Sermon

Exodus 20:17. You shall not covet your Neighbor's house, you shall not covet your neighbor's wife, etc.

I am in the next place to resolve a question, how we may do to cure this itch of covetousness?

Response. For answer to this, I shall prescribe some remedies and antidotes against this sin.

1. Faith (1 John 5:4). This is the victory over the world, even your faith. The root of covetousness is the distrust of God's providence. Faith believes God will provide. God who feeds the birds will feed his children. He who clothes the lilies will clothe his lambs, and so faith overcomes the world. Faith is the cure of care. Faith not only purifies the heart, but satisfies the heart. Faith makes God our portion, and so in him we have enough. Psalm 16:5: The Lord is the portion of my inheritance, the lines are fallen to me in pleasant places; indeed, I have a goodly heritage. Faith by a divine chemistry extracts its chief comforts out of God. A little with God is sweet. Thus faith is a remedy against covetousness. Faith overcomes not only the fear of the world, but the love of the world.

2. The second remedy is judicious consideration.

(1.) What poor things these things below are, that we should covet them. 1. They are below the worth of the soul, which carries in it an idea and resemblance of God. The world is but the workmanship of God, the soul is the image of God. 2. You covet that which will not satisfy you. Ecclesiastes 5:10: He that loves silver shall not be satisfied with silver. Solomon had put all the creatures in an alembic, and distilled out the quintessence, and behold, all was vanity (Ecclesiastes 2:11). Covetousness is a dry dropsy; the more a man has, the more he thirsts. Quo plus sunt potae, plus sitiuntur aquae. 3. Worldly things cannot remove trouble of mind. King Saul being perplexed in conscience, all his crown jewels could not administer comfort to him (1 Samuel 28:15). The things of the world will no more ease a troubled spirit than a gold cap will cure the headache. 4. The things of the world, if you had more of them, cannot continue with you. [in non-Latin alphabet], Isocr. The creature has a little honey in its mouth, but it has wings to fly away. Glass metal. These things either go from us, or we from them. What poor things are these to covet?

(2.) Second consideration: the frame and structure of the body. God has made the face to look upwards towards heaven. Os Homini sublime dedit, coelumque tueri Iussit — Ovid. Anatomists observe that whereas other creatures have but four muscles to their eyes, man has a fifth muscle, by which he is able to look up to heaven. And as for the heart, it is made like a glass vial, narrow and contracted downwards, but wide and broad upwards. And as the frame and structure of the body teaches us to look to things above, so especially the soul is planted in the body, as a divine sparkle to ascend upwards. Can it be imagined that God gave us intellectual immortal souls, to covet only earthly things? What wise man would fish for gudgeons with golden hooks? Did God give us glorious souls, only to fish for the world? Surely our souls are made for a higher end — to aspire after the enjoyment of God in glory.

(3.) Third consideration: the examples of those who have been contemners and despisers of the world. The primitive Christians, as Clemens Alexandrinus observes, were sequestered from the world, and were wholly taken up in converse with God; they lived in the world above the world. Like the birds of paradise, who soar above in the air, and seldom or never touch with their feet upon earth. Luther says that he was never tempted to this sin of covetousness. The saints of old, though they did live in the world, they did trade in heaven. Philippians 3:20. [in non-Latin alphabet], Our conversation is in heaven. The Greek word signifies our commerce, or traffic, or citizenship is in heaven. Enoch walked with God (Genesis 5:24). His affections were sublimated; he did take a turn in heaven every day. The righteous are compared to a palm tree (Psalm 92:12). Philo observes that whereas all other trees have their sap in their root, the sap of the palm tree is towards the top. The emblem of the saints, whose hearts are above in heaven, where their treasure is.

3. The third remedy: covet spiritual things more, and you will covet earthly things less. Covet grace. Grace is the best blessing; it is the seed of God (1 John 3:9). The angels' glory: covet heaven. Heaven is the region of happiness; it is the most pleasant climate. Did we covet heaven more, we should covet earth less. They that stand on the top of the Alps, the great cities of Campania seem but as small villages in their eye. If we could have our hearts more fixed upon the Jerusalem above, how would all worldly things disappear, and be as nothing in our eye. We read of an angel coming down from heaven, who did tread with his right foot on the sea, and with his left foot on the earth (Revelation 10:2). Had we but once been in heaven, and viewed the superlative glory of it, how might we in a holy scorn trample with one foot upon the earth, and with the other foot upon the sea. Oh, covet after heavenly things. There is the tree of life, the mountains of spices, the rivers of pleasure, the honeycomb of God's love dropping, the delights of angels, the flower of joy fully ripe and blown. There is the pure air to breathe in; no fogs nor vapors of sin arise to infect that air, but the Sun of Righteousness enlightens that horizon continually with its glorious beams. O let your thoughts and delights be always taken up about the city of pearl, the paradise of God. Did we covet heavenly things more, we should covet earthly things less. It is reported after Lazarus was raised from the grave, he was never seen to smile or be delighted with the world after. Were our hearts raised by the power of the Holy Ghost up to heaven, we should not be much taken with earthly things.

4. The fourth remedy: pray for a heavenly mind. Lord, let the lodestone of your Spirit draw my heart upward. Lord, dig the earth out of my heart; teach me how to possess the world, and not love it; how to hold it in my hand, and not let it get into my heart. So much for the commandment in general, You shall not covet.

(2.) I shall speak of it more particularly: You shall not covet your neighbor's house, you shall not covet your neighbor's wife, etc. Observe here the holiness and perfection of God's law. It forbids the Motus primo primi, the first motions and risings of sin in the heart: You shall not covet. The laws of men take hold of the actions, but the law of God goes further — it forbids not only the actions, but the affections. You shall not covet your neighbor's house. It is not said, You shall not take away his house: but, You shall not covet it. These lustings and desires after the forbidden fruit are sinful (Romans 7:7). The law has said, You shall not covet. Though the tree bears no bad fruit, it may be faulty at the root. Though a man does not commit gross sin, yet who can say his heart is pure? There may be a faultiness at the root, there may be sinful covetings and lustings in the soul.

Use. Let us be humbled for the sin of our nature, the risings of evil thoughts, coveting that which we ought not. Our nature is a seed-plot of iniquity; it is like charcoal, that is ever sparkling. The sparkles of pride, envy, covetousness, arise in the mind. How should this humble us! If there be not sinful actings, there are sinful covetings. Let us pray for mortifying grace, which may be like the water of jealousy, to make the thigh of sin to rot. But to come to the words more nearly: You shall not covet your neighbor's house, nor your neighbor's wife, etc.

Question. Why is the house put before the wife? In Deuteronomy the wife is put first (Deuteronomy 5:21): Neither shall you desire your neighbor's wife, neither shall you covet your neighbor's house. Here the house is put first.

Response. In Deuteronomy the wife is set down first in respect of her value. She (if a good wife) is of far greater value and estimate than the house. Proverbs 31:10: Her price is far above rubies. She is the furniture of the house, and this furniture is more worth than the house. When Alexander had overcome King Darius in battle, Darius seemed not to be much dismayed. But when he heard his wife was taken prisoner, now his eyes like spouts did gush forth water, as valuing his wife dearer than his life. But yet in this place in Exodus, the house is put before the wife: the reason is, because the house is first in order. The house is erected before the wife can live in it. The nest is built before the bird is in it. The wife is first esteemed, but the house must be first provided.

1. Then, you shall not covet your neighbor's house. How depraved is man since the fall! Man knows not how to keep within bounds, but is coveting more than his own. Ahab one would think had enough; he was king, and one would suppose his crown-revenues should have contented him; but still he was coveting more; Naboth's vineyard was in his eye, and stood near the smoke of his chimney, and he could not be quiet till he had it in possession. Were there not so much coveting, there would not be so much bribing. One man pulls away another's house from him. It is only the prisoner lives in such a tenement as he may be sure none will go about to take from him.

2. You shall not covet your neighbor's wife. This commandment is a bridle to check the inordinacy of brutish lusts. You shall not covet your neighbor's wife. It was the devil that sowed another man's ground (Matthew 13:25). But how is the hedge of this commandment trodden down in our times! There be many who do more than covet their neighbors' wives — they take them. Deuteronomy 27:20: Cursed be he that lies with his father's wife, and all the people shall say Amen. If it were to be proclaimed, Cursed be he that lies with his neighbor's wife, and all that were guilty should say Amen, how many would curse themselves!

3. You shall not covet your neighbor's manservant, nor his maidservant. Servants, when faithful, are a treasure. What a true and trusty servant had Abraham — he was his right-hand! How prudent and faithful was he in the matter he was entrusted with, in getting a wife for his master's son (Genesis 24:9). And surely, it would have gone near to Abraham to have had anyone enticed away his servant from him. But this sin of coveting servants is common. If one has a better servant, others will be inveigling and laying baits for him, and endeavor to draw him away from his master. This is a sin against the tenth commandment. To steal away another's servant by enticement is no better than thievery.

4. Nor his ox, nor his ass, nor any thing that is your neighbor's. Were there not coveting of ox and ass, there would not be so much stealing. First men break the tenth commandment by coveting, and then they break the eighth commandment by stealing. It was an excellent appeal that Samuel made to the people (1 Samuel 12:3): Witness against me before the Lord, whose ox have I taken, or whose ass, or whom have I defrauded. And it was a brave speech of Saint Paul (Acts 20:33): I have coveted no man's gold, or silver, or apparel.

Question. But what means may we use to keep us from coveting that which is our neighbor's?

The best remedy is contentment. If we are content with our own, we shall not covet that which is another's. Saint Paul could say, I have coveted no man's gold or silver. From where was this? It was from contentment. (Philippians 4:11) I have learned in whatever state I am, to be content. Content says, as Jacob (Genesis 33:11), I have enough: I have a promise of heaven, and have sufficient to bear my charges there, I have enough. And he who has enough will not covet that which is another's. Be content: and the best way to be contented is, first, believe that condition best which God carves out to you by his providence. If God had seen it fit for us to have more, we should have had it; but his wisdom sees this best for us. Perhaps we could not manage a great estate, it is hard to carry a full cup without spilling, and a full estate without sinning. Great estates may be snares; a boat may be overturned by having too great a sail. The believing that estate best God carves us, makes us content; and being contented, we will not covet that which is another's. Second, the way to be content with such things as we have, and not to covet another's, is to consider the less estate we have, the less account we shall have to give at the last day. Every person is a steward, and must be accountable to God. They who have great estates, have the greater reckoning. God will say, What good have you done with your estates? Have you honored me with your substance? Where are the poor you have fed and clothed? If you cannot give a good account, it will be sad. This may make us contented with a less portion: to consider, the less estate, the less account we have to give: the less riches, the less reckoning. This is the way to have contentment, and no better antidote against coveting that which is another's, than being content with that which is our own.

So much for the commandments.

Question: Is any man able perfectly to keep the commandments of God?

Answer: No mere man since the fall is able in this life perfectly to keep the commandments of God, but does daily break them in thought, word and deed.

(James 3:2) In many things we offend all. Man in his primitive state of innocency was endued with ability to keep the whole moral law. Adam had rectitude of mind, sanctity of will, perfection of power. Adam had the copy of God's law written in his heart; no sooner did God command, but he did obey. As the key is suited to all the wards in the lock, and can open them; so Adam had a power suited to all God's commands, and could obey them. Adam's obedience did exactly run parallel with the moral law, as a well-made dial goes exactly with the sun. Man in innocency was like a well-tuned organ, he did sweetly tune to the will of God. He was adorned with holiness as the angels, but not confirmed in holiness as the angels. Adam was holy but mutable; he fell from his purity, and we with him. Sin cut the lock of original righteousness where our strength lay. Sin has brought such a languor and faintness into our souls, and has so weakened us, that we shall never recover our full strength till we put on immortality. The thing I am now to demonstrate is, that we cannot yield perfect obedience to the moral law. In many things we offend all.

First, the case of an unregenerate man is such, that he cannot perfectly obey all God's commands. He may as well touch the stars, or span the ocean, as yield exact obedience to the law. A person unregenerate cannot act spiritually, he cannot pray in the Holy Spirit, he cannot live by faith, he cannot do duty out of love to duty; and if he cannot do duty spiritually, then much less perfectly. Now that a natural man cannot yield perfect obedience to the moral law, is evident: first, because he is spiritually dead (Ephesians 2:1). And being so, how can he keep the commandments of God perfectly? A dead man is not fit for action. A sinner has the symptoms of death upon him. First, he has no sense; a dead man has no sense: he has no sense of the evil of sin, of God's holiness and veracity; therefore he is said to be without feeling (Ephesians 4:19). Second, he has no strength (Romans 5:6). What strength has a dead man? A natural man has no strength to deny himself, to resist temptation; he is dead: and can a dead man fulfill the moral law? Second, a natural man cannot perfectly keep all God's commandments, because he is so interlarded with sin. He is born in sin (Psalm 51:5; Job 15:16) — he drinks iniquity as water. All the imagination of his thoughts are evil, and only evil (Genesis 6:5). Now the least evil thought is [illegible], a breach of the royal law: and if there be defection, there cannot be perfection. And as a natural man has no power to keep the moral law, so he has no will. He is not only dead, but worse than dead. A dead man does no hurt, but there is a life of resistance against God that goes along with the death of sin. A natural man not only cannot keep the law through weakness, but he breaks it through willfulness. (Jeremiah 44:17) We will do whatever goes out of our mouth, to burn incense to the queen of heaven.

2. As the unregenerate cannot keep the moral law perfectly, so neither can the regenerate. Ecclesiastes 7:20: There is not a just man upon the earth that does good and sins not — in fact, that sins not in doing good. There is that in the best actions of a righteous man that is damnable, if God should weigh him in the balance of justice. Alas! How are his duties fly-blown. He cannot pray without wandering, nor believe without doubting. Romans 7:18: To me to will is present, but how to perform I find not. In the Greek it is [in non-Latin alphabet], how to do it thoroughly I find not. Paul, though a saint of the first magnitude, was better at willing than at performing. Mary asked where they had laid Christ: she had a mind to have carried him away, but she wanted strength. So the regenerate have a will to obey God's law perfectly, but they want strength: their obedience is weak and sickly. The mark they are to shoot at is perfection of holiness; though they take a right aim, yet do what they can they shoot short. Romans 7:19: The good which I would I do not. A Christian, while he is serving God, is hindered. Like a ferryman that plies the oar, and rows hard, but a gust of wind carries him back again. So says Paul, The good I would I do not; I am driven back by a temptation. Now if there be any failure in our obedience, we cannot make a perfect commentary upon God's law. No Christian alive can write a copy of holiness without blotting. The Virgin Mary's obedience was not perfect; she needed Christ's blood to wash her tears. Aaron was to make atonement for the altar (Exodus 29:37), to show that the most holy offering has defilement in it, and needs atonement to be made for it.

Question 1. But if man has not power to keep the whole moral law, then why does God require that of man, which he is not able to perform? How does this stand with his justice?

Answer. Though man has lost his power of obeying, God has not lost his right of commanding. If a master entrusts a servant with money to lay out, and the servant spends it dissolutely, may not the master justly demand this money? God gave us a power to keep the moral law; we by tampering with sin lost it: but may not God still call for perfect obedience? Or in case of default, justly punish us?

Question 2. But why does God suffer such an impotency to lie upon man, that he cannot perfectly keep the law?

Answer. The Lord does it (1.) to humble us. Man is a self-exalting creature, and if he has but any thing of worth, he is ready to be puffed up: but when he comes to see his [in non-Latin alphabet], his deficiencies and failings, and how far short he comes of the holiness and perfection God's law requires; this is a means to pull down his plumes of pride, and lay them in the dust. He weeps over his impotency, he blushes for his leprous spots; he says as Job, I abhor myself in dust and ashes. (2.) God lets this impotency and infirmness lie upon us, that we may have recourse to Christ to obtain pardon for our defects, and to sprinkle our best duties with his blood. When a man sees himself indebted, he owes perfect obedience to the law, but he has nothing to pay: this makes him fly to Christ to be his friend, and answer all the demands and challenges of the law, and set him free in the court of justice.

Use 1. This is matter of humiliation for our fall in Adam. In the state of innocency we were perfectly holy; our minds were crowned with knowledge, and our wills as a queen did sway the scepter of liberty: but now we may say as Lamentations 5:16, The crown is fallen from our head. We have lost that power which was inherent in us. When we look back to our primitive glory, when we [reconstructed: shined] as earthly angels, we may take up Job's words (Job 29:2), O that it were as in months past! O that it were with us as at first, when there was no stain upon our virgin nature, when there was a perfect harmony between God's law and man's will. But alas! Now the scene is altered, our strength is gone from us, we tread awry every step; we come below every precept; our dwarfishness will not reach the sublimity of God's law; we fail in our obedience; and while we fail, we forfeit. This may put us in close mourning, and spring a leak of sorrow in all our souls.

Use 2. First branch: Confutation. It confutes the Arminians, who cry up the power of the will: they hold they have a will to save themselves. But, by nature we not only want strength (Romans 5:6), but we want will to that which is good. The will is not only full of impotency, but obstinacy. Psalms 81:11: Israel would none of me. The will hangs forth a flag of defiance against God. Such as speak of the sovereign power of the will, forget Philippians 2:13: It is God that works in you [in non-Latin alphabet], both to will and to do. If the power be in the will of man, then what needs God to work in us to will? If the air can enlighten itself, what needs the sun to shine? Such as talk of the power of nature, and the ability they have to save themselves, they disparage Christ's merits. I may say as Galatians 5:4, Christ is become of no effect to them. This I affirm: such as advance the power of their will in matters of salvation, without the medicinal grace of Christ, do absolutely put themselves under the covenant of works. And now I would ask them, Can they perfectly keep the moral law? Malum oritur ex quolibet defectu. If there be but the least defect in their obedience, they are gone. For one sinful thought the law of God curses them, and the justice of God arraigns them. Confounded be their pride, who cry up the power of nature, as if by their own inherent abilities they could rear up a building, the top of which should reach to heaven.

2d. Br. It confutes a sort of people that brag of perfection; and according to that principle, they can keep all God's commandments perfectly. I would ask these, Have they at no time a vain thought come into their mind? If they have, then they are not perfect. The Virgin Mary was not perfect; though her womb were pure (being overshadowed with the Holy Ghost) yet her soul was not perfect. Christ does tacitly imply a failing in her (Luke 2:49). And are they more perfect than the Blessed Virgin was? Such as hold perfection, need not confess sin. David confessed sin (Psalm 32:6). And Paul confessed sin (Romans 7:24). But they are got beyond David and Paul; they are perfect, they never transgress; and where there is no transgression, what needs confession?

2. If they are perfect, they need not ask pardon: They can pay God's justice what they owe; therefore what need they pray, Forgive us our debts? O that the Devil should rock men so fast asleep, as to make them dream of perfection. And whereas they bring that (Philippians 3:15), Let us therefore as many as be perfect be thus minded. Answer: Perfection there is meant of sincerity. God is best able to interpret his own word, he calls sincerity perfection (Job 1:8): A perfect and an upright man. But who is exactly perfect? A man full of diseases may as well say he is healthful, as a man full of sin say he is perfect.

Use 3. To regenerate persons. Though you fail in your obedience, and cannot keep the moral law exactly, yet be not discouraged.

Quest. What comfort may be given to a regenerate person under the failures and imperfections of his obedience?

Resp. 1. That a believer is not under the covenant of works, but under the covenant of grace. The covenant of works requires perfect, personal, perpetual obedience. But in the covenant of grace God will make some abatements: He will accept of less than he required in the covenant of works.

