons for it, when God shall break them together, in the place of Dragons, and cover their Souls with the sha­dow of eternal death.

Use 2. Hence men, especially professors of [...] ­ligion, should beware of sitting with vain persons.

It is very sad, that there should be so much need for an Exhortation of this nature as indeed there is: Alas! that as to the company which men keep there is little difference to be observed between some Professors and the profane. Time was when it was otherwise; Men might have Been known by their company as well as by any thing else. But how is it at this day? Are there not some Church Members that if a man would speak with them he must look for them in some Tavern or in frame publick house, and there the shall find them amongst vain persons, mispending their precious time. Be astonished at this Oye Heavens.

Consider 1. You expose your selves unto great danger, by maintaining unnecessary companionship with vain persons.

You may please your selves with vain imagi­nations [Page 185] nations, that such persons shall receive good by being amongst them. But it is far more likely that you will receive hurt by them, then that they shall receive good by you. Can a man touch pitch and norbe defiled? Can he have unne­cessary communion with vain and vitious per­sons, and yet his Conscience not be polluted? Re­member what Solomon saith, Prov. 6 27. 28. Can a man take fire in his bosome and his clothes not be burnt? can one go upon hot coals and his feet not be burnt? Thou ta [...]est [...] into thy bosome, when thou maket a vain person thy Companion; and burning is like to follow upon it. When God in his word doth prohibit this or that iniquity, therein is implied that men must abstain from the Temptation leading thereunto, and therefore that they should beware of vain company, as they would not fall into sin, such company being a great & dangerous Temptation unto many sins. Be not so profane as to plead Christs holy ex­ample in eating with Publicans and Sinners, as an encouragement to sit with vain persons. The Holy Son of God had no sin inherent in him, nor could he sin or be over come with any Tempta­tion. When Satan came, he found nothing in him to fasten a temptation upon. But how much o­therwise is it with thee? Tinder is not more subject to take fire, then thy corrupt heart is apt to be tainted, when the infectious sparks of tem­ptation are flying about thee. There is danger [Page 186] also, in being amongst vain Companions left their sine should become thine. Men should make great Conscience of that Rule, 1 Tim. 5. 22. Neither be partaker of other mens sins, keep thy self pure. When thou fittest with vain persons, thou wilt hear them speak like themselves. vainly, and instead of reproving it, it they be thou wilt but laugh at it. So wilt thou become a partaker of their sins: And if so, how canst thou expect not to partake in their punishments? Come away then from amongst them, that ye be not parta­kers of their sins, and that ye receive not of their plagues, Rev. 18. 4. Did not Abeziab lose his life, because he was found in company with wick­ed Jotam: Nay, I will suppose thee to be a god­ly man, one in whom good things are found; but thy godliness will not secure or save thee from temporal judgements, if thou are more intimate and familiar with vain persons, then doth become thy Religion and holy profession. Remember what the Prophet said to Johoshaphat, 2 Chron. 10. 2. shouldst thou love those that bate the Lord; therefore wrath from the Lord is upon thee. So I say, shouldst thou sit with vain persons? shouldst thou frequent their houses? shouldst thou chuse to travel abroad with such companions? There­fore wrath from the Lord is upon thee.

Consider 2. You would not be with s [...]k com­pany hereafter.

You would not chuse to be amongst such in [Page 187] the other world. You would be loth to go where their souls shall go at the hour of death. David having said that he neither did nor would sit with the wicked, might well pray as in the ninth verse of this Psalm, Gather not my soul with sinners. Since I loved not their company here, when I die let not my soul be gathered to that Hell where they must go. It is reported con­cerning Dr. Preston, that when he was dying, he had that expression. I am perswaded God will not now send we to be amongst wicked men, for be know­ [...]h, I did not delight in their company whilest in this World. Men at death are gathered to their peo­ple. They change their place but not their com­pany. A godly man, when he goeth out of this World is gathered to his People, his Soul goeth to be with the Souls of those that he most of all de­lighted to be with here. And when a wicked man dieth, be goeth to his People, his Soul is then ga­thered with sinners, he is carried away to be a­mongst the Spirits that are in Prison. If you would not be amongst them after death, do not chuse to be amongst them now. And [...]ou would not be found amongst such company at the day of Judgement. When vain companions, shall all stand at the left hand of Jesus Christ the Son of God and Judge of the World, at the last and great day, you would be loth to be seen amongst them then. And will you sit with them now? Know you not, that when you chuse your Com­panions, [Page 188] you chuse for Eternity. The persons that now you are most familiar with you are like to be with them throughout the dayes of Eter­nity.

By way of Direction here:

1. If you be at any time called to be in company with vain persons be sure to demean your selves as becometh those that profess Godlinest.

Set an Example of gravity and holiness before them, that they may [...] have any occasion to say. These Professors or Religion, these Church­members, are like one of us. Have no fellow­ship with their sin and vanity, but reprove them rather, Eph. 5. 11. And then you will find, that they will care as little for your company, as you do for theirs, Prov. 20. 27. An unjust man is an abomination to the Just, and he that is upright in the way is an abomination to the wicked.

