A practical discourse concerning vows with a special reference to baptism and the Lord's Supper / by Edmund Calamy.

A Practical Discourse CONCERNING VOWS.

PSALM LVI. 12.

Thy Vows are upon me, O God.

The INTRODUCTION.

WHOEVER is conversant in David's Psalms, will find him frequently making Vows, and careful in paying them. When these words dropt from him, he was just deliver'd out of a pressing danger among the Philistines, with whom he took Shelter from the Rage

of King Saul, who unweariedly pur∣su'd him; but he soon found, that the remembrance of his past Atchievments to their damage was still so fresh amongst them, and they so exasperated thereupon, that his Life was in con∣stant Danger. In his Distress he flies to God his wonted Refuge, and sends up earnest Addresses to him, Vowing if he would open a way for his Delive∣rance out of these new Straits, he would shew his grateful sense of so Signal a Mercy, by the Exactness and Accura∣cy of his Future Obedience. God hears and Succours him, and works out an Escape for him; and he thereupon gratefully looks back, endeavours to renew the sense of his former Obliga∣tion to his great Delive•…•…er, and to stir up himself to suitable Returns, and so crys out, Thy Vows are upon me, O God. i. e. I Resolve (O Lord) not to for∣get what was transacted while I was under my Fears. Thou hast heard my Cryes, and I own my self firmly bound by my Vows. I was serious and in earnest when I made them, and I will endeavour to shew that I was so, by my care to perfo•…•…m them. Thy Vows O God; made indeed on my part, but just∣ly to be exacted on Thine: Are upon

me; They do in reality hold me fast, and I desire not to be released: I am sen∣sible I deserve to be Stigmatiz'd for a Perfidious Wretch if I ever forget them.

THIS Temper of Davids, with re∣ference to the Vows he made on this occasion, should be ours with reference to all the Sacred Vows we any way come under. All Christians, as such, are necessarily under Vows to the Bles∣sed God; and particular Circumstances may make it expedient for us to come under Special Engagements to Him. But where-ever they are such as that they may justly be denominated Vows of God; i. e. are such as his word will war∣rant; we should make Holy David, as speaking in this Text, our Pattern, and set our selves to imitate him, in seri∣ously owning their binding Force, and endeavouring to answer and pay them. And on this account was this passage of Holy Writ, singled out as the Founda∣tion of the ensuing Discourse, wherein the Elucidation of those Sacred Vows, whereby Men are bound to God, is the thing mainly intended.

CHAP. I.

Certain Preliminary Observations, con∣cerning the NATURE and KINDS of Divine Vows.

THOSE who will be at the pains to look into Casuistical Writers, * 1.1 will meet with a great many Nice Ob∣servations, and Curious Distinctions, under the Head of Vows, the recital whereof would tend more to puzzle than edify, and therefore I shall for∣bear transcribing them. I shall only, in order to the opening my way to what I intend, make the following Re∣marks, not affecting a Philosophical Accuracy, but aiming at the guarding against Pernitious Mistakes, and the avoiding Confusion.

1. 'TIS to God only that Vows are to be made. David sufficiently inti∣mates it, in saying, Thy Vows O God; and again, Vow and pay unto the Lord your God. * 1.2 i. e. and to none else, which is plainly imply'd. Vowing is a part of Religi∣ous Worship. The making a Vow to any one, is an ascribing Divine Honour to him. It is a sort of Invocation, whereby we beg his help; and some∣times

it carries in it, an imprecation of Punishment, from him to whom 'tis made on the maker of it, if he wilfully breaks it. It includes also a Reposing of Trust and Confidence; and it many times supposes an Omniscience in him to whom it is addrest, it being made by meer In ward Thought, without any outward intimation or expression. On all which Accounts, the making Vows to Saints, which is so common in the Roman Church, is an unwarrantable Practice. It's an advancing them be∣yond their due pitch; and comes too near an equalling them with the Most High.

2. THAT is properly a Vow with reference to God, which is a promise among Men. When we have to do with Men like our selves, we promise to do this or that; and Equity and Ve∣racity oblige us to be true to our Word. But a Vow which relates to God, car∣ries in it a greater Solemnity, and hath a greater Force; by reason of his Super∣eminence with whom we are therein concern'd; our Dependence on him, and his Power over us▪ he being able immediately to punish the least slight or neglect, which tends much to strike an Awe. A Vow therefore, Is a Sa∣cred

Promise to God, whereby we bind our selves to him. It leaves no room for the alteration of our minds upon fur∣ther thoughts and searches (as common Purposes and Resolutions do) unless flatt Sinfulness or apparent Prejudice be dis∣cern'd. And if it hath an Imprecation attending it, 'tis the self-same thing with an Oath, whereby God is Invoca∣ted both as a Witness and a Revenger.

3. A Vow can never make that our Duty, that was Antecedently in it self Unlawful. Such a Vow is plainly Wicked, and therefore can't oblige. Vows are design'd to be Incentives to Piety, but can never be allow'd to be Bands of Iniquity. A Wicked Vow is to be Lamented and Repented of, and not Perform'd. For a Man would thereby oblige himself to what God had before absolutely prohibited; to allow which, were to put it in our power to enervate any, even the most Essential Precepts of the Divine Law. They are Unhappy who fall into this Snare. For there's hazard in breaking such a Vow, altho' 'twould be a sin to keep it. There would be danger lest Persons breaking such a Vow, should diminish the force of Divine Bonds upon them, where they are really Obligatory. But to

keep it, would to be sure be a direct thwarting the Divine Authority. Hum∣ble and Penitent Addresses to Heaven, may prevent the former; but the latter, if persisted in when discover'd, is inex∣cusable; whence its easily discernable which over-ballances. However such a Person, one that Vows things con∣trary to the Divine Law, either Natural or Positive; cannot to be sure with David, look up and say, Thy Vows O God are upon me: For they are his own Vows, not Gods. He can't own, approve, or allow, but detests and abhors them.

4. A Vow may make that our Duty that was before Indifferent: By Indifferent, I mean such a thing as is in it self Law ful, but the Manner, Mea∣sure, Time, Degree, and other cir∣cumstances whereof are left to our Dis∣cretion, which being made the subject of a Vow, becomes plain Duty: To make a Vow about such a thing, is Ar∣bitrary; but to keep it when made, Necessary: For such Vows bind out Consciences, and the keeping of them cannot be neglected without Sin: For instance; I reckon it indifferent (i. e. left to the discretion of an honest Heart) how often we shall keep private Reli∣gious Fasts: But if I make a Vow that

I'll keep one every Month, or once every Quarter; it ceases to be Indiffe∣rent to me, and becomes my plain Du∣ty; from which nothing but Necessity can afford a Dispensation. It was In∣different for Ananias to have sold or held his Possession: But when once by a Solemn Vow he had devoted it unto God, the keeping back any part of the Price in his own hands, was no less than Sacriledge. Some I know are too strait lac'd to assent to this Position; but they'd find themselves hard put to it, to assign any just Reason, why a Man may not bind himself in Sacred as well as in Civil Matters, where the Divine Law lays no Curb or Restraint. As for the Limitations that should at∣tend Vows of this kind, they may be seen in the Sixteenth Chapter of this Discourse.

5. A Solemn Vow, may and doth su∣per-add a Force to the Obligation we might before be under to any thing as an unquestionable Duty: This the Ro∣manists generally deny; and Bellarmine particularly warmly opposes it: * 1.3 It is their common Doctrine, That a thing due and necessary, cannot be the mat∣ter of a proper Vow to God: But it must always be something Indifferent

and Arbitrary: But herein they are needlesly litigious: For was Iacobs Vow about a thing Indifferent, when he Vowed The Lord should be his God? * 1.4 Was it not his Duty to own and ho∣nour God before he made that Vow? How then can their Doctrine hold? And why may not we be several ways bound and obliged to the same thing? A double is stronger than a single Cord; and a double Obligation more strongly binds. A Vow is no more an intima∣tion, that the matter of it was not be∣fore a Duty, but when it was so, implies a sense of it, and is design'd to be a spur to it. When I Vow any thing that is Commanded, besides my Obligation to that which is the subject of my Vow, and the matter of my Duty, I am also under another Divine Obligation to keeep my Vow: And I who was be∣fore oblig'd by God, do by my Vow oblige my self; and therefore a greater Penalty will be my due, if I now offend, than before: Which is so consonant both to Reason and Scripture, that it can't be contested by any who love not to strive about Words.

6. DIVINE Vows are of several sorts, and so are capable of different Conside∣ration; they may be much diversify'd

by the different consideration, either of him to whom they are made, or of Us who come under them, or of their matter, or of the Circumstances that attend them.

1. As for the Blessed God, to whom Vows are made, they may refer to him under several Notions: Either, First, As our Absolute Owner and Ruler and Chief Benefactor. Or, Secondly, As our Gracious Redeemer and Saviour from that Universal Ruin, that was the deserved fruit and effect of Mans Re∣volt and Apostacy. Or, Thirdly, As either desir'd to be, or actually being, our Temporal Deliverer and Preserver. Or, Fourthly, As the great Searcher of Hearts, Inspector of our Actions, and Universal Judge of the World. Which Notions of him to whom our Vows are addrest are so very different, that accor∣ding as either of them is principally re∣garded, they must needs much alter them, in their Nature, Intent, Purport, and Consequences.

2. As for us, who come under Vows to God, we may be considered, either as Rational Creatures, or as Christians, which makes a considerable difference: For tho' no Vows can become us un∣der the latter, that are any way incon∣sistent with the former Notion; yet do

those whereto the former obliges, fall far short of what the latter engages to: Nay further, as Christians, we may in this case be considered in our several different Relations, Capacities, Stations, and Circumstances, which may create no small difference in the Vows that respectively suit them: Nay we may be consider'd either as Acting for our selves, or as being bound by what's done by others: Which makes it ne∣cessary for us to allow of a Distinction between Personal and Parental Vows; the Vows of Parents having in some cases as real a binding force on their Children, as those wherein they actu∣ally engage themselves. As will appear in the Process of this Discourse.

3. THE Matter of our Vows may be different. Not to multiply Distincti∣ons; that about which we go to make a Vow may be either Necessary or Arbi∣trary. We may either be oblig'd to it before, or left to our Liberty; which Liberty of ours we for our own Securi∣ty, and that we may be at a fixed point, set Limits and Restraints to; which in many cases may be expedient, lest we err, either by excess on the one hand, or neglect on the other. Again, Vows of either kind, may be either Positive, or

Negative.; according as we bind our selves either to the doing, or forbearance of any thing.

4. THE Circumstances that may attend our Vows, may be very different, by which they may be much diversify'd: 'Twould be to little purpose to menti∣on the many Divisions into which they might be sorted on that Account. Among others, they may make them either Absolute or Conditional; Private or Solemn; Stated or Occasional; Temporary or Perpetual; the difference whereof I need not explain: But there is one Division arising hence, which is into Virtual and Explicit, that needs a Remark. For a Vow may be impli'd where 'tis not po∣sitively exprest; it may be intimated by attendant Actions, where 'tis not ex∣presly specifi'd. It was so heretofore in Circumcision. That Rite, contained in it a Virtual Vow of keeping the whole Mosaick Law; and it may be so in other cases. But generally Speaking the more express and particular we are in matters of this Nature, the clearer is our procedure, and the less danger is there of Mistakes or Failures, and the greater is the Awe that is likely to be thereby imprest.

BUT waving the many sortments

into which Divine Vows may be rank'd: 'Tis my design in the ensuing Dis∣course; First, Lightly to touch on the General Vow, whereby we devote our Selves and our All to the Great God, as our Absolute Owner and Proprietor, which all Rational Creatures, as such, are obliged to do: And then to pro∣ceed to the Consideration of the Sacra∣mental Vows of Christians (which I principally had in my Eye in this Un∣dertaking) whereby they are engag'd to an Hearty, Constant Devotedness to God the Father, the Son, and the Ho∣ly Ghost; which Vows, with their attendant Solemnities, I shall distinctly open, and endeavour to inforce; doing my utmost to help my Readers, rightly to understand them, and to engage them faithfully to pay them. Where∣to I shall subjoyn some brief Remarks on Particular Vows; shewing how they must be limited that they may be War∣rantable; and in what cases they may be dispens'd with. To which an Ac∣count of Sick-Bed Vows, or such as are made in the time of Distress, together with a Sense of them that should be afterwards retain'd, being added; I think I shall have taken in all that is most Needful and Useful, where∣with

this Subject of Vows could furnish me.

CHAP. II.

Of the General Vow, whereby all that we are and have, is sincerely Devoted to God, as our Absolute Owner and Proprietor.

AMONG the several sorts of Vows, whereby we are capable of binding our selves to the Blessed God; that which first offers it self to our con∣sideration, is a General or Universal One; whereby we, with a Sincere and Hearty Affection, Consecrate to him ourselves, and all that we are and have: Humbly Submitting all to his Will, and freely leaving it to him, to do with us, and all that's ours, as he sees good. Where∣on I make the ensuing Observations.

1. A VOW of this sort all Rational Creatures are obliged to make. The Great God is our Maker, and constant Maintainer; the Owner and Donour of all we enjoy any delight or comfort in, or have any help and succour from, and therefore hath an indisputable right to do what he pleases with all. He retains the Propriety even where he gives us

the fullest Possession and freest Use; and certainly may do what he will with his own: The Acknowledge∣ment of this his Right, is our unquesti∣onable Duty: Which Acknowledgment can no way be so well made as by a Vow of this Nature. The Duty of Prayer indeed eyes God under the No∣tion of our Absolute Proprietor, and carries in it an Acknowledgment of this Right of his; but not with that Engagement of a Return of suitable Duty that is imply'd in such a Vow; which Engagement, is that which a due sence of Gods Right most naturally calls for, and necessarily demands. Would I here give my self scope (which my design'd brevity allows not) I could cite sundry Passages out of Heathen Writers * 1.5 looking this way, that might convince Multitudes of Christians of a Shameful Neglect.

2. THIS Vow must be made Abso∣lutely. We must not pretend to add any Limits, Clogs, or Conditions. But what∣ever comes, whatever we want, or how∣ever we in any respect are dealt withal, we must engage to Acquiesce in the Will of God; we must heartily give up ourSelves and our all to him, without a∣ny Restrictions. This Vow indeed when

made by Iacob, seems to have a limita∣tion annext to it; for we are told, That Jacob Vowed a Vow, saying, if God will be with me, and will keep me in this way that I * 1.6 go, and will give me bread to Eat, and Rayment to put on, so that I come again to my Fathers house in Peace: then shall the Lord be my God. Then will I take him for my Portion, and give up my self and my all to him. Some may be apt to take this restrainedly; as if Iacob meant, that unless God did so and so by him, he would not stand engag'd: But 'tis no such matter, he makes no such terms: For it may be observ'd, That God, in the 15th verse of this Chapter, had made Iacob a Promise of that of which he in this Vow of his inti∣mates his desire: Being therefore as∣sured God would deal so Mercifully with him, he engages himself anew, to that to which he was before oblig'd, from the consideration of this his de∣sign'd and assured Kindness. And tho' we read it IF God will be with me, and keep me, &c. yet we might as well turn it, SEEING God will be with me and do so and so to me; I am therefore the more obliged to give up my self to him, which Obligation, I'll carefully endeavour to Answer. So that there remains not

the least shadow of a Limitation or Condition in Iacobs Vow; nor should there in any Vows of ours of the same Nature.

3. THIS Vow is seldom heartily made by any, till some Awakening Providence produces a lively Convicti∣of their entire Dependance on the Al∣mighty. I say, seldom, not never; by reason there are Extraordinary Persons and Cases; but I am satisfied they are not often to be met with. We hear not of Iacobs making such a Vow while he was at home, in his Fathers House, and in his Mothers Arms; while he lived there free from Cares and Fears; but when he was forc'd to flye to save his Life, and put to shift for himself in the wide World, he then seriously re∣flects upon his absolute Dependence on God, and the need he stood in of his Protection and Care, which put him upon making the Vow before mentio∣ned: And I verily believe, There are few that seriously and in earnest make the like Vow, that are not by some Trouble, Distress, or Difficulty, con∣vinc'd of the Necessity of it: Which is a sad instance of the prevailing disinge∣nuity of Humane Nature.

4. When such a Vow is once Seri∣ously

made, it must needs much influ∣ence the after Life. It may be made from the Teeth outward, and produce no considerable Effects: But where this Affair is manag'd with any degree of that Seriousness that suits a matter of such Importance; it cannot but com∣mand the stated Temper and Carri∣age. Those that were in earnest when they made such a Vow, must necessa∣rily be Contented and Patient, Submis∣sive and Resigned to the will of God; without giving way to Fretting, Mur∣muring, or Repining; Careful to em∣ploy all for God which they have De∣voted to him; and often mindful of their future Account. Allowance must indeed be made for that mixture of Cor∣ruption, and those Weaknesses, Fai∣lures and Defects, that are observable in the best: But thus it must be with them in a prevailing degree.

5. A Due sense of such a Vow, lays a Foundation for a Solid Peace, in all estates and conditions of Life. What can disturb those that thus Stay them∣selves on God; and are bent and de∣termin'd to acquiesce in his Pleasure? They have put themselves in his hands, and so are out of the reach of many of those things that are most apt to Ruffle

and Shatter us. They lye at Anchor and are Safe, in the midst of the great∣est Storms and Tempests. They have a Refuge at hand in the Greatest Trou∣bles, whither they may flye and be Se∣cure. While they can keep their hold of him to whom they have Devoted themselves and their all, they need ne∣ver be at a loss; they can have no just occasion for Tormenting Anxiety, or Sinking Fears.

6thly and Lastly, THIS Vow may and should be repeated, upon certain Occasions, in order to our Excitation, Confirmation and Support. Suppose we meet with any Uncommon Trou∣bles; are Exercised with variety of Try∣als successively; are under a complica∣ted Affliction, that hath been Long and Burdensome; or in any other ca∣ses that need not be Specifi'd, when we find our Faith weakned; our Patience almost tir'd, and our Hope sinking (which hath been the case of many of Gods Dearest and most Faithful Ser∣vants) we should do well to renew this Vow, and that with all the Serious∣ness and Solemnity we are able; which would be as likely a means as any to Excite our Languishing Vigour, Con∣firm our Faith, Support our Hope, and

help us to that Comfort, which none can have such just grounds to expect, as those who are the Faithful Devoted Ones, of the Lord most High.

CHAP. III.

Of Sacramental VOWS.

VOWS of all sorts are Sacred and Awful Things, but none so Tre∣menduous, as those which are attended with Sacramental Solemnities; in which, both Gods Promises, and Mans Purpo∣ses, are by sensible signs and external actions, Represented, Ratified and Establisht: We had need therefore take care rightly to understand them, be∣cause our Lives are to be constantly Go∣vern'd by them.

THE Christian Vow (i. e. The Vow which our Holy Profession, as such, engages us in) is of all others the most Weighty and Important, the most Sacred and Inviolable: 'Tis that wherein all, both Young and Old, that name the Name of Christ, are most nearly concern'd; no less a matter than the Life or Death of their Immortal Souls, depending on the faithful keep∣ing,

or perfidious breaking of it: Which consideration, should methinks, command a Serious Regard to what is laid down in order to its Explication, from all that are not utterly Stupid and Sensless.

THAT I may be as Clear and Di∣stinct as I can, I'll First, Consider Sa∣cramental Vows more generally; and then, Secondly, Consider the Christian Vow, as made in each of the Instituted Sacraments, more particularly.

WHAT is most needful, in order to the opening the general nature of Sacra∣mental Vows, is comprehended in the following Propositions.

1. VOWS have ever been an Es∣sentlal part of Covenant Transactions between God and Man. It hath pleas'd the Great God, whose Right to Com∣mand us is Absolute and Uncontroula∣ble, so far to Condescend, as to Treat with Man in a Covenant Way: That is to say, He doth not meerly exert his Au∣thority in Commanding, but hath pitcht on a way of Mutual Agreement. His Language to us might have been of this Nature; Do this and that, and whatever I think fit to enjoyn, upon pain of my utmost Displeasure; Do it, or I'll se∣verely punish you; Do it, or I'll come forth

in an Hostile manner, and Fight against you till I have quite Consum'd you; Do what I require, or expect the Severest Treatment that's possible from an Angry God; and so he might have exacted Duty of us, upon a Terrible Penalty Threatned, without any Promise an∣nexed. But he delights not in acting upon meer Prerogative; and hath therefore tempered his Authority and Soveraignty with great Sweetness and Beneficence; still treating with us upon Gracious Terms. Do you (says he to us) thus and thus; and such and such shall be my Carriage; be you careful of your Duty, and I'll afford you my Favour; and give you this and that, and the other mark of it. Behold, says God to us, I am ready to Bless you: But as ever you expect I should do it, I expect you should do what I com∣mand you. This is a Covenant Form of Dealing; in which there are suppos'd to be Blessings Promis'd on Gods part, and Duties required on ours; which Duties are pre-requir'd to the actual Enjoyment of the Blessings promis'd. When a Covenant therefore is enter'd into between God and Man, as there is a Stipulation on Gods part of the Ble∣ssings promis'd; so is there suppos'd to be a Vow on Mans part, of the Duty

requir'd: And this Vowing is an Es∣sential part of every such Covenant. 'Tis the end of every Covenant to bring us nearer to God; 'tis in order to it that he makes us such Promises: Now a Serious and Sincere Vow on our part, is the Band. Tis that properly that binds us to God; and consequently engages him to make good his general Promises to us in Particular.

WE may observe therefore a Vow in all Covenants between God and Man. Thus we find God entring into Covenant with Abraham. Gen. 17. I will make my Covenant between me and thee, says God to him. verse 2. The particular Promises of this Covenant on Gods part, you have verse 6, 7, 8. I will make thee exceeding fruitful, and I will esta lish my Covenant between me and thee, and thy Seed after thee, in their Ge∣nerations, for an Everlasting Covenant, to be a God unto thee, and to thy Seed after thee: And I will give unto thee, and to thy Seed after thee, the Land of Canaan. This was it, that God engag'd to: Now there must further be something re∣quir'd by God to be engag'd to on Abra∣ham's part, or else 'twould be a meer Promise, and not a Covenant. What

that was, we see verse 10. This is my Covenant which ye shall keep between me and you, and thy Seed after thee, every Man-Child among you shall be Circumcised. This God makes Abrams Duty, as ever he expected he should make good his Word and fulfil his Promises. This therefore Abraham in entring into Co∣venant with God, Solemnly Vow'd; and he kept his Vow; for that very day he Circumcis'd all the Males in his Family; and he left it as as his Command to his Posterity in all Successive Generations, to Circumcise their Children when they were Eight Days old; which they punctually obey'd. So also afterwards, when God enter'd into a National Covenant with the wholeBody of the Israelites, as he did at Mount Sinai: He, First, Lays before them their duty with reference to Mo∣rals, Exod. 20. And as to Judicial and Ceremonial Matters: Chap. 21, 22. and part of the 23. And so gives them a full and particular account of what he expected from them: And then he proceeds to tell them, what he would do for them; and makes them a great many Promises of Peculiar Kind∣ness; from verse 23, of Chap. 23, to the end. He engages, if they would be

Obedient, to guide them in their Way, to drive out their Enemies before them, to bring them safe into the Land pro∣mis'd to their Fathers, and there Pre∣serve and Bless them. This being done, the actual Covenanting follows. Chap. 24. 7, 8. Consisting of a Solemn Vow on the part of all the People, and a confirming Rite on Moses's part, as Gods Representative. And he took (says the Text) the Book of the Covenant (i. e. the Law forementioned, the matter of of the Covenant they were entring in∣to) and read in the Audience of the Peo∣ple: And they said, All that the Lord hath said will we do, and be Obedient. Here we see all the People, as one Man, expresly Vowing Obedience to the whole Law. And then (it follows) Moses took the Blood and Sprinkled it on the People, and said, Behold the Blood of the Covenant, which the Lord hath made with you, con∣cerning all these words. They having first by a Solemn Vow, bound them∣selves to God, and to Obedience to him, Moses by Gods command, uses the Ex∣ternal Sign of Sprinkling Blood, to show that God lookt on his Promises as binding upon him.

Now under the New Testament, there are two Foederal Transactions

between God and us. Instituted as Or∣dinances in the Christian Church, to which we commonly give the Name of Sacraments; in both which, we may observe the same Procedure. Both are on Gods part seals of the Blessings of the Covenant of Grace; and on Man's part Engagements to all the Duties of that Covenant. As Gods part lies in Promi∣ses, and their Ratifications and Assuring Pledges; so doth Man's in Vows, and their Confirming Rites. God engages to be our God, and to carry it to us like a God: We Vow to be his People, and to carry it to him like his People. God engages to make good his Promises not only in the general, but to those Per∣sons in Particular, who seriously enter into Covenant with him: Man is there∣by bound and engag'd to all Prescribed Duty, not only in general and in com∣mon with others, but Particularly and by Name.

2. The Christian Vow, in both the Sacraments of the New Testament, hath a particular Relation to God the Father, the Son, and the Holy Ghost, according to their distinct Agency in the great Work of our Redemption and Salvati∣on. Each Person in the Sacred Trinity, hath an hand in Saving Man: The

work of each is distinct; and there∣fore the Duty to each is distinct; and consequently the Christian Vow, must besides what is owing to the Great God in common, contain an Engagement to the special Duties owing to each Person.

TO the Father we find in Scripture, the Honour is peculiarly Ascrib'd, of being the Contriver of the Method of our Salvation. 'Twas He whose Love to us was such, as to move him to send his Son to Redeem us, and his Spirit to Sanctify us. 'Twas He that sent his Son in our Nature, to Dye a Sacrifice, and make Expiation for Sin; and 'tis He that sends his Spirit to apply and convey the Benefits Merited by the Ob∣lation of that Sacrifice. 'Twas the Fa∣ther that Invested Christ the Mediator with his Authority and Power: 'Tis on the Father (as maintaining the Rights of the whole Deity) Man's Apostacy is Represented as peculiarly Reflecting: And 'tis He who thro' his Son, offers to be Reconcil'd to a Rebellious World. He is the Father of our Lord Iesus Christ; and in and thro' him, Ready to be our Father. 'Tis back again to him that Christ Dy'd to bring us; He is therefore to be regarded as our Ultimate End.

ACCORDINGLY; that part of the Christian Vow, which relates to God the Father, is this: Admiring his Matehless Wisdom, and Adoring his Unfathomable Love, to give up our selves to him anew, with hearty Sor∣row that ever we should have Revolted from him: To take him for our Father thro' Christ, engaging to carry it like Children to him; with a Child-like Love to him, Reverential Fear and Worship of him, Delight, Trust, and Confidence in him, Hearty D•…•…dence on him, and Obedience to •…•…im: to make his Glory our utmost Aim, and expect our Final Happiness in him alone.

AS for the Son, He is represented as the Worker out of our Redemption: 'Twas he who Purchas'd our Pardon, and paid the price of our Peace. He is the Fathers Prime Messenger to this Lower World; the Great Prophet of the Church; sent on purpose to Reveal Gods Mind and Will to Men, and in∣struct them in the way to Heaven. He was constituted the Great High Priest, to make Atonement, Satisfie Offended Justice, and Salve the Injur'd Rights of the Divine Government; to Expiate Sin, by Offering an Acceptable Sacri∣fice,

and to Interceed with the Blood of it within the Veil, in the Holy of Holies, in the Heavenly Tabernacle. Him hath God set as his King on Zion; and to him is every knee to Bow, and him are all to Honour, even as they do the Father: For he hath put all Power in Heaven and Earth into his Hands: 'Tis on his Shoulders the Divine Go∣vernment lies; and to him it belongs to give Laws to his Church. He was a walking Mirrour of Divinity in this Lower World, being Emanuel, God with us; a compleat Pattern of the Perfection of Holyness. He is the Captain of our Salvation; the Skilful Physician of Souls; the Light of the World; the way to the Father, and the Lord of Life: And he will come again at last, to raise us from Death, and Judge the World, and Justifie his Saints, and bring them to Eternal Glo∣ry, and cast the Wicked into utter Mi∣sery.

AND accordingly that part of the Christians Sacramental Vows that re∣lates to God the Son, is this: Admiring his Amazing Condescention and Match∣less Love, in taking our Nature upon him, with its many Infirmities, and therein doing, undergoing, and Suf∣fering

so much for our sakes; to Con∣secrate our selves to him; firmly Re∣solving (with Divine Assistance) that we will not live unto our selves, but to him who Dy'd for us, and Rose again. 'Tis an hearty taking him for our Saviour; closing in with all the parts of his Saving Office. An en∣gagement readily to hearken to his Voice, by whom God who in times past, spake to the Fathers by the Pro∣phets, hath in these last days spoken to us. To Credit all his Reports; and Trust in all his Promises; to depend solely on his Atonement for Pardon and Divine Acceptance, Justification and Life; to use him upon all occasions as our Advocate, who sits in our Nature at the Right hand of the Throne of the Majesty on high. It is a swearing Fe∣alty to him as our Soveraign; engaging to yield Submission to his Authority and Governing Power; to stand in awe of all his Threatnings, and sincerely obey all his Commands: To Immitate his Example; and endeavour to copy out in ours, the Excellencies and Perfecti∣ons of his Temper and of his Life: To follow him as our Captain whither so∣ever he shall lead us: To Fight under his Banner against all his Enemies; and

to bear all his Discipline: To use him as our Physician, Trusting in his Skill, following all his Prescriptions, and chear∣fully taking all his Saving Medicines, how bitter and distastful soever to Flesh and Blood: To wait in expectation of his return in Glory; and live in the comfortable hope of his coming to Judg∣ment, and owning us before his Father and all his Holy Angels; and taking us to himself, to be for ever with him be∣holding his Glory.

AS for the Holy Ghost, his work is to supply our Saviours Place here on Earth; to be the Guide and the Inmate, the Helper and Asistant, the Comforter and Support of all the Faithful: To apply all the Benefits that our Lord hath Pur∣chas'd. 'Twas he that Inspir'd all the Penmen of Holy Writ; and 'twas under his peculiar conduct that they commit∣ted the Sacred Records to Writing, for the use of the Church in all Ages: 'Twas he that gave such convincing Evidence of the Truth of Christianity at first, by Innumerable, Open and Uncontroulable Miracles, in order to the first Introdu∣cing it into the World, and the confirm∣ing the Faith of it in all after times; and 'tis he that hath been giving his Testimony to the Truth thereof in all

succeeding Ages, even down to this ve∣ry day, in producing the Saving Ef∣fects thereof on Mens Hearts, notwith∣standing so much, such united and such vigorous Opposition. 'Tis his office to Illuminate, convince of Sin, Righteous∣ness and Judgement; to Quicken, Strengthen, Comfort, Succour, Guard, and Enliven, and Seal unto the day of Redemption▪ He is the Author of all saving Light and Grace; and the first spring of every good Work; the Begin∣ner, Maintainer, and Encreaser of the Spiritual Life, and Issuer of it in that that will be Eternal.

AND accordingly that part of a Christians Sacramental Vows that relates to God the Holy Ghost, is a serious engage∣ment to use him as our Saviours Deputy in all the parts of his Office; to take the Holy Scriptures as of his Inspiration, as the rule of our Faith and Life; and to adhere to that Religion, the Truth whereof he hath so many ways attested: Earnestly to implore his help and as∣sistance; and carefully to use it when given: to keep our Minds open to his Light; to yield to his Convictions, and comply with his Motions; to hearken to his Voice and follow his Conduct; to wait humbly for him in all ways of

Divine Appointment; to depend upon his Aids; to receive his Comforts; and by Strength derived from him, to be continually walking in the way of Ho∣liness towards Everlasting Happiness. Thus are each of the Persons in the Tri∣nity distinctly concern'd in our Sacra∣mental Vows.

3. OUR Sacramental Vows summarily comprehend the whole of our Religion. A great Noise and Stir there hath been in the World about Fundamentals; fierce and earnest have been the Dis∣putes among the Learned about the number and nature of them; and vari∣ous have been the ways pitcht on to determine what points are absolutely Necessary, and what not: But when all's done, the Christian Covenant, which in Baptism is Initiated, and after∣wards at the Lords Table renew'd, con∣firm'd and ratifi'd; would, if rightly consider'd, give us the clearest Notions of the great Essentials of our Holy Reli∣gion. All the great Principles of our Faith, are comprehended under the di∣stinct Agency of God the Father, Son and Spirit, in bringing about our Salva∣tion and Happiness, to which our Sa∣cramental Vows have a direct Refe∣rence,

as appears from the former head: And as for the Practical part of our Re∣ligion, no Essential of that can be want∣ing in them, since they take in the whole compass of our Duty. The whole Moral Law, which always was, is and will be the Rule of Duty, is reducible to two Heads: The Love of God and our Neighbour. As for the Love of God, that is to be exprest by a serious Acknowledgement of him, and renoun∣cing all that would rival it with him; an hearty zeal for his Worship, and his Name; and a punctual San∣ctifying of that Portion of time he hath consecrated for himself. And if we heartily Love our Neighbours, we shall be ready to do to them, as we would have them in like Circumstances do to us; to give all the respect to any that is due to their place; and to be ten∣der of the Life, Chastity, Goods and Name, of all we have to do with; and never envy their Prosperity: To all which our Sacramental Vows are Solemn Engagements: And so are they also to all those Duties, which our Blessed Savi∣our, hath in the Gospel peculiarly en∣forct; as Self-denial, Mortification, the taking up of our Cross; giving and for∣giving

Charity; Relieving the Poor, Succouring the Distressed, and helping the Necessitous; forgiving Injuries without Retalliating, or giving way to Revenge; Unity and Peace and the like. Would we therefore have a compleat and full, a distinct and clear and com∣prehensive Idea of our whole Religion; would we take it in at one view, that we may the better discern its Excellen∣cy, Order and Beauty, and be the more Enamoured with it, let us turn our eyes to the Christian Covenant, to our Sacra∣mental Vows, and there we may have it.

4. THE Obligation and Binding Force of Sacramental Vows, is Perpetual and can never cease. The Acts them∣selves may be quickly perform'd, and soon over: But their Obligation will last as long as our lives. Some sorts of Vows may cease to be binding; when the reason of them ceases, or a greater Duty would be hinder'd, or a greater danger Incurr'd, or the like: But none of these things can happen as to those our Vows that are attended with Sacra∣mental Solemnities. Perseverance and Constancy in our Duty to the last, is one part of the matter of those Vows: For we do therein engage, not only that we'll be Faithful and Dutiful and Obe∣dient

in the general, but that we'll per∣sist and hold on in our Duty, whatsoe∣ver it costs us, and whatever troubles or difficulties we meet withal: That by the strength of God we won't flinch nor give way; that if we fail, we'll be Sor∣ry and Repent, and Divine Grace assist∣ing us, to our work again; and so doing hold out to the last; till in fighting the good fight of Faith, we have finisht our course, and so come to lay hold on Eternal Life.

CHAP. IV.

Of the BAPTISMAL VOW. The Sum of it in Form, as made by Persons Baptiz'd when ADULT.

BAPTISM was Instituted by our Blessed Lord as a Sacred Rite, whereby Persons were to be first Initi∣ated into the Christian Covenant: And be it sooner or later Administred, it car∣ries in it an Obligation to all the duties of that Covenant, on which its Blessings, are suspended. In Baptism there is al∣ways either exprest or imply'd a Vow of hearty complyance with all the demands of our Holy Religion; without which

suppos'd, the pouring on of Water, in the name of the Father, Son and Spirit, by the Minister as Gods Representa∣tive, would be utterly Unavailable either to seal or convey those Inestima∣ble Gospel Blessings of Pardon and Peace, Adoption, and a Right to Life. But this Vow must be differently consider'd by all that would avoid Confusion, ac∣cording to the Different state of the Sub∣jects of Baptism; which are either Per∣sons Adult, that are come to years of Un∣derstanding, and so are capable of trans∣acting Personally for themselves; or the Children of Christian Parents in their Infant State. The case of the former is the subject of this; and that of the lat∣ter, of the following Chapter.

ADULT Persons before they are Bap∣tiz'd, ought seriously to consider, what Christianity will oblige them to, and to reckon their costs before hand, that they may come under so Solemn an Engage∣ment as Baptism carries in it, under∣standingly, deliberately, and with full consent of Heart, that there may be no danger of after drawing back.