(1.) In the covenant of works God required perfection of degrees. In the covenant of grace he accepts perfection of parts: There he required perfect working, here he accepts sincere believing. In the covenant of works God required us to live without sin; in the covenant of grace God accepts of our combat with sin.

(2.) Though a Christian cannot in his own person perform all God's commandments, yet Christ as his surety, and in his stead has fulfilled the law for him, and God accepts of Christ's obedience, which is perfect, to satisfy for that obedience which is imperfect: Christ being made a curse for believers, all the curses of the law have their sting pulled out.

(3.) Though a Christian cannot keep the commands of God to satisfaction, yet he may to approbation.

Quest. How is that?

Answ. 1. He gives his full assent and consent to the law of God (Romans 7:12): The law is holy and just. There was assent in the judgment (Romans 7:16): I consent to the law. There was consent in the will.

2. A Christian mourns that he cannot keep the commandments fully: When he fails, he weeps: He is not angry with the law, because it is so strict; but he is angry with himself because he is so deficient.

3. He takes a sweet complacential delight in the law (Romans 7:22): I delight in the law of God, in the inward man. Gr. [〈 in non-Latin alphabet 〉], I take pleasure in it. O how love I your law! (Psalm 119:97). Though a Christian cannot keep God's law, yet he loves his law. Though he cannot serve God perfectly, yet he serves him willingly.

4. It is his cordial desire to walk in all God's commands (Psalm 119:5): O that my ways were directed to keep your statutes. Though his strength fails, yet his pulse beats.

5. He does really endeavor to obey God's law perfectly, and wherein he comes short, he runs to Christ's blood to make supply for his defects. This cordial desire and real endeavor God esteems as perfect obedience (2 Corinthians 8:12): If there be a willing mind, it is accepted. Let me hear your voice, for sweet is your voice (Song of Solomon 2:14). Though the prayers of the righteous are mixed with sin, yet God sees they would pray better; God picks out the weeds from the flowers; he sees the faith, and winks at the failing. The saints' obedience, though it falls short of legal perfection, yet having sincerity in it, and Christ's merits mixed with it, finds gracious acceptance. When the Lord sees endeavors after perfect obedience, this he takes well at our hands: As a father that receives a letter from his child, though there be blots in the letters and false spellings, yet the father takes all in good part. O what blottings are there in our holy things! But God is pleased to take all in good part. Says God, It is my child, and he would do better if he could; I will accept it.

Quest. Are all the transgressions of the law equally heinous?

Answ. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

John 19:11. He that delivered me to you has the greater sin. The Stoic philosophers held, that all sins were equal. But this Scripture clearly holds forth, that there is a gradual difference in sin: Some are greater than others: Some are mighty sins (Amos 5:12), and crying sins (Genesis 18:21). Every sin has a voice to speak, but some sins cry. As some diseases are worse than others, and some poisons more venomous; so some sins are more heinous (Ezekiel 16:47; Jeremiah 16:12): You have done worse than your fathers, your sins have exceeded theirs. Some sins have a blacker aspect than others. To clip the king's coin is treason, but to strike his person is a higher degree of treason. A vain thought is a sin, but a blasphemous word is a greater sin. That some sins are greater than others, appears, (1.) Because there was difference in the offerings under the law. The sin-offering was greater than the trespass-offering. (2.) Because some sins are not capable of pardon as others are, therefore they must needs be more heinous, as the blasphemy against the Holy Ghost (Matthew 12:31). (3.) Because some sins have a greater degree of punishment than others (Matthew 23:14): You shall receive greater damnation, [〈 in non-Latin alphabet 〉]. Shall not the Judge of all the earth do right? God would not punish one more than another, but that his sin is greater. It is true, all sins are equally heinous in respect of the object, or the person against whom sin is committed, (namely) the infinite God. But in another sense all sins are not alike heinous. Some sins have more bloody circumstances in them, which are like the dye to the wool, to give it a deeper color.

Quest. What sins may be said to be more heinous than others?

Response 1. Such sins as are committed without any occasion offered: a man swears or is angry, and has no provocation. The less the occasion of sin is, the greater is the sin. (2.) Such sins are more heinous that are committed presumptuously. Under the Law there was no sacrifice for presumptuous sins (Numbers 15:30).

Question: What is it to sin presumptuously, which does heighten and aggravate sin, and make it more heinous?

Answer: To sin presumptuously is to sin against convictions and illuminations, or an enlightened conscience. Job 24:13: They are of those that rebel against the light. Conscience, like the Cherubim, stands with a flaming sword in its hand, to deter the sinner, yet he will sin. Did not Pilate sin against conviction, and with a high hand, in condemning Christ? He knew that out of envy the Jews had delivered him (Matthew 27:18). He confessed he found no fault with him (Luke 23:14). And his own wife sent to him, "Have nothing to do with that just man" (Matthew 27:19). Yet, for all this he gave the sentence of death against Christ. Here he sinned presumptuously, against an enlightened conscience. To sin ignorantly does something extenuate and pare off the guilt. John 15:22: If I had not come, you would have had no sin. That is, your sin would have been less. But to sin against illuminations and convictions does enhance and accent men's sins. These sins make deep wounds in the soul. Other sins fetch blood, these are a stab at the heart.

Question: How many ways does a man sin against illuminations and convictions?

Answer 1. When he lives in the total neglect of duty. He is not ignorant that it is a duty to read the Word, yet he lets the Bible lie by as rusty armor, that he seldom makes use of. He is convinced that it is a duty to pray in his family, yet he can go days and months, and God never hear of him. He calls God Father, but never asks him blessing. Neglect of family prayer does as it were uncover the roof of men's houses, and make way for a curse to be rained down upon their table.

2. When a man lives in the same sins which he condemns in others. Romans 2:1: You that judge another do the same things. As Austin says of Seneca, he wrote against superstitions, yet he worshipped those images which he reproved. One man condemns another for rash censuring, yet lives in the same sin himself. A master reproves his apprentice for swearing, yet he himself swears. The snuffers of the tabernacle were of pure gold. They who reprove and snuff the vices of others, had need themselves to be free from those sins. The snuffers must be of gold.

3. When a man sins after vow. Psalm 56:12: Your vows, O God, are upon me. A vow is a religious promise made to God to dedicate ourselves to him. A vow is not only a purpose, but a promise. Every votary makes himself a debtor, he binds himself to God in a solemn manner. Now to sin after vow, to vow himself to God, and give his soul to the devil, must needs be against the highest convictions.

4. When a man sins after counsels, admonitions, warnings, he cannot plead ignorance: the trumpet of the gospel has been blown in his ears, and sounded a retreat to call him off from his sins; he has been told of his injustice, living in malice, keeping bad company, yet he would venture upon sin. This is to sin against conviction; it aggravates the sin, and is like a weight put in the scale, to make his sin weigh the heavier. If a sea-mark be set up to give warning that there are shelves and rocks in that place, yet if the mariner will sail there, and split his ship, it is presumption; and if he be cast away, who will pity him?

5. When a man sins against express comminations and threatenings. God has thundered out threatenings against such sins. Psalm 66:21: God shall wound the hairy scalp of such a one as goes on still in his trespasses. Yet though God set the point of his sword to the breast of a sinner, yet he will commit sin. The pleasure of sin does more delight him than the threatenings affright him. He, like the Leviathan, laughs at the shaking of a spear (Job 41:29). Indeed, he derides God's threatenings. Isaiah 5:19: Let him make speed and hasten his work that we may see it. We have heard much what God intends to do, and of judgment [reconstructed: approaching], we would fain see it. For men to see the flaming sword of God's threatenings brandished, yet to strengthen themselves in sin, is in a high manner to sin against illumination and conviction.

6. When a man sins under affliction. God does not only thunder by threatening, but has let his thunderbolt fall; he has inflicted judgments on a person, he may read his sin in his punishment, yet he sins: his sin was uncleanness; he has wasted his strength as well as his estate; he has had a fit of apoplexy, yet though he feels the smart of sin, he retains the love of sin. This is to sin against conviction. 2 Chronicles 28:22: In his distress did he trespass yet more: this is that King Ahaz. This does enhance and make the sin greater than other sins: for sinning against an enlightened conscience,

First, is full of obstinacy and pertinaciousness. Men can give no reason, make no defense for their sins, yet they are resolved to hold fast iniquity. This is desperate willfulness: and Voluntas est regula & mensura actionis, the more of the will in a sin, the greater the sin. Jeremiah 18:12: We will walk after our own devices. Though there be death and hell every step, we will march on under Satan's colors. This made the sin of the apostate angels so great, because it was willful; they had no ignorance in their mind, no passion to stir them up, there was no tempter to deceive them, but they sinned obstinately and out of choice.

Secondly, to sin against convictions and illuminations is joined with slighting and contempt of God. It is bad for a sinner to forget God, but it is worse to contemn him. Proverbs 10:13: Why do the wicked contemn God? An enlightened sinner knows that by his sin he disobliges and angers God; but he cares not whether God be pleased or no, he will have his sin. Therefore such a one is said to reproach God. Numbers 15:30: The soul that does anything presumptuously, the same reproaches the Lord. Every sin displeases God, but sins against an enlightened conscience reproach the Lord. To contemn the authority of a prince is a reproach done to him.

Thirdly, it is accompanied with impudency. Fear and shame are banished, the veil of modesty is laid aside. Zephaniah 3:5: The unjust knows no shame. Judas knew Christ was the Messiah, he was convinced of it by an oracle from heaven, and by the miracles he wrought, and yet he impudently goes on in his treason; in fact, when Christ said, He that dips his hand with me in the dish, he shall betray me. And Judas knew Christ meant him: and when Judas was going about his treason, Christ pronounced a woe to him (Luke 22:22), yet for all that he proceeded in his treason. Thus to sin presumptuously, against an enlightened conscience, dyes the sin a crimson color, and makes it greater than other sins.

(3.) Such sins are more heinous than others, which are sins of continuance. The continuing of sin is the enhancing of sin. He who plots treason makes himself a greater offender. Some men's heads are the devil's mint-house — they are minting mischief. Romans 1:30: Inventors of evil things. Some invent new oaths, others new snares: such were those presidents that invented a decree against Daniel, and got the king to sign it (Daniel 6:9).

(4.) Those sins are greater which proceed from a spirit of malignity. To malign holiness is diabolical. It is a sin to want grace, it is worse to hate it. In nature there are antipathies, as between the vine and laurel. Some have an antipathy against God because of his purity. Isaiah 30:11: Cause the Holy One of Israel to cease from before us. Sinners, if it lay in their power, would not only unthrone God, but un-be God. If they could help it, God should be no longer God. This sin is boiled up to a greater height.

(5.) Those sins are of a greater magnitude, which are mixed with ingratitude. God cannot endure of all things to have his kindness slighted. God's mercy is seen in reprieving men so long, in wooing them by his Spirit and ministers to be reconciled, in crowning them with so many temporal blessings; now to abuse all this love, when God has been filling up the measure of his mercy, that men should fill up the measure of their sins! This is high ingratitude, and does make their sins of a deeper crimson. Some are worse for mercy. The vulture (says Aelian) draws sickness from perfumes: so the sinner contracts evil from the sweet perfumes of God's mercy. The English Chronicle reports of one Parry, who being condemned to die, Queen Elizabeth sent him his pardon; and after he was pardoned, he conspired and plotted the queen's death. Just so some deal with God; he bestows mercy, and they plot treason against him. Isaiah 1:2: I have nourished and brought up children, and they have rebelled against me. The Athenians, in lieu of the good service Themistocles had done them, banished him their city. The snake in the fable being frozen, stung him that gave it warmth. Certainly sins against mercy are far more heinous.

(6.) Those sins are more heinous than others, which are committed with delectation. A child of God may sin through a surprise, or against his will. Romans 7:19: The evil which I would not, that do I. Like one that is carried down the stream involuntarily. But to sin with delight does heighten and increase the sin: a sign the heart is in the sin. Hosea 4:8: They set their heart on their iniquity. As a man follows his gain with delight. Revelation 22:15: Without are dogs, and whoever loves and makes a lie. To tell a lie is a sin, but to love to tell a lie is a greater sin.

(7.) Those sins are more heinous than others, which are committed under a pretense of religion. To cheat and defraud is a sin, but to do it with a Bible in one's hand is a double sin. To be unchaste is a sin, but to put on a mask of religion to play the whore makes the sin the greater. Proverbs 7:14: I have peace-offerings with me; this day have I paid my vows, come let us take our fill of love. She speaks as if she had been at church, and had been saying her prayers; who would ever have suspected her of dishonesty? But behold her hypocrisy; she makes her devotion a preface to adultery. Luke 20:47: Who devour widows' houses, and for pretense make long prayers. This sin was not in making long prayers, (for Christ was a whole night in prayer) but to make long prayers that they might do unrighteous actions, did make their sin more horrid.

(8.) Sins of apostasy are more heinous than others. Demas forsook the truth (2 Timothy 4:10), and afterwards became a priest in an idol temple, says Dorotheus. To fall is a sin, but to fall away is a greater sin. Apostates cast a disgrace upon religion. The apostate (says Tertullian) seems to put God and Satan in the balance, and having weighed both their services, prefers the devil's services, and proclaims him to be the best master. In which respect the apostate is said to put Christ to open shame (Hebrews 6:6). This dyes a sin deep, and makes it greater. It is a sin not to profess Christ, but it is a greater to deny him. Not to wear Christ's colors is a sin, but to run from his colors is a greater sin. A pagan sins less than a baptized renegade.

(9.) To persecute religion makes sin greater (Acts 7:22). To have no religion is a sin, but to endeavor to destroy religion is a greater. Antiochus Epiphanes took more tedious journeys, and ran more hazards, to vex and oppose the Jews, than all his predecessors had done in obtaining victories. Herod added this above all, that he put John in prison. He sinned before by incest; but by imprisoning the prophet, this added to his sin, and made it greater. Persecution fills up the measure of sin. Matthew 23:32: Fill you up the measure of your fathers. If you pour a small bowl of water into a cistern, that adds something to it; but pour in a bucket full or two, and that fills up the measure of the cistern. So persecution fills up the measure of sin, and makes it greater.

(10.) To sin maliciously makes sin greater. Aquinas and others of the schoolmen place the sin against the Holy Spirit in malice. The sinner does all he can to vex God, and despite the Spirit of grace (Hebrews 10:29). Thus Julian, who threw up his dagger in the air, as if he would have been revenged upon God. This swells sin to its full size — it cannot be greater. When a man is once come to this, blasphemously to despite the Spirit, there is but one step lower he can fall, and that is to hell.

(11.) & ult. It aggravates sin, and makes it greater, when a man not only sins himself, but endeavors to make others sin. 1. Such as teach errors to the people, who decry Christ's deity, or deny his virtue, making him only a political head, not a head of influence; who preach against the morality of the Sabbath, or the immortality of the soul. These men's sins are greater than others. If the breakers of God's law sin, what do they that teach men to break them? (Matthew 5:19). 2. Such as destroy others by their bad example. The swearing father has taught his son to swear, and damned him by his example. These men's sins are greater than others, and they shall have a hotter place in hell.

Use. You see all sins are not equal, some are more grievous than others, and bring greater wrath; therefore especially take heed of these sins. (Psalm 19:13.) Keep back your servant from presumptuous sins. The least sin is bad enough, you need not aggravate your sins, and make them more heinous. He that has a little wound will not make it deeper. Oh beware of those bloody circumstances which heighten your sin, and make it more heinous. The higher a man is in sinning, the lower he shall lie in torment.

Quest. What does every sin deserve?

Answ. "God's wrath and curse both in this life, and that which is to come.

Matthew 25:41. Depart from me you cursed into everlasting fire.—

Man having sinned, is like a favourite turned out of the king's favor, and deserves the wrath and curse of God.

(1.) God's curse, (Galatians 3:10). As when Christ cursed the fig-tree, it withered (Matthew 21:19). So when God curses any, he withers in his soul. God's curse blasts wherever it comes.

(2.) God's wrath; which is nothing else but the execution of God's curse.

First, What this wrath is? In this wrath there is, 1. Something that is privative; that is, the being deprived of the smiles of God's face. It is hell enough to be excluded from God's presence; in whose presence is fullness of joy (Psalm 16:11). God's smiling face has that splendor and radiance of beauty shining in it, as ravishes the angels with delight. This is the diamond in the ring of glory. And if it were such a misery for Absalom that he might not see the king's face (2 Kings 14:22), what will it be for the wicked to be shut out from beholding God's pleasant face! Privatio divinae Visionis omnium suppliciorum summum.

Secondly, God's wrath has something in it positive. That is, his frown and enraged fury, which is [in non-Latin alphabet], wrath come upon the sinner to the uttermost (1 Thessalonians 2:16). Here, three positions or maxims.

1. God's wrath is irresistible. (Psalm 90:11.) Who knows the power of your anger? Sinners may oppose God's ways, but not his wrath. Shall the briars contend with the fire? Shall finite contend with infinite? (Job 40:9.) Have you an arm like God?

2. God's wrath is terrible. The Spanish proverb is, The lion is not so fierce as he is painted. We are apt to have slight thoughts of God's wrath, but it is very tremendous and dismal: as if scalding lead should be dropped in one's eye. The Hebrew word for wrath, [in non-Latin alphabet], signifies heat. To show that the wrath of God is hot, therefore it is compared to fire in the text. Fire, when it is in its rage, is dreadful (as we saw in the flames of this city). So the wrath of God is like fire, it is the terrible of terribles. Other fire is but painted to this. If when God's wrath is kindled but a little, and a spark of it flies into a wicked man's conscience in this life, it is so terrible; what will it be when God stirs up all his wrath? (Psalm 78:38.) How sad is it with a soul in desertion! Now God dips his pen in gall, and writes bitter things. Now his poisoned arrow sticks fast in the heart. (Psalm 88:15-16.) While I suffer your terrors I am distracted, your fierce wrath goes over me. Luther in desertion was in such horror of mind, that Nec calor, nec Sanguis super-esset, he had no blood seen in his face, but he lay as one dead. Now, if God's wrath be such towards them whom he loves, what will it be towards them whom he hates? If they who sip of the cup find it so bitter, what will they do who drink the dregs of the cup? (Psalm 75:8.) Solomon says, The wrath of a prince is as the roaring of a lion (Proverbs 19:12). What then is God's wrath? When God musters up all his forces, and sets himself in battle array against a sinner, how can his heart endure? (Ezekiel 22:14.) Who is able to lie under mountains of wrath? God is the sweetest friend but the fiercest enemy. To set forth the fearfulness of this wrath:

(1.) The wrath of God shall seize upon every part of a sinner. 1. Upon the body: The body which was so tender, it could not bear heat or cold, shall be tormented in the wine-press of God's wrath. Those eyes which before could only behold amorous objects, shall be tormented with the sight of devils. The ears, which before were delighted with music, shall be tormented with the hideous shrieks of the damned. 2. The wrath of God shall seize upon the soul of a reprobate. Ordinary fire cannot touch the soul. When the martyrs' bodies were consuming, their souls did triumph in the flames; but God's wrath burns the soul. 1. The memory shall be tormented to remember what means of grace have been abused. 2. The conscience shall be tormented with self-accusations: The sinner shall accuse himself for presumptuous sins, for mis-spending his precious hours, for resisting the Holy Ghost.