2. Get acquaintance with Jesus Christ:

Be familiar with him: yea, let your conversa­tion be such, as that it may appear. that you have been with Jesus. And if you have been with him, you will not desire vain-fellowship. Christ saith, be that cometh to me shall never thirst, Joh. 6. 35. He will find that sweetness in Christ as shall take his heart off from other Objects, what he shall [Page 189] thirst after the world, and after worldly vain Companions no more.

O therefore let us endeavour after more ac­quaintance with God, and with Jesus Christ, whom to know is life Eternal.

IN this Context, the Evangelist, giveth an account of a solemn Church meeting, which was attended by those Christians, who in the Apostles dayes lived at Troas. Concerning which o [...]vers things are noted.

1. The day of the week, when those Chri­stians did assemble themselves together, I was [Page 191] upon the first Day of the Week, ver. 7. Inas­much as Christ rose from the Dead, upon the first Day, that is become the Christian Sabbath. One specialty whereby Christians are distinguished from Jews, is in that Jews observe the Seventh, but Christians the first Day as a Sabbath. It was foretold by the Prophets in the Old Testament; that in the times of the Gospel there should be a change as to the Day to be observed for solemn Worship. Thus Ezekiel foresaw that under the Gospel, the Lord would accept of the holy of­ferings presented unto him by his People, not upon the Seventh (is it was in the Jewish Church) but upon the eighth Day intimating a change, as to the day of Worship, from the seventh Day, unto that which follows next after it, Chap. 43. verse. 27. And David Prophesied, that the day of Christs Resurrection, ( viz. the first day of the week) should become the Day wherein the Church would praise the Lord, or that it would become an holy day, wherein the Worship of God should be solemnize from time to time, Psal. 118. 24, And Paul declareth expresly, that inasmuch as Christ hath finished the work of Re­demption, and is entred into his rest, there re­maineth the Keeping of a Sabbath, or another day of holy [...], distinct from that of the se­venth Day, which was observed by the Jews, Heb. 4.4,9,10. And we find in the Scripture, that Churches did by the Apostles direction, religi­ously [Page 192] observe the first Day of the week, 1 Cor. 16. 1. Justin Martyr, and other ancient Wri­ters, shew that in the Primitive Times, Christi­ans kept the first day of the Week as their Sab­bath; and so hath it been in the Christian Church in all ages thereof. The work of Redemption is greater then that of Creation. Upon which account, if the seventh day was set apart to com­memorate the work of Creation, it is not to be wondred at, if the Lord Christ hath appointed the first day of the Week to be kept holy unto him­self in commemoration of the work of Redem­ption.

2. The Evangelist declareth for that end it was the Disciples at Iro [...]s, met together on the day mentioned. It was not for Civil but for Religious Ends and Purposes, nor indeed may Christians (excepting when present and indubi­table necessity, shall call for a dispensation) meet together on that day of the week, to attend any other work, but such as are of an holy nature. One thing then which these Disciples came toge­ther for, was, to break, Bread, [...] to eat the Lords Supper. The breaking of the Consecra­ted Bread, is a Sacramental Action, whereby the sufferings of Christ are signified; and is there­fore by a Synecdoche put for that whole Ordi­nance, which is appointed to shew forth the Lords Death until he come. Moreover, these Disciples at Troas, met upon the Lords Day, [Page 193] that so they might hear the Word Preached, us well as partake at the Table of the Lord. And because the Apostle Paul, was the next day to depart from them, and it may be never more to speak unto them, in the Name of the Lord; he continued long in his Sermon, even until mid­night.

3. Here is noted the particular place where these Christians met, ver. 8. There were many lights in the upper Chamber, where they [...]red together. Christians had not in those dayes, the liberty of publick Meeting houses, because the higher Powers then were enemies to the Truth. Therefore the Disciples were glad to meet in private Houses, there to solemnize the Worship of God, according to his own holy In­stitution. And because of their Persecutors, they did assemble themselves together in the night time, when others were asleep, and would be less apt to observe them. And there were many lights in the room, that so if their Adver­saries should happen to come upon them, they might have no occasion from the time of their being assembled together, to reproach them, as if they met to practise the deeds of darkness. Notwithstanding this circumspection, we find in the Apologies of some of the Amtients, that the Enemies of the Church, did take occasion to traduce & slander them, as if they did convene for wicked ends and purposes: but when they did [Page 194] manage matters, with such Christian Prudence as these Disciples did, there was no occasion gi­ven; only maliciously taken.

4. Here is recorded a Remarkable providence which hapned on the day, and in the place men­tioned, wherein a certain young man, named Entychus, was concerned. To declare which, is the scope of this verse, wherein we have expressed.

1. The evil which Entychus, was guilty of, in brief, he slept at a Sermon. Yea, and he did not only flamber but gave way unto Temptation, so far, as to fall into a deep sleep.

2. Here is noted the evil which befell him. An awful rebuke of divine providence, did at the very time when Entychus was sleeping and so sin­ning under the dispensation of the Word, over­take him. Being asleep, he fell down from the loft where he sat, and was killed [...] the fall, [...] was taken up dead. His Breath, Life, and Soul was struck out of his body; only the Lord was pleased miraculously to restore him unto life a­gain. He was suddenly surprized with sleep; and he was in danger of being surprized with a sudden sleep of death, for it. And this is Re­corded in the Scripture, that so others; yea all Christians in after Generations, who should hear of it, might beware of doing as Eutychus did, that they might take heed of sleeping, when they should be hearkening to that word, which [Page 195] is spoken of them, in the Name of the Lord.