THE Vow which they in their Bap∣tism actually, and voluntarily, make and come under, is of this Tenour, and may be drawn up in Form thus:

I Believe in an Eternal Infinitely Glorious God, who made Heaven and Earth: and in Iesus Christ his only Son, who Redeem'd Mankind from Misery and Wrath: And in the Ever Blessed Spirit, the Fountain of all Grace and Peace.

TO this God the Father, Son and Spirit, I willingly, freely, and chear∣fully consecrate my self. For I am sensible God is my Owner and Propri∣etor; to him therefore I make an Ab∣solute Resignation of my self, and all that is or ever shall be mine as his own; engaging to use my self, and all that I have as his, and contentedly to rest in all his Disposals. And it being my Rectitude and Happinefs to Obey and Please Him, I'll labour to bring both my Soul and Body into the most Ab∣solute Subjection to him, and to make it my Delight and Business sincerely and exactly to Obey Him. I'll Love Him with my whole Heart and Soul, and Mind and Might; and quiet my self in his Love and Faithfulness, whatever shall befall me in the World. I'll lead a Life of Thankfulness to him for his Innumerable Benefits, and en∣deavour to Glorify him with the esti∣mation of my Mind, the Praises of

my Mouth, and the Holiness of my Life and Conversation.

WITH Humble Thankfulness I Adore my Dearest Saviour for his Re∣deeming Love; and on his Merits I'll bottom all my hopes of Pardon, Justi∣fication and Eternal Life: I am hear∣tily griev'd for all my Sins, and sensi∣ble they would undo me without his help and interposition; to him there∣fore I flye as my City of Refuge; Him I resolve constantly to use as the means of my Souls access to God, acceptance with him, and help and comfort from him; and I'll entertain no thoughts of coming to the Father but by him. And he being the great Prophet and Teacher of his Church, I'll humbly wait as a Scholar in his School, to learn of him by his Spirit, Word, and Ministers, the further knowledge of God and of the things that tend to my Salvation; and this with an honest, willing, and teacheable Mind; in Faith, Dilligence, Obedience, Pati∣ence and Peace. I now swear •…•…ealty to him as my Lord and King; and Vow sincere Obedience to all his Ho∣ly Laws and Commandments. I'll Imitate him as my Pattern; and write after the Copy that he hath set me,

both as to my Temper and my Life. I'll use him as the Great Physician of Souls, and take all his saving Medi∣cines, how unpleasing and distastful soever. I'll follow him as the Cap∣tain of my Salvation, whithersoever he shall lead me; and spend my days in a Vigilant, Resolute, and Constant War, against the Flesh, the World, and the Devil.

FOR I renounce the Flesh that is Na∣turally pleas'd with Sin, and impati∣ent of Necessary Confinements; I re∣nounce Self as my end: I also re∣nounce the World, which is so apt to administer Food and Fuel to my Lusts; I renounce all that in it wherewith the Carnal part is gratifi'd; as Mat∣ters of Pleasure, Profit, or Honour; not regarding them as means to my Happiness: I renounce the Devil and all subjection to him; 'tis Christ the Lord of Life to whom I'll look, 'tis his Subject I resolve to be.

I'll Humbly, Earnestly, Daily, Im∣plore the help and assistance of the Blessed Spirit of Grace; that he may reside in me, and be the Life of my Soul; and by the help of God, I wont Resist or Quench him, but

thankfully Obey him. The Scrip∣tures by him Inspir'd, I take for the Rule of my Faith and Life, and en∣gage to keep close to: And Christi∣anity, to the Truth whereof he so ma∣ny ways hath set his Seal, is the Reli∣gion I'll profess, thereto I'll adhere, and therein alone expect Salvation. On the assistance of this Blessed Spirit alone, shall be all my dependence in the Christian Life; and his Conduct I'll follow thro' all Difficulties and Temptations, in the way of Holiness towards Everlasting Happiness.

FOR it shall be my constant endea∣vour to adorn the Doctrine of God my Saviour in all things, by living Sober∣ly, Righteously, and Godlily in this pre∣sent World. I'll do my Gracious God all the service, and others all the good I can, in works of Piety, Justice, and Charity, with Prudence, Fidelity, In∣dustry, Zeal and Delight; like one that knows 'tis God that intrusts me with all my Talents, of the Improve∣ment whereof I must give a strict Ac∣count. I'll be careful to render unto all their dues; Tribute to whom Tri∣bute is due; Custom to whom Cu∣stom, Fear to whom Fear, and Honour to whom Honour; and to owe no

Man any thing but Love: And that is a Debt which I'll be continually pay∣ing by all suitable expressions of Af∣fection and Tenderness to all I have to do with; especially those to whom Nature or Providence hath peculiarly link'd me. I'll Love all that have the same Nature with my self; but more especially who are Children with me of the same Heavenly Father; Mem∣bers of the same Body, and Heirs of the same Inheritance: And in general I'll make this my Rule, to do to others as I would my self be done unto. I'll carefully put a way from me all Wrath, Anger, and Clamour, and beware of all Violent Passion. I'll keep at the greatest distance from any sort of Lewdness or Wantonness; I'll hate and abhor all Lying and Slandering, Backbiting and Detracting; and by the Grace of God never suffer my self to envy my Neighbours Prosperity, or Rejoyce in his Adversity: But I will be Pittiful and Courteous, Tender∣hearted and Compassionate; I'll Re∣lieve the Necessitous, Feed the Hun∣gry, Cloath the Naked, Entertain Strangers, and visit the Sick and the Imprison'd, as I have ability and op∣ortunity, which are things my

Blessed Lord hath testifi'd are very acceptable and pleasing to him. I'll faithfully endeavour to fill up all my places and Relations with suitable prescribed Duty; and to employ all my Trusts for God. I'll be orderly in in his Church, and therein submit to all his Discipline, and endeavour to keep the Unity of the Spirit in the Bond of Peace. I'll maintain no Grudges against any; but when in∣jur'd, will be ready to forgive, as God (I hope) for Christs sake will forgive me. I'll take up my Cross whenever call'd to it, and rather forsake all things than desert my God and Saviour.

And since my Weakness is such, as that let me do my best, I shall often stumble and fall; whenever I do so, I'll renew my Repentance, and Divine Grace enabling me, return again to my Obedience.

AND since it hath pleas'd my Dearest Saviour to Institute a standing Memorial in his Church, of his Death and Passion, to be Solemnized by all who pretend to be his Followers; I do therefore Solemnly Vow and Pro∣mise, with an Humble Penitent and Believing Heart, to come unto his Ta∣ble when I am invited and call'd:

And to joyn in that Sacred Solemnity, that I may thereby testifie my Union with the Church, my Charity for all, and my Thankfulness to Christ; And will never forget his Unspeakable Love to my poor Soul, manifested in his Sacrifice of Everlasting Vertue; and will hope according to the Integrity of my Heart, that tho' my Failings be many, yet he will encrease my Gra∣ces and Heavenly Comforts upon my waiting upon him therein.

AND in the keeping of this my Vow, and acting agreeably thereunto, I Resolve, by the Assistance of that Grace which God hath promis'd, to Persevere and hold on to the end of my days; Living in the constant ex∣pectation of Death, Judgment, and Eternity, and my Lords Return.

THIS is the Nature and Purport of that Vow or Engagement which Chri∣stianity obliges all its Adult Votaries freely to come under: And this is the substance of all our Religion.

I Appeal to all (that will take the pains to read and review it) Whether this Vow thus drawn up, contains any thing unreasonable? Whether there is not the highest Reason running thro' it? Whether any Branch of it is liable to

any just Exceptions? Whether those who refuse to come under it, or being under it, to obey it, are not Enemies to themselves, as well as to God? Whe∣ther it contains any thing impossible to a willing Mind? And whether it would not be happy for the World, and reflect a great Lustre upon Religion, if it were faithfully and punctually kept by all that are under it?

HERE I desire it may be Observ'd.

1. THAT it was much more usual for Persons first to come under this Vow in Baptism in an Adult State, in the Primi∣tive Church than in after times. For when Christianity first made its en∣trance, it found the World in possession of sundry Religions; in which those of that Age were bred up, and in the pra∣ctice whereof they persisted, till they were better inform'd by Gospel Light; which spreading and diffusing it self far and wide, insinuating it self into Mens minds, and carrying its own convictive evidence along with it, which was back'd by the Miraculous Power then resident in the Church, brought in Pro∣selites in abundance, from Iudaism and Gentilism, in all its Forms to Christiani∣ty in a full age; till which time there∣fore they were incapable of being Bap∣tiz'd,

and coming under the Vow fore∣going: But when Christianity having justled out its Rival Religions came to be fixt and setled, Parents generally thought it their Duty to get their Chil∣drens Names inscrib'd in the Christian Roll from their Infancy, and to enter them into a Sacred Bond to be the Lords in Baptism, and actually did so: So that afterwards none remain'd to be Baptiz'd when Adult, but either those whose Parents neglected to devote them to the Lord by that Sacred Rite, in their In∣fant state; or those who were them∣selves Proselyted to Christianity after they came to Maturity; which after the three or four first Ages of the Church were all along comparatively few.

2. THAT the more publickly this Vow is made by those who are Baptiz'd when Adult, 'tis so much the better. In the Primitive Church 'twas generally in the face of a Christian Assembly that this Affair was transacted and tho' it cannot be justly pretended that its vali∣dity at all depends upon the publick∣ness of it, yet is it unquestionable that its ends will be thereby the better an∣swer'd: It makes it much more Solemn;

there will be the more Witnesses, who may be afterwards Monitors if there be occasion; and the greater Force will it probably have, and the greater is the Awe that is likely to be thereby imprest.

3. THAT this Vow is by no means to be confin'd to the Adult: But even those who are Baptiz'd when Infants, areas much concern'd in it. For (1.) their Infant Dedication to God in Cove∣nant, obliges them to stand to and keep this Vow as much as if'twere Personally made in their first Consecration. And (2.) Their Infant Baptism obliges them actually to make a Vow of this Nature when they come to Age, and so are capable of Personal Covenanting for themselves. Which matters will receive no small light from the following Chapter.

CHAP. V.

Of the Baptismal Vow, as to those Baptiz'd in Infancy. An Account of the distinct concern of Parents and Children in it; and a distinct Address to each concerning the Duty thence resulting.

THO' the case of Persons Baptiz'd when Adult be more clear, yet is that of those Baptiz'd in Infancy much more common in the days we live in; and so it hath been in the Church now for several Ages. Tho' the Obligati∣on of the former by the Baptismal Vow be more immediate, and therefore more obvious and sensibly discernable, yet is that of the latter, as fully and sufficient∣ly evident, if rightly stated.

I design not to run out into Disputes; and shall therefore take that for granted which so many Eminent Persons of all Professions have so Laboriously and Clearly Prov'd, viz. That it is the Du∣ty of all Christian Parents to enter their Children, while Infants, into the Visible Church, and the Christian Co∣venant, by Baptism, and so from the first to bring them under the Vow fore.

going. I lay that down here as a Postula∣tum; and take it to be but a reasonable one: And supposing it evident, shall set my self to show what Apprehensi∣ous we are to form of the Engagement which such Baptiz'd Infants come under, and of the manner of their coming un∣der it. And here I think it undeniable, That as 'tis in the Parents right, that Infants are admitted to Baptism, so 'tis by their engagement, that they are brought under the Vow, which that Solemnity carrys in it. That we may be clear in this matter therefore, it is needful distinctly to consider,

1. THE part and work of Parents in Devoting their Children to God, and bringing them under the Baptismal Vow.

2. THE concern of Children in what upon that occasion is done by their Pa∣rents for them, and on their hehalf. And

3. THE Parents Power to bring them, and the Childrens Capacity of being brought, under such an Obligation as the Baptismal Vow.

1. AS for the part and work of Pa∣rents in Devoting their Children to God, and bringing them under the Baptismal Vow; that is compriz'd under the fol∣lowing Particulars.

1. THEY disclaim all Right to their Children that is inconsistent with Gods Absolute Propriety; and Resign them as a part of themselves, entirely to his Management and Disposal. From him they receiv'd them, and to him they return them, begging his acceptance of them for his own.

2. THEY bring them to God for his Blessing; and hold them up before him, with earnest desires that these little parts of themselves, may be not only un∣der his Providential Care, but under the entail of his Covenant Love. As they embrace that Covenant which the Gos∣pel offers for themselves, so is it also their earnest request, that their Chil∣dren may partake of the Inestimable Blessings of it; in order whereto, they bring them to receive the Instituted Seal of the Covenant; that so that Pro∣mise (of Pardon, Favour, Grace, and Mercy) which is to their Children as well as them; may actually reach * 1.7 them.

3. THEY consent for their Children, to all Gods claims and demands; and bind them (if they live) to all the Du∣ties of the Covenant, as ever they ex∣pect or desire they should share in the Blessings of it. That their Children

shall eventually live in Gods Fear, and walk in his ways, and carry it as his De∣voted Servants, is not in the power of the best of Parents to promise; that can only be brought about by the aid of Di∣vine Grace, which is not at their dis∣pose: But having a natural power and right to judge for them, and act for them, till they become capable of judg∣ing and acting for themselves; they consent on their behalf to the Justness and Equity of the Covenant's demands, and engage for them to a compliance therewith; and so bring them under a Vow of the same nature with that before recited, with reference to the Adult, its Personality only excepted.

4. THESE Children being born in Christ's Family, to which their Parents belong, they bring them to his Autho∣riz'd Representative, that they may be Enroll'd in the list of his Servants, and receive his Badge, and put on his Live∣ry, in order to their sharing in all the blessed Priviledges of his Domesticks. It was ordain'd in the Levitical Law, That if any one had Children during his Ser∣vitude, they should be his Masters; for they * 1.8 were Born in his Family. So all the Chil∣dren of Christians may be said to be born in Christs Family, and to be a part of

his peculiar Propriety; which Propriety of his is own'd in their Infant Dedicati∣on: For Parents in that Solemnity, ac∣knowlege our Blessed Redeemer to be the Rightful Lord and Master both of them and theirs, to the Rules and Or∣ders of whose Family they bind both themselves and their Children to keep close: And he on the other side is Gra∣ciously pleas'd to testify his acceptance of theirs as well as them, by certain So∣lemn Rites, he hath appointed to be us'd by his Ministers.

5. Christian Parents do as it were enter a Protest against the fruit of their own Bowels, and Solemnly lay them under the Curse of God, if they live to cast off his Yoke, and lay aside his Fear, and revolt from his Covenant. I be∣lieve this is but rarely so much as the matter of an actual thought of a Parent upon such an occasion: But it is the lan∣guage of the Solemnity it self. A Vow can't be made without a Penalty, either suppos'd or exprest: And all Sacramen∣tal Vows, in their own nature carry Im∣precations in them. The Baptismal Vow made personally by any one hath this Imprecation imply'd in it, if not ex∣presly intimated; The Lord do so to me •…•…nd more also, if I •…•…erfidiously break it; the

Lord shut me for ever out of the num∣ber of the Blessed, and verify all his Threatnings in my Exemplary Punish∣ment, if I wickedly revolt from him: So also when Parents come to devote a little one of theirs to God in Baptism, such is the nature of their Transaction on its behalf, that they do as 'twere say, The Lord renounce thee my Child, if ever thou livest to renounce this Vow I am en∣tring thee under to be his; the Curse of God be upon thee if thou breakest his Bonds, and irreclaimably persistest in Rebellion against him.

6. PARENTS Solemnly Vow and Pro∣mise to do all that in them lies, as their Children grow up, to make them sensi∣ble of their engagement and obligation to be the Lords; to whom they were so early Consecrated and Devoted. They oblige themselves, if they and their Children live, to Instruct them in the great Principles of Religion; to help them to understand what their Baptism obliges them to; and to engage them to live answerably to that Sacred Vow they then enter'd them under; and to bring them understandingly, seriously and per∣sonally to renew it themselves; that so its binding and obliging force may be the stronger upon them, and the entail

of Covenant Blessings, may be the more firmly secur'd to them.

THIS in short is Parents work in the Baptismal Consecration of their little Ones: Whence it appears, That they in that Solemnity, not only bring their Children under a Sacred Vow, but also come under one themselves.

YOU may take the Sum of their Vow in Form briefly thus:

BEHOLD (O Lord) we who have devoted our selves, and all that we are and have to thee, do according to thine injunction and expectation, par∣ticularly now Consecrate a little one of ours, to thee from whom we have receiv'd it. We own it to be more thine than ours by Right; and we de∣sire that thy Right may take place. It was born in thy Family; we there∣fore bring it to be enroll'd in the List of thy Servants; and to receive thy Badge, and put on thy Livery, in order to its sharing in all the Blessed Privi∣ledges of thy Domesticks. We have handed it into a Miserable World; and been instrumental to convey a a corrupt nature to it; but thou alone by giving it thy Grace canst make it Happy. We present it to thee for thy Blessing. We now enter it into thy

Covenant; the Blessings whereof thou hast in thy word been Graciously pleas'd to declare do descend from Be∣lievers to their Infant Seed. We offer it to receive the outward Seal, and beg that thou wouldst convey and assure, the great things thereby betoken'd and intimated: We humbly lay hold of thy Covenant for our selves and this little one; on whose behalf we freely consent to all thy claims and demands: Hoping that if it shall please thee to to remove it out of this sinful and troublesome World, before it shall be∣come capable of Transacting with thee Personally for it self, thou wilt take it to thy self, and make it happy in thy self; and firmly binding and engaging it if thou shalt please to spare its life, to live in thy Fear, and walk in thy Ways, and sincerely keep all thy Holy Commandments, as ever we desire or expect it should share in the Invaluable Blessings which thou hast promis'd to thy Servants. And if (which we humbly beseech thee Mercifully to prevent) it should live perfidiously to break thy Bonds, and wickedly to Revolt from thee, and persist so doing, without being re∣claim'd, we can desire no other, than

that it may be treated as an Insolent contemner of thy Covenant,, and a perfidious Revolter from it: To pre∣vent which nevertheless, we Solemnly Promise, as in thine especial presence, to do all that lies in our power; by Wholsome Instructions, and Serious Admonitions, Parental Counsels, Sea∣sonable Reproofs, and Suitable Cor∣rections, as we can discern occasion: Which endeavours of ours we hum∣bly and earnestly beseech thee to ac∣company with thy Heavenly Blessing; that they may be Effectual.

LET's now consider the concern of Children, in this Transaction of their Parents on their behalf; of which you may take an Account in the following Particulars.

1. THEY are hereby bound to lead a life of Holy Devotedness to God the Father, Son, and Spirit. To this they henceforth stand bound, not only by that DivineLaw that requires it of them, but also by their Parents Engagement and Stipulation; which in matters of plain Duty to be sure is binding, what∣ever it may be in things that are indiffe∣rent. We find Samuel under the Law, thought himself oblig'd by his Mothers Vow, and therefore gives himself free∣ly

to serve the Lord in his Tabernacle, according to the dedication she had made of him: Yea, Iepthath's Daughter complies with her Fathers Vow, tho' (as most think) it was to be offer'd up in Sacrifice: My Father (saith she) if thou hast open'd thy mouth to the Lord, do * 1.9 to me according to that which hath proceed∣ed out of thy Mouth. How much more then must those Children who were in Infancy enter'd into the Christian Co∣venant by their Parents, be oblig'd to stand to it, when it engages them to nothing but what was of it self antece∣dently their Duty. It's a part of the Honour Nature hath made due to Pa∣rents from their Children, that they own themselves bound by their engagements for them; and interest in this case falls in with Duty; the advantages of a com∣pliance with their Parental Dedication being very great; and the mischiefs of a Refusal evident and notorious. With∣al they are bound to conform to the Rules of that Family in which they were born, and to the Master whereof their Parents brought them to pay so early an Homage: And to continue in the service of that Lord whose Badge they so soon receiv'd; till they can find a better; and if they stay till then

without all question they'll never quit him. The Obligation Infants by ver∣tue of their Baptism come under to an Holy Devotedness, is of a mixt Nature: 'Tis partly Natural and partly Positive. 'Tis Natural, so far as it is an effect of the Parental power duly exercis'd: 'Tis Positive so far as there is any force in the Rites then us'd, which are of Divine Institution: and the case was in this respect the same as to Circumcision of old. St. Paul observes, That every man that is Circumcis'd is a debtor to do the whole Law: Circumcision oblig'd all that * 1.10 receiv'd it to a subjection to the whole Mosaick Law; and that altho' t'was administred to all of Jewish Extraction in their Infancy, and on their Parents Account, and at their desire; they were bound by it without staying for their consent: So also are all Baptiz'd Persons, tho' Infants, bound to asubjection to the whole Gospel. And the denial hereof by any so Baptiz'd, is a spitting in their Parents face; nay a pouring contempt on God's Sacred Institutions.

2. THEY are bound to own their Baptismal Obligation, as soon as capable. If they are bound to stand to it, there's certainly all the reason in the World they should own they do so. They are

bound to own it in Duty to their Pa∣rents; who by giving them up to God, more effectully consulted their Happi∣ness and Welfare than they could have done any other way: They are bound also to do it in Gratitude to God, for so Inestimable a Priviledge, as is so early an admission into his Family, and com∣ing under his Covenant. It's necessary they should do it in order to the securing the entail of Covenant Blessings; to which their own personal taking upon them that Vow which they first came under in Baptism is necessary. For they are no longer to be consider'd as part of their Parents, than till they arrive at a Capacity of acting for themselves; at which time God expects both that they should own their Baptismal Dedication to have been a signal Mercy, declare their readiness to stand to the Vow they were then enter'd under, and personally make it for themselves, and in their own Names, as ever they expect to reap the Blessed Benefits that depend thereon. And tho' this Vow was really binding when it was meerly Parental, yet is it more firmly binding when it thus becomes Personal. And those must look upon the power of Parents over Chil∣dren to be very small, that question whe∣ther

they may rightfully exert their Authority in bringing their Children under a Bond to do that when they come to Age, which is their unquestionable Duty then to do, whether there be such a Prior Engagement or not: But how∣ever we may hence observe another no∣tion of the Baptismal Vow that is pro∣per enough, viz. That it is that Vow which we by vertue of Infant Baptism are oblig'd to make explicitly when we come to Age; in which case the Form drawn up in the foregoing Chapter is as suitable, as 'tis with reference to those who are not Baptiz'd till they are Adult.

3. THOSE who stand not to their Infant Baptismal Obligation when they grow up; are liable to be treated as obsti∣nate contemners of the Divine Favour; as Sacrilegious Alienators of what was peculiarly devoted; and as perjur'd Vi∣olators of Gods Covenant. Their case is not the same with that of the rest of the World, who remain Undedicated, and Unconsecrated to God: But as their Advantages would be great if they were Faithful, so will their Miseries be great if they are false to the Vow they came under in their Baptism. That very Bond that should have kept them close

to God, will consign them over to the more aggravated Woes, when put in suit against them. For tho' Parents were the main Agents, yet are they mainly concern'd and bound, and on them therefore will the Penalty annex'd take place.

4. THE Minister that Baptiz'd them, their Parents that Devoted them, and as many as were Spectators of their Infant Consecration; are so many Wit∣nesses for God against them, if in their after Life they break Gods bands in sun∣der, and cast away his cords from them. They are Witnesses (I say) for God against them, and as such will be ready to appear at the last day. Ministers will then be ready to say, Lord here are such and such that we Baptiz'd in thy Name, and introduc'd into the visible Church, in the method which thou Institutedst, and thine Apostles practis'd: But before we did so, we thought we bound them fast unto thee; we exacted of their Pa∣rents, on their behalf, a Renunciation of the Flesh, the World, and the Devil, and a free consent to all thy claims and demands; that they were engag'd to this, we are Witnesses: If they have broken therefore the Vow they then came under, and persisted so doing, we

can testify they are perfidious Traytors and Faithless Rebels, and deserve the Severest Treatment. Pious Parents will also be ready to say; Behold O Lord we gave these Children of ours to thee, from whom we receiv'd them, in thy Service we Listed them, and under thy Bonds we brought them with the In∣stituted Solemnity, even in their very In∣fancy: and we did all that in us lay to bring them under as strong and firm engagements as was possible; and often did we as they grew up, endeavour to make them sensible how much they were oblig'd to live to thee to whom they were Devoted; their Blood therefore be upon themselves: If they have wick∣edly and obstinately Revolted from thee, their Ruin will lye at their own doors, whereof we are Witnesses. All others also who were present at the Solemnity of their Baptism, will be ready to bear Witness, that they came early under Gods Gracious Covenant, and were en∣ter'd in a Bond to be faithful in all the Duties of it; which if they have wick∣edly neglected, and liv'd to themselves instead of living to God, they can at∣test they have broken a Divine Vow that was upon them, which implies an highly aggravated Guilt. And Oh!

How sad a thing will it be, for Persons to have Ministers, Parents, and Christian Friends, Rising up in Judgment against them at last, for their Revolting from that God to whom they in their Infancy were Consecrated, and breaking those Bands that should have fastned them to him?

BUT after all, because there are some to be met with, that Question Pa∣rents power to bring their Children while Infants, under such an Obligation as that of the Baptismal Vow, and make their Incapacity Personally to con∣sent a Grand Objection against this Practice. I shall now,

5thly. A little distinctly consider the Power of Parents to bring them, and the Childrens Capacity of being brought un∣der such an Obligation as the Baptismal Vow.

1. AS for the Parental Power, its the greatest that Nature gives. The Inte∣rest of Parents in their Children is great; and such also must their Power over them needs consequently be. Chil∣dren have no use of their Understand∣ings to deliberate, or wills to choose; they have no Power to act: Nature invests Parents therefore with a right of Deliberating, Choosing, and Acting for them, during their own Incapacity.

Children are the product even of their own Bowels, and therefore it may be well suppos'd they'll do their best for them: And they can never make their Parents a return for what they have re∣ceiv'd from them; can never pay them the Debt that is naturally owing them, and therefore may well be suppos'd rea∣dy to hearken to them, and comply with them in any thing that is reasonable. Nature puts Parents in the place of God to Children. During their Infant State, they have as great a power of Command over them, even as over their own Hands or Feet, or any other Members of their Body; where provided they keep within the limits and inclinations of Nature; i. e. Love and Cherish, and are tender of them, they can't overdo. All Civil Laws have allow'd great scope to the Parental Power, because its pre∣sum'd 'twould be us'd for their Chil∣drens Good. In no Countreys hath it been so straitned by any particular Laws, as that Parents have not had a free liber∣ty of disposing of their Children, and entring into Contracts for them, which shall be binding upon them, and of laying Charges and Commands on them, which shall be Obligatory: We have a known instance of this latter

sort in the case of the Rechabites, who were char'd by Ionadab their Fore-fa∣ther, that none of them, their Wives, * 1.11 their Sons, or their Daughters, should Drink any Wine; that they should nei∣ther Build House, nor Sow Seed, nor Plant Vineyard, nor have any; but all their days dwell in Tents: Which charge they punctually Obey'd: And there is a Solemn Blessing given them by God, for this their Obedience. And can it * 1.12 be suppos'd, Parents should have great Power over their Children, in Natural Matters, and Civil Affairs, and none in Religious Concerns? God takes care of the Infant Seed of Pious Parents, hath made great Promises, and extends his Covenant to them, and offers to entail the Blessings of it on them; And have Parents no Power to give up their Chil∣dren to him, and enter them into his Covenant, and bind them to the Duties of it? Children are bound to stand to any Engagements their Parents come under for them, unless in any thing Sinful and of dangerous consequence? And can they safely reject the force of the Vow they bring them under in Bap∣tism to be the Lords; and plead that it was a stretch of the Parental Power? Why if Parents have power to choose

a Physician for their Bodies, an Instruct∣or for their Minds, a Master for their Calling, &c. What should hinder their Power from exte•…•…ing to the choosing of God for the Portion of their Souls, and binding them to discharge the Du∣ties owing to him? It may perhaps be pleaded, That Parents would not want Power in the case, were but their Chil∣dren capable of such an obligation in their Infant State; but they are un∣meet subjects for the exercise of such a Power, and therefore it is Insignificant. Lets therefore,

2. A little consider Childrens Capa∣city of coming under such a Bond as the Baptismal Vow; i. e. their Passive, not their Active Capacity, which is not pretended or pleaded for: And here I desire it may be consider'd,

1. That they are capable of being bound in Civils: Why not in Spirituals? To Man: Why not to God? An Infant may have an Estate made over and secur'd to him by Law; he is capable of becoming a Tennant, and being oblig'd to pay a certain Rent and Homage when he comes to Age; and in the mean time of having Provisions from the Estate he hath a Title to: In such a case none will deny but a Parent or even

a Guardian may act for him, and that so as that he shall stand Engag'd: If so, Why is he not as capable of being oblig'd by a Sacred Vow, whereby his Parents would bind him to God, in order to the securing the Everlasting Inheritance, which He, by Gospel-grant, hath set∣led on all his Children. Let it there∣fore here be observ'd, That whatever is pleaded, in proof of the Incapacity of Infants, to come under a Vow to God in Baptism, by vertue of their Parents transacting on their behalf, proves them equally incapable of coming un∣der any obligation whatsoever, till they are able to transact for themselves: Which is contrary to the sense of all the Wise and Prudent that have liv'd in all Ages of the World.

2. LET it be further observ'd, That Infants (even while such) are capable of sharing in the Blessings of Gods Cove∣nant: And if so, Why not of coming under an Obligation to the Duties of it? They are capable of sharing in the Me∣rits of Christs Blood, and the Influen∣ces of his Spirit, and other marks of Divine Favour; and of being treated by God as his Children; and that by their Parents means, whose Covenant Interest is Available for their Good in

their Infant State: Why may they not then by their means also, come under an Engagement and Obligation to carry it as becomes the Members of Gods Fa∣mily as soon as they become capable? But these things deserve a more accu∣rate handling, than I can (at least at present) pretend to give them.

FOR a close of this Chapter, I shall Annex a brief Admonition both to Chri∣stian Parents that have brought their Children under the Baptismal Vow in their Infant State: And to their Chil∣dren, that so early came under an Obli∣gation, to be the Lords, and to live to him, with reference to Duty consequent thereupon.

AS for you that have Devoted your Children to God in Baptism, remember (I beseech you) and take care to breed them up for him, to whom you have Consecrated them; expecting to be call'd to an account about your carri∣age towards them, and management of them another day. Take care to season their tender minds well: Instruct them diligently in the knowledge of God, and of their Duty to him; and in the Na∣ture and Import of that Divine Vow you brought them under: Shew them what will be the Benefits of keep∣ing it, the danger of breaking it,

and the Duties they are oblig'd to by it; and do what you can to bring them to take it upon themselves, and renew their Covenant with God in their own Per∣sons, as soon as they are capable. Pre∣serve them as much as may be from the Infections of an Evil Age: Set them Good Examples your selves, and get them among as many other lively Pat∣terns of Serious Godliness as you can; That you may thereby provoke them to Imitation: Inure them to Holy Exer∣ercises from their Youth up: Possess them with as great a Reverence of the Holy Scriptures as you can: Narrowly watch their Tongues from the first that they begin to use them; and do what in you lies, betimes to learn them to go∣vern their Appetites: Teach them the worth of Time; and spur them on to make a diligent Improvement of it: Encourage them when they do well; and Reprove and Correct them when they do amiss. Whatever Neglects or Miscarriages you over-look or pass by, be sure you allow them in nothing that in Sinful: This will be the way for you to have Peace and Comfort, whatever be the Consequences.

Remember how many ways you are oblig'd hereto; how solemnly you have

promis'd it; how certainly God expects it; and how severely he'll punish the neglect of it. How sad a thing will it be, to have the Blood of your Childrens Souls lying atyour door on the account of your Carelessness in this matter, where your utmost Diligence was required? Should they hereafter prove Crosses and Heart-breaking Afflictions, thro' their Undutifulness; What a Sad Ag∣gravation will it be of your Trouble, to think that all this hath arisen from your want of Care in their Education? How will they cry out upon you hereafter, if ever they come to be Sensible and Awaken'd, for your Unnatural Cruelty; who tho' you might be tender enough of them, and kind enough to them in other respects, yet minded not their Souls, took not any suitable care to Breed them up for him to whom you Devoted them? Nay, How will they in another World, if they finally persist in Wickedness, exclaim against you who were the Instruments of conveying their Being to them, as their Soul Mur∣derers, and the first Occasions of their endless Ruin, by your neglect to take that care of them which you engag'd to when you Baptiz'd them? I beseech you therefore, if you have any regard

to God, any desire to see True Religion, Serious Piety and Godliness flourish; if you have any Love to the fruit of your own Bowels; and any regard to your own Peace now or hereafter; that you would make Conscience of this matter: Pay the Vow you made, when you De∣voted your Children to God in Baptism.

AND as for you who thro' Gods great Goodness and your Parents Care, had the happy Priviledge of an Early Baptism: Oh be not so foolish as to •…•…avil your selves out of the Benefit of it. Your Parents brought you under Vows to God; Oh desire not to be released. Had there been a considerable Temporal Estate of some Hundreds a year, settled on your Family before you were Born, upon some certain easie Conditions to be perform'd not only by your Parents, but by you after them; to the perfor∣mance whereof, they should have oblig'd not only themselves, but you their Children: Would you not in such a case, where the Profit on the one hand, and Hazard on the other, is so sensible and apparent; own the binding force of their Obligation upon your selves in or∣der to your keeping the Inheritance? And will you be more unjust to God, than you would to Man? Will you

own your Parents power to engage you for a Trifle, and not in order to an Everlasting Crown? But however if you think your Parents did you wrong, and that you are hardly dealt with, you may be out of Covenant when you will: But at the same time be it known to you, if you disown it, you forfeit the Benefits of it; if you renounce your Vow, you cast off God, and reject his Favour, and must never expect an Ad∣mission into the Kingdom of Heaven.

BUT if you have any concern for your Souls, any sense of the Wretched∣ness of your Natural State, and of the desireableness of the favour of God thro' a Christ, you cannot but prize your early Dedication to God, as an Invalua∣ble Mercy: Oh Prize it, Improve it, Heartily Bless God for it; and stand to the Vow you then came under; and let it be the business of your Lives to Dis∣charge and Pay it. Don't pretend its Hard and Strict: For there's nothing in it but what's Necessary: Ben't impati∣ent of its Confinements, for they are all for your Good. Think often and Se∣riously of the Unsuitableness of your Carriage and Behaviour to the Vow that is upon you; and that with Sor∣row and Lamentation: Think what

would become of you should God take your Forfeitures of the Blessings of his Covenant: And if you have any regard to God, any Love to your own Souls, any desire to be happy here or hereafter, lay aside all Excuses, and without delay, Freely and Solemnly own and acknow∣ledge this Vow of God that is upon you, and set your selves with all your might to Live answerably to it.

CHAP VI.

Certain Useful Observations about the Con∣sequence of KEEPING or BREAK∣ING the Baptismal Vow: And of the RECOGNITION of it as Necessary to a Regular Admission to the Lords Table.

FROM the Baptismal Vow, I should now pass to the Consideration of the Solemn Stated Renewal of it at the Lords Table, whereto our Holy Religi∣on straitly obliges us: But that some Intermediate Observations offer them∣selves, which may be of no small use, which I shall therefore first lay down: You may take them in the following order.

1. OBSERVE that by the Serious Keeping and Adhering to the Baptismal Vow, all Church Priviledges, and Special Covenant Blessings are effectually secur'd. 'Twas before hinted, That in all Trans∣actions by way of Covenant, as there are two parties at least suppos'd to be concern'd, so is there something sup∣pos'd to be agreed to by each of these Parties. In all Covenants between God and Man, God engages to something on one side, and Man on the other; and a Faithful bent of Heart on Mans part, is pre-requir'd to Gods actual ful∣filling his Engagements Gods part in all such Covenants lies in Promises, and Mans in Vows, which have the place of a Band between God and us: Let Man keep true to his Vows, and God will ever be sure to fulfil his Promises. In the Baptismal Covenant, God promises and ensures much, and we engage to much: But let us but take care to be true to our Vow, and we need not fear but he will most punctually stand to his Word and Engagement. Now the Promises Ratifi'd on Gods part in the Baptismal Contract are of two sorts; which I may call Common and Special: The Former relate to External Helps, Assistances, and Furtherances, as to Serious Piety and

Godliness; which tho' they are not act∣ually Saving, may yet very much pro∣mote Salvation. The Latter relate to real Marks of Divine Favour, and Pe∣culiar Love, to be communicated in or∣der to Actual Salvation. The Former re∣fer to things that are indeed vast Ad∣vantages in themselves; tho' alas too often neglected and misimprov'd: The Latter to things vastly Higher, and which intimate a State incapable of mis∣sing of Final Happiness and Bliss. Un∣der the Former are contain'd all Church Priviledges accompanying a visible Re∣lation to God: As an Admission to the Lords Table, there to receive Divine Nutriment in the company of his Chil∣dren; the common operations of the Spirit, in Holy Motions and Serious Convictions; the Pastoral Care of those whom God hath set over them, and order'd to watch for their Souls; the hearty Prayers and Fraternal Admonitions of the Faithful, with whom they are joyn'd in Commu∣nion; and the like. Under the Latter are comprehended, Forgiveness of Sins; Acceptance both of Persons and Services; Sanctification; the constant Guidance and Help of the Spirit, effectually to further progress in the Divine Life; together with all other Blessings suiting a State of Adoption.