(2.) The wrath of God is without intermission. Hell is an abiding-place, but no resting-place: There is not a minute's rest. Outward pain has some abatement: If it be the stone or colic, the patient has sometimes ease; but the torments of the damned have no intermission. He that feels God's wrath, never says, I have ease.

(3.) The wrath of God is eternal. So says the text, Everlasting Fire. No tears can quench the flame of God's anger; no, though we could shed rivers of tears. In all pains of this life men hope for a cessation, the suffering will not continue long; either the tormentor dies, or the tormented: but the wrath of God is always feeding upon a sinner. The terror of natural fire is, that it consumes what it burns: but this makes the fire of God's wrath terrible, that it does not consume what it burns. Sic morientur damnati ut semper vivunt. Bern. The sinner shall ever be in the furnace, after innumerable millions of years the wrath of God is as far from ending as it was at the beginning. If all the earth and sea were sand, and every thousand years a bird should come and take away one grain of this sand, it would be a long while ere that vast heap of sand were emptied; but if after all that time the damned might come out of Hell, there were some hope. But this word 'ever' breaks the [reconstructed: heart].

Quest. But how does it seem to consist with God's justice to punish sin, (which perhaps was committed in a moment) with eternal fire?

Answ. In respect of the heinous nature of sin. Consider the person offended; it is Crimen laesae Majestatis: sin is committed against an infinite majesty: therefore the sin is infinite, and so the punishment must be infinite. Now because the nature of man is but finite, and a sinner cannot at once bear infinite wrath, therefore he must in eternity of time be satisfying what he cannot satisfy at once.

(4.) While the wicked lie scorching in the flames of wrath, they have none to commiserate them. It is some ease of grief to have some condole with us; but the wicked have wrath and no pity shown them. Who should pity them? God will not pity them. They derided his Spirit, and now he will laugh at their calamity (Proverbs 1:26). The Saints will not pity them: they persecuted the Saints upon earth, therefore they will rejoice to see God's justice executed on them (Psalm 58:10). The righteous shall rejoice when he sees the vengeance.

(5.) The sinner under wrath has none to speak a good word for him. An elect person when he sins has one to intercede for him (1 John 2:1): We have an advocate, Jesus Christ the righteous. Christ will say, It is one of my friends, one whom I have shed my blood for; Father, pardon him. But the wicked (that die in sin) have none to solicit for them; they have an accuser but no advocate; Christ's blood will not plead for them; they slighted Christ, and refused to come under his government, therefore Christ's blood cries against them.

3. God's wrath is just. The Greek word for vengeance, [⟨in non-Latin alphabet⟩], signifies justice. The wicked shall drink a sea of wrath, but not one drop of injustice. It is just that God's honor be repaired, and how can that be but by punishing offenders? Having shown you what this wrath of God is, I shall show you, 2. that we have deserved the curse and wrath of God. He who infringes the king's laws, deserves the penalty. Mercy goes by favor, punishment by desert. To us belongs confusion of face (Daniel 9:8). Wrath is that which belongs to us as we are sinners; it is as due to us as any wages that is paid.

Use 1. Inform. First Branch. It justifies God in condemning sinners at the last day. Sinners deserve wrath, and it is no injustice to give them that which they deserve. If a malefactor deserves death, the judge does him no wrong in condemning him.

2nd Branch. See what a great evil sin is, which exposes a person to God's wrath forever. You may know the lion by his paw: and you may know what an evil thing sin is by the wrath and curse it brings. When you see a man drawn upon a hurdle to execution, you conclude he is guilty of some capital crime that brings such a punishment. When a man lies under the torrid zone of God's wrath, and roars out in flames, then say, How horrid an evil is sin! They who now see no evil in swearing, or Sabbath-breaking, they will see it look black in the glass of hell-torments.

3rd Branch. See here a hand-writing upon the wall; here is that which may check a sinner's mirth. He is now brisk and frolic, he chants to the sound of the viol, and invents instruments of music (Amos 6:5). He drinks stolen waters, and says they are sweet. Oh! but let him remember that the wrath and curse of God hang over him, which will shortly (without repentance) be executed on him. Dionysius thought, as he sat at table, he saw a naked sword hang over his head. The sword of God's justice hangs over a sinner; and when the slender thread of life is cut asunder, the sword falls upon him. Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth (Ecclesiastes 11:9). But know you for all these things God will bring you into judgment. For a drop of pleasure you must drink a sea of wrath. Your pleasure cannot be so sweet, as wrath is bitter. The delights of the flesh cannot countervail the horror of conscience. Better want the Devil's honey, than be so stung with the wrath of God. The garden of Eden, (which signifies pleasure) had a flaming sword placed at the east end of it (Genesis 3:24). The garden of carnal and sinful delight is surrounded with the flaming sword of God's wrath.

Use 2. Reproof. It reproves the stupidity of sinners, who are no more affected with the curse and wrath of God which is due to them. No man considers in his heart (Isaiah 44:19). If they were in debt, and were ready to have the sergeant arrest them, they would be affected with that: but though the fierce wrath of God is ready to arrest them, they remember not. A beast, though he has no shame, yet he has fear; he is afraid of fire. But sinners are worse than brutish, they fear not the fire of Hell till they are in it. Most have their conscience asleep or [reconstructed: seared]; but when they shall see the vials of God's wrath dropping, then they will cry out as Dives, O I am tormented in this flame! (Luke 16:24)

Use 3. Exhort. 1. Let us adore God's patience, who has not brought this wrath and curse upon us all this while. We have deserved wrath, yet God has not given us our desert. We may all subscribe to that, (Psalm 103:8). The Lord is slow to anger. And (verse 10). He has not rewarded us according to our iniquities. God has deferred his wrath, and given us space to repent (Revelation 2:21). God is not like a hasty creditor, that requires the debt, and gives no time for the payment. He shoots off his warning-piece, that he may not shoot off his murdering-piece. (2 Peter 3:9). The Lord is long-suffering to us-ward, not willing that any should perish. God adjourns the assizes, to see if sinners would turn; he keeps off the storm of his wrath. But if men will not be warned, let them know, that long forbearance is no forgiveness.

2nd Brother. Let us labor to prevent the wrath we have deserved. How careful are men to prevent poverty or disgrace! Oh labor to prevent God's eternal wrath, that it may not only be deferred but removed.

Quest. What shall we do to prevent, and escape wrath to come?

Answ. 1. By getting an interest in Jesus Christ. Christ is the only screen to stand between us and the wrath of God. He did feel God's wrath, that they who believe in him should never feel it. (1 Thessalonians 1:10). Jesus has delivered us from wrath to come. Nebuchadnezzar's fiery furnace was a type of God's wrath, and that furnace did not singe the garments of the three children, nor was the smell of fire upon them (Daniel 3:27). Jesus Christ went into the furnace of his Father's wrath, and those that believe in him, the smell of the fire of hell shall never pass upon them.

2. If we would prevent the wrath of God, let us take heed of those sins which will bring the wrath of God. Edmund, Successor of Anselm, has a saying, I had rather leap into a furnace of fire, than willingly commit a sin against God. There are several fiery sins we must take heed of, which will bring the fire of God's wrath.

(1.) The fire of rash anger. Some who profess religion, yet cannot bridle their tongue; they care not what they say in their anger, they will curse their passions. St. James says, The tongue is set on fire of hell (James 3:6). O take heed of a fiery tongue, lest it bring you to fiery torment. Dives begged a drop of water to cool his tongue: St. Cyprian says, He had offended most in his tongue, and now that was most set on fire.

2. Take heed of the fire of malice. Malice is a malignant humor, whereby we wish evil to another. It is a vermin that lives on blood, it studies revenge. Caligula had a chest where he kept deadly poisons for them he had malice against. The fire of malice brings men to the fiery furnace of God's wrath.

3. Take heed of the sin of uncleanness. (Hebrews 13:4). Whoremongers and adulterers God will judge. Such as burn in uncleanness, are in great danger to burn one day in hell. Let one fire put out another; let the fire of God's wrath put out the fire of lust.

3rd Brother. To you who have a well-grounded hope, that you shall not feel this wrath which you have deserved, let me exhort you, 1. To be very thankful to God, who has given his Son to save you from this tremendous wrath. Jesus has delivered you from wrath to come. The Lamb of God was scorched in the fire of God's wrath for you: Christ did feel the wrath which he did not deserve, that you may escape the wrath which you have deserved. Pliny observes, that there is nothing better to quench fire than blood. Christ's blood has quenched the fire of God's wrath for you. Upon me, upon me be the curse, said Rebecca to Jacob (Genesis 27:13). So said Christ to God's justice, Upon me be the curse, that my elect may inherit the blessing. 2. Be patient under all the afflictions which you endure. Affliction is sharp, but this is not wrath, this is not hell. Who would not willingly drink in the cup of affliction, that knows he shall never drink in the cup of damnation? Who would not be willing to bear the wrath of men, that knows he shall never feel the wrath of God?

Christian, though you may feel the rod, you shall never feel the bloody ax. Austin once said, Strike, Lord, where you will, if sin be pardoned. So say, Afflict me, Lord, as you will in this life, seeing I shall escape wrath to come.

Quest. What does God require of us, that we may escape the wrath and curse due to us for sin?

Answ. Faith in Jesus Christ, repentance to life, with the diligent use of all the outward means, whereby Christ communicates to us the benefits of redemption.

I begin with the first, faith in Jesus Christ (Romans 3:25): Whom God has set forth to be a propitiation through faith in his blood. The great privilege in the text is, to have Christ for a propitiation, which is not only to free us from God's wrath, but to ingratiate us into God's love and favor. And the means of having Christ to be our propitiation is, faith in his blood. There is a two-fold faith, Fides quae creditur, (that is) the doctrine of faith; and Fides qua creditur, (that is) the grace of faith. The act of justifying faith lies in recumbency: We do [illegible], rest on Christ alone for salvation. As a man that is ready to drown, catches hold on the bough of a tree. So a poor trembling sinner seeing himself ready to perish, catches hold by faith on Christ the tree of life, and so is saved. The work of faith is the Holy Spirit; therefore faith is called the fruit of the Spirit (Galatians 5:22). Faith does not grow in nature, it is an outlandish plant, a fruit of the Spirit. This grace of faith is Sanctissimum humani pectoris Bonum; of all others the most precious rich faith, and most holy faith, and faith of God's elect. Hence it is called precious faith (2 Peter 1:1). As gold is the most precious among the metals, so is faith among the graces. Faith is the queen of the graces: faith is the condition of the gospel. Your faith has saved you (Luke 7:50). Not your tears. Faith is the vital artery of the soul, it animates it. The just shall live by his faith (Habakkuk 2:4). Unbelievers, though they breathe, yet want life. Faith is (as Clemens Alexandrinus calls it) a mother-grace; it excites and invigorates all the graces: not a grace stirs till faith sets it to work. Faith sets repentance to work; 'tis like fire to the still. Faith sets hope to work. First we believe the promise, then we hope for it. Did not faith feed the lamp of hope with oil, it would soon die. Faith sets love to work (Galatians 5:6): faith which works by love. Who can believe in the infinite merits of Christ, and his heart not ascend in a fiery chariot of love? Faith is a Catholicon, or remedy against all troubles: a sheet-anchor we cast out into the sea of God's mercy, and are kept from sinking in despair. Other graces have done worthily; but you (O faith) excel them all. Indeed in heaven love will be the chief grace; but while we are here militant, love must give place to faith. Love takes possession of glory, but faith gives a title to it. Love is the crowning grace in heaven, but faith is the conquering grace upon earth (1 John 5:4): This is the victory that overcomes the world, even our faith. Faith carries away the garland from all the other graces. Other graces help to sanctify us, but it is faith only that has the honor to justify (Romans 5:1): Being justified [illegible], by faith.

Quest. But how comes faith to be so precious?

Ans. Not as it is a more holy quality, or as if it had more worthiness than other graces, but respectu Objecti, as it lays hold on Christ the blessed object, and fetches in his fullness (John 9:16). Faith in itself considered, is but manus mendica, the beggar's hand: but as this hand receives the rich alms of Christ's merits, so it is precious, and does challenge a superiority over the rest of the graces.

Use 1. First Branch. Of all sins beware of the rock of unbelief (Hebrews 3:12): Take heed lest there be in any of you an evil heart of unbelief. Men think as long as they are not drunkards or swearers, it is no great matter to be unbelievers. This is the gospel-sin, it dyes your other sins in grain.

1. Unbelief is a Christ-reproaching sin. Unbelief disparages Christ's infinite merit, as if it could not save. Unbelief makes the wound of sin to be broader than the plaster of Christ's blood. This is a high contempt offered to Christ, and is a deeper [reconstructed: spear] than that which the Jews thrust into his side.

2. Unbelief is an ungrateful sin. Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat. Ingratitude is a prodigy of wickedness. Unbelief is ungrateful, being against the richest mercy. Suppose a king should redeem a captive, and to redeem him should part with his crown of gold from his head; and when he had done this, should say to the man redeemed, All I desire of you in lieu of my kindness, is, to believe that I love you. Now if he should say, No, I do not believe any such thing. Or, that you care not at all for me. I appeal to you, Were not this odious ingratitude? So is the case here, God has sent his Son to shed his blood; now God requires only to believe in him, that he is able and willing to save us. No, says unbelief, his blood was not shed for me, I cannot persuade myself that Christ has any purpose of love to me. Is not this horrid ingratitude? And this enhances a sin, and makes it of a crimson color.

3. Unbelief is a leading sin. It is the breeder of sin. Qualitas malae vitae initium sumit ab infidelitate. Unbelief is a root-sin, and the Devil labors to water this root, that the branches may be fruitful. (1.) Unbelief breeds hardness of heart: therefore they are put together (Mark 16:14): Christ upbraided them with their unbelief and hardness of heart. Unbelief breeds the stone of the heart. He who believes not in Christ, is not affected with his sufferings, he melts not in tears of love. Unbelief frees the heart; first it defiles, and then it hardens. (2.) Unbelief breeds profaneness. An unbeliever will stick at no sin; neither at [reconstructed: false] weights nor false oaths. He will swallow down treason. Judas was first an unbeliever, and then a traitor (John 6:64). He who has no faith in his heart, will have no fear of God before his eyes.

4. Unbelief is a wrath-procuring sin; 'tis Inimica Salutis, Bern. Dying so, he is as sure to be condemned as if already (John 3:18): Iam condemnatus est, [illegible]. He that believes not on the Son, the wrath of God abides on him (John 3:36). He who believes not in the blood of the Lamb, must feel the wrath of the Lamb. The Gentiles that believe not in Christ, will be as well damned as the Jews who blaspheme him. And if unbelief be so fearful and damnable a sin, shall we not be afraid to live in it?

Second Branch. All graces set faith to work on Christ. John 3:15. That whoever believes in him should not perish. Ephesians 6:16. 〈in non-Latin alphabet〉, Above all taking the shield of faith. Say as Queen Esther, I will go in to the King, and if I perish I perish. She had nothing to encourage her, she ventured against law, yet the golden scepter was held forth to her. We have promises to encourage our faith. John 6:37. He that comes to me I will in no wise cast out. Let us then advance faith by a holy recumbency on Christ's merits. Christ's blood will not justify without believing: they are both put together in the text, faith in his blood. The blood of God, without faith in God, will not save. Christ's sufferings are the plaster to heal a sin-sick soul, but this plaster must be applied by faith. It is not money in a rich man's hand, though offered to us, will enrich us, unless we receive it. So it is not Christ's virtues or benefits will do us good, unless we receive them by the hand of faith. Above all graces set faith on work. Remember this grace is most acceptable to God, and that upon many accounts.

(1.) Because it is a God-exalting grace. It glorifies God (Romans 4:20). Abraham being strong in faith, gave glory to God. To believe that there is more mercy in God and merit in Christ than sin in us, and that Christ has answered all the demands and challenges of the law, and that his blood has fully satisfied for us; this is in a high degree to honor God. Faith in the Mediator brings more glory to God than martyrdom, or the most heroic act of obedience.

2. Faith in Christ is so acceptable to God, because it is such a self-denying grace; it makes a man go out of himself, renounce all self-righteousness, and wholly rely on Christ for justification. Faith is very humble, it confesses its own indigence, and lives wholly upon Christ. As the bee sucks sweetness from the flower, so faith sucks all its strength and comfort from Christ.

3. Faith is a grace so acceptable to God, because by faith we present a righteousness to God which does best please him. We bring the righteousness of Christ into the court, which is called the righteousness of God (2 Corinthians 5:21). To bring Christ's righteousness, is to bring Benjamin with us. A believer may say, Lord, it is not the righteousness of Adam, or of the angels, but of Christ who is God-Man, that I bring before you. The Lord cannot choose but smell a sweet savor in Christ's righteousness.

Use 2. Trial. Let us try our faith; there is something which looks like faith, and is not. Pliny says there is a Cyprian stone, which is in color like a diamond, but it is not of the right kind. There is a false spurious faith in the world. Some plants have the same leaf with others, but the herbalists can distinguish them by the root and taste. Something may look like true faith, but it may be distinguished several ways.

(1.) Trial. True faith is grounded upon knowledge: knowledge carries the torch before faith. There is a knowledge of Christ's Orient Exercises (Philippians 3:8). He is 〈in non-Latin alphabet〉, all made up of love and beauty. True faith is a judicious intelligent grace, it knows whom it believes, and why it believes. Faith is seated as well in the understanding as the will: it has an eye to see Christ, as well as a wing to fly to him. Such therefore as are [reconstructed: veiled] with ignorance; or have only an implicit faith, to believe as the church believes, have no true genuine faith.

(2.) Faith lives in a broken heart. Mark 9:24. He cried out with tears, Lo! I believe. True faith is always in a heart bruised for sin: such therefore whose hearts were never touched for sin, have no faith. If a physician should tell us there were an herb would help us against all infections, but it always grows in a watery place: if we should see an herb like it in color, leaf, smell, blossom, but it grows upon a rock, we would conclude this were the wrong herb. So saving faith does always grow in a heart humbled for sin; it grows in a weeping eye, a watery conscience: therefore if there be a show of faith, but it grows upon a rock, a hard impenitent heart, this is not the true faith.

(3.) True faith is at first nothing but an embryo, it is minute and small; it is full of doubtings, temptations, fears: it begins in weakness. It is like the smoking flax (Matthew 12:20). It smokes with desires, but does not flame with comfort. It is at first so small, that it is scarce discernible. Such as at the first dash have a strong persuasion that Christ is theirs, who leap out of sin into assurance; their faith is false and spurious. That faith which is come to its full stature on its birthday, is a monster. The seed that sprang up suddenly withered (Matthew 13:5).

(4.) Faith is a refining grace, it consecrates and purifies. Moral virtue may wash the outside, faith washes the inside. Acts 15:9. Having purified their hearts by faith. Faith makes the heart a sanctuary or temple, with this inscription, Holiness to the Lord. Such whose hearts have legions of lusts in them, were never acquainted with true faith. For one to say he has faith, yet lives in sin, is as if one should say he were in health, yet his vitals are perished. Faith is a virgin-grace, it is joined with sanctity. 1 Timothy 3:9. Holding the mystery of faith in a pure conscience. The jewel of faith is always put in the cabinet of a pure conscience. The woman that touched Christ by faith, fetched a healing and cleansing virtue from him.

(5.) True faith is obediential. Romans 16:26. The obedience of faith. Faith melts our will into the will of God. If God commands duty, (though cross to flesh and blood) faith obeys. Hebrews 11:8. By faith [reconstructed: Abraham] obeyed. Faith does not only believe the promise, but obey the command. It is not having a speculative knowledge will evidence you to be believers: the devil has knowledge; but that which makes him a devil is, he wants obedience.