The Doctrine, which may therefore at present be insisted on, is,

That Sleeping at Sermons is a Great and Dangerous Evil.

In the prosecution of this Doctrine, I shall on­ly attend two things.

1. To Prove. 2. To Apply the Truth.

Q. How doth it appear, that sleeping at Sermoni is a great Evil?

Ans. 1. In that there is sin therein.

Sin is the greatest of Evils. Nor ought any sin to be accounted a little evil. But when men sleep at Sermons, they sin against God: for such a practice is contrary unto Scripture Precept. If men will do as the Scripture requireth, when the word of God is spoken, they must attend and incline their Ears unto what is said, Prov. 4. 20. Yea, they ought to give earnest heed thereunto, Heb. 2.1. They then, who instead of heeding and hearkening unto what is spoken, shall sleep away the Sermon; transgress against the Rules of Scripture. And we read of those in Scripture who have hearkened to the Word of God with great attention, whose commendable example is Recorded for our Imitation. When [...] brought the Law before the Congregation of men and women, and stood upon a Pulpit of [Page 196] wood, which they had made for the purpose; the ears of all the [...] to the Book of the Law, Neh 8. [...]. And it is noted concerning some of Christs [...], that they were atten­tive to hear him, [...]. 19. 48. They kept their ears, and so their [...] the Sermon was Preaching. And [...] is, that sleeping under Sermons is a breach of the third Command­ment, which [...] respect the manner of Wor­ship, requiring the greatest Devotion and atten­tion in the service of God. [...] Praying, and sleepy Hearing is a taking of his Holy Name in vain. His Word is called his Name. When the Gospel is evil spoken of, his Name is said to be plasphemed, 1 Tim. 6. 1. They that shew no more respect unto his Word, then to sleep at it, are guilty of despising his Name. The Lord said to the Jewish Priests, ye despise my Name, and when they asked wherein have we de­spised thy Name, it was replied; in that you say, the Table of the Lord is contemptible, Mal. 1. 6, 7. So may it be said to Sleepers at Sermons, you [...] despised Gods Name: if you ask wherein? The [...] is, in thou by sleeping at Sermons, [...] practically say, that the Word of the Lord is contemptible.

2. Sleeping at Sermons doth proceed from evil [...].

Thats another thing that doth evince the evil [...]. Things are according to the causes [Page 197] which they arise from. Now Satan is the exter­nal cause of this evil. Interpreters observe, that Satan had a bloody and [...] causing Eutychus to [...]all into a profound sleep, when the Apostle was in his Sermon, hoping thereby both to occasion ruine to the Sermon­sleeper, and to cause a great disturbance in the solemn Worship of God. Nor did that Enemy to the good of Souls altogether fail in attaining some par [...] of his end. Only God according to his infinite power and wisdome, made this fall of Eutychus to be an occasion of glory to his own Name, both in respect of the Miracle which then was wrought, and in that his awful stroke upon Eutychus, must needs make others afraid to do as he did, so that his sleeping hath been a means to prevent many an one [...] sleeping at Sermons, which was the thing that the Lord intended, when he permitted Satan so far to prevail as he did; But the Devil had another end; he knoweth that when the Word of God is faithfully dispensed, in case men attend unto what is spoken, good is like to come unto their Souls thereby; and thats the thing that the Devil is afraid of; and there­fore he useth all means he can possibly, to cause the good seed of the Word which is sown, to become unfruitful. And one unhappy way, whereby he doth accomplish it, is by causing them to sleep at Sermons. Hence in the Parable concerning the Sower, it is said, of the Seed [Page 198] which fell by the way side, that the fowles of the Air came and devourea it up, Mark 4. 4. whats meant by these [...] of the Air? you have it expounded in ver. 15. where it is said, Satan cometh immediately, and taketh away the Word that was sown. How doth Satan rob men of the be­nefit, which they might receive by the Word of God? he hath divers cunning and cursed Artifices, whereby he can accomplish his design. One (and he hath none greater or more effectual) is to prejudice the minds of men against the Truth, or against the Dispensers of it. God complains of the false Prophets (who were the Devils Factors) that they did steal the Lords words every one from his Neighbour, Jer. 23. 30. because they laboured to prejudice their neigh­bours against the true and faithful Prophets of God, and so robbed their Souls of that precious treasure and benefit which the word would have afforded to them. It is never so, but Satan hath a deep hand therein. And another Artifice which he useth, to deprive men of that good, which they might receive by hearing the Word is, that he causeth them to sleep at Sermons. And from thence it cometh to pass, that men are most sleepy at Sermon time. Before the Sermon began, they were not drowsie, and after the Sermon is ended, they are not so; but just at that season, when they are called to attend unto the word of God, they are apt to drowse and sleep. This is [Page 199] as Satan would have it. He had rather have men wakeful at any time, than at Sermon time. And as for the internal cause, of mens sleeping at Ser­mons; it is from that Infirmity which they are subject unto, and miserably attended with. In some, it proceeds much from Natural Infirmity. Some are naturally of more wakeful, and others of more sleepy tempers and dispositions. And old age doth naturally incline men unto infirmity in this as well as in many other respects. But especially, this evil proceeds from that sinful and moral Infirmity, which men are wofully subject unto. Hence it was, that the Disciples slept when they should have been fervently praying to God, Mat. 26.40,41. Jesus cometh to the Disci­ples, and findeth them asleep, and saith to Peter, what, could you not watch with me one hour. The spirit indeed is willing, but the flesh is weak. There was in the Disciples of Christ, spirit as well as flesh; so far as they were made spiritual, they were willing to have watched with Christ; and had newly manifested their willingness, by pro­fessing their readiness to die for his sake; but because of a carnal unregenerate part, which as that time prevailed, they, slept when Christ bid them watch. It was because of their Flesh, their infirmity both natural and moral, that they slept when they should have been watching and praying, and the same is true, if men sleep when they should be watching and hearing. Had not [Page 200] men sin and corruption in their hearts, it is cer­tain, that they would not sleep at Sermons.