THESE are the things whereto God in Baptism as't were sets his Seal, upon the requisite Vows preceeding: And by our keeping this Vow, we (as I may say) secure to our selves the Actual Per∣formance of the several Promises made and ratify'd. As to Church Priviledges, we by our standing and acting agreea∣bly to our Baptismal Engagement, have an undoubted right to them, which none can warrantably call in Question: And whatever further is requir'd as ne∣cessary, in order to our enjoying them, is an Humane Invention. For Bap∣tism being an Admission into the Vi∣sible Church, it follows, That none can warrantably deny any of the Priviledges thereof to any so admitted, unless it can be made appear, That they don't hear∣tily stand to that Vow of God they then came under, by the open disagreeable∣ness of their Lives thereto. And then as to those which are more peculiarly Covenant Blessings; as Pardon, and Peace, and the Sanctifying, Guiding, and Com∣forting Influences of the Spirit; these unless the whole tenour of the Cove∣nant of Grace be directly 'thwarted, can∣not be deny'd to those who faithfully keep this Vow: For it includes a Seri∣ous Repentance, and an hearty Faith; besides which the Gospel requires no∣thing

further, in order to Persons en∣tring upon a Pardon'd and Justifi'd State, thro' the Merits of our Dear Re∣deemer; and then upon Iustification by Faith, follows Peace with God. Further, * 1.13 They being Born of Water and of the Spi∣rit, are become the Temple of God, and have the Spirit of God dwelling in them: * 1.14 And where this Blessed Spirit dwells, nothing necessary to Salvation can pos∣sibly be wanting.

BUT 'tis observable, That there is this Remarkable difference in the case, between Church Priviledges, and Special Covenant Blessings; That where the Baptismal Vow is not openly contradic∣ted by the Life, and but Professedly adhered to, there is a right unto the for∣mer; by reason that it is not in the pow∣er of Man to judge of Hearts: But it must be Faithfully and Sincerely kept, and most heartily adher'd to, in order to the reaching of the latter, wherein 'tis with God immediately that we are concern'd, who is not by any Artifices of ours to be impos'd upon. Would you then at once effectually secure all the Benefits both of Visible and Real Christianity, do but sincerely adhere to the Vow of God you came under in Baptism, and act Correspondently, and the work is done.

2. OBSERVE, That by wilful and allow'd Breaches of this Vow of God, both Church Priviledges, and Special Co∣venant Blessings are directly forfeited: The Benefits of Covenant Keeping on the one hand are not greater, than are the mischiefs of Covenant Breaking on the other. The breaking Gods Bands in sunder and casting away his Cords (which is the * 1.15 common practice of Lawless Souls) is an actual forfeiture of the several Bles∣sings that accompany either a Visible or Real Relation to God. For what signi∣fies an Infant Dedication by Parents to the Most High God, tho' ever so Serious? What signifies the Vow they then came under, tho' ever so Solemn? To them who when they grow up, disown the Bond, Disclaim Subjection, and give themselves up to the Conduct of their own Hearts Lusts; Living without God in the World, forgetting their Dear Re∣deemers Love, and Rebelling against the Blessed Spirit of Grace, than which hardly any thing's more common? What, I say, can it avail to such Persons? How can they pretend to lay any claim to Church Priviledges, when advanc't in Years, who by their disorderly Lives openly renounce the Vow, on which their Admission to Infant Church-member∣ship

was founded? How can they have any share in the Special Blessings of the Covenant Promis'd on Gods part, who are so far from doing what was engag'd to on their part, that they do the quite contrary? Live to themselves instead of of living to God; follow the vain guise and fashion of this World, instead of obeying their Lord Redeemer; and walk after the flesh instead of following the Conduct and Yielding to the moti∣ons of the Divine Spirit? Persons whose case this is, shew that they belong to the World; out of which the Church is suppos'd to be gather'd: It can't there∣fore own them; for it must disclaim those whose Conversations savour whol∣ly of this World. It plainly appears that such Persons are Children of Wrath, and not the Children of God, and there∣fore have nothing to do with those marks of Favour that belong to such. So that the interest in either the Common or Special Blessings of the Covenant is hereby forfeited. Altho' it must be own'd possible for a right to the former to remain, even when the latter are ef∣fectually lost. But to prevent Mistakes, I desire it may be here observ'd.

1. That tho' there is so vast a diffe∣rence many times between the Infant

Adult state of Persons Baptiz'd, That du∣ringtheir Infancy they were in a state of favour with God, on the account of their Believing Parents, as a part of whom they were then considered; and with the requisite Solemnity were admitted into Gods Visible Family here on Earth; and yet when they come to grow up, and stand on their own Legs, they are rejected, on the account of their Impeni∣tence and Infidelity, and the Ungodli∣ness of their Lives: Tho' there is (I say) many times as great a difference as this comes to, manifestly discernable in this case; vet is not God in the least chargea∣ble with Changing, but 'tis we that Change and make the difference. The Gifts and Calling of God (says the Apo∣stle) * 1.16 are without Repentance. He Re∣pented not of the kindness he engag'd to shew the Israelites for their Fathers sakes: 'I was they who by breaking the Co∣venant in which they were bound to him, forct him to punish their Disobedi∣ence: So God Repents not of the kind∣ness he in the Ordinance of Baptisin en∣gages to shew to the Children of Be∣lieving Parents, He is willing to make every thing good to a tittle, that he then engag'd to: But the Persons I am speaking of, who openly break with

him, and renounce his kindness in the face of the World, by living in the wil∣ful violation of their Solemn Vow, make it inconsistent with his Honour to own them for his; by their Rebellion against him, so long as they persist in it, they incapacitate him to deal with them as with faithful Subjects, which they are not. But it is more proper to say, That such Persons throw themselves out of Gods Family, than that they are thrown out of it. Observe further,

2. THAT tho' a willful and allow'd Breach of the Baptismal Vow, Liv'd in, doth directly forfeit the Blessings en∣gag'd to on Gods part; yet doth it not irrecoverably forfeit them. For be it known to all, so Gracious is God, that he is backward to take advantages a∣gainst us. He is not willing that any should perish, but that all should come to Repentance. * 1.17 How open and notorious soever have been our Breaches of our Baptismal Vow, there's still room for Repentance: Upon our serious Profession whereof, the door stands open in order to our Re∣admission to all forfeited Church Privi∣ledges; and our Gracious God is ready again to receive and embrace us; our Abused Saviour to Interceed for us, and the Affronted Spirit to Assist and Help

us; all the Blessings we have forfeited, may be Recover'd and Restor'd upon our Repentance and Reformation, our Renewing our Vow, and after keeping it sincerely. But yet a Forfeiture there certainly doth ensue upon willful and allow'd Breaches of it; both of Church-Priviledges, and Special Covenant Blessings: Which all those would do well seriously to consider of, who have receiv'd the Christian Badge, call themselves Chri∣stians, and hope to be dealt withal as such, and yet lead Unchristian and Un∣godly Lives.

3. IT may be observ'd, that the after Exercises of Religion, which build on Baptism as their Foundation, have this for their great design, to engage and help us to keep the Vow of God we then came under, or to restore us, and renew the force of it upon us, when we have broke it. It is the great design of Catechization to ground us well in the great Principles of our Faith, and Rules of Practice, that we may distinctly know what we are to Believe and Do. It is the great design of the Preaching of the Word (which the Spirit is wont to accompany with his Efficacy to those who seriously and faithfully attend upon it) to for those things (a National

knowledge whereof will be of no avail) home upon our Hearts; to warn us of our Danger when running on in Sin; to Rouz us from our Sloth, and Carnal Security; to Re-call us from our Wan∣drings; to Press us with the most Ur∣gent Arguments and Motives to be heartily his, who alone can make us Happy; and to live to him to whom we are Devoted; and to Encourage, Fur∣ther and Help us, in the way of Well-Doing, if our Hearts are truly set Hea∣ven-ward. It is the great design of Pub∣lick Prayers, by our joint Entreaties in the Assemblies of Gods People, to Sup∣plicate for Grace, and the Super-natu∣ral Aids of the Divine Spirit, to render our Tempers and Lives agreeable to our Christian Profession: And of our Pub∣lick Praises, by Celebrating the Divine Perfections of our Great Creator, Re∣deemer, and constant Benefactor, with one common Ardour, especially his Kindness, Grace and Goodness; to en∣gage our hearts to him, and stir up our selves for shame, to some suitable Re∣turns of Holy Obedience. It is the great design of the Lords Supper, and its fre∣quent Repetition, to keep our Hearts under the most lively sense that is possi∣ble of Redeeming Love, and to give

us an oportunity of Renewing our Bap∣tismal Vow with great Solemnity, over the Memorials of that Sacrifice that is of Everlasting Vertue; of which more in the Sequel. And it is the design of all Church Censures (wherever they are kept up agreeably to the end of their Institution) to curb open Sin and Vice, to prevent Scandals and Blemishes to Religion, to recover Offenders, and to promote Sincere Piety and Holiness; to keep from Transgressing, and stimulate to the Obeying of the Laws of Christ, to which we have in our Christian Vow all sworn Subjection. All Christian Ordinances, Duties, and Exercises, some how or other relate to this Vow; and are design'd either to Instruct us in the Latitude Compass and Extent of it, or to stir us up to keep it, or to help us to perform it; either to keep us from breaking it, or to convince us of our Breaches, and deter us from persisting; either to help us to repeat it with a renew'd Ardour not having wickedly broke it; or to help us to renew it after Repentance for having broken it; to bind our Souls more and more closely to God by it; and either to draw or drive us to act like those that have a Sacred Vow of God upon us.

4. A Fourth Observation I have to make is this; That a Recognition of the Baptismal Vow is necessary in Persons admission to the Lords Table. Nothing can be more plain, Than that Baptiz'd Persons, as such, are not therefore to be admitted to the Lords Supper: For some renounce the Faith which they were Baptiz'd into; some that were Solemn∣ly Devoted to God in Infancy, have no Fear of him before their Eyes, when they come to Maturity; and instead of spending their Lives in his Service, to which they were bound, they give themselves to commit all manner of Ini∣quity with greediness: Would to God there were not multitudes of such Per∣sons among us! Others that yet are not by far so bad as the former, never think seriously of the Obligation which they were laid under by their Baptismal Con∣secration, never study how to answer it. It's as plain as the Sun, that such Persons are unfit for such an Ordinance as the Lords Supper; for they are in∣capable of reaching the ends of its Insti∣tution. Since therefore none but Bap∣tiz'd Persons may approach the Lords Table, but all Baptiz'd Persons may not; the Question is, Where the discrimina tion of some from others of them, pro∣per

to this case lies? And what it is that is necessary as a pre-requisite Qua∣lification? I answer; the difference lies here, That some stand to their Baptis∣mal Engagement, and others don't; and the qualification pre-requir'd, is an owning of it. For if Persons don't own the Vow they once came under, 'tis to no purpose to think of Repeating it again.

NOW the owning of this Vow is pre-requir'd to Persons Right Receiving of the Lords Supper, in a double re∣spect: either with Reference to God, or the Church.

1. WITH Reference to God; and so the Hearty owning the Obligation of this Vow is necessary; without which we cannot approve our selves to him, or so transact with him as to reap those Benefits which he designs for us by that Ordinance whereto we are suppos'd to pretend. Our Hearts must be really Con∣secrated, and our Lives Devoted to him, according to the tenour of our Engage∣ment in Baptism, before we can justly pretend anew to strike Covenant with him who searcheth Hearts, and trieth Reins, as we are to do at his Table.

2. OUR owning our Baptismal Vow is also requisite with reference to the

Church, to our admission to the Lords Table: We must make a Credible Pro∣fession of adhering to it; of which kind is every such Profession, as is not con∣tradicted by an Unsuitable Life and Conversation. This Credible Profession, of an Adherance to the Baptismal Vow is necessary▪ that it may appear there is a difference between those that are ad∣mitted to Church Communion, and those that are debarr'd it: and for the same reason it would be well if it were Publick: It would be very becoming and Advantageous did Persons every where before they first Communicated, freely profess their Sincerity and Constancy in their Baptismal Covenant or Vow, and openly declare themselves in the face of a Christian Congregation, Ene∣mies to the Devil, the World, and the Flesh: And this is the most considera∣ble part of that which hath been wont to be call'd Confirmation: A thing much practic'd and insisted on in the Primitive Church, tho' of later times much neg∣lected, and by some quite laid aside as useless; the more's the pity.

IT much Rejoyces me therefore (and I cann't forbear mentioning it on this Occasion) to know and hear of several, even of the Dissenting Congregations in

the Nation, wherein this Practice is still kept up: Among whom 'tis usual, for the Pastors after their private Trans∣actions with those who are to be Ad∣mitted to the Lords Table, either on some day in the preceeding Week, or just before the Administration of the Holy Communion, Publickly to demand of them; whether they don't stand to their Baptismal Vow, and take it on themselves? Whether they don't cor∣dially give up themselves to God the Father, Son, and Spirit, according to the tenour of it? And whether they don't engage to walk agreeably to all the Laws of the Gospel? Or to that purpose. Which is really a thing of great weight and moment; and I could wish 'twere more universally minded. This (as I was saying) is the most con∣siderable part of that which the Anti∣ents us'd to call Confirmation. And such a Declaration as this, made by Per∣sons in the face of a Christian Congre∣gation, is really an Act of Confirmation; for they do thereby further ratify and establish the Contract which is between God and them; and by confessing it to be valid and good, and openly owning that the Vow of God is upon them bind themselves still faster to him whose

they were before. Some may perhaps think this to be more ado then needs, by reason the very coming to the Lords Ta∣ble with antecedent Preparation, and sit∣ing down there among the Faithful, who are bound to God by Covenant, is a Ta∣cit or Virtual owning of the Baptismal Vow: And at most, they may appre∣hend that the doing this in private, be∣fore the Pastor of the Church, might be sufficient. To whom I can without any difficulty grant, that what I aim at, is indeed virtually imply'd in such a case, and that the private performance of it may suffice to render Persons worthy Communicants: But yet it follows not, but that the Publick Transacting of this matter may be much more Eligible. Ma∣ny Instances may be produc'd, where very near as much depends on the man∣ner of doing a thing, as on the thing it self; and this I take to be one. For I pray observe; Persons, upon their first coming to the Lords Table, pass out of the state of Infant, into that of Adult Members of the Church: The faster therefore they are bound to GOD, the more likely will they be to cre∣dit Religion; of which the generali∣ty of the World are apt to pass a Judge∣ment from the Demeanor and Conver∣sations

of such Persons: Now the more publickly such a Profession is made, the more likely it is to influence them; since they will have so many as Witnesses a∣gainst them, ready to admonish them upon occasion of their open Engage∣ment; which cann't but strike an awe. And, but that it would be too great a Digression, I could make it appear that the Scripture favours such a publick Re∣cognition of the Baptismal Vow; and it is agreeable to the Practice of the Church in several Successive Ages. True it is, in process of time the Romanists in a shameful manner abus'd it; but that's no just Reason for our slighting or reject∣ing it, who may have it pure and free from their Abuses. However, this I think is plain and clear, That a Recog∣nition of the Baptismal Vow, is neces∣sary to Persons Regular Admission to the Lords Table. I add further,

5. THAT the more Solemn this Re∣cognition of the Baptismal Vow is, 'tis so much the better; where I mean not Ceremonicus, by Solemn; as if this mat∣ter would be ever the better, the more Ceremonious it was: No, that is far from my Intention: The Papists indeed have made it a Sacrament, and turn'd it all into Ceremony; for they use Oil in the

Administring it, and Balsam, and sign with the Sign of the Cross, &c. But of these things we can safely say, They were not from the beginning; for the time when they first began to be us'd in the Church, can be mark'd out: But my meaning in the word Solemn, is this; that the more Seriously and Gravely it is manag'd, on the part of the Persons coming to Confirmation, and the more Authoritatively on the part of the Mi∣nister, as Christ's Officer, the more like∣ly is it to Answer its End. The Esta∣blish'd Church of England hath taken care enough in this latter point, as to the Authoritativeness of this Transacti∣on; but 'tis the Desire and Wish of all sober Observers, even among themselves, it were generally manag'd with more Gravity and Seriousness, that so it might be kept from degenerating into an emp∣ty Formality.

AND here it may be enquir'd, Whe∣ther or no it be fitting, requisite, or al∣lowable, that Imposition of Hands, joyn'd with serious Prayers to God for the strengthening and confirming Grace of his Spirit, for those who come to own their Baptismal Vow openly in the face of a Christian Congregation; and an Authoritative Benediction on the part

of the Minister, as God's Officer, should be us'd on this occasion? Whereto I answer, That thereis a general Unanimity among those who have been most diligent in searching into Eclesiastical Antiquity, in reporting this as the current Practice of the Primitive Church; and that not on∣ly while Miraculous Gifts continued, but afterwards: That it is Convenient, and warrantable by Scripture, as well as Antiquity, was the Opinion of our first Reformers here in England, and the most celebrated Divines we have had among us ever since. This was also the Judg∣ment of the Learned Grotius, who was perhaps one of the Greatest Men these parts of the World ever produc'd: Nay, the same was the Sentiment of the fa∣mous Calvin; who founded Confirmation by Imposition of Hands, on Heb. VI. 2. where we find Laying on of Hands in the Rank of Fundamentals, in the fourth place; after Repentance, Faith, and Bap∣tism; and before the Resurrection and Eternal Iudgment. On which Passage of Scripture, Calvin hath this Note; That this one Place sufficiently manifests, that the Ceremony of Laying on of Hands, on those who past out of the Infant, into the Adult state of Believers, upon their open Prosessing the Christian Faith, had its Rise

from the Apostles: And therefore he de∣clares, That tho' the Romanists had super∣stitiously abus'd it, yet he was altogether against laying it aside, but for keeping the Institution pure. The same was Beza's Judgment. Herein also Gerrard agrees, with divers of the most famous Luthe∣ran Divines. And finally, That Emi∣nent Servant of God, Mr. Richard Bax∣ter, (than whom this Nation never affor∣ded one more earnestly intent on the promoting Practical Godliness, or true Christian Discipline) hath wrote a Trea∣tise on purpose for the Revival of this Antiquated Practice; which is Entitu∣led, Confirmation and Restauration, the ne∣cessary means of Reformation and Reconci∣liation; whereto I refer those that would desire full Satisfaction in this matter.

HOWEVER, I shall take this Op∣portunity of warning All, to take heed of imagining that every thing is to be quite laid aside, that hath been abus'd to Superstition: That's a very fond Con∣ceit; and some that have unwarily im∣bib'd it, little observ'd whither it would lead, if pursu'd with Rigour. Suppose a Man superstitiously abuses the Scrip∣ture, (which I am satisfied is no impos∣sible thing) am I therefore obliged to lay it aside as useless? What an unhap∣py

case were I in, if another Man's Su∣perstition might rob me of that which would be so Useful to me! Any one al∣most in such a Case would be ready to say, What an Argument is anothers A∣buse, against my right Use of that In∣valuable Book, which God hath left as a Legacy to his Church? In like manner how weak an Argument is it, for Per∣sons to s•…•…y, The Papists have abus'd Confirmation; or they have abus'd Ab∣solution to Superstition; therefore we must lay it quite aside? What, I pray, hinders us from using that rightly, which they have abus'd? We need not throw away the Wheat, that we may get rid of the Chaff; for the Fan will suffice to separate and scatter that, and leave the Wheat remaining.

CHAP. VII.

Of the LORDS SUPPER. That it is a Faederal Ordinance, implying a Covenant-Transaction between God and us; and supposing a Renewal of Solem Vows to be the Lords.

HAving sufficiently open'd the Chri∣stian Vow that we first come un∣der in Baptism, and shewn what sense

of it is to be afterwards retain'd, and how it is to be recogniz'd; I now pro∣ceed to treat of the Renewal of it at the Lord's Table; whereby the Ends of our Baptismal Consecration are further an∣swer'd, and the blessed Benefits thereof are more firmly secur'd to us. For be it known to all, That it is not enough to come under this Vow, either when In∣fants or Adult, and solemnly to own after∣wards that we are under it, but we are often to renew it with great Solemnity over the sacred Memorials of our dearest Saviour, who gave his Life a Ransom for us, and Seas'd with his Blood that Covenant of Grace and Peace that is be∣tween God and us. Our Vow in Bap∣tism doth indeed bind us fast to God, and our after owning its Obligation on us, doth tend to encrease its force: But yet God thinks fit to require and take new Security of us; and orders us to come to his Table, that we may there streng∣then our Obligations; and not only own again and again that we are his by Right, but be enforc'd by the Awful and Affecting Considerations there pre∣sented to us, to New Resolutions and Engagements, and Solemn Vows, to lead a Life of Holy Devotedness: And in requiring this of us, He very much

consults our Benefit. That I may han∣dle this matter to the best Advantage, I will,

1. MAKE it appear that the Lords Supper is a Faederal Ordinance, that it naturally implies a Covenant Transa∣ction between God and us, and there∣fore supposes renewed Vows on our part: Vows (as hath been before observ'd) be∣ing ever an Essential Part of such Trans∣actions.

2. SHEW that the more expresly the Christian Vow is Renew'd by us every time we come to the Lords Table, the more effectually and plentifully we are like to reap the Benefits of that Ordi∣nance.

3. GIVE some Directions for the right Management of the Renewal of our Vows at such a time; and endea∣vour to give some help as to the redu∣cing th•…•…s matter to Practice. The first of these Particulars is the Subject of this Chapter; the other Two, of the next.

THE Lords Supper is in its own Nature a Faederal Ordinance, which implies a Cove∣nant Transaction between God and us, and supposes a Renewal of our Vaws to be the Lords. This is that which I am now to make out; to which Undertaking I am the more inclin'd, because I doubt there

are Multitudes that sit down, time after time, at the Lords Table, who don't sufficiently consider this matter: They look on that sacred Festival as an Ordi∣nance instituted to keep up the Remem∣brance of Christ, and what he hath Done and Suffer'd for the Recovery of a lost World; and therefore when they come to it, they endeavour to think affe∣ctionately of his Incarnation, Passion, and Crucifixion; and thus far indeed 'tis well: But while they stop here, and go no further, they leave out a main thing; which lies in that Covenant-Transaction between their God and Sa∣viour and them, which is thereby de∣sign'd: Withal, there are many others, who indeed look on themselves as oblig'd to renew their Covenant, and repeat their Solemn Vows, every time they come to this Ordinance, who yet know not why they are obliged to it then, more than at another time; know not on what to bottom this apprehension of theirs, which they have receiv'd from others, and taken for granted, without any Examination of its Grounds. I shall therefore from the following Con∣siderations make it appear, That that of a Renewed Covenanting, is one Notion of this Ordinance, necessary to be taken

in by those who would rightly conceive of it; and that 'tis not without Cause that Persons are ordinarily press'd here∣to.

1. FIRST therefore consider the Mu∣tual Action in this Ordinance, of Gi∣ving and Taking, between God and us, and you'll see plain Evidence in the Na∣ture of the Thing, of a Covenant-Transaction. Giving and Taking are the first obvious Actions in this Solem∣nity: Giving is God's part, and Taking ours. God gives us Bread and Wine by his deputed Officer; we receive them from the Minister, as from his Repre∣sentative. Now pray consider a little, what 'tis that is given and taken at that time: 'Tis plain simple Bread and Wine, you'll say; and 'tis true, no more falls under the view of Sense: But what is it that is thereby signified? Is it not a bruised, nay, a broken Christ, giving his Soul an Offering for Sin, and shedding his Blood to make Atonement? 'Tis Christ with all his Benefits that there is given to the Believing Soul. As certain∣ly as Bread and Wine is put into the De∣vout Communicant's Hands, so certain∣ly is he invested in all Gospel-Privi∣ledges; so certainly hath he made over and convey'd to him, all Gospel-Bene∣fits.

God Gives Himself, his Son, his Spirit, his Grace, his Favour, and all that can be reasonably desir'd, or truly want∣ed, to the Believing Soul: This is on one side. On the other side, the Belie∣ver Takes; Takes with his Hands the distributed Bread and Wine; and re∣ceives with all his Heart what is there∣by Figured and Represented. He re∣ceives an offer'd Christ in his Arms, and into his Heart; in short, God actually makes over, makes a Delivery, as 'twere, of all that he promises in the Covenant of Grace; on his part: We by Taking then what he Gives, do naturally engage to all that in that Covenant he hath made our Duty: Which is the more evident from hence, in that a firm Dis∣position, and Bent of Heart, to the per∣formance of all such Duty, is pre-re∣quir'd to the actual Conveyance of those Benefits.

FURTHER, We may observe how Customary it hath been, and is amongst Men, by Giving and Taking of the small∣est things, to Ratify Compacts of the greatest Consequence: A Man may among us give away all he hath by the Delivery of a Flaggon: Which Custom considered, may answer the Objection, which the appearing Meanness of the

things Given and Taken at the Lords Supper, compar'd with the great things thereby represented and made over, might give occasion to: The giving and taking but of Sixpence to strike up a Contract, doth lay as fast hold of a Man, as Ten Thousand Pounds in Hand: Much more then doth this Solemn Gi∣ving and Taking of Bread and Wine, which Christ hath made a part of his Religion, and whereby he is so closely represented, bind us as fast to him, as if we should repeat every word that he hath said, and profess our hearty Con∣sent unto it.

OBSERVE further, under what No∣tion Christ is given at that Ordinance, to every truly hungering and thirsting Soul: Behold, says God there, to all such Persons, Here's a Christ for you, to be taken by you, as your Prophet, Priest, and King: Whereto the prepared Soul, naturally replies, Lord, I'm ready to take Him as thou offerest him to me: I'm for a whole Christ, in all the parts of his Saving Office: I'll take him for my Pro∣phet, and credit him in all things; for my Priest, and in him I'll put all my trust; and for my King, to whom thy Grace inabling me, I'll yield a sincere persev ring Obedience: Which is plain∣ly

a renew'd Covenant, a short Summa∣ry of the Christian Vow.

2. CONSIDER also the Actions of Eating and Drinking, and you'll see fur∣ther Evidence of a Covenant-Trans•…•…cti∣on. At the holy Supper we come to eat and drink with the blessed God. He is indeed invisible to us, but hath deputed one in each Christian Assembly to Re∣present Him, and in his Name and stead to Entertain those who come to him as his Guests. He spreads a Table, and provides us Food, that Eating and Drin∣king we may receive Nourishment for our Spiritual Life, and Supports for our Spiritual Warfare. Now Eating and Drinking, and Feasting together, we may observe in Scripture-History were the usual Appendages of Compacts or Covenants, as we may see Gen. XXVI. 30. and Gen. XXXI. 44, 46. where we find Isaac and Abimelech, Iacob and La∣ban, concluding their Compacts with a Feast; the like is evident in many other places: The Eating and Drinking toge∣ther of those that were at variance, im∣plies an antecedent Agreement; for it is a Token of Friendly Familiarity, not wont to be afforded to Enemies: A•…•…ime∣lech hated Isaac, and would not have eaten and drank with him, but upon

supposition they were agreed: Nor would Laban have done the like with Iacob, whom he pursued with a Design of Destruction, but upon the same sup∣position. It is an Axiom in the Civil Law, That if any one doth but drink to one against whom he hath an Accu∣sation of Slander, or other Verbal Inju∣ry, he loses his Action, because he is supposed to be Reconcil'd to him. The Hebrew Word that signifies a Covenant, or any Faederal Communion between Parties, is deriv'd from another word that signifies to Eat, because it was the constant Custom of the Hebrews, and other Oriental Nations, to Establish Co∣venants by Eating and Drinking toge∣ther.

NOW by Nature there is a great va∣riance between God and us, on the ac∣count of our Hereditary Apostacy: Sin as it sets us against God, so doth it set him against us. Where Sin therefore Reigns and bears sway, it's plain there's a great Unfitness for Eating and Drink∣ing with God at his Table. That is a Solemnity that supposes a Persons Peace first to be made with God through Christ; otherwise he's not likely to be a welcome Guest. But even where a Persons Peace is actually made, there are

frequent Falls, for which there must be a Renew'd Repentance; and God's ad∣mitting us from time to time to feast with him at his Table, notwithstand∣ing our manifold Failings and Defects, is a sufficient Argument of his Readiness to pass them by, and anew to be Recon∣cil'd: Whenever therefore we come to eat and drink with him, we are to Re∣new our Self-Dedication. There's none, not even the best, but what between one Sacrament and another, do enough to for∣feit all their Interest in the Divine Fa∣vour, were God severe to mark Iniqui∣ty. Eating and Drinking therefore with God, after such Renew'd Offences, sup∣poses us anew to make our Peace with him, to devote our selves to him a fresh, as ever we would keep his Favour; for which we at no time have such an Ad∣vantage as at his Table: Which will be further evident from,

3. A THIRD Consideration, which is taken from that which we feast upon at the Lord's Table; viz The Memo∣rials of the great Christian Sacrifice. The most general and proper Notion of the Lords▪ Supper, and to which all that re∣lates to it may very aptly be referr'd, is this, That it is a solemn Feast upon the Memorials of that Sacrifice of Infinite Ver∣tue,

that was offer'd by our Saviour upon the Crofs for Sin: Which Notion is too * 1.18 large to be here distinctly handled; and therefore I shall meddle with no more of it than what concerns my present purpose. It is easie to observe how commonly Covenants between God and Man, were attended with Sacrifices: Thus it was in Noah's case; 'twas the * 1.19 same in Abram's case; so also Sacrifi∣ces accompanied the Covenant God en∣ter'd into with the Israelites all in a Bo∣dy; * 1.20 and by such Sacrifices offer'd, the Covenants made were confirm'd.

IT may be further observ'd, That Sacrifices were founded upon a Covenant. The Covenant God enter'd into with the Iews, requir'd them to offer up the seve∣ral Sacrifices prescrib'd in the Law; which had they not been founded on a Divine Covenant, would have been no way likely to have been accepted. But suppose the Covenant once settled that requir'd them, and Sacrifices appear to have been Faederal Rites, they were Me∣morials of the Covenant between God and the People; Memorials to God, put∣him in mind of his Promises; and Me∣morials to the People, putting them in mind of, engaging aed quickening them to their Duty. Each Sacrifice offer'd,

imply'd a Covenant Transaction, be∣tween God and him that made the Obla∣tion: Which points to the true meaning of that passage, which some have esteem'd so difficult. Gather my saints together that have made a Covenant with me by sacrifice. * 1.21 For Sacrifices were appointed to be signs and seals of the Covenant between God and his People. Whereto our Blessed Lord seems to allude, when at the Insti∣tution of the Supper, he says, This Cup is the New Testament in my Blood: Which is, qu. d. Covenants were of old Ratify'd by Sacrifices; the Blood of the Sinner being originally required by the Law, but the offering being of the Blood of another Creature: But I pour out my own Blood for you, and behold I now I give it to you. It is therefore a New Covenant, because not seal'd with the Blood of Victims, but my Own Blood. Which is also intimated by the Apostle, when he says, Not by the Blood of Goats and Calves, but by his Own Blood, He enter'd * 1.22 into the Holy Place; and for this Cause he is the Mediatour of the New Testament.

IT may be further observ'd, That as Sacrifices were heretofore Seals of the Covenant, so was eating of the Sacrifices a proper Appendix of most of their Ob∣lations. They had four sorts of Sacrifi∣ces

in use among them. Burnt Offerings, Sin Offerings, Trespass Offerings, and Peace Offerings. Burnt Offerings were wholly offer'd up to God, and consum'd on the Altar; neither Priests nor People having therein any part or portion. In Sin Offerings and Trespass Offerings God had a part consum'd on his Altar, and the Priests a part to eat of; who eat of them as the Peoples Proxies, they being Mediators with God for them, who by bringing an Oblation for a Sin or Trespass, were suppos'd to be sensible of a Defilement. But of their Peace Offe∣rings, as God had a part, and the Priests a part, so had they themselves also who brought them a part, of which they might eat, together with their Friends, Feasting and Rejoycing before the Lord. We have in the Old Testament divers instances of Persons feasting before the Lord, on these Sacrifices, that were call'd Peace Offerings. Thus we find Moses and Aaron, and all the Elders of Israel Offering * 1.23 Sacrifices, and Feasting upon them before God when they had done. So also at the general Covenant before mention'd, many Sacrifices being offer'd, we find They eat and drank and saw the Lord, and * 1.24 upon the Nobles of the Children of Israel he laid not his hand. And again we find

Elkanah making an yearly Journey to the * 1.25 Holy City, to Offer Sacrifices, and Feast upon them with his Family before the Lord; and many other passages are there of the same nature, which its needless to mention.

IT may be further observ'd, That the thus eating of Gods Sacrifices was a Faederal Rite, between God and those that offer'd them. For God designing to have a peculiar Residence among the Jews, resolv'd to Live, as 'twere in Re∣gal State among them. And therefore the Temple was his Palace; the Priests and Levites his Guard and Attendance; His House had its several Apartments for several Offices; and Furniture sui∣ted thereunto; on the Altar was his Fire, whi•…•…h was never to go out; and the Sacrifices offer'd were his Provision: Not that he could really eat the Flesh of Bulls, and drink the Blood of Goats; as he upbraids those who were apt to rest in * 1.26 Externals: But he by these things, and their Allusive Significations, serv'd sun∣dry wise and great ends and purposes. Now Sacrifices then passing under the Notion of Gods Provision, it was a mark of great favour to be admitted to par∣take of them: And Sacrifices being seals of the Covenant, the Feasting upon the

Remainders of them, was a further en∣gagement to the Offerers of them, to stand to their part of the Covenant with God, of whom by their being ad∣mitted to feast with him, they had rea∣son to hope they were accepted.

LET not any think all this a Digressi∣on; for besides that such Thoughts and Reflections as these may be of use, by helping us to understand these matters, without some light in which (and in o∣thers of the like nature) we must ne∣cessarily be in the dark, when we are reading the greatest part of the Old Te∣stament; besides this I say, they are all to my present purpose, because of the resemblance these things carry in them, to those that I am now upon. For as Sacred Covenants were heretofore at∣tended with Sacrifices, so the Cove∣nant between God and us; that Cove∣nant on which all our hopes are founded is attended with and confirm'd by the Sacrifice of our Saviour, which at his Ta∣ble we Commemorate. As their Sacrifi∣ces were Faederal Rites, and Signs and Seals of the Covenant between God and the People, so is our Solemn Com∣memoration of the Sacrifice once offer'd for us on the Cross, a Faederal Rite; and this Sacred Institution a sign and seal of

the Covenant between God and us, foun∣ded in the Blood of our Dearest Saviour: And as they were then to make a Co∣venant with God by Sacrifice; so are we now to strike Covenant with him over the Memorials of our great Gospel Sacrifice. Further, as the Jewish Feasts were upon the Flesh of the Sacrifices they offer'd to God; so is our Holy Sup∣per a Feast, upon the Sacrifice which Christ once offer'd for us: And as their Feasts upon their Sacrifices were Faede∣ral Rites and Bands of Faederal Commu∣nion between God and them; so the Lords Supper which is also a Feast upon a Sacrifice, must needs be a Faederal Feast between God and us, where by Eating and Drinking at his own Table, and partaking of his Meat, we are taken into a Sacred Covenant and Invi∣olable League of Friendship with him: As God by those Sacrifices and the Feasts upon them did Ratify his Cove∣nant with those who did partake of them, in as much as they did in a man∣ner Eat and Drink with him; so doth he confirm his Covenant with us, by the Sacred Symbols at his Table, of which he allows us to partake: And as the People by Feasting on those Sacrifi∣ces with God, did Ratify and Confirm

the Covenant on their part; so do we by feasting on this sacrifice ratify & confirm the Covenant between God and us. Fi∣nally; as the Jews joyn'd themselves to God, by Feasting in his House, on his Sacrifices; so we joyn our selves to Christ, by Feasting in the place of his Worship, at his Table, upon the Memo∣rials of his Body and Blood: And our Obligations to stick to him, follow and obey him, do as much exceed all other tyes, in their Sacredness Strength and Vertue, as the Sacrifice of Christ excels that of a Beast, or the Eating and Drink∣ing his Body and Blood, is beyond all participation of the meat of the antient Altars. There being therefore in the Lords Supper, so plain a Representati∣on of a Sacrifice, which ever had a rela∣tion to a Covenant; and it being a feast∣ing upon the Memorials of this Sacrifice, which feasting was ever a faederal Rite, must needs be a faederal Ordinance. Add hereto.