6. True faith is increasing (Romans 1:17). From faith to faith: (that is) from one degree of faith to another. Faith does not lie in the heart as a stone in the earth, but as seed in the earth, it grows. Joseph of Arimathea was a disciple of Christ, but afraid to confess him, afterwards he went boldly to Pilate, and begged the body of Jesus (John 19:36). And a Christian's increase in faith is known two ways.

1. By Steadfastness. He is a pillar in the temple of God. Colossians 2:7: Rooted and built up in him, and established in the faith. Unbelievers are skeptics in religion, they are unsettled; they question every truth. But when the faith is on the increasing hand, it does Stabilire animum, it does corroborate a Christian; he is able to prove his principles; he holds no more than he will die for. As that martyr woman said, I cannot dispute for Christ, but I can burn for him. An increasing faith is not like a ship in the midst of the sea, that fluctuates, and is tossed upon the waves, but like a ship at anchor, which is firm and steadfast.

2. A Christian's increase in faith is known by strength. He can do that now which he could not do before. When one is man-grown, he can do that which he was not able to do when he was a child: he can carry a heavier burden: so a Christian can bear crosses with more patience.

Obj. But I fear I have no faith, it is so weak.

Resp. If you have faith, though but in its infancy, be not discouraged. For, (1.) A little faith is faith, as a spark of fire is fire. (2.) A weak faith may lay hold on a strong Christ: a weak hand can tie the knot in marriage as well as a strong. She in the Gospel, who but touched Christ, fetched virtue from him. (3.) The promises are not made to strong faith, but to true. The promise does not say, He who has a giant-faith, who can believe God's love through a frown, who can rejoice in affliction, who can work wonders, remove mountains, stop the mouth of lions, shall be saved; but whoever believes, be his faith never so small. A reed is but weak, especially when it is bruised, yet the promise is made to it (Matthew 12:20): A bruised reed he will not break. (4.) A weak faith may be fruitful. Weakest things multiply most. The vine is a weak plant, but it is fruitful. The thief's cross, which was newly converted, was but weak in grace; but how many precious clusters grew upon that tender plant! Luke 23:40: He [reconstructed: chides] his fellow-thief, Don't you fear God? He judges himself, We indeed suffer justly. He believes in Christ when he said, Lord. He makes a heavenly prayer, Remember me when you come into your kingdom. Weak Christians may have strong affections. How strong is the first love, which is after the first planting of faith! (5.) The weakest believer is a member of Christ, as well as the strongest; and the weakest member of the body mystical shall not perish. Christ will cut off rotten members, but not weak members. Therefore Christian, be not discouraged: God who would have us receive them that are weak in faith (Romans 14:1), will not himself refuse them.

2. The second means whereby we escape the curse and wrath due to sin, is by repentance.

Acts 11:18: Then has God also to the Gentiles granted repentance to life.

Repentance seems to be a bitter pill to take, but it is to purge out the bad humor of sin. Repentance is by some Antinomian spirits cried down as a legal doctrine; but Christ himself preached it. Matthew 4:17: From that time Jesus began to preach, and to say, Repent, etc. And in his last farewell, when he was ascending to Heaven, he commanded that repentance should be preached in his name (Luke 24:37). Repentance is a pure Gospel grace. The covenant of works would not admit of repentance: it cursed all that could not perform perfect and personal obedience (Galatians 3:10). Repentance comes in by the Gospel; it is the fruit of Christ's purchase, that repenting sinners shall be saved. Repentance is wrought by the ministry of the Gospel, while it sets before our eyes Christ crucified. Repentance is not arbitrary, but necessary; there is no being saved without it. Luke 13:3: Except you repent, you shall all likewise perish. And we may be thankful to God, that he has left us this plank after shipwreck.

(1.) I shall show the counterfeits of repentance.

1. Natural softness and tenderness of spirit. Some have a tender affection arising from their complexion, whereby they are apt to weep and relent when they see any object of pity. These are not repenting tears: for many weep to see another's misery, who cannot weep at their own sin.

2. Counterfeit, legal affrightments. A man has lived in a course of sin; at last he is made a little sensible, he sees Hell ready to devour him, and he is filled with anguish and horror; but within a while the tempest of conscience is blown over, and he is quiet: then he concludes he is a true penitent, because he has felt some bitterness in sin. This is not repentance. Judas had some trouble of mind. If anguish and trouble were sufficient to repentance, then the damned should be most penitent, for they are most in anguish of mind. There may be trouble of mind where there is no grieving for the offense against God.

3. Counterfeit, a slight superficial sorrow. When God's hand lies heavy upon a man, (he is sick or lame) he may vent a sigh or tear, and say, Lord, have mercy; yet this is no true repentance. Ahab did more than all this; (1 Kings 21:27) he rent his clothes and fasted, and lay in sackcloth, and went softly. His clothes were rent, but not his heart. The eye may be watery, and the heart flinty. An apricot may be soft without, but it has a hard stone within.

4. Counterfeit, good motions arising in the heart. Every good motion is not repentance. Some think if they have motions in their hearts to break off their sins, and become religious, this is repentance. As the devil may stir up bad motions in the godly, so the Spirit of God may stir up good motions in the wicked. Herod had many good thoughts and inclinations stirred up in him by John Baptist's preaching, yet he did not truly repent, for he still lived in incest.

5. Counterfeit, vows and resolutions. What vows and solemn protestations do some make in their sickness, if God recover them they will be new men, but afterwards are as bad as ever! Jeremiah 2:20: You said, I will not transgress. Here was a resolution, but for all this she ran after her idols. Under every green tree you wandered, playing the harlot.

6. Counterfeit, leaving off some gross sin. But that is a mistake: for, (1.) a man may leave some sins, and keep others. Herod did reform many things amiss, but kept his Herodias. (2.) An old sin may be left to entertain a new. A man may leave off riot and prodigality, and turn covetous. This is to exchange a sin. These are the counterfeits of repentance. Now if you find that yours is a counterfeit repentance, and you have not repented aright, mend what you have done amiss: as in the body, if a bone be set wrong, the surgeon has no way but to break it again, and set it right. So must you do by your repentance, if you have not repented aright; you must have your heart broken again in a godly manner, and be more deeply afflicted for sin than ever. And that brings me to the second, to show wherein true repentance consists. It consists in two things.

(1.) Humiliation (Leviticus 26:41): "If their uncircumcised hearts be humbled." There is (as the schoolmen say) a two-fold humiliation, or breaking of the heart. 1. Attrition: as when a rock is broken in pieces, this is done by the law, which is a hammer to break the heart. 2. Contrition; as when ice is melted into water. This is done by the Gospel, which is as a fire to melt the heart (Jeremiah 23:9). It is the sense of abused kindness that causes contrition.

(2.) Transformation, or change (Romans 12:2): "Be transformed by the renewing of your mind." Repentance works a change in the whole man: as wine put into a glass where water is, the wine runs into every part of the water, and changes its color and taste. So true repentance does not rest in one part, but diffuses and spreads itself into every part.

1. Repentance causes a change in the mind. Whereas before a man did think well of sin, and say in defense of it, as Jonah, "I did well to be angry" (Jonah 2:9) — so, "I did well to swear, and break the Sabbath." When once a man becomes a penitent, his judgment is changed; he now looks upon sin as the greatest evil. The Greek word for repentance, [in non-Latin alphabet], signifies after-wisdom. When having seen how deformed and damnable a thing sin is, we change our mind. Paul, before conversion, verily thought he ought to do many things contrary to the name of Jesus (Acts 26:9). But when he became a penitent, now he was of another mind (Philippians 3:8): "I count all things but loss for the excellency of the knowledge of Christ Jesus." Repentance causes a change of judgment.

2. Repentance causes a change in the affections, which move under the will, as the commander in chief. Repentance does metamorphose the affections. It turns rejoicing in sin into sorrow for sin; it turns boldness in sin into holy shame; it turns the love of sin into hatred. As Amnon hated Tamar more than ever he loved her (2 Samuel 13:15), so the true penitent hates sin more than ever he loved it. (Psalm 119:104): "I hate every false way."

3. Repentance works a change in the life. Though repentance begins at the heart, it does not rest there, but goes into the life. I say it begins at the heart (Jeremiah 4:14): "O Jerusalem, wash your heart." If the spring be corrupt, there can no pure stream run from it. But though repentance begins at the heart, it does not rest there, but changes the life. What a change did repentance make in Paul! It changed a persecutor into a preacher. What a change did it make in the jailor (Acts 16:33)! He took the Apostles and washed their stripes, and set meat before them. What a change did it make in Mary Magdalen! She that before did kiss her lovers with wanton embraces, now kisses Christ's feet. She that used to [reconstructed: curl] her hair, and dress it with costly jewels, now she makes it a towel to wipe Christ's feet. Her eyes that used to sparkle with lust, and with impure glances to entice her lovers, now she makes them a fountain of tears to wash her Savior's feet. Her tongue that used to speak vainly and loosely, now it is an instrument set in tune to praise God. And this change of life has two things in it.

1. The terminus a quo, a breaking off sin (Daniel 4:27): "Break off your sin by righteousness." And this breaking off sin must have three qualifications. (1.) It must be universal, a breaking off all sin. One disease may kill as well as more; one sin lived in may damn as well as more. The real penitent breaks off secret, gainful, and habitual sins; he takes the sacrificing knife of mortification, and runs it through the heart of his dearest lusts. (2.) Breaking off sin must be sincere; it must not be out of fear or design, but upon spiritual grounds. As, 1. From antipathy and disgust. 2. From a principle of love to God. If sin had not such evil effects, yet a true penitent would forsake it out of love to God. The best way to separate things that are frozen is by fire. When sin and the heart are frozen together, the best way to separate them is the fire of love. Shall I sin against a gracious Father, and abuse that love which pardons me? (3.) The breaking off sin must be perpetual, so as never to have to do with sin any more (Hosea 14:8): "What have I to do any more with idols?" Repentance is a spiritual divorce, which must be till death.

2. Change of life has in it the terminus ad quem, a returning to the Lord. It is called repentance toward God (Acts 20:21). It is not enough when we repent to leave old sins, but we must engage in God's service. As when the wind leaves the west, it turns into a contrary corner. The repenting prodigal did not only leave his harlots, but did arise and go to his father (Luke 15:18). In true repentance the heart points directly to God, as the needle to the North Pole.

Use. Let us all set upon this great work of repentance; let us repent sincerely and speedily; let us repent of all our sins, our pride, rash anger, unbelief: without repentance no remission. It is not consistent with the holiness of God's nature to pardon a sinner while he is in the act of rebellion. O meet God not with weapons, but tears in your eyes: and to stir you up to a melting, penitent frame,

1. Consider, what is there in sin, that you should continue in the practice of it? It is the accursed thing (Joshua 7:11). It is the spirits of mischief distilled. (1.) It defiles the soul's glory; it is like a stain to beauty: it is compared to a plague-sore (1 Kings 8:38). Nothing so changes one's glory into shame as sin. (2.) Without repentance sin tends to final damnation. Peccatum transit actu manet reatu — sin at first shows its color in the glass, but afterwards it bites like a serpent. Those locusts (Revelation 9:7) were an emblem of sin: on their heads were crowns like gold, and they had hair as the hair of women, and their teeth were as the teeth of lions, and there were stings in their tails. Sin unrepented of ends in a tragedy. Sin has the devil for its father, shame for its companion, and death for its wages (Romans 6:23). What is there in sin then, that men should continue in it? Say not it is sweet: who would desire that pleasure which kills?

2. Repentance is very pleasing to God; to sacrifice like a broken heart (Psalm 51:17). A contrite and a broken heart, O God, you will not despise: Saint Austin caused this sentence to be written over his bed when he was sick. When the widow brought empty vessels to Elisha, the oil was poured into them (2 Kings 4:6). Bring God the broken vessel of a contrite heart, and he will pour in the oil of mercy. Repenting tears are the joy of God and angels (Luke 15). Doves delight to be about the waters: and surely God's Spirit (who once descended in the likeness of a dove) takes great delight in the waters of repentance. Mary stood at Jesus' feet weeping (Luke 7:38). She brought two things to Christ, tears and ointment; her tears were more precious to Christ than her ointment.

3. Repentance ushers in pardon; therefore they are joined together (Acts 5:31): repentance and remission. Pardon of sin is the richest blessing; it is enough to make a sick man well. Isaiah 33:24: the inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity. Pardon settles upon us the rich charter of the promises. Pardoning mercy is the sauce that makes all other mercies relish the sweeter; it sweetens our health, riches, and honor. David had a crown of pure gold set upon his head (Psalm 21:3). But that which David did most bless God for was not that God had set a crown of gold upon his head, but that God had set a crown of mercy upon his head (Psalm 103:4): who crowns you with mercies. But what was this crown of mercy? You may see in verse 3: who forgives all your iniquity. David more rejoiced that he was crowned with forgiveness than that he wore a crown of pure gold. Now what is it makes way for pardon of sin, but repentance? When David's soul was humbled and broken, then the prophet Nathan brought him that good news (2 Samuel 12:13): the Lord has put away your sin.

Objection: But surely my sins are so great, that if I should repent, God would not pardon them.

Response: God will not go from his promise. Jeremiah 3:12: Return, you backsliding Israel, says the Lord, and I will not cause my anger to fall upon you, for I am merciful. If your sins are as rocks, yet upon your repentance the sea of God's mercy can drown these rocks. Isaiah 1:16: Wash, make yourselves clean. Wash in the laver of repentance. Verse 18: Come now, and let us reason, says the Lord; though your sins be as scarlet, they shall be as white as snow. Manasseh was a crimson sinner, but when he humbled himself greatly, the golden scepter of mercy was held forth; when his head was a fountain to weep for sin, Christ's sides were a fountain to wash away sin. It is not the greatness of sin, but impenitence that destroys. The Jews — some of them — who had a hand in crucifying Christ, upon their repentance, the blood they shed was a sovereign balm to heal them. When the prodigal came home to his father, he had the robe and ring put upon him, and his father kissed him (Luke 15). If you break off your sins, God will become a friend to you, and all that is in God shall be yours: his power shall be yours to help you, his wisdom shall be yours to counsel you, his Spirit shall be yours to sanctify you, his promises shall be yours to comfort you, his angels shall be yours to guard you, his mercy shall be yours to save you.

4. There is much sweetness in repenting tears. The soul is never more enlarged and inwardly delighted than when it can melt kindly for sin. Weeping days are festival days. The Hebrew word to repent, Nicham, signifies Consolari, to take comfort. John 16:21: your sorrow shall be turned into joy. Christ turns the water of tears into wine. David, who was the great mourner in Israel, was the sweet singer: and the joy a true penitent finds is a foretaste of the joy of paradise. The wicked man's joy turns to sadness; the penitent's sadness turns to joy. Though repentance seems at first to be thorny and bitter, yet of this thorn a Christian gathers grapes. All which considerations may open a vein of godly sorrow in our souls, that we may both weep for sin and turn from sin. If ever God restores comfort, it is to his mourners (Isaiah 57:18). And when we have wept, let us look up to Christ's blood for pardon: say as that holy man, Lavae Domine lachrimas meas — Lord, wash my tears in your blood. We drop sin with our tears, and need Christ's blood to wash them: and this repentance must not only be for a few days, like the mourning for a friend, which is soon over; but it must be the work of our lives. The issue of godly sorrow must not be stopped till death. After sin is pardoned, we must repent. We run afresh upon the score, we sin daily, therefore must repent daily. Some shed a few tears for sin, and when their tears, like the widow's oil, have run awhile, they cease. Many, if the plaster of repentance begins to smart a little, pluck it off; whereas this plaster of repentance must still lie on, and not be plucked off till death, when as all other tears, so these of godly sorrow, shall be wiped away.

Question: What shall we do to obtain a penitential frame of heart?

Response: Seek to God for it: it is his promise to give a heart of flesh (Ezekiel 36) and to pour on us a spirit of mourning (Zechariah 12:10). Beg God's Holy Spirit. Psalm 147:18: he causes his wind to blow, and the waters flow. When the wind of God's Spirit blows upon us, then the waters of repentant tears will flow from us.

3. The third way to escape the wrath and curse of God, and obtain the benefit of redemption by Christ, is the diligent use of ordinances. In particular, the word, sacraments, and prayer.

1. I begin with the first of these ordinances.

1. The Word. (1 Thessalonians 2:13) — which effectually works in you that believe.

Question 1. What is meant by [in non-Latin alphabet], the word's working effectually?

Response. The Word of God is said to work effectually when it has that good effect upon us for which it was appointed of God; namely, when the word works powerful illumination, and thorough reformation. (Acts 26:18) To open their eyes, and turn them from the power of Satan to God. The opening their eyes denotes illumination; and turning them from Satan to God denotes reformation.

Question 2. How is the word to be read and heard, that it may become effectual to salvation?

This question consists of two branches.

- 1. How may the word be read effectually? - 2. How may it be heard effectually?

1. I shall begin with the first branch of the question: How is the word to be read, that it may be effectual to our salvation?

Answer. That we may so read the word, that it may conduce effectually to our salvation:

1. Let us have a reverent esteem of every part of canonical Scripture. (Psalm 19:10) More are they to be desired than gold. Value this book of God above all other books. It is a golden epistle, composed by the Holy Ghost, sent to us from heaven. More particularly to raise our esteem: 1. The Scripture is a spiritual glass to dress our souls by; it shows us more than we can see by the light of a natural conscience; that may discover gross sins, but the glass of the word shows us heart-sins, vain thoughts, unbelief, etc. And it not only shows us our spots, but washes them away. 2. The Scripture is a sacred magazine, out of which we may fetch our spiritual artillery to fight against Satan. When the Devil tempted our Saviour, he fetched armor and weapons from Scripture: It is written (Matthew 4:4, 7). 3. The Holy Scripture is a panacea, or universal medicine for the soul; it gives a receipt to cure deadness of heart (Psalm 119:50), pride (1 Peter 5:5), infidelity (John 3:36). It is a physic garden, where we may gather any herb or antidote to expel the poison of sin. The leaves of Scripture, like the leaves of the tree of life, are for the healing of the nations (Revelation 22:2). And may not this cause a reverent esteem of the word?

2. If we would have the word written effectual to our souls, let us peruse it with intenseness of mind. (John 5:39) Search the Scriptures. The Greek word [in non-Latin alphabet] signifies to search as for a vein of silver. The Bereans (Acts 17) searched the [text unclear] daily. The word [in non-Latin alphabet] signifies to make a curious and critical search. And [text unclear] was mighty in the Scriptures (Acts 18:24). Some gallop over a chapter [hurriedly], and get no good by it. If we would have the word effectual and saving, we must mind and observe every passage of Scripture. And that we may be diligent in the perusal of Scripture, consider:

First, the word written is Norma Cultus, the rule and platform by which we are to square our lives; it contains in it all things needful to salvation (Psalm 19:7). What duties we are to do, what sins we are to avoid. God gave Moses a pattern how he would have the tabernacle made, and he was to go exactly according to the pattern (Exodus 25:9). The word is the pattern God has given us in writing for modeling our lives; therefore how careful should we be in the pursuing and looking over this pattern.

Secondly, the written word, as it is our pattern, so it will be our judge. (John 12:48) The word that I have spoken, the same shall judge him at the last day. We read of the opening of the books (Revelation 20:12). This is one book God will open, the book of Scripture, and will judge men out of it. He will say, Have you lived according to the rule of this word? The word has a double work, to teach and to judge.