3. There are evil effects which follow upon mens sleeping when they should be hearkening to the Word of God.

We shall shew this in some Particulars, all which tend to evince the truth of the Doctrine.

1. One evil effect which follows upon sleeping at Sermons is, That Mens hearing the Word, is thereby [...] unacceptable to the Lord.

The great thing which should be aimed at in every duty, is that we may find acceptance with God, in what we do. And therefore to look well to the manner of performance. For that is necessary in order to the obtaining of divine ac­ceptation, Luk. 8. 18. Take heed how you hear. It is not enough for men to pray, or to come toge­ther to hear the word preached, &c. but every one had need consider, after what manner do I pray, after what manner do I hear? If they take not heed how they hear, so as to approve them­selves to God in respect of the manner as well as the matter of duty, they will not find acceptance with him, Mal. 1. 8. If you offer the blind for sa­crifice is it not evil: offer it now to thy Governour, will he be pleased with thee, or accept thy person? Thus when a man doth offer a sleeping prayer before the Lord, or a sleeping attendance upon duty in respect of hearing the Word, Is it not evil? doth he not offer the blind? will the Lord [Page 201] accept of it, or be pleased with such services wherein there is no life of devotion? His hear­ing will be so far from pleasing God, as that it will become a provocation, if he doth willingly set himself to sleep at Sermon time. If an Earth­ly Prince, should send his Ambassadors, to treat [...] any about matters of high concernment, and they should manifest no more regard unto what is said, then to fall asleep, whilest the Mes­sage is in delivering; would it not provoke? The Ministers of God are in Scripture stiled his Ambassadors, 2 Cor. 5. 20. We are Ambassadors for Christ, as though God aid beseech you by us, we pray you in Christs stead, be ye reconciled to God.

These Ambassadors for Christ, are sent to treat with men about matters of the greatest concernment that possibly can be; yea, to pro­pose unto them in the Name of that God whose they are, and whom they serve, terms of Peace, and Reconciliation; and they do it in Sermons, in that way, they treat with men about the ever­lasting concernments of their precious and im­mortal Souls. Now to sleep at the very time when these Messages are delivered, is so far pra­ctically to contemn the Word, and must needs be displeasing unto him whose word it is, and in whose name delivered.

2. Another evil which doth follow upon sleep­ing at Sermons, is, That it doth cause the Word Preached to become unprofitable, nay, hurtful to the souls of men.

[Page 202] It is a sad thing, when Men shall receive the Grace, (i. e. the Word of God,) in vain, 2 Cor. 6. 1. yet so do they do, who indulge themselves in sleeping at Sermons. If it be so, as the Apostle speaketh in another case, then is our preaching vain, Suppose the Truths delivered be never so preci­ous, if people are asleep, it is to them, as if no Word were spoken, excepting that they must give a dreadful account for that which they might have heard for their Souls good; but would not when called of God thereunto. A Minister of Christ had as good speak to the Seats, and Pillars, and Walls of the House, as to men that are (like him whom my Text speaketh of) in a profound sleep. Nay, there is danger that the Word will then (through their own de­fault) become hurtful to their Souls. It was said to the Corinthians, 1 Epistle Chap. 11. ver.17 You come together not for the better, but for the worse If Christians come together, to eat the Lords Supper, but mind not after what manner, their coming together is for the worse. And if they come together under pretence of hearing the Word preached, but set themselves to sleep, in­stead of reverend attention unto what is spoken, they come together for the worse. It were bet­ter not to come, then to come only to sleep, As the Apostle there speaketh, ver. 22, Have ye not Houses to eat and drink in, or despise ye the Church of God, So I say, have you not Houses to sleep [Page 203] in, that you must come and openly despise an Ordinance of God?