4. THE Consideration of the Adjurati∣on which naturally seems to be imply'd in this Ordinance. Our Lord is at his Ta∣ble Represented in our view as a Sacri∣fice for Sin, enduring the utmost Tor∣ments, Miseries and Dolours for our sakes; all which have a loud voice to us.

He seems as it were at his Table to ad∣jure every one, by his Agonies and Con∣flicts, by his Blood and Wounds, by his Cross and Passion, by all that he under∣went for their sakes, to Love him and be faithful to him; to hate and flye from Sin; and Renounce the Devil and all his works, lest they as much as in them lies, undo what he hath been doing, Crucify him afresh, and renew his Pain: Those therefore who after this, lay their hands on the Memorials of the Broken, Bleeding Body of Christ, do as it were call Heaven and Earth to witness, That they'll ever Live to Him who Dy'd fot them, and rather Dye than renounce his Service. Now the very Heathens reckon'd that a Vow or Oath, made when Persons laid their hands on the warm Entrails of a Beast, (which was upon occasion customary with them) was the Solemnest Oath that could be made: How much more Solemn then, should we esteem Vows made, when we lay our hands on the Memorials of the Sacred Body of Christ?

5thly and Lastly, IT hath been the sense of all Christians down from the first Ages to the present day, That the Lords Supper is a Faederal Ordinance;

which is a consideration of no small weight in a matter of this Nature. A∣mong many Evidences that might be given hereof, I shall mention but two. The Old Primitive Christians did so Sa∣credly and Solemnly bind themselves by Vows at the Lords Supper to their God and Saviour, that the Heathens were ready to suspect them of dangerous Plots and Conspiracies; from which charge while Pliny the younger, a Learn∣ed Heathen, doth candidly endeavour to acquit them, he at the same time gives us an account of some of the Vows they every time Renew'd at this Ordinance. They Assemble themselves (says he in a Letter to Trajan the Emperour, still ex∣tant) * 1.27 before day break, and sing an Hymn to Christ as if he were God; and then bind themselves with a Sacrament or Oath, not to do Mischief to any, that they will not Rob or Steal, or Commit Adultery, nor falsify their Words, nor deny their Trust; and the like; and then after they have eaten together (says he) they depart to their own homes. But tho' his account is made up of Ne∣gatives, we may be well satisfied they added Positive Vows to them. My other Evidence is taken from the name of Sacrament, which they gave to this Ordinance joyntly with that of Baptism.

The word Sacrament is no where to be found in Scripture, but is plainly of Hu∣mane Original; and it was us'd very early in the Church, to express and sig∣nify those two Ordinances of Baptism and the Lords Supper; and in process of time 'twas also apply'd to other things. Now the word Sacrament pro∣perly signifies an Oath. It was original∣ly the Military Oath, which the Soldi∣ers took when they swore Fealty to their Emperours. When therefore we find this term of Sacrament, apply'd by Chri∣stians in the first Ages, to the Lords Supper, and us'd all along ever since whereby to express it, it implies that they have all been sensible that it was a Faederal Ordinance; since the word they have made use of for it intimates, that we in that Ordinance come under an Oath to Christ, much like the oath of Fealty which the Soldiers took to their Emperours: And indeed if we would acquit our selves rightly, we must eve∣ry time we come to the Lords Table Vow and Engage, That we'll continue Christs Faithful Servants and Subjects, and Soldiers, and never do any thing against his Crown and Dignity as long as we live.

Lets then a little Reflect and make a pause: Lets think how strange

an instance 'tis of Condescention in the great Majesty of Heaven, That He should vouchsafe to hold any Faede∣ral Communion with such as we are: With us Sinners, who have so much Provok'd him, as to deserve to be utter∣ly abandon'd by him: With us Sinners of the Gentiles, who were once without God and without Christ, and strangers to the Covenant of Promise: That God should suffer us to lay hold of his Covenant, That he should admit us to feast with him upon the signs and seals of it; admit us to such an instance of Familiarity, and advance us to such an Honour, which is at the same time so much •…•…or our Benefit, Comfort and Se∣curity. Oh Bless the Lord and Magni∣fy his Name: Exalt him highly and shew forth his Praise: Who disdains not to regard us, tho' Low and Mean, and Vile, and Despicable; nay, who treats us poor Mortals, time after time, as if we were a sort of Angels, admit∣ting us to Feast and to Rejoyce with him, in our Commemoration of his Love, and Renovation of his Cove∣nant. Lets think withal, and that Se∣riously, of his great kindness to us in multiplying Tyes and Bonds upon us, that so he may the more effectually en∣gage

us to himself. Our God is sensible of the slipperyness of our Hearts, and therefore he's for binding us as fast as may be. He hath so ordered matters, as that we are to be Consecrated and come under a Vow to him, as soon al∣most, as we begin to be; this Vow we are with great Solemnity to own and renew, as soon as we become capable of Trans∣acting for our selves; and afterwards we are requir'd frequently to give new security of our Fidelity, over the Con∣secrated Elements at the Supper of our Lord: And the design of all is only this, the more effectually to engage us to that which is our unquestionable Duty, wherewith our interest is closely con∣nected. In obliging us time after time, to renew our Bonds, God hath consulted our good, designing thereby to further our security of reaching those Inestima∣ble Benefits which he hath design'd for us: We should therefore be so far from thinking much of them, that we should prize our Bonds; we should look upon our selves as so much the more Honour'd, by how much the more they are multiply'd upon us.

CHAP. VIII.

Of an EXPRESS RENEWAL of our Christian Vows, every time we come to the Holy Communion: And DIRECTI∣ONS about the right Management of it.

IT now follows, that in the second place, I show how the Express Re∣newal of the Christian Vow, every time we come to the Supper of our Lord, will help us the more effectually to reap the Benefits of that Holy Ordinance: Which comes in very properly by way of Motive, to that which I doubt is too commonly neglected by many Christi∣ans; viz. Expresly Renew'd Cove∣nanting at every Sacrament. What I have to propound under this Head, will (I say) properly come in by way of Motive: For if I can make it appear, That this is the way for our reaching the Benefits design'd for us by this Sa∣cred Institution of our Religion; I think there are none, who are not their own enemies, but must readily fall in with it, and set themselves to put it in practice. It is indeed certain and un∣deniable,

That Persons growth in Grace, and Advancement in the Divine Life, may be promoted by their Devout Par∣taking of the Holy Supper; while yet either thro' Ignorance, or Forgetfulness, or Unskilfulnefs how to manage them∣selves at that Sacred Solemnity, they may neglect the Express Renewing their Vows to be the Lords: But if it be evi∣dent that this Ordinance would do them more good, and be attended with much greater Advantage to the same Persons, did they positively and expresly every time, make an act of surrender of them∣selves to him who gave himself for them; and anew engage to live to him who dy'd for them; it will follow that they must be enemies to themselves if they continue Negligent: Now this will be made appear from these three considerations; viz. That our slipery Hearts will be more fix'd and aw'd; our Faith and Hope be more eonfirm'd and strengthen'd; and our Comfort more encreas'd by this means, than could be otherwise supposable.

1. THE Express Renewing our Vows every time we come to the Lords Table will much fix and awe our slippe∣ry Hearts. None, that are not great great strangers at home, can be igno∣rant

how apt our Hearts are to turn aside like a deceitful bow, and to lose the sense of those things which ought continually to influence and govern us, especially if remov'd from us by any di∣stance of time; how easily the continu∣ally surrounding objects of sense, deface those Impressions which are at any time made on our minds by higher things; and how difficult 'tis to keep sensible from prevailing over Spiritual Engage∣ments. Alas the Sensual Carnal part is so powerful in the best, and our Hearts are so apt to fall in with it, and the Temptations we meet with to draw off our Hearts from God are so nume∣rous, and we so prone to yield unto them, that we can hardly tye our selves fast enough, or sufficiently multiply ob∣ligations on our selves to an Holy, a Christian, and a Divine Life. If the sense of often repeated engagements is apt to wear off (and who sees not that it too too often does so even in the best?) How unlikely is it that a single act of Consecrating our selves to our God and Saviour, or the same repeated only now and then, after large and considerable intervals, should retain a constant go∣verning power over us? But the fre∣quency and expresness of our Renew'd

Vows (if we take but care to apply our selves to them with any degree of that Seriousness that suits such a Solem∣nity) will much promote their influence upon us: For it will keep us under a standing sense of our Obligation; it will fortify us against Temptations; it will be a constant Fence, and Spur, and Mo∣nitor, to us. For if I have the least de∣gree of Grace, and resolve not in the most daring and provoking manner possible to trifle with God and my own Conscience; Can I who month after month, while I am feasting on the Me∣morials of Redeeming Love, Renew my Self-Dedication to the Most High; can I (I say) presently forget that I am anothers and not my own? Can I or any one, so easily forget this, as if it were but once or twice in an whole Lives space that solemn Vows were made? And doth not their Expresness as well as their Frequency add to their force? For this implies not only a Recollection that we are the Lords, but a Serious Resolution taken up in his Presence, and form'd over the most awful Emblems of his Greatness, and Majesty and Purity▪ and the most Endearing Pledges of his Goodness, Grace, and Love; that we will be his for the future, more than ever

we were before. If we are Serious in such frequently Repeated Engage∣ments, we cannot but be made more Watchful, more Considerate and Provi∣dent, more Diligent, and more Setled Christians, both in our Tempers and Lives, than we should otherwise be. Consciences work will be made more easie: For we shall have but a little way at any time to look back, to that which of any thing that can be thought of will be the most likely, to curb the fury of Lust, and abate the violence of Tempta∣tion, and quicken us to our Duty, and cause Repentance and Rising again af∣ter our Sins and Falls. Now this is one one of the Blessed Benefits design'd for us by the Institution of the Sacrament of the Supper; no other way more likely to be gain'd than by this Practice of Expresly Renewing the Christian Vow, every time we joyn therein.

2. THIS Practice will help to strenth∣en our Faith and Hope. There's no Grace that is more employ'd at the Sa∣crament, by Devout Communicants, than Faith. Its work is to view Christ thro' the Elements whereby he is Re∣presented, to receive him when offer'd, and to return our all back to him again; tho' not by way of Requital, or out of

any hope of Desert, yet out of a sense of Duty, and as a Token uf the highest Gratitude. A further Office of the same Grace, is, To behold the Fathers Mind and Heart, in that Amazing Mir∣ror of his Love that there is set before us; and to behold the Divine Spirit in all his Sanctifying Gifts and Graces, pourd forth on all truly Covenanting Be∣lievers, as the Fruit of Christ's Pur∣chase; and to yield up the Soul to be transformed into the same Image, by the same Spirit.

NO where hath Faith such an Ad∣vantage for this Work, as at the Holy Communion; and never is this Advan∣tage so well improv'd there, as when our Vows are seriously and expresly Re∣new'd: For thereby do we shew that the Discoveries that are made by Faith at that Ordinance, do truly Affect us, and rightly Work upon us; thereby is our Faith approv'd of the right stamp; and thereby is it made a Governing Princi∣ple of our Tempers and Lives. Withal, 'tis observable how express God is at his Table, as to all the several Marks of his Favour and Love, which he makes over to us, and bestows on us. These are re∣ceiv'd by Faith; certainly therefore it becomes us to be as express in our Re∣turns

to him: And hereby will our Faith be strengthened, by reason of the Cor∣respondence of our Carriage in this re∣spect towards God, to his dealing vvith us; and also by reason of that Riveted Sense of Faith's Transactions at this Or∣dinance, that vvill be hereby occasi∣oned.

OUR Hope also will hereby be streng∣thened. Our Hope of the Acceptance of what we do; and of Assistance in what we need: Our Hope of Grace here, and Glory hereafter. The more express (if serious) any one is, in giving him∣self up to God at his Table every time he comes there, the more Reason hath he to hope that God Accepts him, who ne∣ver Rejects a Self-Resigning Soul; the more Reason to hope for all the blessed Fruits of the Sacrifice and Death of Christ, to whom he consecrates himself; the more Reason to hope for all needed Guidance and Assistance, from the blessed Spirit of Grace, under whose Conduct he freely puts himself; the more reason to hope for all he can need either in this World, or another, since he so intirely commits himself to, and reposes his Trust in him, that is a suitable Portion. for him in either. Further,

3. WHICH follows upon the former; This Practice will encrease our comfort, which it is one great Design of the Sa∣crament to promote. 'Tis indeed much to our comfort, to be treated at so Noble and costly a Feast, as God prepares for us, when he spreads his Table before us; 'tis comfortable to see what is there to be beheld, to Receive what is Offer'd, and to stand and take so delightful a Pro∣spect, as we have there Opportunity for: But the serious express Renewal of our Vows to be the Lords, and Solemn Engagement to live like Persons devo∣ted to him, is as great a Spring of spi∣ritual Comfort, as any in all that Ordi∣nance. For this, according to the Go∣spel-Constitution, lays a just Foundation for a Claim of all Gospel-Blessings, by vertue of the Promises made through the Blood we there Commemorate. The Holy Communion implies an Investiture in Pardon and Peace, Reconciliation, Adoption, and a Right to Eternal Life, to all truly Devout Participants; to all who heartily devote themselves to their Lord Redeemer: Renewed Vows there∣fore confirm our Title to all both pre∣sent and future Blessings; and conse∣quently lay a firm Foundation for the highest Comfort. For what can be

more comfortable, than for me, upon a Review of what past in that Ordinance, to find that I am Entitled to all those pe∣culiar Marks of Divine Favour, which God in that Ordinance makes over to his Children; of which nothing can give greater Assurance, than our Repeated Devoting our Selves, with all the Seri∣ousness and Solemnity we are able, to be his Servants and Subjects to our Lives End. All which things taken together, are methinks abundantly sufficient to recommend this Practice.

IT yet remains, That I give some Directions about this matter, and shew how we should manage the Renewal of our Vows to be the Lords, at the Re∣turn of every Sacrament. Which ha∣ving been Excellently done already, by so many, I shall be but brief in it. How∣ever, these Eight following Directions I can dare to recommend to any serious Christians.

Direct. I. BEFORE you go to Renew your Vows to be the Lords, Recollect your past Breaches, especially those since your last Solemn Engagement. Look not on this as an indifferent or inconsi∣derable matter, but as a thing needful, in order to your Dedicating your selves anew to God, with any Advantage.

Take a convenient Opportunity for Re∣ring from the World; and when alone, set your selves down seriously to consider what strong Tyes and Bonds you are al∣ready under, to be the Lords, and how little you Answer them. Review your Lives; rip up your Miscarriages; can∣vass all the Secrets of your Hearts; en∣deavour to know the worst: For since God knows all, 'tis every way best that you should do so too, that so what is a∣miss, may be rectified, and his deserved Displeasure averted. Consider your pre∣vailing Temper, and stated Tenour, and recollect your Demeanor upon particu∣lar Occasions, when you may find Rea∣son to conclude the Eye of God was most upon you. Think how you have carri∣ed it to the blessed God; how you have behav'd your selves towards your Re∣deemer; and what hath past between you and the holy Spirit. Think how you have manag'd your selves in Secret, in your Families; and in your several Relations; in your Callings and Busi∣ness, and in your Retirements: How you have carry'd it towards your Selves, and to Others. Observe what Corrup∣tions you have most indulg'd; what Temptations you have given way to; what Neglects you have fallen into;

and what positive Guilt you have con∣tracted. When Time will allow it, the running as far back in our Lives, as our Memories will help us to do, will be ve∣ry Proper and Useful: And this should be done with more than ordinary Care∣fulness, at Persons first Approach to the Lords Table: But when our Confine∣ments are strait, the Recollecting what hath past since the last Sacrament, may suffice; in which the more strict we are, the better. Our Eyes should par∣ticularly be on our Dalilahs, whereby our Affections are most entangled; and it should be a particuly Subject of En∣quiry, What Breaches of our last Vows they have drawn us into. In General; Let's lay our Rule before us, and com∣pare our Selves and our Carriage with it, and that will soon discover our De∣fects. I need not tell a serious and con∣siderate Person the Benefit of this Pra∣ctice.

Direct. II. HUMBLE your selves seri∣ously before God, for all past Breaches with Him, whether known or unknown, before you offer to come under New Vows to Him. The more pains we take, according to the foregoing Dire∣ction, in searching and viewing our selves, the more reason shall we find to

cry out with the Psalmist, Who can un∣stand * 1.28 his Errors? Cleanse thou me from se∣cret Faults: For we have all some secret Faults that we overlook. Therefore I say be humbled for all past Breaches, known and unknown: Throw your selves at God's Feet, and own your For∣feitures of his Favour, and Desert of his Displeasure. Abase your selves out of a fense of your Vileness, that while you were engag'd and pretended to live to God, and your Redeemer, you should have liv'd so much to your selves, so much to this present World, and so much according to the Dictates of your Lusts: And be peculiarly humbled for any par∣ticular Failures, that may have had pe∣culiarly aggravating Circumstances at∣tending them. Think not of being Accepted upon the Making of New Vows, while you are Chargeable with manifest Breaches of your Old Ones, that are Unrepented of. This Humili∣ation and Self-Abasement, with Sorrow and Shame for past Breaches, is necessa∣ry by way of Preparation, in order to our Acceptable Consecrating our selves to God afresh.

Direct. III. Take heed of the Extreams of Levity, and over-great Scrupulosity, when you come to Renew your Vows

at the Lords Table. Take heed of Le∣vity; as if it were a common; ordinary and customary thing, you were setting your selves about, when you went to give up your selves to God anew; this were the way to pull down a Curse up∣on your Heads, instead of a Blessing: Beware therefore of rushing upon such sacred Work, with a common and unhal∣lowed Heart; with an Heart full of the World; with a Heart prevailingly ad∣dicted to any Lust. And on the other hand also, Beware of too great Scrupu∣losity, in running matters too high; as if unindulg'd Infirmities, and the want of Assurance, were Bars to Acceptance; or as if Perfection was necessary to the obtaining the Blessings of a Devoted State. This were to pull thy self back∣ward, instead of advancing forward in the Divine Life. Levity in this case, is the effect either of habitual Profane∣ness (than which, nothing is more dread∣ful) or of great Negligence in Prepara∣tory Work, or of gross Ignorance of the Nature, Design, Import and Solem∣nity, of Repeated, as well as Initial, Self-Dedication. Over-great Scrupulo∣sity in this case, is sometimes the effect of a very timerous Natural Temper, heightened by a Bodily Indisposition,

which makes Persons the Objects of Compassion: At other times it arises from a Mistake about the Method of God's Dealing with us under the New-Covenant-Dispensation; from a Misun∣derstanding of the Terms of the Gospel; and too hard, sowr, and severe thoughts of the blessed God, unwarily imbib'd; which Errors of theirs, if they value their own Peace or Welfare, are careful∣ly to be corrected. Tho' the former is generally the much more dangerous Ex∣tream of the two; yet is the latter very troublesome, by reason that it will fill the Soul with such Fears, as will excee∣dingly damp and discompose it, and un∣fit it for such Work as is the free, so∣lemn, chearful Consecrating and Devo∣ting it self to God. Both therefore are as much as in us lies, to be watch'd a∣gainst.

Direct. IV. WHENEVER we go to Renew our Vows to God, we should carefully mind with whom we are to Transact; who we are, that Transact with Him; and for what purposes we do so.

1. WE should remember with Whom we Transact; and to Whom our Vow is to be Renew'd; and that is, to God the Father, Son, and Spirit: God the Fa∣ther,

from whom we have Apostatiz'd, who yet is the Fountain of Blessedness, in whom only we can be Happy: God the Son, who is the only way to the Fa∣ther, our Mediator, Priest, Patron, Ad∣vocate, and Helper: The Holy Spirit, who must be the Actual Conveyor and Introducer of all that Light, and Life, and Love, that shall capacitate us to en∣joy the Father through the Son, either in this, or a better Life. 'Tis with the great God we in this Affair have to do; 'tis to Him whose Majesty, Glory, Power, Greatness, and Goodness, are Inconceivable and Inexplicable, that we are every time we come to the Commu∣nion anew to give up our selves: 'Tis with all that are called God, we in this Affair are to Transact. This one thought well imprest upon us, would suffice to command the utmost Awe, Reverence, Seriousness and Devotion, whenever we set our selves to this matter.

2. WE should also remember who we are, that are to Renew Vows to be the Lords. Particularly we should remem∣ber, that we are Creatures laden with Guilt, which we can never expiare, and owing an Obedience that we can never fully pay: (1.) We should well remember that we are Creatures laden with guilt

which we can never expiate; and there∣fore for whom God out of meer pity hath provided a Sacrifice, which at his Table he sets before us; over the Memo∣rials whereof, whenever we come to re∣ceive them, we are to devote our selves afresh to the Lord. We should there∣fore every time, as guilty condemned Criminals, promise Obedience for the future, with the deepest sense of our un∣worthiness of that Mercy, that must be our only Plea for our Selves, through the Merits of Another. (2.) We should also remember that we are Creatures, that owe an Obedience that we can ne∣ver fully pay. That tho' we vow and vow never so often, we cann't pay the least part of what we vow, unless as act∣ed and influenc'd by him to whom our Vows are made: And that when we have done our best towards the paying our Vows, and answering our innume∣rable Obligations, there will be much wanting. And when we have done all we can, we are but unprofitable Ser∣vants; God is not in reallity a whit the better, for all the Service we can do him. The thought of this well impress'd, will keep us from pretending to any thing in our own strength; it will lead us to a constant dependance on Superiour Aids;

it will prompt us, whenever we renew our Vows, to fly to the Holy Spirit, for Assistance and Help, to answer and keep them; and 'twill prevent our Boasting, if any time by his Influence we have been kept in any measure sincere and faithful. Both these Considerations ta∣ken from our selves, will tend to make us deeply humble, out of a sense of our Vileness, Weakness, and Helplesness, whenever we go to give up our selves to God afresh.

3. WE should also remember for what Ends and Purposes we are every time we come to the Lords Table, anew to vow to be the Lords; and they in short are these two, the more firmly to secure to our selves his Favour, and the more effectually to bind and quicken our selves to our Duty. These are the Ends we ought to have in our Eye in this mat∣ter; and the serious Consideration of them, will help to make us in earnest, at the time of Renewing our Vows, and cause us often to think of them after∣wards.

Direct. V. OF the whole Sacramen∣tal Solemnity, select that as the proper∣est Instant, for thee to give thy self up to Christ, when thou art receiving him and all his Benefits into thy hands, as I

may say, and into thy heart. It may without all question be done acceptably enough at other Instants, during the Administration of this Ordinance: But the Reception of the Elements seems to be the most advantagious season. At every Sacrament therefore, when thou takest the Bread and Wine, as sensible Representations of Christ and his Bene∣fits; as visible Pledges of the Love of God through Christ to thy Soul; do thou give up thy self afresh to God thro' Christ, to live continually in his Love and Fear, and in strict Obedience to his Laws, till thou shalt be taken to Glory. When the Minister, as Christs Messen∣ger, puts the Consecrated Elements into thy hands, then do thou after a thank∣ful Adoration of the Divine Clemency and Bounty, expressing it self by such inexpressible Gifts as are thereby repre∣sented; then, I say, do thou, from the bottom of thy Heart, cry out, I willing∣ly accept of thine offer'd Covenant, O Lord; my Soul doth gladly take thee for my God and Father, for my Saviour and my Sanctifier: And here I give up my self to thee, as thy Own, thy Subject and thy Child, to be sanctified and saved by thee; to be beloved by thee; and to be happy in loving thee to all Eternity.

O seal up this Covenant by thy Spirit, which thou sealest to me in thy Sacra∣ment, that without Reserve, I may be entirely and for ever thine.

Direct. VI. EVERY time thou at the Sacrament Renewest thy Vows to be the Lords, take care particularly to vow the Death of that Corruption that sticks closest to thee; whereby God is most dishonoured, and thy Comfort and Welfare most endangered: Give it up freely to be sacrificed for him, who gave himself a Sacrifice for thee. Thy Dar∣ling Corruption is thy nearest, thy clo∣sest, and one of thy most dangerous Ene∣mies; Vow therefore to maintain a con∣stant Combat against it; that tho' thou canst have little hope of quite eradicating it, yet Divine Grace assisting thee, thou wilt not yield and give way to it, thou wilt not be over-power'd by it. Take care expresly to vow an opposition to that which by its prevalence would make all thy Vows ineffectual,

Direct. VII. THOU shouldst at eve∣ry Sacrament, not only vow to be the Lords in general, but to be his in all Conditions. Give up thy self time after time, to be disposed of by him, in all respects, as he shall see good. Take this particularly into thy Vows at the

Lords Table, That thou wilt Acqui∣esce in all the Disposals of Providence, and be contented in every state whereinto God sees it fit to bring thee. Disclaim be∣ing the Carver of thy own Lot. By thy Renew'd Vows willingly resign all that belongs to thee to Divine Management and Conduct, and resolve that thou wilt cleave to God, whatever it cost thee; that tho' he slay thee, yet thou wilt trust in him; that thou wilt follow him when he frowns, as well as when he smiles; that thou wilt bear his Rebukes as the Chastisements of a Father, design'd for thy good; that thou wilt look on every thing as best, whatever he allots thee; in a word, that thou wilt intirely resolve thy will into his. The doing this at every Sa∣crament seriously, would prevent us a great deal of Trouble; it would be a Spring of Peace and Comfort to us, what ever were our Condition, whatever should befall us.

Direct. VIII. TAKE care that the deepest Thankfulness be a constant Con∣comitant of all thy Renewed Vows: No greater occasion for Thankfulness than this: That we have any ground at all for hope of being accepted, upon our Devo∣ting our selves to God thro' Christ: Tho past Vows have been broken, we may be

again accepted upon Renewing them; That we have Hearts and Inclinations to Renew them; that we have any ground to hope for strength from Hea∣ven, to enable us to keep them when we have Renew'd them; that we have so advantagious a Season for Renewing them, as the Sacrament brings with it; all minister cause of Thankfulness. Let's therefore with an holy Exultation of Soul, with that Chearfulness and Joy that are the Natural Indications of a Thankful Heart, give up our selves to God from time to time; that it may ap∣pear we don't look upon it as a piece of Slavery or Drudgery, but as our greatest Happiness.

THESE few Directions well follow'd, would make Sacraments otherguess things than they ordinarily are, and would help us to a much more sensible encrease of Grace and strength by them, than we are wont to receive.

CHAP. IX.

Of the Nature, Sacredness, and Strength of the Obligation that lies on all those to lead an HOLY LIFE, who often repeat Sacramental Vows.

NOTHING's more obvious to be observ'd, Than that Persons may in many cases be several ways oblig'd to the same thing. Those who are un∣der no Sacramental Vows at all, do yet stand bound to the same thing, to which they oblige those that are under them: viz. To Love and Serve the Lord all their days, with all their Heart, and with all their Might; to Live continually in his Fear; and Walk in all Holy Obe∣dience to his Laws: All Rational Crea∣tures, as such, are plainly oblig'd here∣to, without any such Vows Antecedent as those before explain'd, or with part of them only. Suppose Persons there∣fore to remain Unbaptiz'd (which yet methinks none that are come to the use of their Reason, who have any value for their Souls, should be content to remain) and so not to have come under the Christian Vow at all with any of the

prescrib'd Solemnities; or suppose them to have taken the Christian Vow initi∣ally upon them in Infant Baptism, with∣out a Solemn Recognition of it when at Age; and without ever coming to the Lords Table to Renew and Repeat it; (which is the much to be lamented case of many who pass for Christians in the days we live in) notwithstanding the defects in either case, the Persons concern'd are yet highly oblig'd to be the Lords, and to live to him: Withal Vows made on a Sick Bed, or in any hour of Distress and Danger, give a Superadded enforcement to the same Obligation: But there is a peculiar Sa∣credness and Strength, and binding force in those Vows that are manag'd in the Order before describ'd; and which par∣ticularly are frequently repeated at the Lords Table. For,

1. THE Obligation Persons are here∣by laid under, hath all the marks of Freedom and Voluntariness; which is to be understood of their Confirming, and Renewed, and not of their Initial Vows: Persons hereby freely oblige themseves to that whereto God had be∣fore oblig'd them. They own the vali∣dity of the Obligation they were under to God, antecedently to any consent or

act of theirs, by owning the Justice, Equity and Reasonableness of his Claims, and consenting to yield to them: And so that which both was and is the matter of their Duty, appears to be the matter of their Choice; for of their own accord, they bind themselves to a Faith∣ful Performance. Now this is a great Additional Obligation, because it is a Self Obligation. I am bound to be the Lords, before I Vow it, and whether I Vow it or not; but if I Vow it I am doubly bound: For God hath bound me, and I bind my self: And the oft∣ner I Vow it, the more firmly do I bind my self; and the greater appearance is there of a Plenary full Consent. So that I have not only the Authority of God, but the authority of my own Resolved Mind, to awe me to a faithful dis∣charge of my Duty: And tho' a Com∣mand of Gods is a sufficient Obligation, yet doth my own engagement give a Super-added force thereto; by reason of the power God hath given us over our selves: So that by Vowing we will be the Lords, and his only, and his for Ever, which is our own free voluntary act, we utterly renounce all indifference in the matter, and quite put it out of our pow∣er (as I may say) ever to refuse any in∣stance

of Duty and Obedience, without an open contradicting our selves, as well as going contrary to our God. Now if our own free Promises, Oaths, and Engagements have not an Obliging and a Binding force upon us, we may bid adieu to all Civil Society and Reli∣gion at once. How can it be suppos'd we should mind or be govern'd by any Obligations we are laid under by ano∣ther, be he never so much above us; if we are not Influenc'd by those Obliga∣tions under which we voluntarily lay our selves? If anothers Authority can firmly bind us, certainly our own free Engagements may strongly oblige us: If God may bind us to what he pleases by his Command; certainly we bind our selves firmly by our own voluntary Vows.

THIS Consideration doth indeed as well suit those Vows that are made on a Sick-Bed, or in an hour of Distress, as those that are first form'd and renew'd at a Sacrament: (and it would be well if any Persons who have such Vows ly∣ing on them unperform'd, would duly weigh it) But yet the Repetition of Sa∣cramental Vows, by those who statedly frequent the Holy Communion, gives it a peculiar force in our case. I add,

2. THAT Persons don't hastily and on a sudden rush on, and are not e'er they are aware drawn into the Obliga∣tion they are by these Sacramental Vows laid under, but there is abundant time and scope for, and all the marks of Deliberation, which much adds to its force. There is in this case no Circum∣vention or Surprize; no force or craft is us'd, to draw persons to oblige them∣selves to that, of which they should have any occasion to repent, upon the with∣drawment of the Inducement; which in any case much weakens an Obligati∣on: But Persons proceed deliberately in binding themselves to be the Lords. 'Tis true when they are first consecrated to God in their Infant State, there is no room, no Capacity for Deliberation: But in all after acts, in their Recognition of the Christian Vow at years of Maturi∣ty, and all its renewals and repetitions, tho' there is a vast difference in the de∣gree of deliberation us'd by several Per∣sons, yet is there a sufficient degree of it, to give it a strong binding force, ever necessarily presuppos'd

THOU wert not its true, capable of deliberating on the matter, when thou wert first bound to be the Lords in thy Swadling Cloaths: But hadst thou not

abundant time and scope for serious de∣liberation after thou grewst up? Nay, Did not thy after desiring to come to the Lords Table, imply that thou hadst se∣riously consider'd the matter, and wert come to a full determination to stand to thy Baptismal Vow, and live an∣swerably to it? For why else shouldst thou desire to be admitted to the Com∣munion, there to renew thy Engage∣ment, and repeat thy Vow? Nay, Didst thou not at lest pretend to him by whom thou wert admitted to the Lords Table, that thou hadst fully deliberated on the matter, and wert come to a fixed settled Resolution, to stand to the engagement thou cam'st under in Baptism? Wer't thou not told that this was absolutely ne∣cessary in order to thy admission to, right acquitting thy self in, and reaping any benefit by that Ordinance? Wer't thou not therefore seriously call'd on, sedately and soberly to weigh matters in thy Retirement, as thou wouldst not by thy Prophaneness and egregious Trifling with God in his most Sacred In∣stitutions, pull down ruin on thine own Head? Wer't thou not warn'd rather to keep away, and forbear proceeding any further, in Polluting Holy Things, if it were not thy formed purpose, (Di∣vine

Grace enabling thee) to lead a Chri∣stian Life, under a Christian Name and Profession?

Was not an owning of thy Baptismal Vow, whereby thou first wer't bound to thy Lord Redeemer, and an express Promise to keep and live up to it, exact∣ed of thee and given by thee, before thou wer't admitted a guest at the Lords Ta∣ble, there to feast on the Memorials of his Love? And what O Man, O Wo∣man! Could'st thou do this without de∣liberation? Without thinking what thou didst, what thou wer't about, and what all these things meant? If thou didst not use all the Deliberation which thou ought'st to have done in a matter of so great a Consequence and Impor∣tance, 'tis thy own fault, thou can'st blame none but thy self: But it appears, thou thought'st thou hadst deliberated long enough for a just determination, by thy proceeding and coming to joyn with Devout Communicants at the Lords Table, after such Warnings, Ad∣monitions, and Intimations: Thou must certainly have had some thoughts about the matter, otherwise thou would'st have had no reason at all to have prefer'd coming to the Sacrament, before staying away from it: Why didst thou not

then, I pray, throw off thy Masters Livery once for all, if thou thought'st his Service a slavery? Why didst thou not lay aside the Christian Name, if thou didst not seriously intend a Chri∣stian Life? Why didst thou go to make new Vows, unless thou resolvedst to live answerably to them? Why dost thou now continue to heap Bonds upon Bonds, and Vows upon Vows, if thou art really unwilling of that to which thou Engagest thy self? I pray observe it; There's a great deal of Deliberate∣ness in thine Engagements to lead an Holy and a Pious Life: There was so at first, when thou Professedst thine ad∣herence to the Baptismal Covenant; and there is so at every Sacrament, where thy Covenant is suppos'd to be renew'd. By thy very coming time af∣ter time to the Communion, thou pro∣fessest thy self not to be weary of thy Master, nor his Service; not to be a∣sham'd either of his work or his wages; but that thou art Resolv'd whatever befalls thee, thou wilt adhere to him, and faithfully follow him: And is there not plainly all the marks of Deliberate∣ness in an act that is thus persisted in for a course of years together, and often Repeated? But what signifies all this,

if thou Vowest, and Breakest; Engag∣est and Falsifiest thy Word, as soon as thou hast done? What signifies its De∣liberateness, were it an hundred times as great as 'tis, if thou art not to be prevail'd on to keep thy Vow? But how∣ever; what I aim at is plain; any Pro∣mise or Engagement of weight and mo∣ment, by how much the more delibe∣rate it is, so much the more Binding and Obliging is it: Deliberation being a guard against our being deceiv'd or im∣pos'd on; against our being surpriz'd or ensuar'd: And a security that we are well satisfi'd in what we do: That our grounds are firm and our way safe: Now no Promise or Engagement that can be mention'd is more deliberate, than is the Vow which those who fre∣quent the Holy Communion are often Repeating: None therefore can be more binding and obliging than that. I add further,

3. THAT no actions can have grea∣ter Solemnities attending them than those Vows have, we often come under to be the Lords; and to Live to him. Al∣tho' there hath been very great variati∣on discernable in the Solemn Rites that have attended Faederal Transactions, according to the different Inclinations

of several People and Nations; yet have they all agreed in their design and ten∣dency; which is to encrease their aw∣fulness, and bind the parties concern'd the more effectually to the performance of what they engage to; waving other instances that might be produc'd; let's a little consider the Solemnity that at∣tends our Christian Covenanting. In Baptism Parents give up their Children to God as his: God by his Ministers, who are his Representatives, accepts them: He orders them to pour Water on them, in token of his readiness to pour on them his Grace and Favour. The poor Infants are washt, to betoken their need of Divine Grace to purge away their Defilements; and this Wa∣ter is also the Representative of Blood; the Blood of Atonement: Which Blood will be upon them in order to their Ac∣ceptance, if when they come to years, they live to him to whom they were Devoted; but 'twill be upon them to their confusion, if they revolt and rebel; lead dissolute, carnal, wicked and un∣godly Lives. In the Lords Supper, the visible Memorials of a Crucifi'd Christ, a Christ Crucify'd for Sin, are set before all the Communicants, and distributed amongst them. There is a Beholding,

and a Receiving, and a Feasting, and an admission to the utmost Familiarity and nearest Communion, which our embody'd Spirits are at present capable of, with•…•… our Glorifi'd and Exalted Saviour. And what can awe us, if not the sight of the Blood of our Dearest Sa∣viour, which was shed to Expiate Sin? But we not only see it, but we drink it; intimating our firm Resolution to Re∣venge it on our Sins, which were the cause of its Effusion. We swear over our Lords Body and Blood, that we will be true to him; as ever we hope for any Interest in his Death and Sufferings, we engage to be subject to him; we Vow with his Blood in our hands, with his Blood in our mouths, that we will be true to him to the death, who shed his Blood for us; and that we will be the death of those Sins and Lusts, by indul∣ging which we should Crucify him afresh. Withal we do this not under a covert, or in a corner, but openly, be∣fore Men and Angels; we do it in the face of the Church, which much adds to its Solemnity; by reason that so many Spectators as are present at our Vows and Engagements; so many Witnesses should we have of our horrid Perfidious∣ness, should we falsify and break them.