3. If we would have the word written effectual, we must bring faith to the reading of it. Believe it to be the word of the eternal Jehovah. The word written comes with authority; it shows its commission from heaven: Thus says the Lord — It is of divine inspiration (2 Timothy 3:16). The oracles of Scripture must be surer to us than a voice from heaven (1 Peter 1:18). Unbelief enervates the virtue of Scripture, and renders it ineffectual. First men question the truth of the Scripture, and then fall away from it.

4. If we would have the word written effectual to salvation, we must delight in it as our spiritual cordial. (Jeremiah 15:16) Your words were found, and I did eat them, and they were the joy and rejoicing of my heart. All true solid comfort is fetched out of the word. The word (as Chrysostom says) is a spiritual garden, and the promises are the fragrant flowers or spices in this garden. How should we delight to walk among these beds of spices! Is it not a comfort in all dubious, perplexed cases to have a counselor to advise us? (Psalm 119:24) Your testimonies are my counselors. Is it not a comfort to find our evidences for heaven? And where should we find them but in the word? (1 Thessalonians 1:4-5) The word written is a sovereign elixir, or comfort in an hour of distress. (Psalm 119:50) This is my comfort in afflictions, for your word has quickened me. It can turn all our water into wine. How should we take a great complacency and delight in the word! They only who come to the word with delight go from it with success.

5. If we would have the Scripture effectual and saving, we must be sure when we have read the word, to hide it in our hearts. (Psalm 119:11) Your word have I hid in my heart. The word locked up in the heart is a preservative against sin. Why did David hide the word in his heart? In the next words: That I might not sin against you. As one would carry an antidote about him when he comes near a place infected, so David carried the word in his heart, as a sacred antidote to preserve him from the infection of sin. When the sap is hid in the root, it makes the branches fruitful. When the seed is hid in the ground, then the corn springs up; so when the word is hid in the heart, then it brings forth good fruit.

6. If we would have the Word written effectual, let us labor not only to have the light of the Word in our heads, but the power of the Word in our hearts. Let us endeavor to have the Word copied out, and written a second time in our hearts (Psalm 37:31). The Law of God is in his heart. The Word says, Be clothed with humility (1 Peter 5:5). Let us be low and humble in our own eyes. The Word calls for sanctity; let us labor to partake of the divine nature, and to have something conceived in us which is of the Holy Ghost (2 Peter 1:4). When the Word is thus copied out into our hearts, and we are changed into the likeness of it, now the Word written is made effectual to us, and becomes a savour of life.

7. & ult. When we read the Holy Scriptures, let us look up to God for a blessing. Beg the Spirit of wisdom and revelation, that we may see the [⟨ in non-Latin alphabet ⟩], the deep things of God (Ephesians 1:17). Pray to God, that the same Spirit that wrote the Scripture, would enable us to understand it. Pray that God will give us that [⟨ in non-Latin alphabet ⟩] (2 Corinthians 2:14), that savour of knowledge, that we may relish a sweetness in the Word we read. David tasted it sweeter than the honeycomb (Psalm 19:10). Let us pray that God will not only give us his Word as a rule of holiness, but his grace as a principle of holiness.

2nd Branch of the 2nd Question: How may we so hear the Word, that it may be effectual and saving to our souls?

Response 1. Give great attention to the Word preached; let nothing pass without taking special notice of it. Luke 19:48: All the people were very attentive to hear him. Greek, [⟨ in non-Latin alphabet ⟩], they hanged upon his lip. Acts 16:14: Lydia, a seller of purple, which worshipped God, heard us, whose heart the Lord opened, that she attended to the things which were spoken of Paul. Give attention to the Word as to a matter of life and death: and to that purpose, have a care, (1.) To banish vain impertinent thoughts, which will distract you, and take you off from the work in hand. These fowls will be coming to the sacrifice (Genesis 15:11), therefore we must drive them away. An archer may take a right aim, but if one stand at his elbow and jog him when he is going to shoot, he will not hit the mark. Christians may have good aims in hearing, but take heed of impertinent thoughts which will jog and hinder you in God's service. (2.) Banish dullness. The Devil gives many hearers a sleepy sop, they cannot keep their eyes open at a sermon: they eat so much on a Lord's Day, that they are fitter for the pillow and couch than the temple. Frequent and customary sleeping at a sermon shows high contempt and irreverence of the ordinance, it gives bad example to others; it makes your sincerity to be called in question; it is the Devil's seed-time (Matthew 13:25). While the men slept, the enemy came and sowed tares. Oh shake off drowsiness, as Paul shook off the viper! Be serious and attentive in hearing the Word. Deuteronomy 32:47: For it is not a vain thing for you, it is your life. When people do not mind what God speaks to them in his Word, God does as little mind what they say to him in prayer.

2. If you would have the Word preached effectual, come with a holy appetite to the Word (1 Peter 2:2). The thirsting soul is the thriving soul. In nature one may have an appetite and no digestion: but it is not so in religion; where there is a great appetite to the Word, there is for the most part digestion, the Word does concoct and nourish. Come with hungerings of soul after the Word. And therefore desire the Word, that it may not only please you, but profit you. Look not more at the garnishing of the dish than the meat, at eloquence and rhetoric more than solid matter. It argues both a wanton palate, and surfeited stomach, to feed on salads and kickshaws rather than wholesome food.

3. If you would have the preaching of the Word effectual, come to it with a tenderness upon your heart (2 Chronicles 34:19). Because your heart was tender. If we preach to hard hearts, it is like shooting against a brazen wall, the Word does not enter; it is like setting a gold seal upon marble, which takes no impression. Oh come to the Word preached with a melting frame of heart! It is the melting wax that receives the stamp of the seal. When the heart is in a melting frame, it will better receive the stamp of the Word preached. When Paul's heart was melted and broken for sin, then, Lord, what will you have me do? (Acts 9:6). Come not here with hard hearts: who can expect a crop when the seed is sown upon stony ground?

4. If you would have the Word effectual, receive it with meekness (James 1:21). Receive with meekness the engrafted Word. Meekness is a submissive frame of heart to the Word; a willingness to hear the counsels and reproofs of the Word. Contrary to this meekness is, (1.) Fierceness of spirit, whereby men are ready to rise up in rage against the Word. Proud men and guilty cannot endure to hear of their faults. Proud Herod put John in prison (Mark 12:12). The guilty Jews being told of their crucifying Christ, stoned Stephen (Acts 7:59). To tell men of sin, is to hold a glass to one that is deformed, who cannot endure to see his own face. (2.) Contrary to meekness is stubbornness of heart, whereby men are resolved to hold fast their sins, let the Word say what it will. Jeremiah 44:16: We will burn incense to the Queen of Heaven. Oh take heed of this! If you would have the Word preached work effectually, lay aside fierceness and stubbornness, receive the Word with meekness. By meekness the Word preached comes to be engrafted: as a good scion that is grafted into a bad stock, does change the nature of the fruit, and make it taste sweet: so when the Word comes to be engrafted into the soul, it sanctifies it, and makes it bring forth the sweet fruit of righteousness.

5. Mingle the word preached with faith. Hebrews 4:2. The word preached profited not, not being mixed with faith. If you leave out the chief ingredient in a medicine, it hinders the operation: do not leave out this ingredient of faith. Believe the word, and so believe it as to apply it. When you hear Christ preached, apply him to yourselves; this is to put on the Lord Jesus (Romans 13:14). When you hear a promise spoken of, apply it: this is to suck the flower of the promise, and turn it to honey.

6. Be not only attentive in hearing, but retentive after hearing. Hebrews 2:1. We ought to give the more diligent heed to the things we have heard, lest at any time we let them slip. [illegible], lest we let them run out as water out of a sieve. If the ground does not retain the seed thrown into it, there can be no good crop. Some have memories like leaking vessels, the sermons they hear are presently gone, and then there is no good done. If meat does not stay and concoct in the stomach, it will not nourish. Satan labors to steal the word out of our mind. Mark 4:15. When they have heard, Satan comes immediately and takes away the word that was sown. Our memories should be like the chest of the ark wherein the law was put.

7. Reduce your hearing to practice: live the sermons you hear. Psalm 119:166. I have done your commandments. Rachel was not content that she was beautiful, but her desire was to be fruitful. What is a knowing head without a fruitful heart? Philippians 1:11. Filled with the fruits of righteousness. It is obedience that crowns hearing. That hearing will never save the soul, which does not reform the life.

8. Beg of God that he will accompany his word with his presence and blessing. The Spirit must make all effectual. Ministers may prescribe physic, but it is God's Spirit that must make it work. Cathedram habet in Coelo qui corda docet in terra. Augustine. He has his pulpit in heaven that converts souls. Acts 10:44. While Peter was speaking, the Holy Ghost fell upon all them that heard. It is said the alchemist can draw oil out of iron. God's Spirit can produce grace in the most obdurate heart.

9, and last. If you would have the word work effectually to your salvation, make it familiar to you, discourse of the word you have heard when you come home. Psalm 119:172. My tongue shall speak of your word. That may be one reason why some people get no more good by what they hear, because they never speak one to another of what they have heard: as if sermons were such secrets, that they must not be spoken of again; or as if it were a shame to speak of matters of salvation. Malachi 3:16. They that feared the Lord spoke often one to another, and a book of remembrance was written.

Use. Caution. Take heed, as you love your souls, that the word become not ineffectual to you. There are some to whom the word preached is ineffectual. (1.) Such as censure the word; instead of judging themselves, judge the word. (2.) Such as live in contradiction to the word (Isaiah 30:8). (3.) Such as are more hardened by the word (Zechariah 7:11). They made their heart as an adamant. And when men harden their hearts willfully, God hardens them judicially. Isaiah 6:8. Make their ears heavy. The word to these is ineffectual. Were it not sad if a man's meat should not nourish; or rather, if it should turn to poison? Oh! Take heed that the word preached be not ineffectual and to no purpose. Consider three things.

(1.) If the word preached does us no good, there is no other way by which we can be saved. This is God's institution, and the main engine he uses to convert souls. Luke 16:31. If they hear not Moses and the Prophets, neither will they be persuaded though one arose from the dead. If an angel should come to you out of heaven, and preach of the excellency of the glorified estate and the joys of heaven, and that in the most pathetic manner; if the word preached does not persuade, neither would you be wrought upon by such an oration from heaven. If a damned spirit should come from hell, and preach to you in flames, and tell you what a place hell is, and roar out the torments of the damned, it might make you tremble, but it would not convert, if the preaching of the word would not do it.

(2.) To come to the word, and not be savingly wrought upon, is that which the Devil is pleased with. He cares not though you hear frequently, if it be not effectually. He is not an enemy to hearing, but profiting. Though the minister holds out the breast of the ordinance to you, he cares not, as long as you do not suck the sincere milk of the word. The Devil cares not how many sermon-pills you take, so long as they do not work upon your conscience.

(3.) If the word preached be not effectual to men's conversion, it will be effectual to their condemnation: the word will be effectual one way or other; if it does not make your hearts better, it will make your chains heavier. We pity them who have not the word preached, but it will be worse with them who are not sanctified by it. Dreadful is their case, who go laden to hell with sermons. But I will conclude with the Apostle, Hebrews 6:9. I am persuaded better things of you, and things that accompany salvation.

Matthew 28:19. Go you therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them —.

We are still upon that question in the catechism,

Question. What are the outward means whereby Christ communicates to us the benefits of redemption?

Answer. "They are his ordinances, especially, the word, sacraments and prayers.

I have spoken to the first, the word read and preached, I now proceed to the second.

2. The way whereby Christ communicates to us the benefits of redemption, is, in the use of the sacraments.

Question 1. What are sacraments in general?

Response. They are visible signs of invisible grace.

Question 2. Is not the word of God sufficient to salvation? What need then is there of sacraments?

Response. We must not be wise above what is written. This may satisfy, it is God's will that his church should have sacraments. And, it is God's goodness thus by sacraments to condescend to our weak capacities. John 4:48. Except you see signs you will not believe. God to strengthen our faith confirms the covenant of grace, not only by promises, but by sacramental signs.

Question 3. What are the sacraments of the New Testament?

Response. Two: baptism and the Lord's Supper.

Quest. 4. But are there no more? The Papists tell us of five more, namely Confirmation, Penance, Matrimony, Orders, and the Extreme Unction.

Resp. 1. There were but two Sacraments under the Law, therefore there are no more now (1 Corinthians 10:2-4).

2. These two Sacraments are sufficient: the one signifying our entrance into Christ, and the other our growth and perseverance in him.

(1.) I begin with the first Sacrament, Baptism. Go you therefore, and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, teaching them — Go teach all nations: the Greek Word is [〈 in non-Latin alphabet 〉], Make Disciples of all nations. If it be asked, How should we make them disciples? It follows, Baptizing them, and teaching them. In a heathen nation, first teach them, and then baptize them; but in a Christian Church, first baptize them, and then teach them.

Quest. 5. "What is Baptism?

Resp. In general, it is a matriculation, or visible admission of children into the congregation of Christ's flock: more particularly, Baptism is a Sacrament, wherein the washing or sprinkling with water in the Name of the Father, Son, and Holy Ghost, does signify and seal our engrafting into Christ, and partaking of the benefits of the Covenant of Grace, and our engagement to be the Lord's.

Quest. 6. What is the meaning of the parent in presenting his child to be baptized?

Resp. The parent in presenting his child to be baptized, does, (1.) make a public acknowledgment of original sin; that the soul of his child is polluted, therefore needs washing away of sin by Christ's Blood and Spirit; both which washings are signified by the sprinkling of water in Baptism. (2.) The parent by bringing his child to be baptized, does solemnly devote his child to the Lord, and enroll him in God's family. And truly this may be a great satisfaction to a religious parent, that he has given up his child to the Lord in Baptism. How can a parent look with comfort on that child, who was never yet dedicated to God?

Quest. 7. What is the benefit then of Baptism?

Resp. The party baptized has, (1.) an entrance into the visible body of the Church. (2.) The party baptized has a right sealed to the ordinances, which is a privilege full of glory (Romans 9:4). (3.) The child baptized is under a more special providential care of Christ, who appoints the tutelage of angels to be the infant's life-guard.

Quest. 8. Is this all the benefit?

Resp. No: to such as belong to the election, Baptism is a seal of the righteousness of faith (Romans 4:11). A laver of regeneration, and a badge of adoption.

Quest. 9. How does it appear that children have right to Baptism?

Resp. Children are parties of the Covenant of Grace. The Covenant was made with them. Genesis 17:7. I will establish my Covenant between me and you, and your seed after you, for an everlasting Covenant, to be a God to you and your seed after you. And Acts 2:39. The Promise is to you and to your children. The Covenant of Grace may be considered either, (1.) more strictly, as an absolute promise to give saving grace: and so none but the elect are in covenant with God. Or, (2.) more largely, as a covenant containing in it many outward glorious privileges, in which respect the children of believers do belong to the Covenant of Grace: the promise is to you and to your seed. The infant seed of believers may as well lay a claim to the Covenant of Grace as their parents; and having a right to the covenant, they cannot justly be denied Baptism, which is the seal. I would ask this question of them who deny infant-baptism. It is certain the children of believers were once visibly in covenant with God, and did receive the seal of their admission into the Church? Now, where do we find this covenant-interest, or church membership of infants was ever repealed, or made void? Certainly Jesus Christ did not come to put believers and their children into a worse condition than they were in before. If the children of believers should not be baptized, then they are in a worse condition now than they were in before Christ's coming — Before I came to prove the baptizing of infants, I shall answer the objections made against it.

Obj. 1. The Scripture is silent herein, and does not mention infant-baptism.

Resp. Though there is not the word infant-baptism in Scripture, yet there is the thing. There is not mention made in Scripture of women receiving the sacrament; but who doubts but the command, Take, Eat, this is my Body, concerns them? Does not their faith need strengthening as well as others? So the word Trinity is not to be found in Scripture, but there is that which is equivalent: (1 John 5:7). There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are One. So though the word infant-baptism is not mentioned in Scripture, yet the practice of baptizing infants may be drawn out of Scripture by undeniable consequence.

Quest. How is that proved?

Answ. The Scripture mentions whole families baptized: as the household of Lydia, Crispus, and the Jailor. (Acts 16:33). He was baptized, he and all his. Wherein we must rationally imagine that there were some little children. If it be said, there is no mention there made of children. I answer, Neither are servants named; yet it cannot be supposed but that in so great a family there were some servants.

Obj. 2. But infants are not capable of the end of Baptism: for Baptism signifies the washing away of sin by the Blood of Christ. Now infants cannot understand this; therefore what benefit can Baptism be to them?

Answ. Whereas it is said, infants cannot understand the mystery of Baptism, neither could the child that was to be circumcised understand Circumcision; yet the ordinance of Circumcision was not to be omitted or deferred. An infant, though it understand not the meaning of Baptism, yet it may partake of the blessing of Baptism. The little children that Christ took in his arms understood not Christ's meaning, but they had Christ's blessing. (Mark 10:16). He put his hands upon them and blessed them.

Quest. But what benefit can the child have of Baptism, if it understands not the nature of Baptism?

Answ. It may have a right to the promise sealed up, which it shall have an actual interest in when it comes to have faith. A legacy may be of use to the child in the cradle; though now it understand not the legacy, yet when it is grown up to years, it is fully possessed of it. But it may be further objected,

Obj. The party to be baptized is to be engaged to God; but how can the child engage?

Answ. The parents can engage for it, which God is pleased to accept as equivalent to the child's personal engaging.

Obj. 3. If Baptism comes in the room of Circumcision, only the males were circumcised (Genesis 17:30), then what warrant is there for baptizing females?

Answ. The females were included, and were virtually circumcised in the males. What is done to the head, is done to the body; the man therefore being the head of the woman (1 Corinthians 11:3), what was done to the male sex, was interpretatively done to the female. Having answered these objections, I come now to prove by argument infant baptism.

First Arg. If children, during their infancy, are capable of grace, then they are capable of baptism: but children in their infancy are capable of grace, therefore they are capable of baptism. I prove the minor, that they are capable of grace, thus: if children in their infancy may be saved, then they are capable of grace; but children in their infancy may be saved: which is proved thus; if the kingdom of heaven may belong to them, then they may be saved; but the kingdom of heaven may belong to them, as it is clear from Mark 10:14, "Of such is the kingdom of God." Who then can forbid that the seal of baptism should be applied to them?

Second Arg. If infants may be among the number of God's servants, then there is no reason why they should be shut out of God's family: but infants may be in the number of God's servants: that is evident, because God calls them his servants. Leviticus 25:4: "He shall depart from you, and his children with him, for they are my servants." Therefore children in their infancy being God's servants, why should they not have baptism, which is the tessera, the mark or seal which God sets upon his servants.

Third Arg. Is from 1 Corinthians 7:14: "But now are your children holy." Children are not called holy, as if they were free from original sin, but in the judgment of charity they are to be esteemed holy and true members of the church of God, because their parents are believers. Hence that excellent divine Mr. Heldersam says, that the children of the faithful, as soon as they are born, have a covenant holiness, and so a right and title to baptism, which is the token of the covenant.

Fourth Arg. From the opinion of the Fathers, and the practice of the church. (1.) The ancient Fathers were strong assertors of infant baptism — Irenaeus, Basil, Lactantius, Cyprian, and Augustine. (2.) It was the practice of the Greek Church to baptize her infants. Erasmus says, that infant baptism has been used in the church of God for above fourteen hundred years. And Saint Augustine, in his book against Pelagius, affirms, that it has been the custom of the church in all ages to baptize infants: indeed, it was an apostolical practice. Saint Paul affirms, that he baptized the whole house of Stephanas (1 Corinthians 1:16).