3. Another evil effect of sleeping at Sermons, is, that it maketh men leave a guilty Conscience.

Sin doth so, especially known sin, and in a most peculiar manner breaches of the third Com­mandment, the Lord having said, that he will not hold those guiltless that take his Name in vain; but all this is true of those that sleep at Sermons. Hence except their hearts are strangely obdura­ted in the wayes of sin, they feel checks of Con­science for this evil. Men have that in their own breasts which tells them that they should not do so, when they give way to temptation, and fall a sleep under that solemn dispensation of the Word of God, spoken to them in his Name. And when the Lord awakens Conscience, there are great troubles of spirit for this sin. It hath been so with some of the Elect of God at their first Conversion. God hath made it a sad and a terrible thought unto them, to consider, how many Sermons they have lost, and sinned, and slept away; how they have turned a deaf car upon the Messages which the Lord hath seat from Heaven to them.

4. Men are hereby exposed unto Judgement.

Guilt binds the sinner over unto the righteous judgement of God. Temporal Judgements are many times inflicted for this sin, and that not only on the profane ungodly world, but on the [Page 204] Lords own servants. As this instance in my Text doth make to appear. Indeed we read of but one godly man in the Scripture, ( viz. Eu­tychus the man whom my Text mentions) that did sleep at a Sermon, and what a memorable and awful death had he like to have suffered, be­cause of this his sin? and yet a great deal more might be said to excuse him, then most of those that use to sleep at Sermons, can plead for them­selves. For Pauls Sermon, at that time was ve­ry long; and it was not in the day but in the night; yea, at midnight, when men are natural­ly more inclined to sleep; yet when Eutychus thus circumstanced, gave way to temptation, so as to fall asleep, when he should have been hear­kening to the word of God, he must be smitten with a sudden and a deadly blow; that as Jona­than said, 1 Sam. 14.43. I did but taste a little Honey, and lo, I must die. So this man, did but take a little sleep, a short nap whilest the Ser­mon was Preaching, and lo! he must die for it. And as for those that have been notorious sleep­ers at Sermons, indulging themselves in that ini­quity, God oftentimes cuts them off, by sudden and awful strokes of his hand. Yea, and spiri­tual judgements are the bitter fruit of this sin. For this cause, the Lord in righteous Judgement doth blast his word to the Souls of men, that they are never converted nor saved thereby, but they become like unto Ezekiels Marishes and [Page 205] Miry places, they are given unto salt and shall not be healed, Ezek. 47.11. They are smitten with that curse of spiritual and perpetual barrenness of soul. When men are so profane as to set themselves to sleep at Sermons, the Holy God is so provoked at them for the contempt of his Word, as to resolve and swear against them, that they shall never be converted, or receive any saving benefit thereby. And when this be­cometh a general prevailing iniquity amongst a professing people, the Lord is sometimes provo­ked to take away his Word from them. He calls home his Ambassadors, and brings a Famine of his word. When mercies slighted, God knoweth how to raise the price of them, and to make men know the worth of them, by the want thereof. When the Jews were grown weary of Sabbaths and of Sermons, which were Prea­ched to them, both on the weekly Sabbath, and at their New Moons, that which followed, was, the Lord sent upon them a Famine, not a famine of bread, (but more dreadful even a spiritual fam­ine) of hearing the Word of the Lord, Amos 8.5.11. The Lord may well say, if you have no more re­spect unto my word, then to sit & sleep under it; you shall hear Sermons few enough, until you have learned to hear with better attention; and know that inasmuch as you have slept Sermons away, you have also sinned them away.

4. Sleeping at Sermons is an evil sign,

[Page 206] For, 1. It argueth great inconsiderateness and [...] mind fulness of those things which men ought to consider of.

It is an evidence that men are not aware [...] those things, which they ought to remember, whenever they come to hear the Word of God dispensed in his Name. Its a sign that they do not consider of the dreadful place and presence which they are in. We may say of a solemn Church-Assemby as Jacob speaketh concerning that place where the Lord appeared to him, Gen. 28. 17. He was afraid, and said, how dreadful is this place, this is none other but the House of God. There is a special presence of God in Church­Assemblies, which maketh such places to be ho­ly, and therefore dreadful. Its true, that in these dayes, one house is as holy as another. But it is also true, that in whatever house God is worshipped, during the time of worship, there is a special presence of the Lord there, and therefore during the time of worship, the place in holy. Hence reverence in Behaviour is requi­red of men whilest in such places. It was said to Moses, Put off thy shoes from off thy feet, h. e. shew reverence as to thy outward behaviour, (for putting off the shoe was, and is at this day a­mongst the Eastern Nations, like putting off the hat with us) for the place whereon thou standest is holy ground; namely, because of a special pre­sence of God which was in that place at that [Page 207] time, Exod. 3. 5. So there is in Church Assem­blies: if men are so irreverend there as to fall asleep, and it may be to put themselves into sleep­ing postures, it is a sign that they consider not this. The presence of Holy Angels is awful. Yet such a presence, there, in Church Assem­blies. Hence the House of God is said to be the Gate of Heaven, Gen 28. 17. In old time, Prin­ces kept their Courts in the Gates of the City, and there they had their Ministers and Servants to attend them. Thus the Lord doth as it were sit upon his Throne, in Church Assemblies, and there are Holy Angels attending him in those Gates of Heaven. The Apostle therefore Ex­horts men and women to behave themselves with all due reverence and circumspection, in the so­lemn worship of God, because of the Angels, 1 Cor. 11. 10. Angels come down from Heaven, into our solemn Assemblies, and observe not on­ly how Ministers Preach, but how People hear; who attends, and who doth not attend, who sleeps and who keeps awake. When People sleep at Sermons, it is a sign that they consider not of this as they ought to do. Yea, it is a sign that they consider not with whom they have to do in Sermons. It is said, that the Word of God it quick and powerful, and that all things are naked unto the eyes of him with whom we have to do, Heb. 4.12,13. so that in hearing the Word, men have to do with the All seeing God. If they sleep [Page 208] under it, thats a sign they remember not this. Did any of you hear an Farthly Monarch speak­ing to you, the consideration of the greatness and authority of the Speaker would keep you awake. And would men sleep, if they knew that the Majesty of Heaven is speaking to them?