The very Solemnity of these our Vows and Engagements, adds to their awe, and encreases their Sacredness and Force. And then further,

4. Direful Imprecations attend and ac∣company our Repeated Vows; which much adds to their awfulness; Direful Imprecations (I say) if we should not be faithful and true to our Engagements. When we from time to time Solemnly Profess our selves to be Christs Disciples at his Holy Supper; and promise to live in Obedience to the Laws he hath given us, and the Pattern he hath set us, in hope of the Blessings he hath pur∣chas'd for us, and is at his Table ready to make over to us; we call for all the Curses of God upon our Heads, if we don't take care to pay our Vows. It was a Custom in old times, which we find often mention'd and hinted at in Holy Writ, To hew a Beast in pieces, and di∣vide the pieces into 2 parts, and then walk between them; the Language whereof was this: That the Parties concern'd wisht they might have the like treatment, if they were not Faithful and True. So while we, at the Com∣munion are striking Covenant with God, over the mangled and broken Bo∣dy of our Dearest Lord, we wish as

'twere for the like treatment, if we are not faithful in Service, and true to his Honour and Interest. The Natural Language of such a Rite, according to the Jewish manner of Imprecating at the time of their making Compacts, is this, God do so to us and more also, if we forget, or perfidiously break our Vows. When we take the Blood of our Lord into our Hands, we do as 'twere wish it may be upon our Heads, if we live not to him who dy'd for us: This is the natural language of Actions, tho' it ben't express'd in words. The chief Priests and Seribes, that were the Mur∣derers of our Saviour, cry'd out, His Blood be upon us, when Pilate, convinc'd of his Innocency, would have Released him, and all succeeding Ages have cry'd out against them for their horrid Impie∣ty and Audaciousness: But they and their Progeny have felt the fruit of that Curse they brought on themselves, with a witness, to this day: And so will they also sooner or later do, who from time to time joyn in a Sacred Action, that hath such an imprecation attending it, or imply'd in it; to which by their wilful and allow'd Breaches of their Vows, they openly expose themselves o∣ver and over. Withal the Communi∣cants

at a Sacrament do all profess to believe the whole Gospel, and to sub∣mit themselves to it: Now the Threat∣nings of Christ are a part of his Gospel, which therefore they choose to fall under if they don't obey his Commands. if they lead Ungodly and Unchristian Lives, they consign themselves over to Eternal Death, and bind themselves to endure the Torments of Hell Fire. What besotted Creatures then must they be, who live in the wilful and al∣low'd Breach of many and often repea∣ted Vows to be the Lords, and to live like Devoted ones, as securely as if all were well? Whose case is the subject of the Chapter next ensuing.

From these four considerations taken conjunctly, which so fully lay opon the Sacredness and Strength of our Chri∣stian Vows; viz. Their Voluntariness, Deliberateness, Solemnity, and Attending, Imprecations, I might, I think, war∣rantably draw this Conclusion: That no Ties can bind those fast to God; no Bonds can be strong enough for such Persons, as can cvade the force of such Vows as these. But this will more pro∣perly come to be consider'd in another place.

CHAP. X.

Of the dreadful case which all those are in, who heap Vows upon Vows, without any serious sense of their force, and without any real hearty endeavours to answer and pay them.

MANY there are (alas too too many!) who were Solemnly Dedicated to God by Baptism in their Infancy; who own'd the Obligation of their Baptismal Vow, when they came to Age, and afterwards went to renew it at the Lords Table, where they have again and again repeated it, engaging to Live Soberly Righteously and Godlily, in imitation of their Redeemers Exam∣ple, under his strict Discipline, agreea∣ble to his Laws, and under the conduct of his Spirit, and so are bound by many and strong Sacred Tyes; and yet all this while they have no serious suitable sense of their Force. They heap Vows upon Vows to be the Lords, without ever heartily and in earnest endeavouring to answer and pay them; nay the stated course and tenour of their Lives is oppo∣posite and contrary to them. So far

are they from the Psalmists temper and practice, who seriously and solemnly looking up to God, Heartily owns that his Vows are upon him, that they wil∣fully break all Bonds, and snap the strongest ties asunder, that they may have scope for their Lusts, and without controul live as they list. The Unhap∣piness of such Persons case deserves to be consider'd.

THE Apostle speaks of some that are Hearers of the Word and not Doers; * 1.29 whom he likens to Men beholding their natural face in a glass,; who behold them∣selves, and go their way, and straitway for∣get what manner of men they were. They'll give the word of God (whereby both their Tempers and Lives ought to be Regulated) the Hearing, but never mind it afterwards. I doubt such Hea∣rers are very numerous amongst us at this day; otherwise we should certainly see otherguess effects of so many Seri∣ous Awakening and Useful Sermons as are time after time deliver'd in the Pub∣lick Assemblies. And I as little doubt that there are many, who go Sacrament after Sacrament reaking in their Lusts, to renew their Engagements to be the Lords, over the Sacred Emblems of his Body and Blood, and then and there

make fair Promises, of denying Ungod∣liness and Worldly Lusts, of living as becomes the Gospel, and leading morti∣fy'd, holy, heavenly Lives; who go their way, and are no sooner come into the World again, but they presently forget what they have seen, and what they have done, and what sort of Bonds they are under; what manner of Persons they ought to be, and what they have engag'd they would be.

I would willingly give such Persons, who upon serious Reflection, and search∣ing their own Consciences, find them∣selves herein too justly chargeable, mat∣ter for their sober thoughts to work up∣on; that so, if it be possible they may be awaken'd out of their secure and dangerous Estate.

I know very well, that there are some in the World, who while their thoughts and Opinions of others run very low, have so high Conceit of themselves, and those of their own way, as to take all for real Saints that are in Communi∣on with them: And therefore they con∣tinually speak of them, and to them, and in all respects deal with them, as if they were wholly such, and free from all mix∣tures; on which account, they cann't bear being dealt with on the Supposi∣tion

which I now take for my Founda∣tion: All that I shall say, is, I wish their Actions would shew them to be, such as they take it for granted that they are. But when all's done, let Persons pretend to what Purity they will above their Neighbours, and let there be never such care taken, while the Church is on Earth, there will be Tares among the Wheat; the Gold will have a mixture of Dross; there will be some of the De∣vil's Servants wearing Christ's Livery; there will be some that make so splen∣did a Profession, that none can justly debar them from Eating and Drinking in our Lord's Presence, and at his Ta∣ble; whom yet He at the last Day will publickly disown, and cause to depart from him, as Workers of Iniquity, and wilful Violaters of the Vows they came under to him, as appears from Luke XIII. 26, 27. But tho' such Persons may and often do creep into the purest Com∣munions, without any ground at all for a Charge of Negligence on the part of those to whose Inspection God hath sub∣jected these matters; (by reason 'tis not in their power to know Mens Hearts) and tho' they may continue Church-Members, and in reputation too, for Piety, through their deceitful Wiles and

Artifices, while they keep their Viees out of the reach of Publick Observa∣tion; yet so long as they live in wilful and allow'd Breaches of their Christian, their Sacramental Vows, and persist in violating the sacred Engagements they time after time Renew at the Lords Ta∣ble, their Case is inconceivably dread∣ful: Which must needs appear, if the Aggravated Guilt which they contract, and the Proportionable Danger they in∣cur, be but duly Considered: Both which I'll a little open and unfold.

1. LET us consider the Aggravated Guilt which those Persons contract, who are under many Vows to God, but mind them not; who professedly give up themselves to their Saviour, Month after Month, at his Table, and engage to live like his. Disciples and Followers, but falsifie their Professions, and break their Engagements, by the Carelesness, Irre∣gularities, Wickedness, and allow'd Dis∣orders of their Lives. The following Particulars will give a sufficient view of such Persons Guilt.

1. THEY stand chargeable with the utmost height of Profaneness: 'Tis an abominable thing to see to how high a contempt of all that's Sacred, some that are the profest Enemies of Religion,

arrive; but in reality, 'tis not compa∣rable to that of those who pretend to be its Votaries and great Admirers, who yet live oppositely to the Rules and Laws of it. All Profaneness is very provoking to the blessed God, by reason of the unworthy and dishonourable Re∣flections it casts upon him; but none so much as that which is cover'd with glo∣zing Hypocrisie: Which being the case here, carries the Profaneness of the Per∣son concern'd, to the highest pitch. For,

1. Heaven and Earth, God, Angels and Men, are often call'd to witness to that Transaction, which is of it self of the greatest importance, but is by such Persons hartlesly manag'd, and little minded: They pretend frequently to come in the Fervours of Devotion to Commemorate their Dying Lord; to recollect their Obligations to him, and feast on the Tokens of his never-to-be∣forgotten Love; to own themselves Re∣deem'd by him, from Misery and Ruine; and to give up themselves to him as his purchas'd ones: They pretend through him to strike Covenant with their offen∣ded God and Father that is in Heaven, having the Memorials of that Sacrifice that alone hath Vertue to procure them

Acceptance, in their View, in their Hands, and in their Mouths. They pretend to lay their Hands upon their Hearts, and their Faces in the Dust, hum∣bling themselves for past Offences; Re∣nouncing, for the future, all, even their most beloved Lusts; and Vowing and Swearing in the nearest presence of the Majesty of Heaven, to which they are capable of being admitted, a dutiful Af∣fection, faithful Obedience, and holy De∣votedness: And the more to Awe them∣selves, they call in all above them, and round about them, to bear witness to this their Act and Deed, whereby they solemnly bind themselves to all that their holy Religion obliges them to: And all this is done but from the Teeth out∣wards (as I may say) and very superfi∣cially; their God and Saviour have not their Hearts, but their Lusts bear sway; they remain the same Men they were; and by their Lives shew that all this was meer Trifling; they never in reality cor∣dially meant, what they with such a Train of Solemnities bound themselves to; and are as careless about the Perfor∣mance, as if none were privy to their Engagements: And this not in a single Instance, but a stated Course. What Profaneness can be greater! On such

Persons the most sacred things, its plain, can strike no Awe! For they in reality Ridicule, what in the nature of the thing calls for the greatest Seriousness; and that even whilst in appearance they are as much in earnest, as they are capable of being in any thing. If the Sin of Nadab and Abihu was great, who offer∣ed strange Fire at the Altar of God, how great must their Guilt then be, who thus profane the holiest of Gods Institutions!

2. THE highest Contempt is hereby pour'd on the Pretious Blood of Christ, which is pretendedly highly priz'd and valu'd. Those who are Communicants at the Lords Table, profess a mighty va∣lue for that pretious Blood of his, where∣by we are Redeem'd. They, even by their Appearance there, profess them∣selves under a full Conviction, that that was the Blood whereby they were purchased, * 1.30 that that is the Blood whereby they must be justify'd; that that is the Blood that * 1.31 must purge their Consciences, and cleanse them from all Sin; in a word, That that Blood is the only thing that can plead with God, and procure from Him any Mercy for them. By their frequent so∣lemn partaking of the Memorial of it in the Sacramental Cup, they pre∣tend to be sensible that nothing's so

dear to them, nothing's so much esteem'd by them; and therefore they magnifie its Vertue, and extol its Worth; on that they pretend to place their whole De∣pendance; and on the Covenant there∣by seal'd to ground all their hopes: The partaking of the vertue of it, is that of which they profess themselves most ear∣nestly desirous; in the contemplating the blessed effects thereof they pretend to take the most ravishing delight; and the effusion of it, they swear to revenge upon their Lusts, which were the occa∣sions of it. This is the Language of the Celebration of the Ordinance of the Supper; this in part is the common pur∣port of his Discourse, Profession, and Pe∣titions, who is the Administrator; wherein all that are present seem to fall in; and it also is the distinct Language of the several Communicants: And all this while the Persons I am pointing at, count this Sacred Blood an unholy thing, * 1.32 they do in reality (whatever they may pretend) no more value it, ascribe no more vertue to it, see no more excellen∣cy in it, than in common Blood; they in their Hearts slight and neglect it, as a mean, trivial, insignificant, worthless thing; and this plainly appears by the Affronts they in the course of their

Lives put on him, whose Blood it is; by their allowance of themselves in those Sins, from which it was design'd to re∣deem them; by their wilful Breaches of those Vows, the keeping whereof is the the only way to secure them an Interest in it; and their careless forfeiting the blessed Benefits of it, without any con∣siderable Remorse and Concern. Now by their frequent trifling with the Blood of so sacred a Person as our Dear Re∣deemer, in swearing over it to him that shed it, (and that on their Account) that they will be his, and his alone; and depend on the vertue of his Atonement, in the way he hath prescrib'd; to which Vow and Profession, their After-Life too plainly gives the Lie; hereby they pour the highest Contempt upon it, and so are guilty of the most egregious and da∣ring Profaneness. But

2. Such Persons are also chargeable with the basest Persidiousness: for they profess the strictest Amity with the bles∣sed God, while yet they cherish Enmity against him, and carry it in an hostile manner towards him. Feasting with any one, was ever esteem'd a Token of Friendship; and to cover Enmity under the Symbol of Amity, was ever esteem'd basely Perfidious, and nothing is wont to

be more heinously resented. Now the Communicants, time after time, at the sacred Supper, feast before God; nay, they feast with him at his own Table; and thereby profess themselves to have laid aside all Enmity against him, who shews himself so ready to be Reconcil'd to them: And as the blessed God by the Pledges of his Love which he gives at his Table, firmly assures of his Favour, so doth the Communicant by receiving these Pledges, solemnly engage a Return of Duty: And yet in the mean time there's an hostile Heart, cover'd over with a Friendly Vail, which abundant∣ly appears in the After-Life. 'Twas reckon'd a great Aggravation of Achito∣phel's Crime, by David, that when he pretended to be his familiar Friend, and ate * 1.33 of his Bread, he yet listed up his Heel against * 1.34 him. The same was reckon'd a great Aggravation of Iudas his Crime by our Saviour; and the same is also a great Agravation of these Persons Guilt: They pretend, by their frequent feasting with God, to be at Peace with him, and Re∣new their Engagements to banish all things offensive to him from their Tempers and Lives, as far as they are able, every time they come to his sable: But their Backsare no sooner turn'd, but they car∣ry

on Hostility against him afresh, as if he were their open Enemy: Than which, nothing can be more horridly base.

3. NO Crimes carry in them greater Audaciousness than those of these Persons; which highly aggravates them: For,

1. THEY in the most wretched man∣ner that is conceivable, attempt to im∣pose on the blessed God. Every Sin in∣deed, of whatever kind it be, doth im∣ply an Attempt to impose upon the Heart-searching God; a deep and riveted sense of whose Omniscience, Universal Inspection, and Omnipresence, would be sufficient at any time to deter from it, how great soever were the Temptation to it. But none are chargeable there∣with in so egregious a manner, as these Persons; who think to put him off with a mock Consecration of themselves to him, which hath nothing of reality at the bottom of it; who think to put him off with that which would not satisfie the meaneft and weakest of their fellow Creatures; viz. often-repeated Promi∣ses without Performance; and fancy they shall please him by mocking him in the most contemptuous manner; and imagine they may undo all past faults by a new Vow, which yet they take no

more care to keep, than they did those which went before it: And think to ob∣trude themselves upon him for his Ser∣vants, by vertue of their frequent Pro∣mises of Fidelity to him, in order to the receiving of his Wages, while yet they spend their Lives in doing the Devil's Work. This is a sort of Audaciousness, that is much aggravated, and very pro∣voking.

2. They virtually bid him defiance, and call upon him to do his worst, for that they fear him not. They would not dare, I suppose, to express any thing like this in words; but their Actions speak it. For when they, Month after Month, call God to witness, that 'tis the firm Resolution of their Souls to be his, and to live to him; and then go their way, and still persist living to themselves and to their Lusts, they do interpreta∣tively tell him, that they value not his Threatnings any more than they do their own Promises, and that they are not afraid of the utmost severity he can use towards them; which certainly is as great Audaciousness as Mortals can be guilty of; and no small Aggravation of their Sin. Further,

4. NO Ingratitude is comparable to that of these Persons. For,

1. THEY crucify their Saviour afresh, and that every time they come to com∣memorate him at his Table: They cruci∣fie him afresh, and put him to open shame; they murder the Lord of Life as 'twere anew, and make his Wounds bleed afresh. And is this a suitable Return for such Love as his was? Can any thing be more ungrateful? Was it not enough, O ye harden'd Wretches, that our dear Lord should once so far condescend, as to come down from Heaven, suffer, bleed, and die, in order to your Salva∣tion? Must he be always suffering from you, who once suffered for you? Did he not suffer enough from Friends and from Enemies, from the chief Priests the Scribes, the Pharisees, the Souldiers, and the common People, when he was here on Earth; that you cannot let him rest now he is in Heaven, but must be renewing his Sufferings by profaning his Institutions, and doing what in you lies to make all his Sufferings ineffectual, by your persisting in those Sins, to save you from which he dy'd; and to leave and forsake which, he engages you, every time you appear before him at his Ta∣ble? Is this all the Return you'll make him for his unspeakable Kindness to you? Can all he hath done and suffer'd

for you, no more influence you, than this comes to? No such Ingratitude can possibly be instanc'd in, as this be∣speaks.

2. THEY contemptuously underva∣lue that Covenant that was the effect of Infinite Wisdom, Amazing Pity, Strange Goodness, and Rich Grace; the Blessings whereof were purchas'd at a vast Ex∣pence, which also shews their monstrous Ingratitude: This Covenant they un∣dervalue; for they wilfully neglect per∣forming the Conditions, on which the Benefits promised in it are to be be∣stow'd, and by which perform'd, they may be secur'd; and that altho' they time after time vow and promise a Per∣formance of them; by their Negligence and Carelesness, wherein they shew that they value not the Covenant, nor the Inestimable Blessings of it in reality a rush; and so return Contempt for all the Love, Pity, Pain, Cost and Charge of their God and Saviour in order to the putting them into a capacity of Salva∣tion, which was a Blessing fallen An∣gels never enjoy'd; this is horridly un∣grateful, and therefore very provoking. Great therefore certainly must their Guilt be, who are chargeable with such horrid Profaneness, such base Persidious∣ness,

such tremendous Audaciousness, and detestable Ingratitude.

TO all which, I shall add one Con∣sideration more, which possibly may affect some, much more than any ab∣stracted Arguings: Which is this, That the Sin of the Persons before describ'd, is greater than that of Peter, who de∣ny'd Christ, and in some respects greater even than that of Iudas who betray'd Christ, or of the Iews that crucify'd him: And if so, certainly it must be horridly enormous.

1. THEIR Sin is greater than that of Peter who deny'd Christ. For Pe∣ter's Sin was in a particular Act; the Sin of these Persons in a stated Course. Peter was acted by the Power of a Tem∣ptation which accosted him on a sud∣den; these Persons cannot make any such pretence for a partial Excuse. Pe∣ter's Sin, tho' great, was yet such as was consistent with Sincerity, which can by no means be said of the Sin of those, who run a round of ma∣king and breaking Sacramental Vows, whereby they plainly shew they have no fear of God before their Eyes, no true love to their Saviour in their Hearts. Peter had no sooner sinn'd, but he went out and wept bitterly: These Persons

persist in their Impiety, and are as im∣penetrable as a Rock.

2. THEIR Sin is in some respects greater even than the Sin of Iudas, who betray'd Christ. I doubt not but Iudas thought that our Lord (who had so ma∣ny ways shewn his Power in his view) would escape, altho' he should deliver him into his Enemies hands: But 'tis meer riveted Malignity against Christ, by which these Persons are acted; which won't admit even of any such weak Plea as that, even for a partial Excuse. Iudas his Sin, tho' unspeakably heinous, was yet a single Fact: But the Sin of these Persons is repeated over and over. Iudas his Perfidiousness was great in betraying his Master: But I know not whether their Perfidiousness be not to the full as great, if not greater, who time after time vow Fidelity to him with all pos∣sible Solemnity, and yet break their Vow immediately, and continue so do∣ing. Iudas endeavoured to undo what he had done, when he came to bethink himself: These Persons may undo what they have done, so far as a thing once done, is capable of being undone, viz. by serious Repentnce; but refuse, and persist. Iudas consider'd of his guilt, till it over match'd him; which inti∣mated

some sorrow for what he had done: These Persons go on without a∣ny sorrow at all, as if all were well, and there were nothing amiss.

3. THEIR guilt is in some respect greater than that of the Iews who cru∣cify'd Christ, for they persecuted Christ in his state of Humiliation: These Per∣sons Affront, Despise, and Abuse him, and after a sort Crucify him, even in his estate of Exaltation. They, when they Crucifi'd him, knew not what they did; but these persons knew that 'twas Sin that brought Christ from Hea∣ven to Earth; Sin that occasion'd all his sorrow; Sin that nail'd him to the Cross; and bury'd him in his Grave; and that was ever hated by him as the worst of all his Enemies, and yet they will persist in it in defiance of him, not∣withstanding their frequent Vows a∣gainst it. They did what they did a∣gainst Christ out of zeal for their Law, to which they lookt on him as an Ene∣my: These Persons can pretend nothing but Love to their Lusts. They were instigated by others: These Persons can lay the blame on none but them∣selves: They break their Vows and they will do so, because whatever they pre∣tend, they can't bear to have Christ to

Reign over them. These things seri∣ously weigh'd, must needs make the guilt of wilful allow'd breakers of Re∣peated Sacramental Vows, appear to be very great and enormous. But further:

2. LET's also consider the Danger which such persons incur, which is pro∣portion'd to their guilt. Their Danger must needs be great: For,

1. THE course they take hath a na∣tural tendency to Harden their Hearts, and Sear their Consciences, and make them impenetrable by any thing that might do them good. That Persons Heart that is not softned by the blood of Christ often View'd, Commemorated, and Drunk at the Sacrament, must needs grow more obstinate and unmalleable. Christ will depart from that Soul that can by nothing be fastned to him; God will withdraw his Grace, where no Ties are strong enough to hold: And if Christ depart, and the Spirit forsake, What can follow but Coldness, Hard∣ness, and Stupidity!

2. THEY are the Devils sure Prey, and have no guard against his utmost Malice. They fall to the Devils share on course who deal thus trifling∣ly with God, and thus contemn and abuse their Saviour. If our

Vows won't hold us fast to our Re∣deemer, our Lusts will hold us fast to the Devil; and every Sacrament we come to, he'll get greater power over us; and be still gaining a fuller and ful∣ler possession of us.

3. EVERY time such Persons come to the Lords Table, They eat and drink damnation, or judgment, to themselves. i. e. * 1.35 (as is plain by the Apostles discourse there) they expose themselves to a vari∣ety of Temporal Judgments, by their egregious trifling with the Blessed God, and profaning so Sacred an Institution: They are in danger of feeling the bitter fruits of this their horrid Sin, either in their Mind, or Body or Estate. For this cause (saith the Apostle) many are sick and weakly among you, and many Sleep. Those that persist in breaking their Vows, and yet come time after time to the Lords Table, may e'er they are a∣ware pull down Judgments on them∣selves. And I don't much doubt, but the Sickness, Weakness, Melancholy, Losses in the World, Crosses in Friends, Disappointments in Designs, and un∣happy Disasters which give so much trouble, nay the untimely ends, that some Persons come to, are the effects of this their Sin.

4. THEIR danger must needs be great, for that they have the Abused Blood of Christ crying to Heaven for vengeance on them. And if they are miserable who have not the Blood of Christ to plead for them, how dreadful must their case needs be, who have the Blood of Christ pleading against them; which to be sure is their case, who so much abuse, despise, and profane it, and pour such contempt upon it.

5thly and Lastly, THESE Persons lay themselves open to the heaviest condem∣nation in another Wold. Their own Sacramental Vows and Engagements will rise up in Judgment against them, and sink them the deeper in Everlasting Misery. The utmost threatnings of God are directly Levell'd against such; and will without Repentance in a little time overtake them to their utter Ruin. In the Epistle to the Hebrews, we find the Apostle twice arguing strongly with a comparative, If, which may also be aptly used in this case. If (saith he) the word spoken by Angels was stedfast, and * 1.36 every transgression and disobedience receiv'd a just recompence of reward; How shall we * 1.37 escape if we neglect so great Salvation? And if he that despis'd Moses's Law, dy'd with∣out Mercy under 2 or 3 witnesses, of how

much sorer punishment shall he be thought worthy who hath troden under foot the Son of God, &c. In like manner may we strongly argue by way of Comparison in our case: Thus; If they were severe∣ly punish'd who broke the Mosaick Co∣venant, of how much sorer punishment will they be worthy that wilfully violate the Covenant of the Everlasting Gospel? If they were formerly severely punisht who broke a Legal Vow, about a Cere∣monial Rite; What punishment may not they expect who break their Re∣peated Vows, about things of infinitely greater Importance? If Covenant Brea∣kers amongst Men are to be severely punisht; how much more those that break their Vows to the Blessed God? If Achan deserv'd to be ston'd for robbing God of a little Devoted Wealth; What Judgments may they not fear, who Sa∣crilegiously Alienate their Devoted Selves? If Nadab and Abibu's Profane∣ness in offering strange fire, brought down fire from Heaven upon them that consum'd them; What may not they expect, whose Profaneness is risen to such an hight? If Ioab's perfidiousness to Abner, in covering so base a design a∣gainst him under a friendly Vail, de∣serv'd such a Curse as it met with;

What Curses will not fall on their heads, who deal thus perfidiously with God? If Uzzah's Audaciousness in but touch∣ing the Ark of God without just occasi∣on, brought upon him present Death; What that God can inflict will not their Audaciousness expose them unto, who do as 'twere dare him to do his worst? If the Israelites ingratitude in forget∣ting and abusing the wonderful Good∣ness of God to them, and making such unsuitable Returns for it, was so severe∣ly punisht as we find it was; What Pu∣nishment can be great enough for those whose Ingratitude is incomperably greater.

AND now methinks 'tis high time, for any, who have read thus far, to look inward; and I would beg of them, that they would do so.

WHOEVER you are, if you are un∣der Vows to God, spend a few thoughts by way of enquiry, Whether the be∣fore describ'd be not your case? If upon enquiry your Hearts smite you, your Consciences tell you, you are guilty; certainly it can't but amaze you: You can't surely think this a state and course to be rested in! Be deeply Humbled out of a sense of your great Sin, and Folly; and be awaken'd out of a sense of your

Danger, which is so very great. Persist no longer in a breach of thy Sacred Vows, lest a successive train of Tempo∣ral Judgments follow thee; and those be accompany'd with Spiritual Judg∣ments too; and both issue in Eternal ones, which are infinitely greater. Do but lay these things to Heart, and en∣deavour by repeated Reflections to drive them home, and methinks they can't but move you. And if you come but to be deeply sensible, let me tell you, Your case is not Hopeless: Your Sin, tho' great, is not Unpardonable: Pray there∣fore earnestly that your great guilt may be forgiven you; and change your course lest you Perish without Remedy.

CHAP. XI.

Of the Great Happiness of all those who are Serious in Making and Renewing their Sacramental Vows, and Sincere in Keeping them.

THOSE who trifle in, and wil∣fully break their Sacramental Vows, are not more Miserable, than those who seriously make them, and faithfully (tho' imperfectly) keep

them are happy. I shall therefore now endeavour to give as distinct a view of the ones Happiness, as I have done of the others Misery: But that neither the former Chapter nor this, may be wrested to serve different Purposes, than they were design'd for, it seems needful, that I premise this Caution: That as in the Chapter foregoing I aim'd at those, and those only, who live in such Breach∣es of their Sacred Vows as are incon∣sistent with Sincerity; so what I have now to subjoyn is safely applicable to all who can approve their own Hearts sin∣cere. 'Tis not indeed possible for any Mortal Man, to assign such certain Uni∣versal Marks of Distinction, between such Breaches with God as are con∣sistent with Sincerity, and such as are not so as will hold. So great is the variety of particular Circumstances, here falling under Consideration, as makes this a matter uncapable of a ge∣neral Determination. And for my part, I must declare, that were I able positive∣ly to certify Persons, what guilt they might contract, how far and how often they might break their Solemn Vows, and yet retain their Integrity, I should not dare to do it, for fear it should be abus'd. But yet 'tis certain there are

many sorts of Breaches, which may make Persons sincerity justly questiona∣ble and all wilful ones do so, more or less; and the more gross and habitual they are, the oftner they are repeated, and the more numerous and strong those Bonds are which Persons break, the more du∣bious do they make it: And on the other hand 'tis as certain that the most up∣right have considerable frailties, after their utmost care and pains, and watch∣fulness; they will be continually offend∣ing in many things. Who can pretend to steer exactly in such a strait? 'tis God alone can guide: When we have done our utmost, he alone can keep from daugerous mistakes and abuses. Let it suffice therefore to intimate, That I would have all those who find them∣selves chargeable with frequent wilful Breaches of their Sacramental Vows, give Conscience free leave to judge, whether they are not in the dismal state before describ'd: And on the other side, I would have all those who find in the main that sin grows weaker in them; and Grace stronger; that they particu∣larly get ground of their own Iniquity; more abhor it; strive more against it; and are more griev'd at any discern'd vergencies towards it; to satisfy them∣selves

as to their own safety. Such as they, cannot but be sincere in their Sa∣cramental Engagements; and there∣fore are unspeakably happy.

I shan't go to heap up a Variety of Arguments, to prove the Happiness of such Persons; (which were indeed all one as to go about to prove that there is a reality in Religion) but I shall only briefly shew wherein it lies, in order to the Allurement and Excitation of such as are yet Strangers to it; and the En∣couragement of those to whom it be∣longs, and their Comfort and Joy.

NOW we may take a View of the Happiness of those who seriously come under Sacramental Vows to God, and faithfully keep them, in the following Particulars.

1. THEY are drawn the nearer, and bound the faster to God, by every ap∣proach to him in the Ordinance of the Supper. They come to his Table, and sit down under his Shadow with great de∣light, * 1.38 and find his Fruit to be sweet to their Tast; and his Banner over them to be Love. Whenever they come thither with pre∣pared Hearts, their dear Lord refresh∣eth them with his Love, replenisheth them with his Grace, encourages them in his Ways, and ravishes them with

the sweetness of his Entertainment: He puts forth his Hand to lift them up nearer Heaven, and gives them a glympse of that which is to be their future Possession; a tast of what is to be their everlasting Entertainment: He warms their Hearts afresh, till he makes them burn and glow; and then their All is alas too little to offer up in Flames of Love, to him that hath so many ways endear'd himself to them, to him that hath so much power over them: A separation from him is what they can now less bear the thoughts of than ever. They give up themselves therefore to him anew, resolving they will never forsake him; and by such renew'd Vows and Engagements, the Bond that fastens them to him is strengthen'd, and the awe of Sacred Things, which is so apt to wear off from the best is renew'd, and further riveted. Their Lord on his part as 'twere embraces them in his Arms, in token that the Bond is mu∣tual, and as a Pledge that the Union be∣tween them shall be inseparable; and he sends them in fresh supplys of Grace for their assistance and support. I am sensible how great unevenness there is in the best; which may produce Spiri∣tual Distempers, Decays, and Declensi∣ons,

whereby those sensible Incomes and reviving Influences, that might other∣wise be obtain'd in this Ordinance, may be very much abated: But something or other of this kind, more or less, hath been experienc'd at some such seasons by sincere Souls, which by those who know how to value things aright, can∣not but be esteem'd far beyond any sen∣sible Comfort or Refreshment.

2. IT is no mean part of the Happi∣ness of such, that they take the most effectual method to secure their Peace, and make it solid, stable, and lasting; they take the right course to maintain both Peace with God, and Peace of Con∣science.

1. THOSE who are serious in ma∣king, and sincere in keeping Sacramen∣tal Vows, take an effectual course to maintain Peace with God. He can't slight or reject a sincere, self-resigning Soul. He can't but with Tenderness, Love, and Pity, behold a Soul that seri∣ously endeavours to keep close to him; he can't break with that Soul that he sees carefully shuns breaking with him: And tho' none use the utmost care they might; tho' there are none (in our pre∣sent lapsed State) but if they did would often halt and falter; yet shall none of

their Breaches which are consistent with Sincerity, disanul or cancel that Treaty of Peace, between God and them, of which Christ is the powerful Media∣tour, or hinder their partaking of its blessed Effects. To this Treaty God sets his Seal at every Sacrament. The Devout Communicant at every such So∣lemnity thankfully accepts and joyfully embraces the Overtures of it; and re∣news Vows of an holy Course of Life. The sincere keeping these Vows secures God's Approbation and Special Favour. 'Tis Sin that is the only cause of separa∣tion between God and us; and no Sin more than the Violation of Solemn Vows; where this therefore is guarded against, by a steddy course of faithful Obedience, there remains no cause for any considerable breach between God and us. For as for daily Infirmitys where the Heart is upright, and the Course of the Life holy in the main, God hath promis'd he will not remember them, he'll on the Account of Christ's Inter∣cession easily overlook and pass them by, and maintain Peace with us, upon a ge∣neral Repentance of them, and Humi∣liation for them. Now what Man is so happy as he that hath Peace with the Blessed God? And who can be so like∣ly

to reach this Happiness, as he that is rightly sensible of, and that in the main lives up to those Vows of his that he is under? 'Tis true all Peace with God is the effect of Christ's Death, the Merit of his Blood, and the Fruit of his Pur∣chase, and whereever 'tis bestow'd 'tis his Gift who is the Prince of Peace: But we may be well assur'd he'll bestow it on none who carry on Hostility a∣gainst his Father, which is the case of all habitually wilful and allow'd Break∣ers of Sacramental Vows; we may be satisfy'd he'll deny it to none that are stedfast in his Covenant, and who ear∣nestly study and faithfully endeavour to answer the Demands of it, which is the case of those I am speaking of: On them he'll freely bestow it; to them he'll take care to continue it, and the Blessed Consequences of it; so that nothing shall intervene considerably to interrupt it.