And as you have seen Scripture arguments for infant baptism, so let us consider whether the practice of those who delay the baptizing of children till riper years, be warrantable — for my part, I cannot gather it from Scripture: for though we read of persons adult and grown up to years of discretion in the Apostles' times baptized, yet those were such as were converted from heathenish idolatry to the true orthodox faith. But that in a Christian church the children of believers should be kept unbaptized several years, I know neither precept nor example for it in Scripture, but it is wholly apocryphal. The baptizing of persons grown up to maturity, we may argue against ab effectu, from the ill consequences of it. They dip the persons they baptize over head and ears in cold water, and naked, which as it is indecent, so it is dangerous, and has been often times the occasion of chronic diseases, indeed, death itself, and so is a plain breach of the sixth commandment. And how far God has given up many persons, who are for the deferring of baptism, to other vile opinions and vicious practices, is evident, if we consult with history: especially if we read over the actings of the Anabaptists in Germany.

Use 1. See the riches of God's goodness, who will not only be the God of believers, but takes their seed into covenant. Genesis 17:7: "I will establish my covenant between me and you, and your seed after you, to be a God to you and to your seed." A father counts it a great privilege, not only to have his own name, but his child's name put in a will.

2. It blames those parents who forbid little children to be brought to Christ; they withhold the ordinance: by denying their infants baptism, they exclude them from having a membership in the visible church, and so their infants are sucking pagans. Such as deny their children baptism, make God's institutions under the law more full of kindness and grace to children, than they are now under the gospel; which how strange a paradox it is, I leave to you to judge.

Use 3. Exhort. First Branch. We that are baptized, let us labor to find the blessed fruits of baptism in our own souls: let us labor not only to have the sign of the covenant, but the grace of the covenant. Many glory in this, that they are baptized. The Jews gloried in their circumcision, because of their royal privileges: to them belonged the adoption, and the glory, and the covenants (Romans 9:4). But many of them were a shame and reproach to their circumcision (Romans 2:24): "For the name of God is blasphemed among the Gentiles through you." The scandalous Jews (though circumcised) were in God's account as heathens. Amos 9:7: "Are you not as children of the Ethiopians to me, says the Lord?" Alas! What is it to have the name of Christ, and want his image? What is baptism of water, without the baptism of the Spirit? Many baptized Christians are no better than heathens. O, labor to find the fruits of baptism, that Christ is formed in us! (Galatians 4:19) That our nature is changed, we are made holy and heavenly; this is to be baptized into Jesus (Romans 6:3). Such as live unsuitable to their baptism, may go with baptismal water on their faces, and sacramental bread in their mouths, to hell.

Second Branch. Let us labor to make a right use of our baptism.

First Use of Baptism. Let us use it as a shield against temptations. Satan, I have given up myself to God by a sacred vow in baptism, I am not my own, I am Christ's, therefore I cannot yield to your temptations, but I break my oath of allegiance which I made to God in baptism. Luther tells us of a pious woman, who when the Devil tempted her to sin, she answered Satan, Baptizata sum, I am baptized; and so beat back the tempter.

2nd Use of Baptism: Let us use it as a spur to holiness: by remembering our Baptism, let us be stirred up to make good our Baptismal engagements: renouncing the world, flesh and devil, let us devote ourselves to God and his service. To be baptized into the name of the Father, Son and Holy Ghost, implies a solemn dedication of ourselves to the service of all the three Persons in the Trinity. It is not enough that our parents dedicate us to God in Baptism, but we must dedicate ourselves to him. This is called a living [in non-Latin alphabet] to the Lord (Romans 14:8). Our life should be spent in worshipping God, in loving God, in exalting God: we should walk [in non-Latin alphabet], as becomes the gospel (Philippians 1:27). Shine as stars in the world, and live as earthly angels.

3rd Use of Baptism: Let us use it as an argument to courage. We should be ready to confess that Holy Trinity, into whose name we were baptized. With the conversion of the heart must go the confession of the tongue. Luke 12:8: Whoever shall confess me before men, him shall the Son of Man also confess before the angels of God. Peter openly confessed Christ crucified (Acts 4:10). Cyprian, a man of a brave spirit, was like a rock, whom no waves could shake; like an adamant, whom no sword could cut. He confessed Christ before the Proconsul, and suffered himself to be proscribed, indeed, chose death, rather than he would betray the truths of Christ. He that dares not confess the Holy Trinity, shames his Baptism, and God will be ashamed to own him at the day of judgment.

Last Use: See the fearfulness of the sin of apostasy! 'Tis a renouncing of our Baptism: 'tis damnable perjury to go away from God after a solemn vow. 2 Timothy 4:10: Demas has forsaken me. He turned renegade, and afterward became a priest in an idol temple, says Dorotheus. Julian the Apostate (Gregory Nazianzen observes) bathed himself in the blood of beasts offered in sacrifice to the heathen gods, and so as much as in him lay, washed off his former Baptism. The case of such as fall away after Baptism is dreadful. Hebrews 10:38: If any man draw back — the Greek word [in non-Latin alphabet], to draw back, alludes to a soldier that steals away from his colors. So if any man steal away from Christ, and run over to the devil's side, my soul shall have no pleasure in him. That is, I will be severely avenged on him, I will make my arrows drunk with his blood. If all the plagues in the Bible can make that man miserable, he shall be so.

2. The second sacrament wherein Jesus Christ communicates to us the benefits of his redemption is the Lord's Supper.

Mark 14:24. And as they did eat, Jesus took bread, etc.

Secondly, having spoken of the sacrament of Baptism, I come now to the sacrament of the Lord's Supper. The Lord's Supper is the most spiritual and sweet ordinance that ever was instituted. Here we have to do more immediately with the person of Christ. In prayer we draw near to God, in the sacrament we become one with him. In prayer we look up to Christ, in the sacrament by faith we touch him. In the word preached we hear Christ's voice, in the sacrament we feed on him.

Question 1: What names and titles in Scripture are given to the sacrament?

Answer 1: It is called, (1.) Mensa Domini, the Lord's Table (1 Corinthians 10:21). The Papists call it an altar, not a table. The reason is, because they turn the sacrament into a sacrifice, and pretend to offer up Christ corporally in the [reconstructed: Mass]. It being the Lord's Table shows with what reverence and solemn devotion we should approach to these holy mysteries. The Lord takes notice of the frame of our hearts when we come to his table. Matthew 22:11: The king came in to see the guests. We dress ourselves when we come to the table of some great monarch. We should think with ourselves, we are going to the table of the Lord, therefore should dress ourselves by holy meditation and heart-consideration. Many think it is enough to come to the sacrament, but mind not whether they come in due order. Perhaps they had scarce a serious thought before where they were going: all their dressing was by the glass, not by the Bible. Chrysostom calls it the dreadful table of the Lord: so it is to such as come unworthily. (2.) The sacrament is called Coena Domini, the Lord's Supper (1 Corinthians 11:20), to import, it is a spiritual feast: it is indeed a royal feast, God is in this cheer. Christ in both natures, God and man, is the matter of this supper. (3.) The sacrament is called [in non-Latin alphabet], a communion (1 Corinthians 10:16): the bread which we break, is it not the communion of the body of Christ? The sacrament being called a communion shows,

1. That this ordinance is only for believers, because none else can have communion with Christ in these holy mysteries. Communio fundatur in [reconstructed: unione]: faith only gives us union with Christ, and by virtue of this we have communion with him in his body and blood. None but the spouse communicates with her husband. A stranger may drink of his cup, but she only has his heart, and communicates with him in a conjugal manner: so strangers may have the sign, drink of the cup, but only believers drink Christ's blood, and have communion with him in his privileges.

2. The sacrament being a communion shows that it is Symbolum Amoris, a bond of that unity and charity which should be among Christians. 1 Corinthians 10:17: We being many are one body. As many grains make one bread, so many Christians are one body. A sacrament is a love-feast. The primitive Christians (as Justin Martyr notes) had their holy salutations at the blessed supper, in token of that dearness of affection which they did bear each to other. It is a communion, therefore there must be love and union. The Israelites did eat the Passover with bitter herbs, so must we eat the sacrament with bitter herbs of repentance, but not with bitter hearts of wrath and malice. The hearts of the communicants should be knit together with the bond of love. You boast of your faith, (says Augustine) but show me your faith by your love to the saints. For as in the sun, light and heat are inseparable, so faith and love are twisted together inseparably. Where there are divisions, the Lord's Supper is not properly a communion, but a disunion.

Question 2: What is the Lord's Supper?

It is a visible sermon, wherein Christ crucified is set before us; or it is a Sacrament of the New Testament, wherein by receiving the holy elements of bread and wine, our communion with Christ is signified and sealed up to us. Or thus: It is a Sacrament divinely instituted, wherein by giving and receiving bread and wine, Christ's death is shown forth, and the worthy receivers are by faith made partakers of his body and blood, and all the benefits flowing from there. For the further explaining of the nature of the Lord's Supper, I shall look back to the institution.

1. Jesus took bread. Here is the master of the feast, or the institutor of the Sacrament. The Lord Jesus took bread. He only is fit to institute a Sacrament, who is able to give virtue and blessing to it.

2. He took bread. Christ's taking of the bread was one part of his consecration of the elements, and setting them apart for a holy use. And as Christ did consecrate the elements, so we must labor to have our hearts consecrated before we receive these holy mysteries in the Lord's Supper. How unseemly a sight is it to see any come to these holy elements, having hearts leavened with pride, covetousness, envy! These do with Judas receive the Devil in the sop, and are no better than crucifiers of the Lord of Glory.

3. And blessed it. This is another part of the consecration of the element — Christ blessed it: He blesses, and it shall be blessed. Namely, he looked up to Heaven for a benediction upon this ordinance newly founded.

4. And broke it. The bread broken, and the wine poured out, was to signify to us the agony and ignominy of Christ's sufferings, the rending of Christ's body on the cross, and that effusion of blood which was distilled from his blessed sides.

5. And gave it to them. Christ's giving the bread denotes Christ's giving of himself and all his benefits to us freely. Though Christ was sold, yet given. Judas did sell Christ, but Christ gave himself to us.

6. He gave it to them — namely, the disciples. This is children's bread; Christ does not cast these pearls before swine. Whether Judas were present at the Supper is controverted; I rather incline to think he was not: for Christ said to the disciples, "This is my blood which is shed for you" (Luke 22:20). Christ knew his blood was never shed effectually and intentionally for Judas. In eating the Passover, Christ gave Judas a sop, which was a bit of unleavened bread dipped in a sauce made with bitter herbs; Judas having received the sop, went immediately out (John 13). But suppose Judas were there, though he received the element, yet not the blessing.

7. Take, eat. This expression of eating denotes four things. (1.) The near mystical union between Christ and his saints. As the meat which is eaten incorporates with the body, and becomes one with it; so by eating Christ's flesh, and drinking his blood spiritually, we partake of Christ's merits and graces, and are mystically one with him (John 17:23): "I in them." (2.) Take, eat. Eating shows the infinite delight the believing soul has in Christ. Eating is grateful and pleasing to the palate: so feeding on Christ by a lively faith is delicious. Nullus animae suavior cibus — Lactantius. No such sweet feeding as on Christ crucified. This is a feast of fat things, and wine on lees well refined. (3.) Take, eat. Eating denotes nourishment. Meat, as it is delicious to the palate, so it is nutritive to the body. So eating Christ's flesh, and drinking his blood, is nutritive to the soul. The new creature is nourished at the table of the Lord to everlasting life (John 6:54): "Whoever eats my flesh, and drinks my blood, has eternal life." (4.) Take, eat, shows the wisdom of God, who restores us by the same means by which we fell. We fell by taking and eating the forbidden fruit, and we are recovered again by taking and eating of Christ's flesh. We died by eating the tree of knowledge, and we live by eating the tree of life.

8. This is my body. These words, Hoc est Corpus meum, have been much controverted between us and the Papists. "This is my body" — that is, by a metonymy, it is a sign and figure of my body. The Papists hold transubstantiation, that the bread is after consecration turned into the very substance of Christ's body. We say we receive Christ's body spiritually, they say they receive Christ's body carnally, which is contrary to Scripture. The Scripture affirms that the heavens must receive Christ's body until the times of the restitution of all things (Acts 3:21). Christ's body cannot be at the same time in Heaven and in the host. Aquinas says it is not possible by any miracle that a body should be locally in two places at once. Besides, it is absurd to imagine that the bread in the Sacrament should be turned into Christ's flesh, and that his body which was hung before, should be made again of bread. So that "This is my body" is as if Christ had said, "This is a sign and representation of my body."

9. And he took the cup. The cup is put by a metonymy of the subject for the adjunct, for the wine in the cup; it signifies the blood of Christ shed for our sins. The taking of the cup denotes the redundancy of merit in Christ, and the fullness of our redemption by him. He not only took the bread, but the cup.

10. And when he had given thanks. [illegible]. Christ gave thanks that God had given these elements of bread and wine to be signs and seals of man's redemption by Christ. Christ's giving of thanks shows his philanthropy, or love to mankind, who did so rejoice and bless God, that lost man was now in a way of recovery, and that he should be raised higher in Christ than ever he was in innocence.

11. He gave the cup to them.] Why then dare any withhold the cup? This is to pollute and curtail the ordinance, and alter it from its primitive institution. Christ and his Apostles administered the Sacrament in both kinds, the bread and the cup (1 Corinthians 11:24-25). And the cup was received in the ancient church for the space of 1400 years, as is confessed by two Popish councils. Christ says expressly, Drink you all of this. He does not say, Eat you all of this: but, Drink you all; as foreseeing the sacrilegious impiety of the Church of Rome in keeping back the cup from the people. The Popish Council of Constance speaks plainly, but impudently, that although Christ instituted and administered the Sacrament in both kinds, the bread and the wine, yet the authority of the holy canons, and the custom of the mother church, think good to deny the cup to the laity. Thus as the Popish priests make Christ but half a Savior, so they administer to the people but half a Sacrament. The Sacrament is Christ's last will and testament, in the text, This is my blood of the New Testament. Now to alter or take away anything from a man's will and testament, is a great impiety. What is it then to alter and mangle Christ's last will and testament? Surely it is a high affront to Christ.

Quest. 3. What are the ends of the Lord's Supper?

Resp. 1. It is an ordinance appointed to confirm our faith (John 4:48). Except you see signs you will not believe. Christ sets the elements before us, that by these signs our faith may be strengthened. As faith comes by hearing, so it is confirmed by seeing Christ crucified. The Sacrament is not only a sign to represent Christ, but a seal to confirm our interest in him.

Object. But it is the Spirit confirms faith, therefore not the Sacrament.

Answ. This is no good logic. The Spirit confirms faith, therefore not the Sacrament, is as if one should say, God feeds our bodies, therefore bread does not feed us; whereas God feeds us by bread: so the Spirit confirms our faith by the use of the Sacrament.

2. The end of the Sacrament is to keep up the memory of Christ's death (1 Corinthians 11:25). This do you, in remembrance of me. If a friend give us a ring at his death, we wear it to keep up the memory of our friend. Much more then ought we to keep up the memorial of Christ's death in the Sacrament! Christ's death lays a foundation for all the magnificent blessings which we receive from Christ. The Covenant of Grace was agreed on in heaven, but sealed upon the Cross. Christ has sealed all the articles of peace in his blood. Remission of sin flows from Christ's death (Matthew 26:28). This is my blood of the New Testament shed for many for the remission of sins. Consecration, or making us holy, is the fruit of Christ's death (Hebrews 9:14). How much more shall the blood of Christ purge your conscience! Christ's intercession is made available to us by virtue of his death. Christ could not have been admitted an advocate, if he had not been first a sacrifice. Our entering into heaven is the fruit of Christ's blood (Hebrews 10:19). Christ could not have prepared mansions for us, if he had not first purchased them by his death: so that we have a great deal of cause to commemorate Christ's death in the Sacrament.

Quest. In what manner are we to remember the Lord's death in the Sacrament?

Answ. It is not only a historical remembrance of Christ's death and passion: thus Judas remembers Christ's death, and how he betrayed him: and Pilate remembers Christ's death, and how he crucified him: but our remembering Christ's death in the Sacrament, must be,

(1.) A mournful remembrance. We must not be able to look on Christ crucified with dry eyes (Zechariah 12:10). They shall look on him whom they have pierced, and mourn over him. O Christian, when you look on Christ in the Sacrament, remember how often you have crucified him! The Jews did it but once, you often. Every oath is a nail with which you pierce his hands: every unjust sinful action is a spear with which you wound his heart. O remember Christ with sorrow, to think you should make his wounds bleed afresh!

Mark 14:22-24. Jesus took bread, etc.

(2.) It must be a joyful remembrance (John 8:56). Abraham saw my day and rejoiced. When a Christian sees a Sacrament day approach he should rejoice. This ordinance of the Supper is an earnest of heaven; it is the glass in which we see him whom our souls love: it is the chariot by which we are carried up to Christ. When Jacob saw the wagons and chariots which were to carry him to his son Joseph, his spirit revived (Genesis 45:27). God has appointed the Sacrament, on purpose to cheer and revive a sad heart. When we look on our sins, we have cause to mourn; but when we see Christ's blood shed for our sins, this may make us rejoice. In the Sacrament our wants are supplied, our strength is renewed: here we meet with Christ, and does not this call for joy? A woman that has been long debarred from the society of her husband, how glad is she of his presence! At the Sacrament the believing spouse meets with Christ: he says to her, All I have is yours. My love is yours to pity you, my mercy is yours to save you. How can we think in the Sacrament on Christ's blood shed, and not rejoice? Sanguis Christi clavis Paradisi. Christ's blood is the key which opens heaven, else we had been all shut out.

3. End of the Sacrament is, to work in us an endeared love to Christ. When Christ bleeds over us, well may we say, Behold how he loved us! Who can see Christ die, and not be sick of love? That is a heart of stone, whom Christ's love will not melt.

4. End of the Sacrament; the mortifying of corruption. To see Christ crucified for us, is a means to crucify sin in us. Christ's death (like the water of jealousy) makes the thigh of sin to rot (Numbers 5:27). How can a wife endure to see that spear which killed her husband? How can we endure those sins which made Christ veil his glory, and lose his blood? When the people of Rome saw Caesar's bloody robe, they were incensed against them that slew him. Sin has rent the white robe of Christ's flesh, and dyed it of a crimson color: the thoughts of this will make us seek to be avenged on our sins.

5. End, the augmentation and increase of all the graces, hope, zeal, patience. The Word Preached begets grace, the Lord's Supper nourishes it: the body by feeding increases strength, so does the soul by feeding on Christ sacramentally. Cum defecerit virtus mea calicem salutarem accipiam. Bern. When my spiritual strength begins to fail, I know a remedy, (says Bernard) I will go to the table of the Lord, there I will drink and recover my decayed strength. There is difference between dead stones and living plants. The wicked who are stones receive no spiritual increase, but the godly, who are plants of righteousness, being watered with Christ's blood, grow more fruitful in grace.

Quest. 4. Why are we to receive this Holy Supper?

Because it is a duty incumbent, Take, Eat. And observe, it is a command of love. If Christ had commanded us some great matter, would not we have done it? (2 Kings 5:13) If the Prophet had bid you do some great thing, would you not have done it? If Christ had enjoined us to have given him a thousand of rams, or to have parted with the fruit of our bodies, would we not have done it? Much more when he only says, Take and Eat: Let my broken body feed you, let my blood poured out save you. Take and Eat: This is a command of love, and shall we not readily obey?