2. When Men sleep at Sermons, it is a sign that they have not that love to, and delight in the Word of God, which they ought to have.

It is noted of the Primitive Christians that they received his word gladly, Act. 2.41. There is not so much of that spirit as should be in those that sleep when they should hear. This argueth that men do not (with David) prize the word above all riches, and that it is not the delight and the rejoycing of their hearts. They can keep awake easily enough, when they hear that which they love and delight to hear. A vain and wicked creature, if he hears frothy and foolish Discourse, is not sleepy nor weary, be­cause his carnal, unsanctified heart delights therein. Let the same person hear Sermons, or any serious and profitable matter discoursed of, and hees quickly asleep. This is a sure and a sad sign, that he taketh but little delight therein.

[Page 209] We come now to Apply this Truth:

And the first Use may be by way of Instructi­on or Information.

Instr. 1. We may here take notice that the na­ture of man is wofully corrupted and deprived, else they would not be so apt to sleep when the preci­ous Truths of God are dispensed in his Name, Yea, and men are more apt to sleep then, than [...] another time. Some woful Creatures, have been so wicked as to profess they have gone to hear Sermons on purpose, that so they might sleep, finding themselves at such times much dis­posed that way. This argueth as Satans malice, so the great corruption and depravation of the nature of men, whence it is that they are incli­ned unto evil, and indisposed to the thing that good is. Yea, some will sit and sleep under the best Preaching in the World. When Paul was alive, there was not a better Preacher upon the Earth then he. Austin had three wishes: one was, that (if the Lord has seen meet) he might see Christ in the flesh: his second wish was, that he might have seen Paul in the Pulpit; but not­withstanding Pauls being so excellent a Preacher, there were some that could sit and sleep under his Ministry. When Soul-melting Sermons are Preached about Christ the Saviour, about the pardon of sin, about the glory of Heaven, there we some that will sleep under them, When [Page 210] soul awakening Sermons are Preached, enough to make rocks to rend and to bleed; when the word falls down from Heaven like Thunder, the voice of the Lord therein being very powerful and full of Majesty, able to break the Cedars of Labanon, and to make the wilderness to shake; yet some will sit and sleep under it; such is the woful corruption and desperate hardness of the hearts of the Children of men.

Instr. 2. Hence see, that there is great danger in those things which men are apt to look upon as little sins yea as no sins at all.

As for sleeping at Sermons, some look upon it as no sin; others account it a [...] a sin not worth taking notice of or the troubling themselves about. But my Text sheweth that danger and death is in it. We have solemn In­stances in the Scripture, concerning those that have lost their lives, because they have been guil­ty of such miscarriages, as carnal reason will say are but little sins. When there was a man that gathered a few sticks upon the Sabbath day, he was put to death for it; and yet men would be apt to think his sin was not (though indeed it was) very great. Men account i [...] a small mat­ter to add something of their own to the worship of God: but when Nadab and Ahibu did so, there went out fire from the Lord, and consumed them to death. When Uzzah a good man; [Page 211] did with a pious intention, touch the Ark, (which he being no Priest should not have done) God smote him for his Error, that he dyed by the Ark of God. Behold! the severity of God, and let us tremble at it. Common sins, which almost eve­ry one is guilty of, are accounted small iniquities; but there is exceeding danger in following a multitude to do evil. Sins of Omission are esteemed small, but mens Souls may be thrown into the fire and burned for ever, not only for bearing evil fruit, but because they do not bring forth good fruit, Mat. 3. 10. At the last day the Son of God will pronounce a Sentence of eternal death upon thousands of Millions, be­cause they have omitted these and those duties which he required and expected from them. Sinful words are looked upon as small evils by many. How common is it for persons to say, What shall we be made offenders for a word? abu­sing that Scripture which reproveth those that make others offenders for speaking good and faithful words. But doth not the Scripture say, by thy words thou shalt be condemned, Mat. 12.37. Corrupt communications, obscene discourses, unclean lascivious speeches, discover the persons that delight in them to be amongst the number of those that shall (without Repentance) be con­demned at the day of Judgement, yet there are some that make light of them. Thus concerning those words which some call Petty Oathes; some [Page 212] are so profanely ignorant as to think, that they may Swe [...] by their Faith and Truth, and that there is no great hurt or danger in it. But there is danger of no less then Damnation for these seemingly little sins, if men shall a [...]low themselves therein, notwithstanding the Com­mandment of God to the contrary. See the word of the Lord to this purpose, Jam. 5. 12. But above all things Swear not, (i. e. vainly, or except duely called therunto) neither by Hea­ven, neither by the Earth, neither by any other Oath, therefore not by your Faith or Troth, lost you fall into condemnation.