2. THEY also take the most effectual course to maintain Peace of Conscience: For what is Peace of Conscience, but an inward quiet and composure, arising from a well-grounded sense and hope, that things are as they should be be∣tween God and us. Whatever there∣fore hath any tendency to promote or maintain our Peace with God, doth na∣turally

tend to make and keep us at Peace with our selves; by preventing or allaying those disquieting Fears that naturally arise from an apprehension of the Divine Displeasure. That these Persons therefore take the best course to secure Peace within, is a genuine Con∣sequence of the foregoing Considerati∣on. There's no better ground for Peace of Conscience in the World than they enjoy, who devoutly renew their Vows to be the Lord's time after time at his Table, and live correspondently to them. Tho' they have a Body of Sin and Death sticking fast to them, under which they groan, and from which they never expect to be fully freed, so long as they are surrounded with a Vail of Flesh, and till Mortality comes to be swallow'd up of Life; yet may they sensibly discern that things in the main are well with them, by their Hearts ap∣prov'd Integrity. It could not methinks but be a great comfort to Peter who had so shamefully deny'd his Master, to find himself able to make so solemn an Ap∣peal to him as that; Lord, thou knowest all things, thou knowest that I Love thee: * 1.39 So must it needs be a great quieting to serious Persons, to find themselves able, in His Most Sacred Presence, who is the

Searcher of Hearts, notwithstanding their sense of their own Infirmities, which nothing can make them lose, to stand to it that they will be the Lord's, and his alone; and to resolve and vow that nothing shall ever be discover'd to them to be his Will, how difficult soe∣ver it be, but his Grace enabling them, they will do it; and then afterwards to find that notwithstanding their many Frailtys, the scope of their Lives an∣swers the Resolution of their Hearts; their Vows in the main are kept, and not faithlesly broken. Peace may for some time be suspended, but it can't long be a Stranger to such Persons: And I think I need not intimate how happy this bespeaks them. Further,

3. SUCH Persons are out of the dan∣ger of many Temptations that others meet with; and are fortify'd against those whereby they are most likely to be assaulted, which is no small Happi∣ness. What a safeguard had Ioseph a∣gainst a strong Temptation wherewith he was assaulted, altho' 'twas both insi∣nuating; because of its suitableness to his Carnal Inclination, the means of privacy in it, and prospect of advance∣ment upon his Compliance with it; and at the same time shaking; because of the

Disgrace which thro' his Mistresses Ma∣lice would attend his refusal; what a safeguard (I say) had he, by this one thought strongly imprest upon him? How can I do this wickedness and sin against God? So what a safeguard are frequent∣ly * 1.40 repeated Vows, seriously made, and strongly imprest, against most Tempta∣tions? Let such Persons be tempted to Sin, and they have this soon occurs to them, How can I run into this and break my Vows to my God and Savi∣our? Whenever the Devil doth any thing to entice them to himself, the sense of their solemn Engagements strongly imprest, will put them upon lifting up their Hearts in a strain much like that of my Text; Thy Vows are upon me, O God. This in many cases is such a Pre∣servative, that where the Devil finds the sense thereof strong, he wont so much as assault. But suppose him by some or other of his subtle Artifices to have insinuated himself, and to have got any footing; he is no sooner discover'd than resisted by those who retain a fixed sense of the Vows of God they are un∣der; and he can't long be resisted by any, but he'll be put to flight: For that's a standing Truth; Resist the De∣vil, and •…•…e will flee from you. If those * 1.41

then are happy that have a Preservative from the hurt of Temptation, (and who can question it) they are very happy that have a riveted sense of the Sacred∣ness of•…•…eir Sacramental Vows, and that set themselves to square their Lives by them: For none have a better, a more general, a more effectual and safe Pre∣servative than they.

4. THEY have many excellent Pro∣mises upon record, which they upon just grounds may apply to themselves, and take comfort from, and live upon. I'll mention two or three. All the Paths of * 1.42 the Lord are Mercy and Truth unto such as keep his Covenant and his Testimonies. The Mercy of the Lord is from everlasting * 1.43 to everlasting upon them that fear him; to such as keep his Covenant, and to those that remember his Commandments to do them. Who can express the Comfort which such Persons may derive from such Pro∣mises as these? As also from all those that are made to the Upright; and in general to the Doers of God's Command∣ments. Come to the New Testament Promises and you'll find few but what such Persons may justly apply to them∣selves. All the Blessings of the Cove∣nant of Grace are promis'd to them, and they may safely depend upon them.

There's one Promise of which so much notice is not taken as it deserves, which might methinks dwell in the thoughts of such. He that hath my Commmand∣ments and keepeth them, he it is that loveth * 1.44 me, and he that loveth me, shall be loved of my Father, and I will love him, and will ma∣nifest my self to him. Such an one hath Christs Commandments, not only in his hand, but in his heart; and he keeps them, i. e. Faithfully obeys them; and thereby shews the sincerity of his Love to his dear Saviour; both the Father and Son therefore shall love him; and Christ will manifest himself to them: i. e. He will open and unfold to such those Gospel Mysteries whereto others not∣withstanding all their light are real strangers; He will impart a full know∣ledge of himself to them, and fill them with his Spirit; which is a Spirit of Wisdom and Revelation. He will mani∣fest the Secrets of Divine Wisdom, and the traces of Eternal Love to them, so far as their present capacities will bear; and in the future Life, he will lay him∣self and all those Treasures of Wisdom and Knowledge that lie hid in him, open to their view, that they may for ever entertain themselves with their Contem∣plation, and Enrich themselves by a

constant Derivation. Such Promises as these that may be so comfortably ap∣ply'd by sincere Covenant Keepers with God unto themselves, make their state and condition Exceeding Happy.

5. THEY are provided with what may help to support them, under any Crosses, Troubles or Afflictions they may be Exercis'd with. Come what will they are safe. They may stand their ground without giving way, they need not be terrify'd or dismay'd: And Oh what a Happiness is this! Who knows what Personal or Domestiek Troubles they may meet withe'er they Dye? And how Terribly and Violently they may be Assaulted as strong as they apprehend their mountain to stand? Who can fore-see what Publick Cala∣maties a wait us, wherein all particular Persons must unavoidably be sharers? now for Perfons to be able in whatever troubles they meet with, to say with the Church, All this is come upon us, yet * 1.45 have we not forgotten thee; neither have we dealt falsly in thy Covenant: Our Heart is not turn'd back, neither have our steps de∣clin'd from thy way: Fo•…•… Persons then to be able to look back on their Sacramental Transactions, and Remember the Seri∣ousness and Devotion wherewith they

oft have Renew'd their Vows to the Lord at his Table; and to look back on their Lives and find a general, stated cor∣respondency thereto, would be a spring of greater Refreshment to them than is well conceivable by them who have not had some experience of it. Let's sup∣pose a Person to meet with great Di∣stress in his Mind, in his Body, in his Estate or any other way; if seriously looking upwards, he can be able to say with David, I have kept the way of the Lord, * 1.46 I have not wickedly departed from my God; it must needs be a great Comfort and Support to him. Incredible is the Con∣solation which such Persons lay in against trying Times they may be call'd to pass thro' in the course of their Lives; Great the Supports wherewith they are provided against the time when they shall be under the assaults of Death the King of Terrors: To be able then to look back on seriously renew'd and faith∣fully perform'd Sacramental Vows, will make those Pangs easy at which Nature trembles; 'twill make their Passage in∣to another World safe and comfortable: Who then can express their Happiness? And then,

6thly and Lastly, THEY take the most Effectual Course to secure themselves

from falling away. That of the Perse∣verance of the Saints is a very comfor∣table Doctrine; and rightly understood is so far from an evil and vicious tenden∣dency, as some imagine, that it tends every way to make us better. Now the satisfying▪ Assurance of a true Chri∣stians Perseverance, is built on these three grounds: The Favour and Love of God to him; the Sufficiency of the Divine Assistance; and the Conscience of his own Integrity. That these Persons take the best course to secure the Favour and Love of God, hath before been made ap∣pear. What can hinder those who of∣ten seriously▪ Faederally transact with God and are stedfast in his Covenant, from hoping for every thing from him, which beloved Children may expect from a tender and kind Father? As for the Sufficiency of Divine Grace, they have no reason to question it: And that they shall have it imparted to them in the measures and degrees wherein they need it, is the purport of many promises, which they upon just ground may apply to themselves. And then as for the Conscience of their own Integrity, on which the Personal Comfort of the two foregoing grounds depends, none are so likely to get and keep it as those

who often with great Solemnity renew the acts of their Self-Dedication to the Blessed God, repeat their Vows of all prescribed Duty, and in the main in their whole course demean themselves suita∣bly. What can shake such persons hopes of Perseverance? Their frequent slips and failings need not: For tho' they are to be lamented and bewail'd, yet do they not forfeit those aids of Grace whereby they may be enabled to hold out; yet do they not cut of the entail of Divine Favour, whereby this perseve∣rance is secur'd. It is unquestionable that many may go far in Religion, and yet fall off at last, and come to nothing; they may begin well and hold on for a time, and for want of holding out lose the Crown, that the Gospel propounds as a Reward to the Faithful. But that which I assert is this; That those who are serious in the frequent repeating, and afterwards faithful in keeping their Sacramental Vows, may on this very Consideration, bottom a comfortable and well grounded hope of their own Perseverance; that they shall not be in the number of them that fall away. I am far from thinking that any are so far out of all danger as to have any rea∣son to grow secure; and if they do grow

secure and careless; 'tis a plain evidence to me, that they are not yet out of Danger: But yet I doubt not but there are such things, as that those who do them shall never fall: And thus much I think may be plainly learnt from 2 Pet. 1. 10. And of this number I take this course to be, of serious Repeating and faithful paying Sacramental Vows. For it argues the Heart to be establisht with Grace; it seems to imply an incapacity of forsak∣ing their Saviour whose Love hath tak∣en so fast hold of them, and bound them so firmly to himself; it argues an inca∣pacity of being guilty of such crying Provocations as those must be whereby the Blessed Spirit should be quencht, or God oblig'd to desert them; it argues Persons to be arriv'd at so fixed an habit of Goodness, as cannot be lost and eradi∣cated. Needs then must it argue un∣speakable Happiness in their state who have arriv'd to it. Who ought therefore certainly to be fill'd with Thankfulness, and transported with Joy; and will be inexcusable, if their Souls don't Magni∣fy the Lord, if their Spirit don't Re∣joyce in God their Saviour.

CHAP. XII.

Of the difficulty of Living up to our Sacra∣mental Vows, with that Exactness that we ought. With the Solution of some common Cases relating thereto.

NOTHING's more easie to be ob∣serv'd, Than that many are the imperfections which attend those who are most faithful in paying their Sacra∣mental Vows: Hardly any thing cre∣ates some Persons so much perplexity as this: And those must be great strangers to Religious matters, who know not that 'tis very difficult to walk evenly with God, closely to follow Christ, to live under the conduct of the Divine Spirit, to live by Faith, to lead such Ho∣ly, Heavenly, Circumspect and Morti∣fy'd Lives, as Christianity obliges to, and as we in our often Repeated Sacred Vows engage to do. A distinct hand∣ling of this matter may be of common which I shall therefore endeavour in this method.

1. I'LL enquire how it comes about that the keeping our Sacramental Vows

with any Exactness, should be so very difficult as 'tis found to be.

2. I'LL lay down some general Con∣siderations, to prevent Peoples appre∣hending it to be a more difficult matter, than it really is.

3. I'LL solve two or three Particular Cases, which commonly occur with re∣ference to this matter.

1. THEN let us a little enquire how it comes about that the Keeping our Sa∣cramental Vows with any exactness, is so very difficult as 'tis found to be; which is a needful enquiry to prevent mistakes. Our ascribing the difficulty in this case to a false cause, might lead us into many Errors, To prevent which, I shall lay down three Observations by way of Ne∣gation; and as many by way of Affir∣mation.

By way of Negation let it be observ'd That the difficulty of keeping our Sacra∣mental Vows, arises not,

1. FROM any rigorous demands of our Holy Religion. We Vow time af∣ter time at the Lords Table Obedience to the whole will of God, so far as he is plea∣sed to make it known to us: When we have done, we find it indeed very diffi∣cult to do as we have engag'd; but this difficulty arises not from any over rigo∣rousness in any part of Gods Revealed

Will; it arises not from any unnecessary over harsh, or needlesly severe and strict commands, which among others we have vow'd Obedience to; No, we have not to do with an hard Master: Tho' he had a right to have prescrib'd us whatever he thought good, yet hath he temper'd his Prerogative with great Wisdom and Love, and suited his Prescriptions every way to our greatest Good and best Ad∣vantage: So that which way soever we cast our Eyes, we can find no part of the Duty we have vow'd to our God and Sa∣viour, but what is most highly reasona∣ble; but what did we without prejudice or partiallity study and mind our own truest interest, we should readily comply and fall in with. The difficulty therefore in the case would be unjustly ascrib'd to any thing in the nature of the Duties which are the matter of our Vows. Nor,

2. IS this difficulty to be ascrib'd to any natural Incapacity on our parts to comply with the demands of our Holy Religion. We can't say but that were we duly serious, observant, vigorous, resolute, diligent, and watchful, we might pay the Vows that we make and often repeat to God; we can't say but that if we us'd that intentness and appli∣plication which such a matter deserves, and calls for at our hands, we might live

continually like those who are consecra∣ted and devoted to our God and Saviour; making his Glory our end, his Law our Rule, and his Pattern our Copy, which is the summary of of our Vows. We can't truly say, That any of the Commands whereto we have vow'd Obedience, re∣puire any thing of us whereof we are ut∣terly incapable, any thing that is impossi∣ble to us, would we set our selves to it with that Seriousness and Earnestness, that becomes those who are under such strong Bonds, such Sacred and Solemn Engagements. Neither,

3. Can we justly ascribe this Difficul∣ty to any backwardness in God to give us needed Aids. We can't truly say that there∣fore we do fall so short in paying our Vows, because God is wanting to us in those Supernatural Assistances, without which such poor weak Creatures as we, are able to do nothing to purpose. We should be very injurious to God, should we pretend that he was wanting to his Word and Promise of sending us in help by his Blessed Spirit, which he declares himself so ready to bestow on them that ask it of him. No alas, 'tis not therefore difficult for us to be so Holy and Heaven∣ly, and Patient and Mortify'd, as we time after time vow we will be, because God is sparing in the Communications of his

Grace, on which all our hopes of success must needs be founded; for he is ever free and open handed, he is never want∣ing to us, but 'tis we that are wanting to our selves.

BY way of Assirmation therefore on the other hand, Let it be observ'd, that the difficulty of Keeping and Living up to our Sacramental Vows, arises from a triple Cause conjunctly.

1. FROM the great Slipperiness and Deceitfulness of our Hearts: Which is such as that many times when they seem well fixt and firmly bent, they shall on a sud∣den turn a side like a deceitful Bow. Good Impressions that seem'd strong, shall soon be lost and worn off by contrary impre∣ssions, for want of a due guard which few take care to keep up. Would but our Hearts keep in an even tenour, could we retain that warm sense of the things of God which we sometimes feel; could we maintain the same Holy Resolution we sometimes find excited in a Sacrament; the difficulty we are so apt to complain of would soon vanish; we should find the paying of our Vows an easie thing: But herein our slipery Hearts deceive us: For let us be never so warm to day, we shall it may be be cold to morrow. We feel our Hearts so often change, that there's no knowing how to reckon upon

them, and where to find them; and it re∣quires great Application to keep them in any fixedness of Temper. Now this be∣ing no easie matter, renders the paying our Sacramental Vows so difficult.

2. THE prevalence of Inward Cor∣ruption is another grand cause of this difficulty. Our Inward Corruption is like tinder; 'twill catch fire upon every spark. And 'tis so riveted that there's no total laying it aside but together with our Bo∣dies. It is like an impure Fountain con∣tinually casting forth mire and dirt, in order to the checking the pure motions of the Spirit of Grace. 'Tis very strong and powerful in most: 'Twill be conti∣nually striving against the force of those Divine Considerations whereby our minds should be govern'd, and kept in awe; and pulling of us back when we are with any seriousness attempting to answer our Christian Obligations and Engagements. Could we quell and ma∣ster this contrary principle in us, we should find it an easie thing to live up to our Sacred Vows: But this is a painful and laborious task, of which we are apt to be very soon weary, and therefore is it that we find that so difficult a matter.

3. THE many bewitching Tempta∣tions we are constantly beset with are great Occasions of this difficulty. We

have a subtle Devil to deal with, who'll lay all the curbs in our way that possibly he can; who so surrounds us on all hands with snares, that we can hardly take an inadvertent step without falling into some or other of them. Let us but set our selves in earnest to live up to our Engagements, and he'll start a thousand discourage∣ments to clog and damp us: He'll in∣terpose with a variety of occasions that shall seem to be necessary, on purpose to take off our intention and divert our thoughts, till we by degrees grow cold: He'll make our Callings, our Relations, our Successes, our Disappointments, our Comforts, or our Crosses, or any thing that comes in the way, his engines to hinder us: He'll call in our flesh to his assistance, to the voice whereof 'tis dif∣ficult not to listen. He'll entice us by charming Insinuations; or affright us by Terrors; and select that method of deal∣ing with us that we are least able to re∣sist, and leave nothing unattempted that lies in his power to hinder us from that Holy, Christian, Exemplary Life, which is the matter of our Sacramental Vows: No wonder therefore that 'tis so difficult. Nay, I believe most Christians may ge∣nerally observe, That when they have thought themselves most serious at a Sa∣crament, when their hearts have seem'd

most earnest and resolute in repeating their Solemn Vows to God and their Sa∣viour there; then is the Devil more than ordinarily busie in his onsets and attacks; then is he starting unthought of diversi∣ons to cool and damp them; then shall he with unusual earnestness follow them with Temptations; till he finds their Spirits cool, their Resolutions flag, and they return to their wonted Remisness. And having given this short account of the rise of the difficulty of living up to our Vows with any exactness; I proceed,

2. TO lay down some general Consi∣derations to prevent our apprehending this to be a more difficult matter than it really is. 'Tis indeed difficult to keep and pay our Christian Vows; but still not so difficult as some are apt to imagine it: which these four Considerations among many that might be alleg'd, do sufficient∣ly evince.

1. Perfect sinless Obedience is not the matter of our Sacramental Vows, is not necessary in order to our Acceptance: It is indeed to be thirsted and aspir'd after, but we may despair of reaching it, till we come to be reckon'd among the Spi∣rits of Just Men made Perfect: We are to be ever reaching towards it, but to vow that we will reach it, is needlesly to hamper our selves, by binding our

selves to an utter impossibility. We are at every Sacrament to vow against all Sin, i e. against a willing loving Entertainment of any Sin whatever: And this Vow is sincerely kept by all who hate and strive against all Sin, and forbear every wilful Sin, and are humbled under the sense of all their Remaining Imperfections, being far more desirous to be rid of them, than to retain them. Our vows to Christ at his Table against Sin, are much of the same nature with the Promise we may make to a Physician, that we'll be care∣ful of our Health: Such a Promise to a Physician don't at all intimate that we'll never be sick more; no more do our Vows to Christ that we will never sin more; but such a Promise to a Physician would imply, that we would not wilfully bring Diseases on our selves, but would use the means that are appointed to preserve and encrease our Health; and that whatever Sickness cleaves to us should be our Trouble, and we would desire and earnestly endeavour to be freed from it. So our Vows at the Lords Table bind us carefully to regard the health of our Souls; to look upon Sin as a Spiritual Sickness, and therefore never to fall in Love with it, but to do our best towards its utter Removal. Even those infirmi∣ties the best are liable to, are not to be

cherisht and pleaded for, any more than we would plead for a little of the Head∣ach, or any bodily pain. We should not by our good will be guilty so much as of a vain thought, or an Idle Word, or at all cherish the least motion to any Sin; but yet God doth not require of us posi∣tively that we will never sin more; nor are we to look on our selves as perfidious breakers of Sacramental Vows, because we find sundry imperfections cleave to us, so long as we from our Hearts abhor them; and do ordinarily overcome temp∣tations to more gross and wilful Sins. That which we are properly to vow at every Sacrament with reference to Sin is this; that we won't live and allow our selves in it; and that we'll keep up a con∣stant struggle and combat against it. The Gospel finds us Sinners, and supposes us such in its first grand Address to us, which is the Offer of a Saviour: And tho' it works a great Change where it is hear∣tily entertain'd, yet doth it not make us quite cease to be Sinners: It makes us indeed cease to be obstinate, resolute, harden'd, habitually wilful, impenitent Sinners; but altho' it works Repentance and Faith, and all other saving Grace in us, yet doth it not root out all the Re∣mains of Sin out of us: And where Sin remains it will show it self at times.

To suppose it necessary in order to our Salvation, that we should be free from sin, were to make it not only difficult, but impossible. We must take heed of this mistake therefore, least we needles∣ly trouble our selves, by fancying this matter more difficult than it is.

2. We Vow nothing at all at the Sa∣crament in our own strength. So weak and impotent are we in Spirituals, that if we had no higher strength than our own to depend on, we could not safely come under the least engagement; for we might easily foresee we should cer∣tainly fall short. In our own Strength we could not safely vow or promise the per∣formance of the least duty, or an avoi∣dance of the least sin; much less a firm adherence to God, in a course of holy U∣niversal Obedience, which is the purport of our Sacramental Engagements. To suppose it necessary for us of our selves without superiour Aids to keep our Sa∣cramental Vows, is another way of re∣presenting our doing so, not only difficult but impossible; and therefore carefully to be avoided.

3. He to whom Vows are made on our part, engages on his part to supply us with all needed strength. Christ hath •…•…c has'd the Aids of the Spirit for all his hearty Followers: And whoever

come to the Lord's Table with an ear∣nest desire of Grace to be there given them from Christ, to enable them to ful∣fil the Promises, and pay the Vows they there renew, they may very confidently expect strength and and assistance from him. Were it not for this, which is the purport of divers Promises in the Cove∣nant of Grace, there were no hope for us: We might vow and vow as long as we would, all would signify nothing. How difficult soever therefore we find it to live up to Sacramental Vows, in this may we take comfort, That the Grace of Christ is sufficient for us, and his Strength is made perfect in Weakness: And tho' with∣out * 1.47 him we can do nothing. Yet thro' his * 1.48 Strength we may do all things. i. e. We may do all things requir'd in an acceptable manner: We may do all that we at his Table vow we will do, so as to be accep∣ted. Tho' therefore thro' the great Dis∣orders of our Spirits, the many Tempta∣tions whereto we are on all hands inci∣dent, and our own weakness it be ex∣ceeding difficult, to live up to our Sacra∣mental Vows, yet Strength and Aids from Heaven, which those that keep in the way of their Duty may comfortably expect and hope for, will not only ren∣der it possible; but by degrees abate the Difficulty, and make it easy.

4. THE Gospel Covenant leaves room for Repentance of our frequent Breaches, and manifold Defects and Infirmitys. Our Sacramental Vows suppose not that we should live without slips and stumbles: (Unspeakably wretched were our case, should they presently cast us out of the Divine Favour;) but they oblige us up∣on discerning our Falls to rise again by true Repentance, and to have recourse anew to the Bloud of Christ for Mercy, and to his Spirit for fresh strength; re∣solving to take more heed to our Ways for time to come: And thus doing we need not fear being accepted.

SOME indeed are by this Considerati∣on so encourag'd in presumption, that they run a round of sinning and repent∣ing, repenting and sinning; giving them∣selves scope, and then thinking that a slight asking God pardon when they have done will be sufficient: But by this course they wretchedly mock God, and egregiously deceive and endanger their own Souls. But altho' it be liable to be thus abus'd, and actually is so by many presumptuous daring Sinners, it yet re∣mains a truth; and a very comfortable truth it is to sincere Souls, for whom God hath by this means provided great relief. Let us vow against Sin never so seriously and solemnly; let us endeavour to live

up to such Vows never so diligently, ne∣ver so carefully, we yet after all shall find the Scripture true, which declares, That there is no Man that sinneth not. And in ma∣ny * 1.49 things we offend all. And if we say we have no sin, we deceive our selves, and the Truth is not in us. But here's our Comfort, If we con∣fess our Sins, i. e. truly repent of them, God is faithful and just to forgive us our Sins, * 1.50 and to cleanse us from all Unrighteousness.

From these four Considerations taken together, I draw this plain, single, useful Inference: That tho' our experience of the difficulty of living up to our Sacra∣mental Vows, be a proper Call to Humi∣liation, yet is not a just occasion for sink∣ing discouragement. A Call to Humili∣ation indeed it is, to find that we in any measure fail of our Duty to God, of whose Benignity, Love and Grace we have had so great experience: That when we have done our best, our Returns to our dear Saviour for his Redeeming Love, where∣by he bought us to himself with an inva∣luable Price, fall so short, & are so defective: That such solemn Tyes and Bonds as we are continually renewing, repeating, and further strengthning are so little able to hold our slippery Hearts fast to our God and Saviour: That after all our serious Vows and Promises Sin should be so powerful in us, Temptations so prevalent with us,

and the great Motives and Incentives wherewith our Holy Religion presents us, should have so little influence upon us: But yet all this is not a just occasion for sinking Discouragement. For tho' we are very imperfect, yet may we still be acceptably faithful: Tho' we have a∣bundant experience of our own weak∣ness, yet is Christ ready to strengthen us; tho' we often stumble and fall, yet may we be accepted upon our Repentance. What Christ therefore once said upon a particular occasion to poor fearful doubt∣ing Thomas, say I in his Name to all fear∣ful, doubting, but sincere Souls, Be not faithless but believing.

I now proceed to the solving two or three particular Cases that commonly oc∣cur with reference to this matter: Under which I'll add some special Considerati∣ons suiting each Case, to the general ones before laid down, that may be apply'd to all. The first of these Cases is of one who never was at the Lord's Table, who by this difficulty of answering the En∣gagements he should there come under is kept and affrighted thence. The second of one that hath oft been there, but is afraid again and again to renew Vows there, which he knows he can so diffi∣culty keep. The third of one that oft goes there, and oft renews his Vows, but

is discourag'd by his frequent Breaches. The foremention'd Difficulty lies at the bottom in each of these Cases.

The first Case.

Therefore may a Person say, Do I forbear coming to the Lord's Table, because I am there to come under Vows, which I know before hand I shan't keep? Withal I know my Sins, after such a Solemnity, will be much aggravated, and my Guilt be the greater; it seems to me therefore better to forbear and stay away, than to run my self on such a Precipice. If I come to the Lord's Table, I am to Vow against all Sin; but this Vow I dare not make, be∣cause I am satisfy'd I should not keep it.

I Answer: 1. We are to vow no∣thing at a Sacrament but what we are antecedently oblig'd to; nothing but what is absolutely necessary in order to our Happiness. We make nothing our Duty by our Sacramental Vows, that was not so before; but only bind our selves to that to which we are sensible we were before oblig'd. We bind our selves to no unnecessarys; but only engage to ad∣here to that God in whose Favour lies our Life; we renounce sin, which alone is enough to make us miserable; we vow Holiness of Life, which is the only way to Happiness. To say therefore we know before hand that we should not keep the

Vows we should make at a Sacrament, is to consign our selves over to certain Misery; for unless we do that which Sa∣cramental Vows import, we are una∣voidably undone for ever.

2. IF thou dost not seriously intend to keep thy Sacramental Vows, I own thou hadst better not make them. If thou in thy Heart really dislikest the Holy Laws and Government of Christ, take not an Oath, make not solemn Vows in a mockery that thou wilt be subject to him, which thou before intendest not to keep. Beware how thou playest with Edge Tools. These are serious things; wherefore either be serious and sincere in thy meddling with them, or keep at a distance. But then withal take notice, that by thy forbearing on this Account to come to the Lord's Table, thou re∣nouncest all the Benefits of Christ's Me∣diation and Purchase.

3. THERE's no difficulty in any part of the Vows we come under at a Sacra∣ment, but what is superable by a dili∣gent, serious, painful Christian, aided with Divine Strength. We run upon Mistakes if we imagine there is any other ground for fear that we should not be a∣ble to keep the Vow we at the Lord's Ta∣ble should come under, but our own Carelessness and Sloth, Negligence, Car∣nality,

and sinful Self-Indulgence: These given way to, will make not only our keeping any Vows we might come under to God, but our Salvation also, not only difficult but impossible. The Vow we are at the Lord's Table suppos'd to come un∣der, carrys no other difficulty in it, than what by the help of Grace, in the use of vigorous Endeavours, we might get o∣ver. Take it therefore which way we will, the Plea of this Case is unaccounta∣ble. If we are in earnest for Christ, 'tis foolish to let such a fear as this keep us from his Table: If we are not so, 'tis vain to plead this fear as a reason for stay∣ing away; when in reality 'tis our love of Sin, and unwillingness to come under the Government of Christ, is the true Cause of our backwardness to come thi∣ther. Which all those who live in the neglect of the Lord's Supper, would do well to consider.

The second Case.

I, says another, have oft been at the Lords Table, and there come under Vows to God; but have so often broke them, and find it so difficult to keep them, that I cannot tell how to think it my Duty again to renew them: For how can it be my Duty to run a Round of Vowing and Breaking, which I find by Experience will be my Case.

I Answer:

1. IT may be thou thinkest them Breaches of Sacramental Vows, that are not so: If thou keepest up but a sincere Re∣solution to do what in thee lies to please God, and takest care not to run wilfully into those Actions which thou knowest are contrary to his Will; how numerous soever thy Infirmities be, thou art not chargeable, as a perfidious Breaker of thy Vows.

2. IT may be thou forgettest the part that Repentance must bear, in every true Christians Life: Thou thinkest, it may be, to make work for Repentance, is to make thy Case next kin to Desperate: Whenas we are all making work for it daily, and cannot in the state we are in do otherwise: To be continually Re∣newing our Repentance, is our constant Duty; and to be accepted upon our R•…•…∣pentance, is a great Mercy.

3. TO forbear Renewing thy Vows, because thou hast fallen, is to give the Devil a great Advantage against thee. For by keeping thee from it, he keeps thee from that which would the most of any thing (if seriously manag'd) help thee to rise, and resist him with a Renew'd Vigour.

4. SIN fallen into, can never make the Obligation to Duty cease. God obliges

thee to come frequently to his Table, and there renew thy Engagements to be his, and his alone. Whatever thy Sins be, this remains thy Duty. As for thy Sins, thou oughtst with grief and sorrow of Heart to lament and bewail them, and seriously to repent of them: But plain Duty is not to be neglected. To neglect Duty because we have sinned, is to add Sin to Sin, and to neglect this Duty especially, is to re∣fuse the use of that means which is most likely to help us to strength against Sin.

5thly and lastly, Consider, That to forbear Renewing our Vows, because of the difficulty of keeping them, argues either an Impatience of Christs Yoak, and Tiredness with his Bonds, as too close and strait, and therefore not to be born; or a distrust of his Promise of af∣fording help and strength to enable us to live up to them to such a degree as that we shall be accepted. And either of these are plainly very dishonourable to Christ, and therefore are wholly to be watch'd against.

The Third Cas•…•….

We, say some, are so sensible of our Duty, that we continue vowing time after time, at the Lora's Table; but still to our sor∣row, we find we break our Vows; nay, we know not how to keep them; we are there∣fore

much disheartened: To forbear Re∣newing our Vows we are afraid; and yet keep them we find we cann't: And between the one and the other we are in great Per∣plexity. What's to be done in this great strait?

I Answer hereto, I can only put this Question, close to the Consciences of the Complainants, Whether they are known wilful Sins, or common Infirmities, that are the Root of their Trouble? If they find themselves chargeable with the for∣mer, their only way to Comfort, Peace, or Safety, is to avoid them: They must take great Care, least by living in the neglect of the Holy Communion, they give the Devil Advantage against them; and if they come to it at its stated Re∣turns, they must take heed least by a wil∣ful breaking of the Bonds they renew there, they pull down a Curse on them∣selves, instead of a Blessing. But if they are common Infirmities that disturb them, I would suggest these following things to their Consideration.

1. TO have an humble sense of our own Insufficiency and Weakness, kept upon our Spirits, is a great Advantage. It will preserve us from that Self-confi∣dence and Security which betrays to ma∣ny a Temptation; and 'twill put us up∣on seeking earnestly for strength from

Heaven, of which it discovers to us so great need: And therefore 'tis a great Mercy, and ought not to be esteem'd at all a Burthen or Grievance.

2. TO be enabled to persist in our Duty, notwithstanding Discouragements, is also a great Mercy. It argues a firm bent of Heart for God, and a fixed Reso∣lution of Adherence to him, whatever befalls us: which is very pleasing to God, and should also be very comfortable to us; and therefore we should be thank∣ful for it.

3. WE should take heed of Imagining that Unavoidable Infirmities, Common Inadvertencies, or any such Slips as are consistent with Sincerity, cast us out of the Divine Favour. This were to enter∣tain unbecoming Thoughts of God, to disparage Christs Mediation, to mi∣stake the the tenour of the Gospel, and gratifie our grand Enemy the Devil.

4. WHILE we keep on in the Course of our Duty, in an humble Dependance on Christ, we may comfortably hope our strength may encrease; and proportion∣ably as that decreases, shall we find the difficulty of that Holiness of Life we vow to him at his Table, abate and wear off.

5. OUR frequent Slips and Falls, should cause us to redouble our Watchfulness;

and to keep the stricter Guard on our selves; which would be, as 'twere, to fight against the Devil with his own Weapons.

6. and Lastly, TAKE this for thy com∣fort, If thou art but brought to such a frame as this; to be truly grieved that Sin and Satan should have so much Inte∣rest in thee; and do'st heartily desire that God would cast them forth; and take possession of thee for himself, thou art in a good way to a Deliverance. If God sees thee labouring under the Burden of thy Corruptions, which after all thy Vows, and thy utmost care against them, do still too often prevail over thee; if he sees thee tugging with thy backward Heart, to bring it to him, he will soon afford thee help. Do but hold on, and persevere, and thou wilt find, according to Philip. II. 12. that in time God will work in thee to do, as well as to will, of his own good pleasure.

CHAP. XIII.

DIRECTIONS that may help us to live more Correspendently to our many Solemn Sacramental Vows.

WHERE a thing appears difficult, help is generally acceptable: I shall therefore do what I can to afford it,

in the Case of Living up to our many sa∣cred Vows. The foregoing Chapter will from most be apt to draw forth this fur∣ther Enquiry; How may we come to live correspondently to our many solemn Tyes? What course must we take, that the sense of our Christian Vows may not wear off? What should we par∣ticularly do, after we have Renew'd our Vows to our God and Saviour at his Ta∣ble, in order to the fastening of our Hearts, and engaging our selves effectually to an∣swer and pay them? For whose satisfa∣ction, I lay down the following Dire∣ctions and Cautions.

1. BEWARE of Imagining that so weighty an Action as that of Renew'd Vowing and Covenanting, terminates in it self; and that all's done, when the Ordinance of the Supper is over. Take not a Sacrament for a Charm, that is to work Magically; and to make you bet∣ter by an unperceivable sort of a Physi∣cal Operation; for that were to turn it into an Useless and Unprofitable Cere∣mony. Don't think that your joyning in it, altho' you were, it may be, in a serious frame, during its Celebration, is enough for you: But reckon upon it, that God minds your Carriage as much after wards as at that instant, if not more: For the great design of that Ordinance is to

be an Engagement to, and help for Holi∣ness of Life. God was there attempting to bind you fast to himself and his Son; and you profest and pretended to bind your selves: What can shew that you in this were sincere and hearty, but your future holy and exact walking? Where∣by only you can rightly Answer the end of this Institution. To sit down then con∣tented, with the bare promising, over the sacred Symbols at the holy Supper, that we will be the Lords, as thinking that we thereby sufficiently acquit our selves; would be all one, as if in a matter of vast consequence between Man and Man, and on which much depends, we should satis∣fie our selves with signing a Contract, and thereby obliging our selves under large Penalties; thinking our selves there∣upon presently discharg'd, without ta∣king any care to fulfil Articles: Alas! who would care a rush for such a Contract, if he knew the engag'd Party would look no further? So how can God at all regard those Vows of ours, that stop even in the making; and that Sacramen∣tal Seriousness that ends with the Ordi∣nance. If we rest in the Work done, and think that enough, 'tis no wonder at all, if any good impressions made, are as the Morning Cloud, and as the Early Dew, which quickly passeth away.

2. ENDEAVOUR by after serious and warm Meditation, to rivet and strengthen your renew'd Resolutions Vows and Promises. Think seriously with whom you have been transacting, and what you have been doing.