2. We are to celebrate the Lord's Supper, because it is provoking to Christ to stay away. (Proverbs 9:2) Wisdom has furnished her table. So Christ has furnished his table, set bread and wine (representing his body and blood) before his guests, and they willfully turn their backs upon the ordinance, Christ looks upon it as a slighting of his love, and that makes the fury rise up in his face. (Luke 14:24) For I say to you, that none of those that were bidden shall taste of my Supper. I will shut them out of my kingdom, I will provide them a black banquet, where weeping shall be the first course, and gnashing of teeth the second.

Quest. 5. Whether the Lord's Supper be often to be administered?

Yes: (1 Corinthians 11:26) As often as you eat of this bread. The ordinance is not to be celebrated once in a year, or once in our lives, but often. A Christian's own necessities may make him come often here. His corruptions are strong, therefore he has need come often here for an antidote to expel the poison of sin; and his graces are weak. Grace is like a lamp, if it be not often fed with oil, it is apt to go out. How therefore do they sin against God, who come but very seldom to this ordinance! Can they thrive, who for a long time forbear their food? And others there are who do wholly forbear. This is a great contempt offered to Christ's ordinance. Men do as it were tacitly say, Let Christ keep his feast to himself. What a cross-grained piece is man, he will eat when he should not, and he will not eat when he should. When God said, Eat not of this forbidden fruit, then he will be sure to eat: When God says, Eat of this bread, and Drink of this cup, then he refuses to eat.

Quest. 6. Are all to come promiscuously to this Holy Ordinance?

No, that were to make the Lord's table an ordinary. Christ forbids to cast pearls before swine. The sacramental bread is children's bread, and it is not to be cast to the profane. As at the giving of the law God set bounds about the mount that none might touch it: so God's table should be guarded, that the profane should not come near. In the primitive times, after sermon done, and they were going to celebrate the Lord's Supper, an officer stood up and cried, [in non-Latin alphabet], Holy things for holy men: and then several of the congregation were to depart. I would have my hand cut off, (says Chrysostom) rather than I would give Christ's body and blood to the profane. The wicked do not eat Christ's flesh, but tear it; they do not drink his blood, but spill it. These holy mysteries in the sacraments are tremenda mysteria, mysteries that the soul is to tremble at. Sinners defile the holy things of God, they poison the sacramental cup. We read that the wicked are to be set at Christ's feet (Psalm 110), not at his table. (Matthew 7:6; Exodus 19:12)

Quest. 7. How may we receive the Supper of the Lord worthily, that so it may become effectual to us?

That we may receive it worthily, and it may become efficacious,

(1.) We must solemnly prepare ourselves before we come: We must not rush upon the ordinance rudely and irreverently, but come in due order. There was a great deal of preparation to the Passover; (2 Chronicles 30:18-19) and the Sacrament comes in the room of it.

Quest. Wherein does this solemn preparing for the ordinance consist?

Resp. 1. In examining ourselves.

2. In dressing our souls before we come, which is by washing in the water of repentance.

3. By exciting the habit of grace into exercise.

4. In begging a blessing upon the ordinance.

(1.) Solemn preparing for the Sacrament consists in self-examining. (1 Corinthians 11:28) But let a man examine himself, and so let him eat. It is not only a counsel but a charge: Let him examine himself. As if a King should say, Let it be enacted. Jesus Christ having by his institution consecrated these elements in the Supper to a high mystery, they represent his body and blood: therefore there must be preparation; and if preparation, then there must be first examining ourselves, without which there can be no preparation. Let us be serious in this examining ourselves, our salvation depends upon it. We are curious in examining other things: We will not take gold, but examine it by the touchstone: We will not take land, but we will examine the title. And shall not we be as exact and curious in examining the state of our souls?

Quest. 1. What is required to this self-examining?

There must be a solemn retiring of the soul. We must set ourselves apart, and retire for some time from all secular employment, that we may be more serious in this work. There is no casting up of accounts in a crowd; nor can we examine ourselves when we are in a crowd of worldly businesses. We read, a man that was in a journey might not come to the Passover (Numbers 9:13), because his mind was full of secular cares, and his thoughts were taken up about his journey. When we are upon self-examining work, we have no need to be in a hurry, or have any distracting thoughts, but retire and lock up ourselves in our closet, that we may be more intent in the work.

Quest. 2. What is self-examination?

Response. It is a setting up a court in conscience, and keeping a register there, that by a strict scrutiny a man may see how matters stand between God and his soul. Self-examination is a spiritual inquisition, a heart-anatomy, whereby a man takes his heart as a watch, all in pieces, and sees what is defective there. It is a dialogue with one's self. Psalm 77:7. I commune with my own heart. David called himself to account, and put interrogatories to his own heart. Self-examining is a critical descant or search; as the woman in the parable did light a candle, and search for her lost coin (Luke 15:8). So conscience is the candle of [reconstructed: the] Lord. Search with this candle what you can find wrought by the Spirit in you?

Question 3. What is the rule by which we must examine ourselves?

Response. The rule or measure we must examine ourselves by is the Holy Scripture: we must not make fancy, or the good opinion which others have of us, the rule by which we judge of ourselves. But as the goldsmith brings his gold to the touchstone, so must we bring our hearts to a Scripture touchstone: to the law, to the testimony (Isaiah 8:20). What does the Word say? Are we divorced from sin? Are we renewed by the Spirit? Let the Word decide whether we are fit communicants or no. We judge of colors by the sun; so must we judge of the state of our souls by the sunlight of Scripture.

Question 4. What are the cogent reasons why we must examine ourselves before we approach to the Lord's Table?

Response 1. It is a duty imposed; let him examine himself. The Passover was not to be eaten raw (Exodus 12:19). To come to such an ordinance slightly, without examination, is to come in an undue manner, and is like eating the Passover raw.

2. We must examine ourselves before we come, because it is not only a duty imposed, but opposed. There is nothing the heart naturally is more averse from, than self-examination. We may know that duty is good, which the heart opposes. But why does the heart so oppose it? Because it does cross the tide of corrupt nature; it is contrary to flesh and blood. The heart is guilty; and does a guilty person love to be examined? The heart opposes it, therefore the rather set upon it. That duty is good which the heart opposes.

3. Because self-examining is so needful a work; as appears: (1.) Without self-examination a man can never tell how it is with him, whether he has grace or no; and this must needs be very uncomfortable. He knows not if he should die presently, what will become of him, or to what coast he shall sail, whether to hell or heaven. As Socrates said, I am about to die, and the gods know whether I shall be happy or miserable. How needful therefore is self-examination, that a man by search may come to know the true state of his soul, and may guess how it will go with him to eternity.

(2.) Self-examination is needful in respect of the excellence of the Sacrament. Let him eat de illo Pane, of that bread (1 Corinthians 11:28). That excellent bread, that consecrated bread, that bread which is not only the bread of the Lord, but the bread the Lord. Let him drink de illo Poculo, of that cup; that precious cup which is perfumed and spiced with Christ's love; that cup which holds the blood of God sacramentally. Cleopatra put a jewel in a cup, which contained the price of a kingdom. This sacred cup we are to drink of, enriched with the blood of God, is above the price of a kingdom: it is more worth than heaven. Therefore coming to such a royal feast, having whole Christ, his divine and human nature to feed on, how should we examine ourselves beforehand, that we may be fit guests for such a magnificent banquet!

(3.) Self-examining is needful, because God will examine us. That was a sad question (Matthew 22:12): Friend, how did you come in here, not having a wedding garment? Men are loath to ask themselves the question, O my soul, are you a fit guest for the Lord's Table? Are there not some sins you have to bewail? Are there not some evidences for heaven that you have to get? Now when persons will not ask themselves the question, then God will bring such a question as this to them, How did you come in here to my table not prepared? How did you come in here with an unbelieving or profane heart? It will be such a question as will cause a heart-trembling. God will examine a man as the chief captain did Paul with scourging (Acts 22:24). It is true, the best saint, if God should weigh him in the balance, would be found defective. But when a Christian has made an impartial search, and has labored to deal uprightly between God and his own soul, Christ's merits will cast in some grains of allowance into the scales.

(4.) Self-examining is needful, because of that secret corruption in the heart, which will not be found out without searching. There are in the heart Plangendae Tenebrae, as Augustine says — hidden pollutions. It is with a Christian, as with Joseph's brothers, when the steward accused them of having the cup; they were ready to swear they had not the cup in their sack, but upon search it was found there. Little does a Christian think what pride, atheism, uncleanness is in his heart till he searches. Therefore if there be such hidden wickedness, like a spring that runs under ground, we had need examine ourselves, that finding out our secret sin, we may be humbled and repent. Hidden sins, if not searched out, defile the soul. If corn lie long in the chaff, the chaff defiles the corn; hidden sins lain long in, defile our duties. Needful therefore it is before we come to the Holy Supper, to search out these hidden sins, as Israel searched for leaven before they came to the Passover.

(5.) Self-examining is needful, because without it we may easily have a cheat put upon us. (Jeremiah 17:9) The heart is deceitful above all things. Many a man's heart will tell him, he is fit for the Lord's Table. As when Christ asked the sons of Zebedee (Matthew 20:22), Are you able to drink the cup I shall drink of? Can you drink such a bloody cup of suffering? They say to him, We are able. So the heart will suggest to a man, he is fit to drink of the sacramental cup, he has on the wedding garment. Grande profundum est homo, Augustine. The heart is a grand impostor. It is like a cheating tradesman, which will put one off with bad wares. The heart will put a man off with [reconstructed: seeming] grace instead of saving. A tear or two shed is repentance, a few lazy desires is faith. Blue and red flowers that grow among the corn look like good flowers, but they are beautiful weeds. The foolish virgins' lamps looked as if they had had oil in them, but they had none. Therefore to prevent a cheat, that we may not take false grace instead of true, we had need make a thorough disquisition and search of our hearts before we come to the Lord's Table.

(6.) Self-examining is needful, because of those false fears the godly are apt to nourish in their hearts, which make them go sad to the sacrament. As they who have no grace for want of examining, presume; so they who have grace, for want of examining, are ready to despair. Many of God's children look upon themselves through the black spectacles of fear. They fear Christ is not formed in them, they fear they have no right to the promise; and these fears in the heart cause tears in the eye: whereas would they but search and examine, they might find they had grace. Are not their hearts humbled for sin? And what is this but the bruised reed? Do they not weep after the Lord? And what are these tears but seeds of faith? Do they not thirst after Christ in an ordinance? What is this but the new creature crying for the breast? Here are, you see, seeds of grace; and would Christians examine their hearts, they might see there is something of God in them, and so their false fears would be prevented, and they might approach with comfort to these holy mysteries in the Eucharist.

Mark 14:22. Jesus took bread, etc.

(7.) Self-examining is needful, in respect of the danger in coming unworthily without examination (1 Corinthians 11:27). He shall be guilty of the body and blood of the Lord. Par facit quasi Christum trucidaret. Grotius. — that is, God reckons with him as with a crucifier of the Lord Jesus. He does not drink Christ's blood, but sheds it, and so brings that curse upon him as the Jews, His blood be upon us and our children. The virtue of Christ's blood nothing more comfortable, the guilt of it nothing more formidable.

4. We must examine ourselves before the sacrament, in respect of the difficulty of self-examining work. Difficulty raises a noble spirit. Self-examining is difficult: (1.) Because it is an inward work, it lies most with the heart. External acts of devotion are easy: to lift up the eye, to bow the knee, to read over a few prayers, this is as easy as for the Papists to tell over a few beads. But to examine a man's self, to take the heart as a watch, all in pieces, to make a Scripture-trial of our fitness for the Lord's Supper, this is not easy. Reflexive acts are hardest: the eye cannot see itself but by a glass. We must have the glass of the Word and conscience to see our own hearts. It is easy to spy the faults of others, but it is hard to find out our own. (2.) Self-examination is difficult in regard of self-love. As ignorance blinds, so self-love flatters. What Solomon says of love (Proverbs 10:12), Love covers all sins, is most true of self-love. A man looking upon himself in the glass of self-love, (that flattering glass) his virtues appear greater than they are, and his sins lesser. Self-love makes a man rather excuse himself, than examine himself. Self-love makes one think the best of himself; and he who has a good opinion of himself, does not suspect himself; and not suspecting himself, he is not forward to examine himself. The work therefore of self-examination being so difficult, it requires the more impartiality and industry. Difficulty should be a spur to diligence.

5. We must examine ourselves before we come, because of the beneficialness of self-examination. The benefit is great which way soever things turn. If upon examination we find that we have not grace in truth, then the mistake is discovered, and the danger prevented. If we find that we have grace, we may take the comfort of it. He who upon search finds that he has the Minimum quod sic, the least degree of grace, he is like one that has found his box of evidences, he is a happy man, he is a fit guest at the Lord's Table, he is heir to all the promises, he is as sure to go to Heaven as if he were in Heaven already. These are the reasons why we must examine ourselves before we approach to the Lord's Table.

Question 5. What must we examine?

Answer 1. Our sins.

2. Our graces.

First, our sins. Search if any dead fly might spoil this sweet ointment. When we come to the Sacrament, we should do as the Jews did before the Passover; they searched for leaven, and having found it did burn it. 1. Let us search for the leaven of pride: this sours our holy things. We are born with a spiritual tympany. Will a humble Christ be received into a proud heart? Pride keeps Christ out — Intus existens prohibet alienum — "Pride swells the heart; and Christ cannot come into the heart if it be full already. To a proud man Christ's blood has no virtue, 'tis like Dioscordium put into a dead man's mouth, which loses its virtue. Let us search for this leaven of pride and cast it away. 2. Let us search for the leaven of avarice. The Lord's Supper is a spiritual mystery, it represents Christ's body and blood; what should an earthly heart do here? The earth puts out the fire. Earthliness quenches the fire of holy love. The earth is Elementum Gravissimum, it cannot ascend. A soul belimed with earth cannot ascend to heavenly cogitations. (Colossians 3:5) Covetousness which is idolatry. Will Christ come into that heart where there is an idol? Search for this leaven before you come to this ordinance. How can an earthly heart converse with that God which is a Spirit? Can a clod of earth kiss the sun? 3. Search for the leaven of hypocrisy. (Luke 12:1) Beware of the leaven of the Pharisees, which is hypocrisy. Aquinas describes it, Simulatio Virtutis. Hypocrisy is a counterfeiting of virtue. The hypocrite is a living pageant, he only makes a show of religion: he gives God his knee, but no heart; and God gives him bread and wine in the Sacrament, but no Christ. Oh let us search for this leaven of hypocrisy, and burn it!

Secondly, we must examine our graces. I shall instance only in one, our knowledge.

- 1. Whether we have knowledge. - 2. Whether it be rightly qualified.

(1.) We are to examine whether we have knowledge, else we cannot give God a reasonable service (Romans 12:1). Knowledge is a necessary requisite in a communicant. Without knowledge there can be no fitness for the Sacrament. A person cannot be fit to come to the Lord's table who has no goodness, but without knowledge the Mina is not good (Proverbs 19:2). Some say they have good hearts, though they want knowledge. As if one should say, his eye is good, but it wants sight. Under the law, when the plague of leprosy was in a man's head, the priest was to pronounce him unclean. The ignorant person has the plague in his head, he is unclean. Ignorance is the womb of lust (1 Peter 1:14). Therefore it is requisite before we come, to examine ourselves what knowledge we have in the main fundamentals of religion. Let it not be said of us, that to this day the veil is upon our heart (2 Corinthians 3:15). But sure in this intelligent age we cannot but have some insight into the mysteries of the gospel. I rather fear, we are like Rachel, who was fair and well-sighted, but barren: therefore,

(2.) Let us examine whether our knowledge be rightly qualified. 1. Is it influential? Does our knowledge warm our heart? Claritas in intellectu parit ardorem in affectu. Saving knowledge does not only direct, but quicken: 'Tis Lumen Vitae, the light of life (John 8:12). 2. Is our knowledge practical? We hear much; do we live the truths we know? That is the right knowledge which does not only adorn the mind, but reform the life.

Secondly, this solemn preparing for the Sacrament, as it consists in examining ourselves, so in dressing our souls before we come. And this soul-dress is in two things.

1. Washing in the laver of repenting tears: to come to this ordinance with the guilt of any sin unrepented of, makes way for the further hardening of our heart, and giving Satan fuller possession of us. (Zechariah 12:10) They shall look upon me whom they have pierced, and shall mourn for him. The cloud of sorrow must drop into tears. We must grieve as for the pollution, so for the unkindness in every sin: to sin against Christ's love who died for us. When Peter thought of Christ's love, who called him out of his unregeneracy, made him an apostle, and carried him up to the Mount of Transfiguration, where he saw the glory of heaven in a vision, and then to think of his denying Christ, it broke his heart, he wept bitterly (Matthew 26:75). To think before we come to a Sacrament of our sins against the bowel-mercies of God the Father, the bleeding wounds of God the Son, the blessed inspirations of God the Holy Ghost, it is enough to broach our eyes with tears, and put us into a holy agony of grief and compunction: and we must be so distressed for sin, as to be divorced from sin. The serpent before he drinks casts up his poison. In this we must be wise as serpents; before we drink of the sacramental cup, we must cast up the poison of sin by repentance. Ille verè plangit commissa, qui non committit plangenda — He does truly bewail the sins he has committed, who does not commit the sins he has bewailed. And this is the dressing our souls before we come, washing in the waters of true repentance.

2. The soul-dress is the exciting and stirring up the habit of grace into a lively exercise. (2 Timothy 1:6) I put you in remembrance, that you stir up the gift of God which is in you: that is, the gifts and graces of the Spirit. The Greek word to stir up, [in non-Latin alphabet], signifies to blow up grace into a flame. Grace is often like fire in the embers, which needs blowing up. It is possible that even a good man may not come so well disposed to this ordinance, because he has not before taken pains with his heart to come in due order: he has not stirred up grace into its vigorous exercise, and so, though he does not eat and drink damnation, yet he does not receive consolation in the Sacrament. Thus you see what this dressing of our souls is, before we come.

Thirdly, this solemn preparing for the sacrament is, in begging a blessing upon the ordinance. The sacrament is not like physic, which has an inherent operative virtue: no, but the efficacy of the sacrament depends upon the cooperation of the Spirit, and a word of blessing. In the institution Christ blessed the elements. Jesus took bread and blessed it. In the text, the sacrament will no further do us good, than as it is blessed to us. We ought then before we come, to pray for a blessing on the ordinance, that the sacrament may be not only a sign to represent, but a seal to confirm, and an instrument to convey Christ and all his benefits to us. We are to pray that this great ordinance may be poison to our sins, and food to our graces: that as it was with Jonathan, when he had tasted the honeycomb, his eyes were enlightened (1 Samuel 14:27). So that by our receiving this Holy Eucharist, our eyes may be so enlightened, as to discern the Lord's Body. Thus should we implore a blessing upon the ordinance before we come. The sacrament is like a tree hung full of fruit; but none of this fruit will fall, unless shaken by the hand of prayer.

(2.) That the sacrament may be effectual to us, as there must be a due preparing for it, so a right partaking of it: which right participation of the sacrament is in three things:

1. When we draw near to God's table in a humble sense of our unworthiness. We do not deserve one crumb of the bread of life; we are poor indigent creatures who have lost our glory, and are like a vessel that is shipwrecked: we smite on our breast as the publican, God be merciful to us sinners. This is a right partaking of the ordinance. 'Tis part of our worthiness to see our unworthiness.