Again, sinful thoughts are esteemed small evils, but I must tell you, that vain thoughts, and much more vile unclean thoughts, if indulged and de­lighted in, may hinder the Salvation of a mans Soul. Witness that Scripture, Jer. 4.14. O Je­rusalem, wash thine heart from wickedness, that thou mayist be saved▪ how long shall thy vain thoughts lodge within thee? so that there is more then a little danger, in those evils, which men ac­count little sins.

Inst. 3. If sleeping at Sermons be such an evil as hath been evinced, there is then cause to fear, that the Lord hath been contending with his People in this Land, by awful Judgements, partly on the ac­count of this iniquity.

The late Synod, who convened on purpose, to [Page 213] enquire into the causes of the Lords controver­sie with New-England, have mentioned this a­mongst many other provoking evils. And there is great reason to think, that, that holy God who will not hold the takers of his Name in vain guilt­less, hath been not a little displeased for this sin, Inasmuch as it is a common evil. I doubt it may be said, that there are many such offenders in al­most every Congregation throughout the Land. I must confess to my exceeding joy, that there are as few sleepers at Sermons, in this Congregation, as in any that I have observed in the Countrey; yet there are some and too many. It is a sin, which Professors and Church-members (as well as others) are guilty of; and 'tis past doubt, that it hath been for their sins in a more peculiar manner, even for the provoking of his Sons, and of his Daughters; that God hath sent the Sword, Fire, and Death amongst us. This is a sin, which is not punished by men, but therefore the Lord himself will visit for it. And truly some of those awful Judgements, which we have sadly experienced, seem to have a special respect unto this sin. Those fearful and amazing voices in the Heavens, even Thundrings and Lightnings, which have caused many amongst us to be horri­bly afraid; and some have (like Eutychus) been taken up dead, the Thunder of God having kil­led them in a moment; hath not the Lord sent them usually upon the very day when Sermons [Page 214] are wont to be Preached, or upon the next day thereto; as if the Lord should say, if you will slight and sleep at my word, [...] make you to hear that which shall awake you with a witness. And doth not God threaten with a Famine of his word? How many bereaved Congregations are there? and some that have been a long time without the Ministerial dispensation of the Word and Sacraments. Well may it be so, if People when they enjoyed a faithful Ministry, shewed no more respect and reverence towards God speaking to them therein, then to sit and sleep under it.

Instr. 4. If sleeping at Sermons be a great evil, then their iniquity is exceeding great in the sight of God, who do that in Sermon time, which is worse then sleeping.

e. g. To Play at Sermon time, as wicked chil­dren who have no grace nor fear of God in their hearts, will sometimes do. If you do thus on the Sabbath day, you break the third and the fourth Commandment both at once, and then how guilty! how guilty! are you in the sight of the holy Lord God, who is in this dreadful place, but you are not aware of it. So for persons to sit Laughing in the presence of God, when his Word is spoken to them in his Name, their sin and pro­faness is exceeding great before the Lord. What dost thou think will become of thy immortal [Page 215] soul? dost thou think that God will have mercy on thee. Repent of this thy wickedness, or I do most solemnly declare unto thee in his Name, God will not have mercy on thee. He that made thee, will show thee no favour. The Lord saith, he will look unto those that are of a conceive Spirit, who tremble at his Ward, Isai. 66. 2. Thou then, that are so far from trembling at the Word of the Lord, as to Laugh when it is spoken to thee; the infinite Majesty, who hath Heaven for his Throne, and the Earth for his Foot-stool, will not look upon thee; he abhort to see or to look upon such a prophane wretch as thou [...]: But inasmuch as thou dost laugh at his Word now, repent speedily, or the time draweth on, when distress and anguish will take hold on thy Soul, and then God will laugh at thy calamity, and moth when thy fear cometh. And therefore hear and fear now, and do no more so wickedly. Remember the words of the Lord Jesus, Luk. 6. 26. Wo to you that laugh now, for you shall mourn and weep. So I say, wo to you that laugh at Ser­mons now, for you shall mourn, and never laugh more. When wilt thou say? even when thy soul shall be with Dives; crying out, world with­out end. I am tormented in this flame. And O think how the Devils will taunt & mock at thee, and say, why don't you laugh now? Remem­ber you heard such a Minister of God Breach, he brought you the glad tidings of eternal Sal­vation [Page 216] vation, and the sad news of everlasting destru­ction, but you laughed when you heard him speaking after the most solemn and earnest man­ner; is it a laughing matter now think you? were they not the great Truths of God, that were spoken in his Name? Then will tears of Blood trickle down thy dry and damned cheeks for ever and ever, because thou mayest not be so happy as to hear one Sermon, or to have one of­fer of Grace more, throughout the never-ending dayes of Eternity.

Use 2. If sleeping at Sermon be so great an evil as hath been said, then let those that have been guilty, of this evil, be exhorted to be hum­bled for what's past, and to beware of it for time to come.