Take pains with your own Hearts in your Retirements, to drive things home. Endeavour to fix the impressions you were under when you had the emblems of your Crucifi'd Lord before your Eyes, so firmly on your Hearts, as that nothing may be able to deface them. Think how odious sin in general then appear'd to you; how loathsome your own iniquities seem'd to be, when you anew resolv'd against them: And how necessary, aimi∣able and lovely a Christ appear'd to you, when you anew Consecrated your selves to his Service; and how firmly then you seem'd bent against your Lusts, and for your Saviour: How Resolute to shake of every weight, especially the sin that most easily besets you, and to run with Patience and Per∣severance the Holy Race that is set before you. Think how you blam'd and con∣demn'd your selves for your past sin and folly; and how asham'd you were to reflect on your own vileness; and with what seeming warmth and vigour you Vow'd, thro' the Assistance of Divine

Grace, to lead an Holy and a Pious Life. Say each one to your selves, Behold O my Soul, I have enter'd into a new League of Friendship with God; a League Firm and Strong, and Solemn and Perpetual; I must not, I cannot, I dare not, I will not draw back. I am come under new Bonds to my God and Saviour; Bonds that will never be cancell'd; Bonds that can never be discharg'd; and therefore I'll endea∣vour to be always paying the Debt I owe. My Saviour hath made himself and all his Benefits over to me, in an Everlasting Covenant; what could I then do less then return my self back to him? Was not this Reasonable, Just, and Fit? His I ought to be, his I have engag'd to be, and his I will be. Drive things thus home to a peremptory Conclusion, and you'll find the Benefit of it. This will be a satis-fying Evidence to you, that your Vows were not the effect of a meer Passio∣nate Transport, which is flitting and transient and soon worn off; but of a firm bent of Heart which is vastly better. Think then seriously of what hath past between God and you, and leave not off ruminating on the matter, till you are brought to a fixed point; Resolving to stand to what you have done: Till you can cry out with David, Psal. 119. 106. I have sworn and I will perform it, to keep

thy Righteous Iudgments. Some time in the Evening, after we have been at the Communion, spent with this design, might be very useful: We should then find this work easier than afterwards. And as bad as we are, we are not so chil∣ly, but if we were at all serious, we should find some sense of what we have been about remaining on our Hearts, which would be an advantage to us in our setting our selves seriously to drive things home. If we did the like the next morning after; nay if we did something of the same kind every day almost (tho' it should be but short) 'twould turn to a good account, and we should have no cause to repent our pains.

3. OFTEN recollect and think on the Mischiefs, you your selves have found by your so frequent Breaches of your past Solemn Vows. How sadly your peace hath been thereby interrupted, your Consciences wounded, your Graces weak∣ned, your Enemies gratify'd, the Holy Spirit griev'd, and your motions Heaven∣ward retarded. Have you not found & ta∣sted it to be a bitter thing to play fast and loose with God; to falsify your Engage∣ments, and break his Bonds? whence is it that he frowns upon you, and with∣draws his presence and his aids in any measure from you? Whence is it that

you go on so heavily, still mourning and complaining, that you are backward un∣to Duties, cold and lifeless in them, and little if at all the better for them? Whence is it that the Devil hath gain'd so much influence upon you, and gotten so great an Advantage against you, and so easily catches you by his wiles and snares, which you formerly so carefully avoided? Whence is it that that little Good, that little Grace that is in you is so withering pining and languishing? Whence is it that you who once were chearful in Re∣ligion, having comfortable hope thro' Grace of your good Estate, are now so despondent and drooping, and so full of Doubts and Fears? Is not all this char∣geable upon your frequent and sad Breaches of your Sacramental Vows? Think of it then seriously; Recollect all the sad Consequences that have thence ensued, as exactly and faithfully as you can; and then think how by the like breaches of fresh Vows, you expose your selves to the like breaches for time to come, and that in a higher degree than before; and this certainly if any thing will help to quicken you to Care, Con∣stancy and Fidellity, in living up to your Renew'd Engagements.

4. THINK also often with your selves, how happy you might have been had you

been but faithful to your Sacramental Vows and Promises. To what a confirm'd State might you by this time have been advanc't? To how flourishing a pitch of Grace might you have arriv'd? How much Honour might you have brought to God? How much Good might you have done in the World? What Peace Delight and Pleasure might you have found in the ways of God? How free and undisturb'd might your Communi∣on with him have been? And how well establisht might you have been by this time against all Assaults, had you but ho∣nestly paid the Vows you have often made and repeated to your God and Sa∣viour? Little do you know what your false heartedness hath lost you. Little are you aware of what your Carelessness and Unfaithfulness to your God hath de∣priv'd you. Think of it seriously after every Sacrament. Reason the case with thy self. What O my Soul have I not lost enough already! Hath not my Trea∣chery and Sacriledge and Falseness been detrimental enough to me already! Shall I still go on to break my Vows, and rob my God, and damage my self, and take a course that will deprive me of that Peace and Pleasure, and Sweetness, and much of the Profit too, which Religion is capable of affording me? Such thoughts

as these pursu'd home after every Sacra∣ment, could not but be helpful to stir and quicken, rouz and warm us, and keep us close to him, to whom we are a new De∣voted.

5. RUN not too hastily into the World after the Renewal of your Solemn Vows. Too hasty changes are easily ob∣serv'd to be pernitious to the Body; and they are full as hurtful to the Soul. For a Man that hath been in violent motion, whereby he is well heated, to wash in cold Water, would be the way for him to chill his spirits, and bring upon himself a deadning damp: So for them who have been well warm'd with Spiritual Mat∣ters; have been seriously renewing their Covenant with God; to rush immedi∣ately and carelesly into Worldly Affairs, is the way to have their Hearts presently grow Cold, and Chill, and Dead. 'Tis true we are oblig'd to mind our Callings; and God hath appointed us six days for that purpose, having reserv'd a Seventh for himself; on which we ordinarily receive the Communion; and in which, if we have any true Concern for our Souls, we shall be careful, as he requires us, to banish all Worldly Thoughts and Affairs out of our Minds and Hearts: But that of which I would have you be careful, is that you rush not into the world after a Sacra∣ment,

without taking a Preservative along with you. You cannot, if you con∣sult past Experience, be insensible how apt the World is to withdraw you from God, and deaden you to Duty, and hin∣der you in the minding of those matters that are of infinitely greater importance: To many a Breach of Sacramental Vows, hath your over great eagerness in the pur∣suit thereof it may be betray'd you. Think therefore after you have anew gi∣ven your selves up to God, before you engage in your Temporal Affairs, that you are oblig'd to pursue and value and use the World like persons that are Devo∣ted to the Most High God; that you cannot serve him and Mammon together. That the Friendship of the World is enmity * 1.51 with God. That the fashion of this world * 1.52 passeth away. But that he to whom you are Consecrated hath much more valu∣able Treasures, and a more enduring substance in reserve for his faithful Ser∣vants. Some such Thoughts as these a little pursued, will help to season your Minds, and antidote you against the Infection, of which, in the midst of Worldly Affairs, you are in constant dan∣ger. They will be helpful in the midst of all the cares and concerns of which you are subordinately mindful, to keep

your Hearts free for him, whose Servants you have vow'd to be.

6. EXPECT that the Devil will quickly endeavour to cause you to undo what you have done at a Sacrament, to hamper and embarrass you, to deaden and damp your Hearts, and cut the Si∣news of holy Diligence; and therefore prepare for his Assaults. Think not that he'll let you alone, and suffer you with∣out molestation, to pay your Vows; don't imagine he'll give way, and yield, and suf∣fer God's Right quietly to take place: Think not that any Resolutions of yours, tho' ever so serious, firm and strong, will carry you out of his reach: But rather expect the more heartily you renounc'd him, the more he'll rage against you: The more vigorously you resolv'd to op∣pose him, the more strenuously he'll set himself to baffle you. He'll start a thou∣sand things in your way, to divert you; if that wont do, he'll terrifie and scare you, discourage and dishearten you; if that won't do, he'll stir you up Oppos∣tion that you little thought of, and press you with difficulties from all Quarters. This is what you should before-hand ex∣pect and reckon upon; that so you may be duly provided, and not surpriz'd. There are many honest Souls, that if they can but find themselves any thing serious

and warm in Renewing their Sacramen∣tal Vows, if they find any holy Fervours excited on that Occasion, are apt to think that now they are safe: The Devils won∣ted Method won't do with them, they are so well fix'd that he cann't hurt them, and thereupon they grow secure: And by this means he, before they are aware, gains upon them; they lose their ground, and he's too hard for them. Let's there∣fore beware of him; since we are not igno∣rant of his Devices. Let us ever expect the most vigorous Assaults of our Spiritual Adversary, when we have been most se∣rious at a Sacrament, in Renewing our Vows of Fidelity, Vigour and Diligence, in our Holy Warfare: And let us prepare our selves to resist at first, which would do much towards the strengthening of our own footing, and the securing the Payment of our Vows: But if we let him gain the least Advantage, we shall find it very difficult to recover it again.

7. OFTEN pray over your own Vows, and seriously and fervently look upwards, for those Aids and Succours, without which there's no ground for us to hope to pay them. We read of our Blessed Saviour, That in the Days of his * 1.53 Flesh, he offer'd up Prayers and Supplications with strong Crying and Tears. In this, we should be like him, if ever we would be

to our trust, as he was. The most pray∣ing Christian is ordinarily likely to be the most improving, thriving, diligent Chri∣stian. You made not your Vows in your own strength; but to him to whom your Vows were made, must you be beholden for strength to keep them. The first time therefore you retire after the Renewing them at a Sacrament, bend your Knees to the Father of Mercies, and God of all Grace, and earnestly beg of him Wisdom and Strength to fulfil your Engagements. Nay, be not more frequent in begging of him your daily Bread, than in sending up this request, That he would not lead you into Temptation; i. e. that he would not suffer you to be overcome by it. Beg ear∣nestly of him, that he would lead your Hearts into his Love, and constantly keep you under the governing Influences there∣of; and so order your steps, as that you may faithfully keep his Commandments. Beg of him that he would rouz you, when slumbring; spur you, when loitering; re∣duce you, when wandering; uphold you, when sinking; chear you, when drooping; and so guide, assist, and succour you, as that in the midst of all the Infirmities and Imperfections whereto you are liable, and and with which you will be always chargeable, you yet may be able to ap∣prove your selves to him as sincerely

faithful. Prayer must be always the great Engine of our help and strength. If we are beset, and find our selves unable to withstand the vigour wherewith we are attaqu'd, we should take Wing upwards, and beg Grace to help in the time of our need. If we are mastered, we should look upwards for strength, whereby we may be recover'd, and brought to our selves again. Prayer will be needful and useful, from first to last. Where Sacramental Vows are not attended with fervent Pray∣ers, 'tis not at all to be wondered at, if they are soon broken. For it is an Argu∣ment of too much dependance on our own strength, which in reality is but weakness; and too little dependence on him without whom we can do nothing. 'Tis a Mercy, in such a Case, for God to suffer us to fall, that we may be the more fully convinc'd how helpless we are with∣out him. If therefore we would ever come in any measure to answer and pay our Sacramental Vows, we should follow them with serious and earnest Prayers: And yet we must not rest there neither, but we must follow our Prayers with our Endeavours. And therefore,

8. KEEP up a strict Watchfulness over your selves in all things; we should set a Watch over our Eyes, Ears, Tongues, Ap∣petites, Hearts and Hands, that they betray

us not into a Miscarriage. And there especially should we be most careful, and make our guard the strongest, where we have formerly tripped most frequently. If we are not very careful afterwards, we shall shew that our Vows were not made in earnest. We must Watch, as well as Pray, that we enter not into Temptation. We should observe the first stirrings of Cor∣ruption, and endeavour to quell them; and labour to curb Sin in its first begin∣nings, before it have gone too far, and gain'd too much upon us. We should maintain a constant Jealousie of our own treacherous Hearts. We should watch against even the appearance of Evil; and never intermit our guard, as we would not have our Hearts hardened through the Deceitfulness of Sin, and as we would not * 1.54 lose the sense of our Sacred Engagements, which is better kept from the first, by the constant maintaining some degrees of an holy warmth within, than it is after∣wards recover'd, when it hath been lost, and the Heart hath been dampt, and chill'd, and cool'd.

9. OFTEN call your selves to an Ac∣count what Influence the Vows of God have upon you; how well you answer and pay them. Let not things run on, time after time, without Examining; which is the high-way to danger, and

loss, and disorders of all kinds: But often pause, and bethink your selves how mat∣ters stand. Go out upon the Enquiry, Whether or no you retain any suitable sense of your Solemn Engagements; whether your Hearts and Lives are under the force of them, yea, or not? Keep Court in your own Breasts, and bring your selves to the Test, that you may see how well you have kept or lost your ground. A Tradesman many times hard∣ly knows how it stands with him, as to his Estate, till he comes to cast up his Ac∣counts: No more can you without Self-Examination, so well judge how your Vows have been kept or broken. Were it fre∣quent, provided it were serious, 'twould be very beneficial; for it would help to keep Conscience tender, by causing it to smite us upon the least omission or trans∣gression; it would help to keep our Minds in awe, and be a Curb to that Le∣vity whereinto we are so very prone to slide; it would be a sort of an Anticipa∣tion of the future Day of Account, when all things shall be strictly examin'd and enquir'd into; and be a constant Spur to Watchfulness and Care. Let us often therefore in our Retirements, seriously and strictly examine our Hearts and our Ways, if we would live up to the Vows of God that we are under: And when

we have done what we can of this kind, let's beg of God to supply our Defects; and make use of the pious strain of Da∣vid, Search me, O God, and try me, and see if there be any wicked way in me, and lead me * 1.55 in the way everlasting.

10thly and Lastly, WHENEVER you find your selves sliding or already sliden into Deadness and Remisness, earnestly plead the cause of God with your own Hearts, and do what you can to chide them out of their perfidious Inclination. Urge Sacramental Transactions upon your Hearts, to quicken your Faith and Love and Obedience. God hath given us (that is our Mental Powers) a considerable Au∣thority over our selves; which if ever, is certainly to be us'd in this Case. In no∣thing would Self Excitation and Self Ob∣jugation be more beneficial than in this matter. Reason the case therefore sober∣ly and yet Authoritatively with your selves, whenever you find the sense of Sa∣cramental Vows diminishing, abating, or wearing off: Argue with your selves at some such rate as this. Is this like a Christian? Is this the way to show the Resentments I have of my Redeemers amazing Love? Is this the way to grow and thrive in Grace and Piety? Or is it not rather the way to decline and go backward? Is this the way to secure the

Divine favour? Or is it not rather the way to incur Gods Displeasure? Shall I not by this means dishonour God, lose my own Peace, and deaden others? Shall I not bafflle my own Hopes, and blur my Evi∣dences, and grieve the Spirit, and wretch∣edly indispose my self for Renew'd En∣gagements, to which I am frequently call'd, by my Deadness, Carelesness and Sloth? What ails thee then O my Soul? Why art thou so stupid and sensless? Why so Base, Unworthy and False? What can ever hold thee fast to thy God and Saviour, if not such bonds as thou ar•…•… under? What can engage thee to thy Duty, if not such Solemn Vows and Pro∣mises as thou hast often made? How un∣governable dost thou show thy self, that such Sacred Transactions as are manag'd at every Sacrament, do no more affect and awe thee? For shame stir up thy self. If ever thou wert really Serious and in Ear∣nest, now show it: If thou hast any thing of sincerity in thee make it appear by thy care to pay thy Vows.

THIS is a sort of work we find Holy David frequently engag'd in. He once found himself very despondent: But how doth he chide himself? Why art thou cast * 1.56 down O my Soul? And why art thou disqui∣eted within me? vers. 5. and he's at it again vers. 11. He endeavour'd to reason him∣self

out of his discomposure and disorder, and the like he did at other times: So should we in this case; Why art thou so Treacherous O my Soul? And why so false to thy God and Saviour? May he not justly resent it? And may'st thou not reasonably expect to smart for it? And such sort of Reasonings as these we should dilligently pursue, and not give over till our Hearts are warm'd. If we would often trye it, we should find no∣thing more effectual than this, to keep our Hearts under a serious sense of Sacramental Vows.

BUT after all, when we have taken the greatest Care, and us'd our utmost dilligence, we shall find the Apostles observation true, That in many things we offend all. We shall find Sin will stick so close, as that we cannot shake it off in our present infirm and crazy state. When we fall into Sin therefore let's not lie in it, but let us speedily rise again by Repen∣tance, and renew our Resolutions of O∣bedience; begging both Strength and Succours from on high. And let us from the sense of our manifold present imper∣fections, be mov'd earnestly to long for that time and state, when we shall need no Ties and Bonds, no Vows and Promi∣ses, to fasten us to our God, and engage us to our Duty: But we shall be insepa∣rably

united to him, and admitted to the Blissful Fruition of his immediate pre∣sence, and have no more failures and breaches, no more sins and falls to trou∣ble and disturb us, but shall be advanc't to unalterable Perfection, receiving to all Eternity additional encreases, proportio∣nably as our growing Capacities can bear them.

AND the good Lord grant that we may so faithfully pay the Vows which we are now ever and anon repeating, as that we may at present receive all the Blessings he hath pro∣mis'd to sincere Souls, and be accepted, owned, and approved by him at the great day of Ac∣count at last.

CHAP. XIV.

Sundry Serious Considerations, to enforce the sense of our Vows upon us, and engage us to pay them.

BEING thus far engag'd, I would not methinks desist without leav∣ing some Impressions on the Hearts of my Readers, the goode ffects whereof may be discernable; I shall therefore do my ut∣most by arguing with them, and pressing them with the most strong and urgent Considerations I could think of, to engage

them to live up to their Sacred Vows, and to do it with greater Care and In∣dustry, with greater Zeal and Fervency than ever heretofore. And here I have two sorts of Persons to deal with.

1. THOSE who have no care at all in earnest about this matter.

2. SUCH as are seriously thoughtful about it, and do set themselves to keep and pay their Vows, but often fall short, which is their Grief and Trouble. These are Cases vastly different; and the Per∣sons concern'd are to be very differently dealt with. To distinguish between the one sort and the other is out of my Pow∣er; but 'twill be no difficult matter for any Persons who will employ their Con∣sciences in a diligent and impartial Search and Examination, to find out to which Class they belong.

AS for you then who have the Vows of God indeed upon you, but you mind them not; who repeat them time after time, but are as far from setting your selves to pay them as ever; I mean not in Perfection, but in any measure of Sin∣cerity; who run on in a careless, carnal, wicked Course and State, without any considerable effectual Stop or Check, not∣withstanding all your Sacramental Pro∣mises and Engagements; I would make the following Demands of you, which I

would desire you closely to pursue when alone, begging of God that he would bless the Thoughts which they will lead you to, and make them effectual to rouze and awaken you.

1. WHAT would you think of any that should go to deal with you, as you deal with the Blessed God? Suppose any Persons that had offended and injur'd you, should come time after time, and with a seeming Concern and Sorrow for what is past earnestly desire to be at Peace with you, and with all possible Solemnity pro∣mise to lay aside all Enmity against you, and engage to be your hearty Friends; to study your Interest; to respect and honour you, to gratify and please you, and in all respects make your Concerns their own: and never afterwards mind what they have said or done, but the more securely pursue their wonted En∣mity under the Covert of a pretended Friendship? Or suppose any with whom you had been at variance, should come to Articles of Agreement with you, to which all possible external Marks of an hearty Consent should be given; which Articles for further Security should be once and again, as often as was desir'd, publickly ratify'd by being sign'd and seal'd before sufficient Witnesses; and yet they continue to act as when at open

Variance, without any regard to such Articles and Agreements: Or suppose a Servant of yours that had been disho∣nest, careless, and slothful, pretending to beg pardon for what is past, should again and again promise by all that's sacred to be diligent, honest and faithful, but ne∣ver mind such Promises after they were made, but remain as bad if not worse than ever: What Thoughts would you have of Persons by whom you should be thus dealt with? Could you have any regard to them? Would you care to have any more to do with them? Could you mind any thing that came from them? Could you have any Patience with them? I believe not: And yet this is the rate of your dealing with the Blessed God. Con∣sider what you'd think of such Persons as these, and that will help you to judg what the Great God may think of such as you.

2. WHAT can you suppose could ever bind you to God, or effectually en∣gage you to your Duty, if such Vows, and Ties, and Bonds as you are under won't do it? You cannot certainly but have some Sense that the Blessed God must be the Author of your Happiness, if ever you reach it; and that in his Fa∣vour lies your Life; and that without his Help you are lost and ruin'd. Your

very Coming to the Lord's Table speaks this, if it speaks any thing. Why come you there if this be not the Sense of your Souls? If it be, why don't you take the Course whereto you are bound by so many seemingly solemn Vows and Pro∣mises, whereby alone you can get and keep his Favour? If the intrinsick Ex∣cellency of the several Duties of Religi∣on, the Pleasure that attends Obedience, and the Rewards that would follow up∣on it, have no attractive Influence upon you; if the Fear of what your Disobe∣dience would have consequent upon it, would not suffice to move you; if the happy or doleful Issue of an holy or a wicked Life respectively, which you may evidently discern in many Examples that are frequently before your Eyes, were not effectual with you; yet me∣thinks your own voluntary, solemn, fre∣quently repeated Vows, Oaths, and Pro∣mises, might prevail for a religious Life. If it be not the best Course you can take, why do you vow you'l lead it? If it be, why then are you so much worse than your Word? Methinks if ever you are serious, it should be at a Sacrament: If any thing could hold you fast, it should be your own Engagements. In civil Affairs, where an Oath hath lost its awe, there's no hold; there's no Band of So∣ciety

with such Persons: so what hold can God have of us, what Band of So∣ciety can there be between him and us, if Vows have no Force; if we make them and break them, without Care or Concern? Where Perjury prevails, com∣mon Honesty's banish'd: and where Sa∣cramental Vows are not minded but slighted, and allowedly and unconcern∣edly broken, Religion dies; it can have no Force; it can't come to any thing.

3. CAN you imagine your frequent repeating your Vows, at all diminishes your sin or lessens your guilt? Or rather doth it not wofully add to, and enhance it? Would it at all extenuate a Rebels crime, for him to be ever now and then throwing himself at his Princes feet, pro∣mising to give undoubted evidences of an unblemisht Loyalty for time to come; who no sooner departed than he renew'd and still persisted in his Rebellion? Would any one think it lessned the faults of a Child, to come to his Parents, and own them, and beg Pardon, and that again and again, promising amendment; and yet after all continue irreclaimable, and wilfully persist in his Disobedience? If not, as in both cases 'tis evident it would not, How can you then perswade your selves, That Renew'd Sacramental Vows, 〈◊…〉〈◊…〉 the allow'd wickedness of your

Lives the less heinous? That Repeated Engagements to be the Lords, make your wilful breaches of them the less dan∣gerous? No; so far is that from being true, that both guilt and danger is there∣by increased: Had you not better make no Vows at all, than wilfully and allow∣edly break them? In the former case, you'd but be chargeable with a Neglect; but the latter implies the most audaci∣ous Contempt. 'Tis true a neglect may be so circumstantiated as to be contemp∣tuous; and so may become near upon (if not to the full) as heinous as a Pro∣fanation. We may therefore take this as a general Rule; that a fear of Profa∣nation will never excuse a contemptuous Neg∣lect; nor will a fear of Neglect in the least excuse a Profanation. Say not therefore that 'tis your Duty to come to the Lord's Table, and so think at all to excuse your selves that way, by pleading that you discharge your Duty: For tho it be the Duty of all who profess to be Christians to come to the Lord's Table, and there seriously make Vows of an Holy and a Christian Life; yet do those very Vows aggravate the Guilt of those Persons who mind them not afterwards; and on whom they have no Force to disingage them from the Wickedness renounc'd, and engage them to the Holiness pro∣mis'd:

as in the foremention'd case, tho it be the Duty of a Rebel to submit to his Prince, and promise Obedience; yet if after pretending to do so he persists in Rebellion, his Crime is doubled.

4. DOTH not God, think you, take notice of your wretched trifling with him? Men are easily impos'd on; a sha∣dow of Devotion may pass with them for the reality: They may reckon slight Vows serious; and thro' unacquainted∣ness with Persons state, may charitably esteem such things as in reality are gross and wilful, and allow'd Breaches, procee∣ding from an unchang'd Heart, to be such Slips as are consistent with Sincerity: But is the great God also, think you, thus to be deceiv'd? Can the Searcher of Hearts be ignorant with how little seriousness you make your Sacramental Vows, and how little you mind them afterwards? Can you ever think to hide from him, who is privy to all your Ways, the Deceitfulness of your Deal∣ing with him? And do you think he can observe you running a Round of careless making, and wilful breaking of seemingly Solemn Vows and Promises, and not re∣sent it? Because you, it may be, forget how often you renew your Vows at the Lords Table, and how often you wicked∣ly break them, do you think the great God doth the like? No, no, assure your

selves, he remembers, notes and records; and he'll make even your own Conscien∣ces another Day, to serve as Memorials both to himself and you: For your Con∣viction and Condemnation; and for his Justification, and your own inexpressible Terror.

5. WHAT Treatment can you expect from Him, with whom you deal so perfi∣diously? Do you think he'll easily over∣look, or slightly animadvert on such De∣spisers and Contemners of all that's Sa∣cred, as you, that run on in a course of wilful breaking Sacramental Vows and Pro∣mises, shew your selves to be? Doth not your aggravated Guilt cry aloud for Ven∣geance? And what can be too severe for you? May you not justly expect, that a Train of Temporal Judgments should follow you? On what account, I pray, was it, that the Apostle tells the Corin∣thians, That many were sick and weak among them, and many slept? Was it not because they came to the Lord's Table, and did not discern the Lord's Body? And if the truly Upright and Sincere, may thro' their Irreverence and Unpreparedness, expose themselves to such Temporal Judgments as those (as the Apostle there seems to intimate) how much more doth your far greater guilt, which shews it self in an habitual Profanation of the most sa∣cred

of Divine Institutions, and allow'd Breaches of the most solemn Sacramental Promises, expose you to the same and grea∣ter Judgments, even in this Life? And how justly may they be follow'd with an Eternal Vengeance? And how certainly will they be so, without a speedy and sor∣rowful Repentance? Let me then fur∣ther ask you,

6. DO you never think of a Day of Rec∣koning that's coming? Have you not some∣times in your Retirements some pre-ap∣prehensions of a sad Account that you have to give to God another Day? Doth Con∣science never read you your Doom, sum∣moning you, as 'twere, before hand, to the Bar of God? Do you never think of the Day that's near, and not far off, when all things will be narrowly scann'd; the Books open'd; and among other things your Sacramental Bonds put in suit against you? I believe you could hardly be so stupid in your worldly Concerns, but that if you knew you ow'd ten times as much as you could pay, and were in constant danger of being fallen upon by your Cre∣ditors, and arrested, and perpetually im∣prisoned; you'd be in constant fear; you'd be so taken up with the thoughts of your unhappy state, and what's coming upon you, that you'd be able to mind nothing: And what? Do the Affairs of time, in

your esteem, so much exceed those of Eternity, that you, that would be so much concern'd in the former Case, can remain unmov'd, when you know that you are perfect Bankrupts in Spirituals, and in constant danger of being arrested by God, for ten thousand Talents, no one of which you can ever be able either to pay, or to get discounted? Can you be unconcern'd, when you know, that within a little time you must be summon'd to the Bar of a Righteous God, where your very Sacra∣mental Bonds put in suit against you, would utterly confound and over-whelm you, were all other Debts over-look'd and forgiven? Whence is it that in this case you are so undisturb'd? Do but set your selves down, and sedately reckon up your Sacramental Bonds, and see what they amount to: O what a vast summ comes up! Doth it not then deserve ma∣ny serious thoughts how this sum shall be discharg'd? And what, will you never begin? Will you go on to add Bond up∣on Bond, and heap Vows upon Vows, and never in earnest begin to pay? I beseech you remember and consider, that all the Sacraments you have profan'd, and all the Vows you have made at them, which you afterwards wilfully, habitually, and wic∣kedly broke, will rise up in Judgment a∣gainst you at last, and eternally condemn

you. Let me then further ask you.

7. WHAT can you plead in your own Excuse? That you run on wilfully break∣ing Sacramental Vows; that's your Charge. Produce your Pleas, and you'll see as weak a Creature as I can shew you their Insuf∣ficiency. It may be you'll plead your prone∣nefs to sin; Alas! that's your fault, but no Excuse: 'Tis what you have cherish'd and delighted in; therefore to be sure it diminishes not your guilt. It may be you'll plead the force of Temptation; but how can that excuse you, who don't watch, and pray, and strive against it? It may be you'll plead that the Best have Frailties; and live not up to their Sacramental Vows, as they should: But what Excuse can this help such as you to, who han't a dram of sincerity? Which appears, in that you have us'd no serious thoughtfulness, dili∣gence, pains or care at all in this matter; which are known Evidences of the Sin∣cerity of the Upright? It may be you'll plead a want of sufficient Grace; and so endeavour to throw the blame on God: But that's a vain Attempt; he never ex∣pects to reap where he hath not sown, or gather where he hath not strawn; but will be satisfied with that which bears proportion to what he gives. And can you pretend that you have rightly us'd the Grace that hath been afforded you?

And might you not have had more, had that but been duly improved? The Case will therefore allow of no Excuse: the Guilt of such Persons can by no Consi∣derations be either extenuated or dimi∣nish'd.

I now proceed to the other sort of Persons that are to be dealt with, viz. such as are indeed thoughtful about their Sacramental Vows, and do sincerely set themselves to answer and pay them, who yet do often fail and faulter, which is the Matter of their Grief and Trouble. I would not willingly do any thing to the needless sadning of any upright Soul, and should therefore be sorry that any such should receive Disturbance from any thing mention'd under the former Heads, which are calculated for those of another stamp; and need not give those who are sincere, tho imperfect, any Molestation: I have other Considerations to suggest to such which have their weight, but are of another nature. I have the following Questions to put to them, which I would beg of them seriously and impartially to weigh.

1. MIGHT not any, even the best of you, take much more care to live up to your Sacramental Vows than you do? You can't be more free to plead, than I to own, that all your Care could not

keep you from all Sin: For when all's done, there's no Man that liveth and sin∣neth not. But might you not do much more towards the avoiding of Sin; might you not avoid much more Sin than you ordinarily do? I appeal to your Consci∣ences about this Matter. Should not the Sense of the Deceitfulness of your Hearts, your many former Falls and Smarts for them, and Sufferings by them; and of the too great Strength of the fleshly part in you, keep you more in awe, and make you more careful? and might you not be much more diligent, and watchful, and circumspect, and provident, and se∣rious, than you are? Don't you find a great and very remarkable Difference in your selves, in your Tempers and your Lives, when your Guard is strict, your Eyes about you, your Prayers frequent, close and servent, and your Intercourse with Heaven uninterrupted; from what you are when your Guard is intermitted, your Spirits are clogg'd, your Prayers are heavy; and the Reins are out of your Hands? Whence comes the Difference that is so discernible even among real Christians, who all are sincere? How even, uniform, steddy, vigorous, holy, and heavenly shall some be over others? To the Eye there is not a greater Diffe∣rence between some Saints and some Sin∣ners,

than there is between some Saints and others; nor indeed so great. Whence comes this? What can it be im∣puted to, but the different degrees of Re∣solution, Watchfulness, Care, Caution, Diligence, and Painfulness, that several Persons reach to. It would be no objecti∣on against this; for any to say, That all this difference is owing to the Grace of God, and that alone, which is imparted by God to every man severally as he will: For its freely granted; and these things mention'd that are instrumental in this difference, are only so many parts of that, Grace of God which receives different names according to the diversity of ob∣jects about which 'tis employ'd: So ma∣ny parts (I say) of that Grace which God is pleas'd freely to impart: But let it withal be noted, that 'tis not meerly Arbitrarily that 'tis imparted, but by Rule; by that most wise and equitable Rule, That to every one that hath shall be * 1.57 given, and he shall have abundance. Every one that hath; i. e. hath improv'd former Vouchsafements. How comes it then that you let so many out strip you? If you look about you you'll find this and that, and the other Person, that walks more closely with God, and lives more up to their Sacramental Engagements than you do. You are always almost stumbling;

they, compar'd with you, go on as 'twere evenly: Were you as Humble, Watchful, Diligent, and Industrious as they, you might keep pace with them: And might you not be so if you would? What I pray hinders you? It may be you'll say, you cann't be so of your selves: True, but the God you serve, will be as free to you as to them, if you carry it to him as they do. And as for them who so much out strip you, they might be yet much better than they are, they might walk much more closely with God, better pay their Vows, and live yet more agreeably to their Christian Engagements than they do: If this were not possible then must they be suppos'd to be arriv'd at Perfecti∣on, which for any to pretend to in this Life, is the height of Folly. But I sup∣pose there are none really think but that they might be better and do better, and live better, and answer their Sacramental Vows better, if they were more careful. And should not this thought shame you? To think, that you who have given your selves up to God, and so firmly resolv'd for God, and so frequently declare you stand to your Resolution, should for want of care, so often, and so shamefully fail in your Duty, and break your Vows at the rate you do? Let me ask you,

2. WHAT are those things which di∣vert

you from that care and application, which a matter of so vast importance as this is, plainly requires? Are they things of greater weight and moment, and that more nearly concern you? Are they things your concern about which will turn to better account than your care in this mat∣ter? Surely no: Generally they are the affairs of the World, matters of Profit or Interest, Common Civil Affairs; they might and should be minded in their place, but need not justle out things of much greater weight. But what comfort can you ever expect in any thing, the pursuit of which hindred your carefulness to keep your Sacramental Vows? How can you expect a Blessing on those Affairs of yours, by which you are diverted from what ought to be your principal care; viz. The Living up to your Christian Vows? If you'll weigh things in an even ballance, you'll soon see which side prepon∣derates. And will you be so foolish as by things comparatively inconsiderable, to be diverted from, and deadned in, that which you have often vow'd and engag'd should be the business of your Lives, and which well deserves to be so? Again,

3. Is not God more dishonour'd by your failures and neglects, than any others whatsoever? Doth not your Rela∣tion to God, and interest in him, make

your Breaches the more Provoking? You are His Covenant People; His Children; His Domesticks; you belong to his Fami∣ly; He treats you as Friends and Intimates if you after all thro' Carelessness do break your Vows, and deal Treacherously may he not justly highly Resent it? Is not Gods Honour much in your hands? Will not your Failures and Neglects tho' they are such as are consistent with Sincerity; your falling so sadly short of your Sacra∣mental Vows in many cases occasion dis∣paraging Reflections upon Religion, deaden others, encourage them in their Remissness, and cause the World to say, that after all there's little real difference between the Godly and the Wicked? And if you have any concern for the Di∣vine Honour must not this needs affect you.

4. May not God altho'he eventually and finally pardon and forgive you, yet at present justly frown upon you, to pu∣nish you for your Carelessness and Folly? May he not justly cause you to walk mournfully and heavily, who often walk so carelesly and remisly? Must be nib∣ling at the bait till you are caught with the hook; and are for ventring as far as you may with any safety, till you run too far to make a safe retreat? May he not justly suffer the Devil to take the advan∣tage

against you which you give him by your Breaches of your Sacramental Vows? And hide his face from you to convince you of the disingenuity of your dealings with him; and show you how he's dis∣pleased therewith? What if he makes you smart by those very Corruptions, your indulging which, occasion'd your Re∣new'd Breaches? Must you not blame your selves, and justify him? Again,

5. MAY not your frequent Breaches of your Sacramental Engagements, much blur the evidences of your sincerity? time was it may be, when upon a serious examination of your Heart and survey of your Life, you found comfortable ground to hope that you were a Child of God, had a special interest in him, and were well fixt for Heaven; but now make the same enquiry, and alas you find the mat∣ter dubious: Your ground of hope is ex∣ceedingly diminisht; you know not whether that which appears like Grace in you be true and genuine, or not; and therefore are full of Fears: Upon what can you charge this difference? Is not your Carelessness and Remissness in keep∣ing and living up to your Sacramental Vows, as likely and probable a Cause of it as any thing whatsoever? May not that which betrays the great Prevalence of Corruption in you, often make your

Integrity dubious? And will you not then endeavour to take up? Will you persist in a Course, which continued, may make your Uprightness, and the Truth of your Grace, and Sincerity of your Piety, a thing always questiona∣ble; and so perpetually fill you with Doubts and Fears. Again,

6. ARE not the Eyes of him to whom your Vows are made always upon you? Doth not he search and try you, eye and view you? and will you be careless and remiss even while he looks on? Doth not he see your Warmth and Seriousness at a Sacrament? and doth not he after∣wards see how soon you grow cold, and dead, and dull again; returning to for∣mer Remissness? and how little you are influenc'd by renewed and repeated Vows? and shall not the Thought of his Inspection awe and affect you? Again,

7. WON'T your Experience teach you? Have you not felt the good Effects of Care and Watchfulness after a Sacra∣ment, that you might answer and pay the Vows you renew'd there; and the sad Effects of Negligence and Remiss∣ness, many and many a time heretofore? and will you never learn to keep close to God? Have you not smarted for past Faults, and will you run into the same again? Will you leave the same Gaps

open by which Dulness and Formality formerly crept in upon you? Will you let the same Temptations draw you into Sin, and the same Corruptions prevail up∣on you, and the same Toys and Trifles divert you from your Duty as hereto∣fore? What would this be but to do that in Spirituals, which you would blame as unaccountable and amazing Folly in common and civil Affairs? And then,

8. and Lastly; WHEN do you expect to arrive at a confirmed State? How can you think to grow in Grace, and to thrive and improve in the Ways of God, if you are not more careful and faithful in keep∣ing and paying Sacramental Vows? Can you be satisfied with the lowest degree of Grace that's saving, and that's capa∣ble of helping you to Heaven? If so, that alone might justly make the Truth of your Grace questionable: but if you desire to improve in Grace, and that to such a degree as that you may have an abundant Entrance ministred to you into God's Heavenly Kingdom, as 'tis natural for all those who have the Truth of Grace to do; methinks you should not be your own Hindrance by your Careles∣ness, about your Sacramental Vows; which the more faithfully you keep, the more may you hope to do so; and the less careful you are about them, the less Hope is there in the case.