2. We rightly partake of the sacrament, when at the Lord's table we are filled with anhelations of soul, and inflamed desires after Christ, and nothing can quench our thirst but his blood (Matthew 5:6). [illegible], Blessed are they that thirst. They are blessed not only when they are filled, but while they are thirsting.

3. A right participation of the supper is, when we receive in faith. Without faith we get no good. What is said of the Word preached, it profits not, not being mixed with faith (Hebrews 4:2), is as true of the sacrament. Christ turned stones into bread: unbelief turns the bread into stones, that it does not nourish. Then we partake aright when we come in faith. Faith has a two-fold act, an adhering and an applying. By the first act we go over to Christ, by the second act we bring Christ over to us (Galatians 2:20). This is the great grace we must set to work (Acts 10:43). Philo calls it, Fides Occulata, faith is the eagle eye that discerns the Lord's Body: faith causes a virtual contact, it touches Christ. Christ said to Mary, Touch me not, etc. (John 20:17). She was not to touch him with the hands of her body. But he says to us, Touch me, touch me with the hand of your faith. Faith makes Christ present to the soul. The believer has a real presence in the sacrament. The body of the sun is in the firmament, but the light of the sun is in the eye. Christ's essence is in heaven, but he is in a believer's heart by his light and influence (Ephesians 3:17). That Christ may dwell in your heart by faith. Faith is the palate which tastes Christ (1 Peter 2:3). Faith makes a concoction; it causes the bread of life to nourish. Faith causes a coalition, it makes us one with Christ (Ephesians 1:23). Other graces make us like Christ, faith makes us members of Christ.

Fourthly, then we partake aright of the sacrament, when we receive in love.

(1.) Love to Christ. Who can see Christ pierced with a crown of thorns, sweating in his agony, bleeding on the cross, but his heart must needs be endeared in love to him? How can we but love him, who has given his life a ransom for us? Love is the spiced wine and juice of the pomegranate which we must give Christ (Song of Solomon 8:2). Our love to this superior and blessed Jesus, must exceed our love to other things; as the oil runs above the water. Though we cannot with Mary bring our costly ointment to anoint Christ's body, yet we do more than this, when we bring him our love, which is sweeter to him than all ointments and perfumes.

(2.) Love to the saints. This is a love-feast. Though we must eat this supper with the bitter herbs of repentance, yet not with the bitter herbs of malice. Were it not sad, if all the meat one eats should turn to bad humors? He who comes in malice to the Lord's table, all he eats is to his hurt: he eats and drinks damnation to himself (1 Corinthians 11:29). Come in love. It is with love as it is with fire: you keep fire all the day upon the hearth, but upon special occasions you draw the fire out larger. So though we must have love to all, yet to the saints who are our fellow-members, here we must draw out the fire of our love larger; and we must show the largeness of our affections to them, by prizing their persons, by choosing their company, by doing all offices of love to them; counseling them in their doubts, comforting them in their fears, supplying them in their wants. Thus one Christian may be an Ebenezer to another, and as an angel of God to him. The sacrament cannot be effectual to him, who does not receive in love. If a man drinks poison, and then takes a cordial, the cordial will do him little good. He who has the poison of malice in his soul, the cordial of Christ's blood will do him no good: come therefore in love and charity. And thus we see how we may receive the supper of the Lord, that it may be effectual to our salvation.

Use 1. From the whole doctrine of the sacrament, learn, how precious should a sacrament be to us! It is a sealed deed to make over the blessings of the New Covenant to us, [Justification, Sanctification, Glory.] A small piece of wax put to a parchment is made the instrument to confirm a rich conveyance or lordship to another: so these elements in the sacrament of bread and wine, though in themselves of no great value, yet being consecrated to be seals to confirm the covenant of grace to us, so they are of more value than all the riches of the Indies.

Use 2. The Sacrament being such a holy mystery, let us come to this holy mystery with holy hearts. There's no receiving a crucified Christ but into a consecrated heart. Christ in his conception lay in a pure virgin's womb, and at his death his body was wrapped in clean linen, and put in a new virgin tomb never yet defiled with rottenness. If Christ would not lie in an unclean grave, surely he will not be received into an unclean heart. (Isaiah 52:11) Be clean that bear the vessels of the Lord. If they who did carry the vessels of the Lord were to be holy, then they who are to be the vessels of the Lord, and are to hold Christ's body and blood, ought to be holy.

Use 3. Consolation. Christ's body and blood in the Sacrament is a most sovereign elixir, or comfort to a distressed soul. Christ having poured out his blood, now God's justice is fully satisfied. There is in the death of Christ enough to answer all doubts. What if sin is the poison, here is the flesh of Christ an antidote against it? What if sin be red as scarlet, is not Christ's blood of a deeper color, and can wash away sin? If Satan strikes us with his darts of temptation, here is a precious balm comes out of Christ's wounds to heal us (Isaiah 53:5). What, though we feed upon the bread of affliction, as long as in the Sacrament we feed upon the bread of life? So that Christ received aright sacramentally, is a universal medicine for the healing, and a universal cordial for the cheering of our distressed souls.

3. The benefits of our redemption are applied to us by prayer.

Psalm 109:4. But I give my self to prayer.

I shall not expatiate upon prayer at large, being to speak more fully to it in the Lord's Prayer. But to the words,

I give my self to prayer. It is one thing to pray, and another thing to be given to prayer. He who prays frequently is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with Heaven. God comes down to us by his Spirit, and we go up to him by prayer.

Quest. 1. What prayer is?

Answ. It is an offering up of our desires to God, for things agreeable to his will, in the name of Christ.

1. Prayer is an offering up of our desires]: Therefore it is called a making known of our requests (Philippians 4:6). In prayer we come as humble petitioners, begging to have our suit granted.

2. 'Tis offering up our desires to God.] Prayer is not to be made to any but God. The Papists pray to saints and angels, but they know not our grievances. (Isaiah 63:16) Abraham is ignorant of us. And all angel-worship is forbidden (Colossians 2:18-19). We must not pray to any but whom we may believe in (Romans 10:14). How shall they call upon him in whom they have not believed? But we cannot believe in an angel, therefore we must not pray to him.

Quest. Why must prayer be made only to God?

Resp 1. Because he only hears prayer. (Psalm 65:2) O you who hears prayer. Hereby God is known to be the true God, in that he hears prayer. (1 Kings 18:37) Hear me, O Lord, hear me, that the people may know that you are the Lord God.

2. Because God only can help. We may look to second causes, and cry as the woman did (2 Kings 6:26), Help my lord, O king. And he said, if the Lord does not help you, from where shall I help you? If we are in outward distress God must send from Heaven and save; if we are in inward agonies, he only can pour in the oil of joy, therefore prayer is to be made to him only.

3. For things agreeable to his will. When we pray for outward things, for riches or children, perhaps God sees these things are not good for us; our prayers must comport with God's will. We may pray absolutely for grace; for this is the will of God, our sanctification (1 Thessalonians 4:3). There might be no strange incense offered (Exodus 30:9). When we pray for things which are not agreeable to God's will, it is offering strange incense.

4. In the name of Christ. To pray in the name of Christ is not only to mention Christ's name in prayer, but to pray in the hope and confidence of Christ's merit. (1 Samuel 7:9) Samuel took a sucking lamb and offered it, &c. We must carry the lamb Christ in the arms of our faith, and so we prevail in prayer. When Uzziah would offer incense without a priest, God was angry and struck him with leprosy (2 Chronicles 26:16). When we do not pray in Christ's name, in the hope of his mediation, we offer up incense without a priest, and what can we expect but to meet with rebukes, and to have God answer us by terrible things.

Quest. 2. What are the parts of prayer?

Answ. 1. There is the confessory part, which is the acknowledging of sin. 2. The supplicatory part, when we either deprecate and pray against some evil, or request the obtaining of some good. 3. The gratulatory part, when we give thanks for mercies received, which is the most excellent part of prayer. In petition we act like men, in giving of thanks we act like angels.

Quest. 3. What are the several sorts of prayer?

Resp. 1. There is mental prayer, in the mind (1 Samuel 1:13). 2. Vocal (Psalm 77:1). 3. Ejaculatory, which is a sudden and short elevation of the heart to God (Nehemiah 2:4). So I prayed to the God of Heaven. 4. Conceived prayer; when we pray for those things which God puts into our heart (Romans 8:26). The Spirit helps us with sighs and groans. Both the expressions of the tongue so far as they are right, and the impressions of the heart are from the Spirit. 5. Prescribed prayer: Our Savior has set us a pattern of prayer. God prescribed a set form of blessing for the priests (Numbers 6:23). 6. Public prayer; when we pray in the audience of others. Prayer is more powerful when many join and unite their forces. [reconstructed: Vis unita fortior] (Matthew 18:19). 7. Private prayer; when we pray by ourselves (Matthew 6:6). Enter into your closet.

Quest. 4. What is that prayer which is most like to prevail with God?

Resp. When prayer is rightly qualified. That is a good medicine which has the right ingredients. That prayer is good, and is most like to prevail with God, which has these seven ingredients in it:

1. Prayer must be mixed with faith (James 1:6). But let him pray in faith. Believe God hears and will in his due time grant: believe God's love and truth. Believe that he is love, therefore will not deny you; believe that he is truth, therefore will not deny himself: faith sets God to work. Faith is to prayer as the feather is to the arrow. Faith feathers the arrow of prayer, and makes it fly swifter, and pierce the throne of Grace. Prayer that is faithless is fruitless.

2. A melting prayer (Psalm 51:17). The sacrifices of God are a broken heart: the incense was to be beaten, to typify the breaking of the heart in prayer. O, says a Christian, I cannot pray with such gifts and elocution as others; as Moses said, I am not eloquent: but can you weep? Does your heart melt in prayer? Weeping prayer prevails. Tears drop as pearls from the eye. Jacob wept and made supplication, and had power over the Angel (Hosea 12:4).

3. Prayer must be fired with zeal and fervency (James 5:16). Effectual fervent prayer prevails much. Cold prayers like cold suitors never speed. Prayer without fervency is like a sacrifice without fire. Prayer is called a pouring out of the soul (1 Samuel 1:15), to signify vehemency. Formality starves prayer. Prayer is compared to incense (Psalm 141:2): let my prayer be set forth as incense. Hot coals were to be put to the incense to make it odoriferous and fragrant; fervency of affection is like coals put to the incense, it makes prayer ascend as a sweet perfume. Christ prayed with strong cries (Hebrews 5:7). Clamor iste penetrat nubes. Luther. Fervent prayer, like a petard set against heaven's gates, makes them fly open. To cause holy fervor and ardency of soul in prayer, consider: 1. Prayer without fervency is no prayer; it is speaking not praying. Lifeless prayer is no more prayer than the picture of a man is a man. One may say as Pharaoh (Genesis 41): I have dreamed a dream — it is dreaming not praying. Affectus operi nomen imponit. Ambr. Life and fervency baptizes a duty, and gives it a name. 2. Consider in what need we stand of those things which we ask in prayer. We come to ask the favor of God, and if we have not his love all we enjoy is cursed to us. We pray that our souls may be washed in Christ's blood, and if he wash us not we have no part in him (John 13:8). When will we be earnest if not when we are praying for the life of our souls. 3. It is only fervent prayer that has the promise of mercy affixed to it (Jeremiah 29:14): then shall you find me when you search for me with all your heart. It is dead praying without a promise; and the promise is made only to ardency. The Aediles among the Romans had their doors always standing open, that all who had petitions might have free access to them. God's heart is ever open to fervent prayer.

4. Prayer must be sincere. Sincerity is the silver thread which must run through the whole duties of religion. Sincerity in prayer is when we have gracious holy ends in prayer. Our prayer is not so much for temporal mercies as spiritual. We send out our prayer as a merchant sends out his ship, that we may have large returns of spiritual blessings: our aim in prayer is that our heart may be more holy, that we may have more communion with God. Our design is that by prayer we may increase the stock of grace. Prayer which wants a good aim, wants a good issue.

5. Prayer that will prevail with God must have fixation of mind (Psalm 57:7): O God, my heart is fixed. Since the fall the mind is like quicksilver which will not fix; it has principium motus but non quietis: the thoughts will be roving and dancing up and down in prayer. Just as if a man that is travelling to such a place should turn out of the road, and wander he knows not where. In prayer we are travelling to the throne of Grace, but how often do we by vain cogitations turn out of the road, which is rather wandering than praying.

Question. But how shall we cure these vain impertinent thoughts, which do so distract us in prayer, and we may fear hinder the acceptance.

Answer. 1. Be very apprehensive in prayer of the infiniteness of God's majesty and purity. God's eye is upon us in prayer, and we may say as David (Psalm 56:8): you tell my wanderings. The thoughts of this would make us hoc agere, mind the duty we are about. If a man were to deliver a petition to an earthly prince, would he at that time be playing with a feather? Set yourselves when you pray as in God's presence: could you but look through the keyhole of heaven, and see how devout and intent the Angels are in their worshipping God, sure you would be ready to blush at your vain thoughts and wild impertinencies in prayer.

2. If you would keep your mind fixed in prayer, keep your eye fixed (Psalm 123:1): To you lift I up mine eyes, O you that dwellest in the heavens. Much vanity comes in at the eye. When the eye wanders in prayer the heart wanders. To think to keep the heart fixed in prayer, and yet let the eye gaze, is as if one should think to keep his house safe, yet let the windows be open.

3. If you would have your thoughts fixed in prayer, get more love to God. Love [reconstructed: is] a great fixer of the thoughts. He who is in love cannot keep his thoughts off the object. He who loves the world has his thoughts running undisturbedly upon the world. Did we love God more our minds would be more intent upon him in prayer. Were there more delight in duty there would be less distraction.

4. Implore the help of God's Spirit to fix our minds, and make them intent and serious in prayer. The ship without a pilot rather floats than sails: that our thoughts do not float up and down in prayer we need the Blessed Spirit to be our pilot to steer us; only God's Spirit can bound the thoughts. A shaking hand may as well write a line steadily, as we can keep our hearts fixed in prayer without the Spirit of God.

5. Make holy thoughts familiar to you in your ordinary course of life. David was often musing on God (Psalm 139:18): when I awake I am still with you. He who gives himself liberty to have vain thoughts out of prayer will scarce have other thoughts in prayer.

6 If you would keep your mind fixed on God, watch your hearts; not only watch them after prayer, but in prayer. The heart will be apt to give you the slip, and have a thousand vagaries in prayer. We read of angels ascending and descending on Jacob's ladder: so in prayer, you shall find your hearts ascending to heaven, and in a moment descending upon earthly objects: O Christians, watch your hearts in prayer. What a shame is it to think, that when we are speaking to God in prayer, our hearts should be in the fields, or in our counting house, or one way or other running upon the devil's errand.

7. Labor for more degrees of grace. The more ballast the ship has the better it sails; so the more the heart is ballasted with grace, the steadier it will sail to heaven in prayer.

6. Prayer that is likely to prevail with God must be argumentative: God loves to have us plead with him and use arguments in prayer; see how many arguments Jacob used in prayer (Genesis 32:11). Deliver me I pray you from the hand of my brother. The arguments he uses are, 1. From God's command, verse 9. You said to me; return to your country: as if he had said, I did not take this journey of my own head, but by your direction, therefore you cannot but in honor protect me: and he uses another argument; verse 12. You said I will surely do you good. Lord, will you go back from your own promise? Thus he was argumentative in prayer, and he got not only a new blessing, but a new name; verse 28. Your name shall no more be called Jacob but Israel; for as a prince have you had power with God and prevailed. God loves to be overcome with strength of argument. Thus when we come to God in prayer for grace be argumentative; Lord, you call yourself the God of all grace, and where should we go with our vessel but to the fountain: Lord, your grace may be imparted yet not impaired: Has not Christ purchased grace for poor indigent creatures? Every dram of grace cost a drop of blood. Shall Christ die to purchase grace for us, and shall not we have the fruit of his purchase? Lord it is your delight to milk out the breast of mercy and grace, and will you abridge yourself of your own delight? You have promised to give your Spirit to implant grace. Can truth lie? Can faithfulness deceive? God loves thus to be overcome with arguments in prayer.

7. Prayer that would prevail with God must be joined with reformation (Job 11:13). If you stretch out your hands toward him; if iniquity be in your hand, put it far away from you. Sin lived in makes the heart hard and God's ear deaf. It is foolish to pray against sin, and then sin against prayer. Sin fly-blows our prayer (Psalm 66:18). If I regard iniquity in my heart, the Lord will not hear me. The lodestone loses its virtue when bespread with garlic; so does prayer when polluted with sin. The incense of prayer must be offered upon the altar of a holy heart.

Thus you see what is that prayer which is most likely to prevail with God.

Use 1. It reproves, 1. Such as pray not at all; it is made the note of a reprobate, he calls not upon God (Psalm 144). Does he think to have an alms who never asks it? Do they think to have mercy from God who never seek it? Then God should befriend them more than he did his own Son. Hebrews 5:7. Christ offered up prayers with strong cries. None of God's children are born dumb (Galatians 4:6). 2. It reproves such as have left off prayer, a sign they never felt the fruit and comfort of it: he that leaves off prayer, a sign he leaves off to fear God (Job 15:4). You cast off fear, and restrain prayer before God. A man that has left off prayer is fit for any wickedness. When Saul had given over inquiring after God, then he went to the witch of Endor.

Use 2. Of Exhortation: Be persons given to prayer, I give myself (says David) to prayer. Pray for pardon and purity; prayer is the golden key that opens heaven. The tree of the promise will not drop its fruit unless shaken by the hand of prayer. All the benefits of Christ's redemption are handed over to us by prayer.

Object. But I have prayed a long time for mercy, and have no answer (Psalm 69:3)? I am weary of crying?

Answer. 1. God may hear us when we do not hear from him; as soon as prayer is made God hears it, though he does not presently answer. A friend may receive our letter, though he does not presently send us an answer of it. 2. God may delay prayer, and yet not deny.

Question. But why does God delay an answer of prayer?

Response. 1. Because he loves to hear the voice of prayer (Proverbs 15:8). The prayer of the upright is his delight. You let the musician play a great while before you throw him down money, because you love to hear his music (Song of Solomon 2:14). 2. God may delay prayer, when he will not deny, that he may humble us: perhaps God has spoken to us a long time in his word to leave such sins, but we would not hear him, therefore he lets us speak to him in prayer, and seems not to hear us. 3. God may delay prayer when he will not deny, because he sees we are not yet fit for the mercy: perhaps we pray for deliverance, we are not fit for it; our scum is not boiled away: we would have God swift to deliver, and we are slow to repent. 4. God may delay prayer, when he will not deny, that the mercy we pray for may be the more prized, and may be sweeter when it comes: the longer the merchant's ships stay abroad, the more he rejoices when they come home laden with spices and jewels; therefore be not discouraged, but follow God with prayer; though God may delay, he will not deny. Prayer vincit invincibilem, it overcomes the Omnipotent (Hosea 12:4). The [reconstructed: Tyrians] tied fast their god Hercules with a golden chain that he should not remove: the Lord was held by Moses' prayer as with a golden chain (Exodus 32:10). Let me alone: why what did Moses, he only prayed. Prayer ushers in mercy. Be your case never so sad, if you can but pray you need not fear (Psalm 10:17); therefore give yourself to prayer.