Consider 1. Men must give an account another day for every Sermon.

If it be true, (as it cannot but be true, be­cause the mouth of him who is Truth it self hath spoken it) that of every idle word which man shall speak, they must give account thereof at the day of Judgement, Mat. 12. 36. Certainly they must give an account concerning every Sermon which they heart. Sleeping at a Sermon is a greater sin, thou speaking an idle word. Therefore if men must be called to an account for idle words, much more for this. All those Talents, which the Lord doth intrust any with, they must be account­able [Page 217] for them another day: Now Gospel Ser­mons, are amongst the most precious Talents, which any in this World have conferred on them. But what a sad account will be given concerning those Sermons which have been slept away? As light as thou makest of it now, it may be Consci­ence will roar for it upon a Death bed. Not many years ago, there was a young man, than being wont to come to hear the Word in this Congregation, when he was upon his sick-bed, which proved his death-bed, he desired to speak with me, and when I came to him, he had this ex­pression, O Sir, sometimes whilest Sermons have been Preaching: I have set my self to sleep on pur­pose, and do you think it is possible, that one that hath done so, should ever find mercy with God. And if this be a trouble on a death-bed, will not the thought of it, be a terror at the last and great day? verily there is many a Soul, that will find this to be a dismal thought at the day of Judge­ment, when he shall remember so many Sermons I might have heard for my everlasting benefit, but I slighted and slept them away.

Therefore,

Consider 2. That if men allow themselves in this evil, their souls are in danger to perish.

Its true, that a godly man may be subject un­to this, as well as unto other infirmities; but he doth nor allow himself therein. If he be incli­ned to sleep, when he should be hearing the [Page 218] Word, he mourns under it, as his burden. If indeed thou hast grace in thy soul, then in case thy head hath been heavy at Sermon-time, thy heart will be heavy for it afterwards. But when persons indulge themselves in this iniquity, when they compose and settle themselves to sleep, their state is dangerous, and their souls like to perish. Their spot is not the spot of Gods Children. How was the Lord provoked at them who despi­sed Manna. And their sins is no less who offer contempt to the Manna of the Gospel; as Ser­mon sleepers, who indulge themselves in this their iniquity, do.

Some it may be will say, but how shall we help it?

Ans. 1. As helps against this evil, there are some things that men should remember to ob­serve before they come to hear the Word. Be­ware of excessive toiling and moiling in the World, because that doth incline to sleepiness. And remember to be temperate in all things. When men overcharge themselves with meat and drink, and then come to hear the Word Preached, no wonder if they fall asleep, when they should be hearing for their Souls benefit. And if you find your selves inclined to this evil, remember so pray much against it before you come to hear. I doubt common sleepers at Ser­mons, remember not this. Did they pray ear­nestly [Page 219] against this infirmity the Lord would give them power and victory over it. You must be watchful in order unto prayer, and you must pray that you may become watchful.

2. At the time of Hearing, some things are to be done as helps against this Evil.

Strive against it when first you begin to drowse, shake off a sleepy frame. Stir up your selves to hear the Word, as well as to call upon the Name of God, Isai. 64.7. If sitting be an occasion of sleeping, rather stand up, then sit and sleep and sin. And keep alive those thoughts in your hearts, which will be a means to prevent sleeping. e. g. The awful thoughts of the spe­cial presence of God. When Jacob slept as in his Journey towards Padan Aran, Gen. 28. 16. he awaked out of his sleep and said, surely the Lord is in this place, and I knew it not: it is as if he had said, had I been aware that God was in this place I would not have composed my self to sleep in his presence. Jacob had more grace, then to set himself to sleep in the special presence of God. Surely, if men did know that God is in Church­Assemblies, they would not set themselves to sleep there. Remember when you hear Sermons Preached, that God himself is speaking [...] you, in the way of his Ordinance, though by mortal men like unto your selves. The Treasure is from Heaven, though the Vessel that brings it, be an earthen vessel. You should therefore receive [Page 220] the Word of God, which you hear, not as the word of men, but as the word of God, 1 Thess. 2.13. I remember I have read concerning that great Emperor Constanti [...], that sometimes when he heard Sermons Preached, he did rise up out of his Royal Seat, and would give that reason for it, because (said he) the men that speaketh cometh in the Name of God, and delivers the mes­sages of God. Nay, when Eglon the Prince of Moab, heard Ehud say, I have a Message from God unto thee; he arose out of his Seat. Men would be more like to stand trembling, then to sit sleeping, if they did believe and think of this, Again, if thou dost find thy self inclined to sleep under the hearing of the Word, think how Sa­tan is busie about thee, thou mayst be sure he is near at hand, if thou growest sleepy as a Ser­mon, and wilt thou give way to his Temptations? Yea, think with thy self, if I should sleep now, I should sin; There was a man that could say, he had not slept a wink at a Sermon, for more then twenty years together, and could give this Reason of it, Because (said he) if I begin to be sleepy, that thought cometh into my heart, if I should now sleep, I should sin against God, and that I dare not do.

Oh consider what hath been spoken. And learn to hear the Word of God, with utmost at­tention of mind, and intention of heart. So your souls shall live.

Tibi Domine