CHAP. XV.

The Temper and Carriage of a Soul that's rightly sensible of the Force and Sacred∣ness of Sacramental Vows, briefly EX∣EMPLIFY'D.

HAving thus far endeavour'd to o∣pen, illustrate, and enforce Sacra∣mental Vows; and done what in me lies to help my Readers to understand them rightly, and to engage them to repeat them seriously, and keep them saithfully, I shall close with a brief but distinct View of the Temper and Carriage which was the Scope of this present En∣deavour. I'll draw a Model, and that as exactly and faithfully as I am able in a short Compass, from whence all may discern what they should be, and how they should carry it, in order to the ap∣proving themselves sincere, and reaping the Benefit of their frequent Sacramental Federal Transactions. In doing which I'll avoid running things to such an height as ordinary Persons are incapable of arriving at, or as few attain to; which might prove a Discouragement instead of an Assistance: and shall in∣stance in the common pitch of upright

and sincere Souls, that are rightly sensi∣ble of the Vows of God which they are under.

SUCH Persons may be consider'd in several Instants: and I shall select those that are most remarkable; and in each show the Temper, and Posture, and Re∣sentments of a sincere Soul; how its Pulse beats; what are its usual Affecti∣ons and Motions, and most natural Stirrings.

SUCH a Soul may be consider'd ei∣ther as preparing it self for the renewing sacred Vows; or in the Act of renew∣ing them; or after it is finish'd, and the Bonds are renew'd: and so, either as im∣mediately retiring; or in the after Life. A sincere Soul immediately after the re∣newing Sacramental Vows may be con∣sider'd either as recollecting what's past, or as praying for Grace and Strength; or as charging it self to be faithful: And then again in the After-Life, it may be consider'd either as first setting out; or as meeting with Temptations and Strug∣gling with them; or as stumbling and falling, and so expostulating and chiding; or as rising again by Repentance and re∣newing its Resolutions; or as bemoan∣ing its Unhappiness by reason of its Im∣perfections; or as longing for that State where it shall ever keep close to its God

and Saviour, without any Failures and Breaches. Many more Periods or Po∣stures might be mention'd and consider∣ed, but these are the most signal and the most common: and they who can as I go along from point to point find their Temper and Carriage correspondent to the Model propos'd; they who arrive but at the pitch here exemplify'd, need not question their Sincerity, or doubt of Divine Acceptance.

1. THEN, let's begin with viewing a sincere Soul, preparing it self for the re∣newing sacred Vows to be the Lord's at the Holy Communion: and we shall find it seasonably retiring from the World, and disingaging it self from sen∣sual Intanglements, that it may be free without Clog and Incumbrance, for transacting with its God and Saviour a∣bout Matters of the vastest Consequence and Importance; studiously ridding it self of worldly Thoughts and Cares that would fasten it down to this Earth, when it ought with the greatest Ardour to be aspiring Heaven-ward. Follow it into its Retirements and you'll find it mighty busy in examining and enquiring into its past Carriage and present State; nar∣rowly searching all the Corners of the Heart, and bringing the Actions of the Life to the Scrutiny, that no considera∣ble

Failures, Neglects, or Disorders, may be unobserv'd. It attempts not to cover or extenuate discover'd Faults or Brea∣ches, but aggravates them to the height in order to the greater Self-abasement. It falls therefore to grieving, blushing, and self-condemning; it throws it self at God's Feet, owning an entire For∣feiture of all Covenant Blessings, by its Negligence, Carnality, Sloth and Folly; and breathes out its penitent Remorse in unaffected strains of Devotion: After which it stirs up it self to transact a-new with God, with the utmost Seriousness; endeavouring to renew its Sense of his just Right and manifold Claims. It chears it self by the Consideration of the known and experienc'd Clemency and Pity of the God with whom it hath to do; and fires it self by devout Meditati∣ons on its Redeemer's matchless Love, and earnestly begs to feel more and more the constraining Power of it. It takes all possible care to get its Wedding-gar∣ment on, that so it may become a wel∣come Guest at the sacred Festival on that Peace-Offering, which is the only Ce∣ment between it and its God. It sets it self to burnish up its Graces, that they may all be in readiness to act their part. It pants, it thirsts, it longs for Christ; it endeavours to enlarge its Desires; and

to open wide the everlasting Doors, that the King of Glory may come in, and have a free Admission, and a fuller Possession, and a more absolute Dominion than ever; and strives with all its Might to excite in it self such a Sense of the Justness of its dear Saviour's Authority, as may make the Bonds it renews to him more strong, fixed and lasting; more powerful and prevalent than ever.

2. Let's view such a Soul in the Act of renewing Sacred Vows; and we shall see it humbling it self under a Sense of its great Treachery and Baseness, Fickle∣ness and Inconstancy; asham'd to look upwards on the account of its Defile∣ments and Disorders, heartily owning it self unworthy such an Honour as the be∣ing admitted into the Divine Service, ad∣miring at God's great Benignity, that after all that's past there's room for Ac∣ceptance, and ground for Hope, adoring its Redeemer's unspeakable Condescen∣tion, and endeavouring to lose its self in the Wonders of his Love; recollect∣ing all those Divine Excellencies which shone forth in the Course of his Life, throughout all his Sufferings, and at the Hour of his Death; and wistfully view∣ing him from first to last as an exact Mirror of Divinity, peculiarly fixing on his Death, when his Body was broken,

and his Blood pour'd forth; being pierc'd with grief at the remembrance of those Sins which help'd to pierce his sacred Bo∣dy; and full of Astonishment, that it should be apt to have such light thoughts of that which was so full of Malignity, that it needed his precious Blood to make Atonement. It views the appointed Em∣blems, but it looks beyond them, and with sorrow considers the share it had in that doleful Tragedy which is thereby point∣ted at. It concernedly reflects on the need it stands in of a share, in the Benefit of that Sacrifice which they represent; it rejoyces in its own Capacity of being in∣terested in it; it takes the sacred Em∣blems, when offer'd, with a mixture of Joy and Sorrow, Fear and Love; and em∣braces a crucified Saviour in the Arms of Faith, yielding up the Heart to him, as a part of the Victory and Conquest of his Love; resigning up it self, and its all, en∣tirely to his Disposal, Management, and Government; not as a free Gift, but as his just Right, which to with-hold from him, would be the highest Sacriledge; and as an Offering infinitely beneath the desert of his Matchless Obligations. It contentedly quits all other things what∣ever, as but Dung and Dross without a Christ; being perfectly asham'd to think that any Creature should be his Rival. It declares

it self satisfy'd with him as a Portion; by reason that in him, and with him, it will have all that is needful; and cares not what it wants, nor how it fares, nor what it parts with, so it may but share in his Merits, and his Spirit, his Grace, and his Glory. It not only throws it self into its Saviour's Arms for an instant, but with a design to abide there; detesting what∣ever tends to with-draw it from him, with whom it is so enamour'd. It renoun∣ces Sin, Satan, and the World, as his known Enemies; fetching strength from his Cross, to resist and oppose them. It dis∣claims Self, as an Usurping Tyrant, re∣nouncing it so far as 'tis opposite, and firmly resolving to subject it, so far as 'tis capable, to his Scepter and Government. In humble Dependance on his promised Aids, it takes a New Oath of Fealty to him; it engages to a thorow Disciple∣ship; solemnly swearing over his sacred Emblems, heartily to be subject to him, to study to resemble him, to carry it as one of his Followers, to stick to his Inte∣rest, to fight against his Enemies, to fol∣low his Conduct, to submit to his Disci∣pline, to be content with his Allotments, and patiently to wait for his Rewards. It embraces that Covenant which his Death so firmly ratify'd; stands amaz'd at the inestimable Blessings made over in it; and

firmly engages strenuously to apply it self to answer the Demands of it. And out of a sense of its own weakness, which time past hath but too much discover'd, it sends up the most Pathetical Supplicati∣ons to its once crucify'd, but now glori∣fy'd Redeemer, for fixing, stablishing, confirming, preserving, persevering Grace, and constant Supplies of it; that so the sense of such Obligations as he hath laid upon it, and such Bonds as it is volunta∣rily enter'd into to him, may by nothing ever be defac'd or worn out: In hope whereof it triumphs and rejoyces; mag∣nifying, adoring, blessing and praising all the three Persons in the sacred Trinity, the Father, the Son, and the holy Spirit, on the Account of their distinct Concern and Agency, in the Redeeming and Sa∣ving of lost Sinners.

3. LET's view the same Soul immedi∣ately after the Renewal of such Sacra∣mental Vows, and we shall find its first Work to be the Recollecting what past in the foregoing Transaction. How did I burn and glow (says such a Soul) when I found my self under the Direct Beams of my Saviour's Love at his Table! And what shall I do to retain my Warreth? Or, How little was I affected, suitably to such a Solemnity! And what can fire my frozen Heart? Such a Soul cann't rest in the Work done; or

think all's at an end, when the solemnity's over. It cann't forbear either commend∣ing or chiding it self, according as the posture and carriage hath been; it cann't forbear endeavouring to drive things home. Follow it close, and you'll find it up∣on the first convenient Opportunity run∣ning all over again in its thoughts, and endeavouring to rivet good Impressions, and fix pious Resolutions, and establish and confirm holy Purposes, and back Re∣new'd Vows with strong enforcing Con∣siderations; and doing what it can to en∣gage it self to answer it's Engagements and Obligations to its God and Saviour. Shall I go and undo what I have been doing, by a lazy Indifferency, a negligent and careless course of Life? Shall I forget whose I am, and who I am to serve, and what are my Engage∣ments, and to whom and how I am bound? Will not my Guilt be much encreas'd, my dear Saviour more offended, the blessed Spirit more griev'd, and my Heart more deaden'd than ever, if I return again to Folly? Was not what I did in Renewing my Vows the Effect of Consideration? Is not every thing that I have vow'd antecedently my Duty? Hath not every part of my Duty Benefit attending it? Is not He with whom I have been Transact∣ing able to assist me? And hath he not given me his Promise in his Word, and seal'd it at his Table? He will never change or draw

back: Why then should I? No, I have vow'd and I'll stand to it; Christ is mine, and I'll be his: Him I'll love; Him I'll serve, and follow. He shall have my Heart and my Life. And alas! That little All I am able to give him, is not the thousandth part of what I owe Him. These, and such as these, are the Retir'd Thoughts and Reasonings of a sincere Soul, presently after Renewing Sacramental Vows.

4. THE former Exercise is no sooner over, but if you'll persist in your suit, you'll find the same Soul wrestling with God in Prayer, and sending its most earnest Pe∣titions and Supplications upwards, for Grace and Strength to pay the Vows Re∣new'd. I have vow'd indeed (O Lord) (says such a Soul to God) that I'll be thine; I have anew Consecrated my self to my Blessed Redeemer, and I desire not to draw back: But I have of my self no strength to perform; all my sufficiency is of thee: Lord, keep a sense of my Renew'd Engagements ever fresh and warm upon my heart. Thou know' st my Weak∣ness and my Treachery: I beseech thee to aid me constantly by thy powerful Spirit, that how numerous soever my Infirmities and Imperfe∣ctions be, I may in no case wickedly depart from thee. O that I who have been viewing a crucify'd Iesus, and engag'd to be his con∣stant follower, might be crucify'd unto the World, and have that crucify'd unto me. O

that I, who have been commemorating my de Lords Dying for Sin, may by vertue deriv'd from his Death, be enabled to die unto Sin daily: That I, who have vow'd to live to him in a course of holy Obedience, may have the Grace to be faithful; that so he may own me at last for his, before his Father and all his holy Angels. These are much like the strains of a sincere Soul, after Re∣newed Vows at the holy Communion: But as for the Spirit that breathes in them at such a time; the Fervour and Ardour wherewith they are vented, (which is that that is most considerable) it is out of my reach to describe it.

5. ONE can hardly suppose a Soul thus affected, to have long given over sending its Supplications upwards, before it will be apt to lay a strict Charge on its self, suitably to these premises. I have little reason (will such a Soul be apt to say to its self) to fear the want of aid from on high; little reason to call my Dear Saviours readiness, to help me into question; 'tis my self I have most cause to suspect, and my own Carelessness and Treachery that I have most cause to fear. I charge you therefore (says Conscience) in the name of God, to take care lest you break your Vows, and frustrate your Prayers, by your Negligence, Sloth and Remissness. Often therefore think to

whom you are devoted; whose badge you wear; how observant an Eye is al∣ways upon you; how strict an account of your Carriage you must one day give to him to whom you have profest to give up your selves. Consider how much Re∣ligion will be disparag'd and discredited; if you, that are under the strongest Ties that it is capable of bringing you under, to an unspotted Holiness of Life, have no discernable difference in your Carriage from the rest of the World, that pre∣tend to no such strictness as you do. Think what advantage you give the Devil a∣gainst your selves by your heedless∣ness, rashness and folly. Think what grief and sorrow you have pretended, your past breaches, and trifling so much with God occasion'd you; and now take care, and stand on your guard. Where you are weakest, there let your Watch be the closest, and your Guard the strongest. Be not a stranger at home; but often call thy self to an Account; and whenever you do so, think what the matchless Love of your Redeemer requires at your hands, and how little you answer its Demands. Of this na∣ture is Conscience's Charge; which if se∣riously, solemnly, and authoritatively given, cannot but strike an Awe.

AND being come thus far, let's now take the other part of the Prospect, and con∣sider

the After Life: The after state and carriage of one thus seriously renewing Sacramental Vows, and thus endeavou∣ring to rivet the sense of them. We may view such a Person in six several Instants or Periods.

1. AS setting out and first attempting to answer Renew'd Vows and Engage∣ments. To begin well is in many cases a great matter; tho' in others it signifies little because of the difficulty of persist∣ing: However in this case it argues the sense of Sacramental Transactions to be very small and weak, if Persons set not out well; of this therefore those who are sincere, will be generally Careful. They'll look before them anew, and round about them; and consider their work and their way; their Friends and their Enemies; their Encouragements and their Difficulties; their Helps and their Hindrances; their Dangers, and their Remedies and Preservatives; and will endeavour to fortify themselves, and make provision accordingly. Such a Soul as hath been before describ'd, will there∣fore at first setting out summon all its powers to act their parts in the payment of its Vows; to stand on their guard for fear of a surprize: Will revive in it self the sense of its own weakness to prevent Security; will again call in aid from Heaven; will be jealous of every thing

that is grateful to Flesh and Sense; will take heed of runing to the utmost bounds of what is lawful, whence its so easie to to step into excess; will watch against first motions to Sin, and endeavour pre∣sently to eject them with abhorrence; will often consider his Character, and what becomes it; will prepare for oppo∣sition, and expect to be various ways as∣saulted; will endeavour to keep himself open to the Spirits Influences, and to fol∣low his Conduct; will set himselfto dis∣charge his duty in every different Rela∣tion and Capacity wherein he may be consider'd; will peculiarly guard against his own Iniquity, whereby he is most likely to be betray'd and baffled; and en∣deavour to arm himself with an Holy Re∣solution and Undauntedness, without which nothing is to be done to purpose in the Christian Life.

2. THE next posture wherein you'll find him, will be assaulted by a variety of Temptations, with which he is strug∣gling and grappling. He hath scarce be∣gun in earnest to set himself to An∣swer his Vows, before the Devil at∣tempts to divert, discourage, or hamper, him. The World presently steps in; its Affairs are apt to hurry him, its cares to fill him; and its disappointments to per∣plex him. The Flesh that rebels and is impatient of such close confinement as is

laid upon it; and tumultuously rejects the yoke of Christ, as too severe and gall∣ing. The Mans Dalilah displays it self in all its charms again before him, to entice his Affections; it discovers where his Strength lies, which is in his Union with his God, and by its wiles endeavours to rob him of it. A variety of Examples of those who call themselves Christians pre∣sent themselves, who allow themselves in a greater Latitude than their Religion can warrant: Who being Dead, and Cold and Careless, Remiss and Formal, their Conversation is Infectious, and apt to cast a chilling damp. Thus is the Man on all hands beset; both within and with∣out. He cann't be safe a minute if he in∣termits his guard. He must be continually strugling; and that particularly with himself and his own heart, which will be apt to be deadned, when so many ways assaulted. For a while therefore (which is sometimes longer sometimes shorter) he however mostly keeps his ground: He spurs his backward Heart, and by fre∣quent plying keeps it warm: And by often interspers'd Ejaculatory Addresses Heaven-wards, obtains many a kind list from thence. He maintains his Resoluti∣on, Re•…•…ists Temptations, keeps his heart for God; and tho' with great difficulty, and much imperfection, he yet faithfully pays his Vows: But,

3. KEEP your Eye still fixt upon him, and in a little time you'll be likely to find him in another posture; you'll see him stumbling and falling through Tempta∣tions prevailing. Being so many ways as∣saulted, and somewhere or other unguar∣ded, Sin creeps in upon him; the World entangles him, or the Flesh prevails over him; he breaks his Vows; he's again ensnar'd; his Redeemer is dishonour'd, his Conscience is wounded, his Peace is interrupted; he in part loses his hold; he's clogg'd and hamper'd; and the viva∣city of his Spirit much abated. There's a great deal of difference in the temptati∣ons that prevail on such; in the degree of their prevalence, and the time of their continuance; which makes a great dif∣ference in the state of a Soul in such a case: But this is not to be sure, a state for such an one to continue in; he's un∣easie under it; he often blames, and chides, and expostulates with himself; and looks upwards for help: And there∣fore you won't find him in this case long; but in a little time you may,

4. OBSERVE him rising again by Repentance, and Renewing his Resolu∣tions of a Conscientious Fidelity. His Merciful Saviour pities him; and tho' he falls, yet raises him with his hand, and sets him on his Legs again, for which he thinks he can never be duly thankful:

And then as the Apostle Paul observes in a particular Case, with reference to his Corinthians; What Carefuless it wrought in him; yea, what Indignation; yea, what fear; yea, what vehement Desire; yea, what Zeal; * 1.58 yea, what Revenge! Altho' he fell into the mire, yet he wallow'd not in it, he took no delight in it: And being recover'd, he doubles his Diligence, Watchfulness, and Care. With a Renew'd Vigour he re∣solves to pay his Vows; the force where∣of he owns, and his Breaches whereof he laments with unfeigned Sorrow. He repeats his Addresses to Heaven for fresh strength, which being afforded, he sets himself to his Duty, without satisfying himself with any Delays or Excuses.

5. ANOTHER Posture wherein you'll often find him, is bemoaning his unhappiness, by reason of his manifold imperfections. O wretched Man that I am, who shall deliver me from this body of death? Is his frequent complaint. Often will his Soul be sending forth its sorrowful moans in secret, on the account of his sickleness and instability; his Hearts de∣ceitfulness and treachery; the power of Sin, and pravity of his Flesh; and the weakness of his Grace, and his great proneness to be led aside from his God and Saviour; notwithstanding the many strong Bonds he is under, and the many

powerful Motives and quickning Consi∣derations he hath to engage him to keep close to him. Oh who hath so dead, and cold, and dull, and listless, and slipery an heart as I, will he often say? Certainly I am more sensless than any Man! Sure God hath few such careless Servants that are in any measure true to him: Christ hath few such followers, that are at all sincere: Sure it is not with others as it is with me! Oh the Levity and Blindness of my Mind! The Hardness and Stupi∣dity of my Heart! The Carnallity of my Affections! The Unevenness of my Temper! The many Irregularities of my Life! So many Vows not strong enough to hold me fast to my Saviour, and en∣gage me to my Duty! O Unhappy Crea∣ture! to be so changeable, so unmanage∣able, so inconstant, so in love with vanity, so little enamourd with thy Saviour, so soon to forget what he hath done for thee and to thee! which naturally leads

6. and lastly, TO a longing for that state where he will ever keep close to God, without any Failures or Breaches; which is another Posture wherein you'll often find him. O (will he often say) that I had but the Wings of a Dove, that I might fly into the Coelestial Regions, and be at rest. This that I now inhabit is, at best, a Region of Sorrow and Darkness, Sin and Misery. Now

I often break with my Saviour, and lose the sight of him, and f•…•…ll into sin, notwithstanding all my Resolutions against it. My pr•…•…sent Vows I find at best too weak to hold me so close as I would be to my dearest Saviour: But had I once laid aside my Fleshly Vail, then I hope I should have another-guess sight of him than I can now attain unto: Which sight would kindle another sort of a Love to Him, than any thing now can raise me to: Then I should see him as he is; continually behold his Glory; be over-power'd with his Love, and perpetu∣ally enjoy him, without any danger of stum∣bles or falls, without any mixtures of frowns, and without being ever parted from him. Lord, let me stay no longer in this distant im∣perfect state, than I may serve the Purposes of thy Glory; smile on me, and assist me, in all my present Conflicts; and when they are finish'd, take me unto thy self, into thy most desirable Everlasting Embraces.

AND now I'll leave it to any to judge, whether the state and temper before de∣scrib'd (Falls and Breaches only being bated, to which nevertheless the Best are incident) and the Spirit that runs thro' the several Periods and Postures men∣tion'd, be not very desirable, very fitting, very lovely, very becoming, very plea∣sing to God, and comfortable to Persons themselves; and therefore earnestly to be pray'd and labour'd for, and aspir'd after.

CHAP. XVI.

Of PARTICULAR VOWS. How they must be limited that they may be warran∣table: And how far, and in what Cases they may be dispens'd with.

HAving thus largely handled and im∣prov'd the Sacred Vows which both the Sacraments of our Holy Religion natural∣ly carry in them, (which was the main Intent and Aim of this Discourse) I shall now sub∣join a brief Account of Vows made on Particu∣lar Occasions, and especially in an Hour of Distress, Trouble, or Danger; and make those Remarks on them, that may be most helpful to a plain, serious Christian, to enable him to discern his Duty, and put it in practice.

Particular Vows are those, whereby we seriously engage our selves to God, either to give or with∣hold, to do or forbear, any thing mention'd, for ends either directly specify'd, or plain to be understood. Concerning which, we may observe;

1. That the Mosaick Law allow'd them, and gave special Directions about them. The Mosaical Oeconomy had indeed something pe∣culiar in it with reference to Vows; there was a Vow in use under it, that was in a spe∣cial manner of Divine Ordination: That is, God himself appointed the Manner and Rites of it, leaving it free to any who were so in∣clin'd and dispos'd, to bind themselves to it,

without any sorce; and that was the Vow of the Nazarites: Which Vow of Nazaritism, was properly a Vow of Humiliation, that a Man would chastize himself, and deny himself in. his ordinary delight of Liberty and Neat∣ness; the Particular Rules and Laws of which Vow, may be seen at large, Numb. 6. And some of the Rules of it are easily intelligible; but others of them are very difficultly accoun∣ted for by us, as to their design: But besides this peculiar Institution, it was at that time lawful for either Men, or Women, (that were in their own Power, and not under Controul) by a Vow upon any particular Occasion, to consecrate to God what part of their Goods, or Possessions, or any thing wherein they had a Propriety, that they thought meet: Concer∣ning which sort of Vows, we have this Law upon Record; When thou shalt Vow a Vow unto * 1.59 the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee: and it would be sin in thee. But if thou shalt for∣bear to Vow, it shall be no sin in thee: That which is gone out of thy Lips, thou shalt keep and perform; even a fr•…•…e-will-Offering, according as thou hast vow'd unto the Lord thy God, which thou hast promised with thy Mouth. Which Law is the more carefully to be observ'd, because it is of standing Obligation, and reaches even to * 1.60 us.

ACCORDINGLY 'twas usual among the Israelites by Vow to consecrate Victims out of their Flocks for Sacrifices to God, or other Gifts out of any part of their Poffessions, for his Service in his Tabernacle or Temple. For

we may observe, that tho' God allow'd the Israelites to dedicate what they pleas'd to Him by Vow, in token of the devout Disposition of their Minds; yet did he, as a Testimony of his Self-sufficiency, and to show that he needed nothing, appoint, that what was thus vow'd and consecrated, should either be sacrific'd, or else be set a part for the Use of his Priests and Ministers, or the necessary Occasions of his House. Of things thus vow'd, and devoted, some were allow'd to be redeem'd with a Price, and others not: Of which we have a particu∣lar Account, Levit. 27. 27, &c. which being a thing wherein we are little concern'd, I shall pass it over. But who ever is conversant in the History of the Old Testament, may ob∣serve sundry Instances of Vows made by Pious Persons upon Particular Occasions, which they afterwards punctually kept; as to which, they had no reason to question the Divine Ap∣probation. But,

2. NEITHER doth the Gospel any where disallow of such Vows, nor can they (generally speaking) be made appear to be any way incon∣sistent with Christianity. 'Tis as lawful now as ever, for Persons to devote one or more of their Children to the Sacred Ministry, or any part of their Estate or Possession to the use of the Poor, or the support of the Gospel, and that by a Vow: Or by the same Sacred Bond to oblige themselves to an abstaining from what they find prejudicial, or to the doing of what they discern may, all things consider'd, tend to their furtherance in Piety and Holi∣ness. Some I know there are, who apprehend

Vows to have been altogether peculiar to the Jewish Dispensation; but without any just Grounds. Were it so, they could certainly be able to make it appear either from Scripture or Reason; but they can do neither. Nothing out of Scripture can be alledg'd to prove it any ways unlawful for us under the Gospel, even in particular Cases, to bind our slippery Hearts; or fix the Proportion and Circum∣stances to our selves of a Duty which God hath requir'd in general, without determining either; to awe or to stint and limit our selves by means of a Vow; provided due Seriousness, Care, and Caution be not wanting. And as for Reason, I think that clearly determines, that vows that were heretofore lawful on mo∣ral Grounds (which are perpetual rnd unalte∣rable) can never become unlawful. What, I pray, should make it unlawful for a serious Christian to vow something in token of Thank∣fulness for something receiv'd; or to vow a return of more than usual Duty, upon the re∣ceipt of an unusual Favour; which was plain∣ly lawful to a Member of the Commonwealth of Israel? Whatever made it lawful for the one, makes it so also for the other. With those Vows that were formerly in use, that were purely Ceremonial, 'tis freely own'd we have now nothing to do. But Vows that are Moral in their Matter, Manner, and Ends, can never become simply unlawful. Withal, the Benefit of such Vows, if well manag'd, may be now as great as ever: They may be as effectual to make Persons more steddy, circumspect, and wary; and more vigorous

in striving again Sin; and to quicken, spurr, and engage to Duty; under the Gospel, as ever they were under the Law: They must therefore certainly be as lawful and warran∣table now, as then. Which hath also been the common Sentiment of Christians all along, down to the Days wherein we live. Observe farther,

3. THAT such sort of Vows are Reli∣gious Matters; for Persons thereby tie them∣selves in a Bond to God. They are too Sa∣cred to be us'd in common Affairs. In ordi∣nary Concerns, or any Matters of Civil Pru∣dence, Resolutions may suffice; between which, and Vows strictly taken, there's a great diffe∣rence A Man may resolve wisely, justly, and warrantably, such and such things concer∣ning his Estate, and Affairs in the World; whereas it may be no way fitting to turn such Resolutions into Vows. A Man may resolve that he'll never be bound for another, or that he'll spend but so much, weekly, monthly, or yearly on such an Occasion; but for any one to bind himself to any such things by Vows, wherein God is call'd to Witness, and the Soul laid under a Curse, is the height of Im∣prudence, and altogether unwarrantable. We find not in Scripture any Vow of a good Man, but it was aim'd at a Religious End, and in tendency to the Service of God, and not to any worldly Interest or Respect. To make use of them in common Matters, makes them lu∣dicrous, and tends to take away their Awe where they are justly, fitly, and properly made use of. Farther,

4. SUCH Particular Vows may be made conditionally. Although the general Vow, (whereof Chap. 2.) whereby we give up our selves and our All to God, must be Absolute; yet Vows made upon Particular Occasions, often have been, and may be Conditional. Of this nature was Hanah's Vow, if God would but look on her Affliction, and give her a Man-child, she vow'd she wou'd in an especial manner return him to the Donor, and there should no Razor come upon his Head; but he should be a Nazarite. By which vow of hers, she was no ways bound, unless it pleas'd God to give her a Man-child; and such a Condition as that, is at any time lawful, because the thing vow'd can't be perform'd, but upon the supposition of that as antecedent. Such also was Iephthah's Vow; if God brought him back safe, he would offer what first met him out of his House as a Burnt-Offering; though that Vow of his was on sundry Accounts un∣warrantable. That Vow of all Israel also, which we meet with Numb. 21. 2. was Con∣ditional. They vow'd, That if God would deliver the Canaanites into their hands, they would utterly destroy their Cities. And ma∣ny other Instances there are in Scripture. And I am fully satisfied, that, generally speaking, our Ground would be more safe, our Proce∣dure more clear, and we should be much the less hamper'd and perplext by means of any after-change in our State and Circumstances, that might happen to us, would we affix and specifie the Conditions on which we make our Vows on Particular Occasions.

5. THERE are four several Ends to which such particular and special Vows have been, and may be directed: two of which Ends re∣late to time past, and the other two to that which is to come. Those Vows relate to time past, whereby we intend either to express our Gra∣titude to God for Benefits receiv'd, or in or∣der to the averting his Displeasure, inflict a Punishment on our selves, as 'twere, for Of∣fences committed. We may call the former the Exercises of Thanksgiving, and the latter of Repentance: Of the former sort we have an instance in Iacob, in the fore-cited 28th of Genesis, at the latter end: where to the gene∣ral Vow before insisted on, of taking the Lord for his God, &c. he adds this special one; That if God would bring him back safe from his Banishment, into the Land promis'd to his Fa∣thers, he would consecrate the tenth part of all his Substance to his immediate Service; and this to show his grateful Resentment of the kind Protection and Conduct of the Divine Provi∣dence. Of the like kind were the Peace-Offer∣ings, or Thank-Offerings, vow'd in ancient times by Pious Kings and Generals when en∣gag'd in a just War, if they got the victory, or were succour'd in extremity. And thus is that Text in particular that was singled out for the foundation of this Discourse to be un∣derstood; and in general all those places in the Book of Psalms that speak of Vows: And such Vows may be, and often are us'd by ma∣ny pious Person- in our times: if God will give them success in such or such an Enter∣prize or Design; if he will thus and thus pro∣sper

them in their Business; if he will extri∣cate them out of this Perplexity, and avert that Calamity, they will erect such a Monu∣ment of their Thankfulness, and bind them∣selves to this or that, whereto they were not straitly before oblig'd: Which practice is ve∣ry laudable, provided Persons are careful and exact in paying what they have vow'd. I'll exemplifie the second sort of vows, which I said may be call'd Exercises of Repentance by a familiar instance: Suppose a Man's Appetite have drawn him into a snare, he may, to mor∣tifie it, and to punish himself for an Act or Acts of Intemperance whereinto he hath been betray'd, for a time renounce all sorts of Dainties, and forbear those things which are most pleasing and grateful, and make use of a vow too, that the Bond may be the stronger. Not that all in such a case are oblig'd to this course; but this they may do who find reason to conclude such a Vow would be beneficial. Such a Vow is lawful, and yet free. Vows that relate to time to come, tend partly to make us more cautious, and partly to quicken and spurr us to the performance of our Duty. Of the for∣mer sort this may be an instance; suppose a Man finds a Diversion in it self innocent, stirs his Passions, ruffles his Mind, and so insensi∣bly draws him into Sin; it may be useful for such an one, by the interposition of a Vow, to deny himself for a time that Diversion, al∣tho' it be in it self innocent, that he may learn the better afterwards to bridle his Passions, and stand upon his guard: And withal sup∣pose a Man finds upon Reflection, that he hath

let a great deal of time slip thro▪ his hands, of which he's able to give no account, and so hath lost it he knows not how: Why may he not by a Vow rouze up himself, shake off his Sloth, and firmly bind himself to make a bet∣ter Improvement for the future? which may be taken for an Instance of the last sort of Vows; the proper Use whereof is to drive on the backward lingring Soul to do its Duty, breaking through Difficulties and Delays, that by strengthning our Bonds, and setting the Danger before our Eyes, we may be excited to escape it. But if we would go upon sure Grounds, approve our selves to God, and leave no room for Regret, Trouble, and Re∣pentance, we must in all our particular vows use these following Cautions, and keep with∣in the ensuing Limitations.

1. WE must take care to vow nothing but what we know and are assured is agreeable to the Will of God. The Design of vowing is to please God; but if we vow any thing dis∣pleasing to him we provoke him. Our vow∣ing it wont make it lawful if it was not before so; for no Vows of ours can dissolve the Ob∣ligation laid upon us by the Law of God. Strange was that Vow whereof we read, Acts 23. 12. whereby above 40 Persons bound themselves under a Curse, that they would neither eat nor drink till they had killed Paul. And often indeed hath Persons Wickedness carry'd them out that way, viz. to make Vows that are directly even against the Law of Nature; and often also hath God severely animadverted on such Persons. 'Tis a com∣mon

but true Relation that is to be met with in several Practical Writers of a parcel of Pot Companions, who made a Vow that they would not stir till they had drunk out a Bar∣rel of Drink, which while they were about with great Mirth and Jollity, one of the Com∣pany sunk down dead in the place, and never stirr'd more. 'Tis very dangerous in any case, to make a thing that is sinful the matter of a Vow; and yet of this the Jewish Doctors were in many Instances grosly guilty: Particularly they allow'd Persons directly to thwart and cross the 5th Commandment, by vowing that they would not of themselves or by others, afford their Brethren, Sisters, Kindsfolks, Neighbours, no nor even their Parents them∣selves, any Maintenance or Support, or any thing whence they might receive any Fruit, Profit, Benefit or Advantage: And this they covered under the specious Title of a Vow, when in reality 'twas rather a most abominable Curse. Of which sort of Vows we are to un∣derstand, Mat. 15. 5. It is a Gift, by whatsoe∣ver thou mightest be profited by me.

BUT neither are things doubtful fit Matter for a Vow: To make a Vow in a dubious case, is as it were to run blindfold upon a Precipice. We must never venture therefore to make vows, till we are sure the Matter of them are not things forbidden.

2. WE should take heed of vowing any thing above our own Strength. We should measure the Gifts and Grace God hath bestow∣ed upon us, before we pretend to vow any thing, left we shoot beyond the Mark, and

hamper instead of benefiting our selves. Thus for instance, a Vow of Celibacy is unwarranta∣ble, because there are few can safely bear it: and who can say he is in the Number of those few? Or if he is at present, that he shall al∣ways continue so? How knows any one he shall have Strength to keep such a Vow, when he hath made it? To vow any thing above our Strength, is one proper Notion of tempting God.

3. WE should take heed of vowing any thing rashly, and hand over head. Vows are things to be manag'd with great Dread and Tenderness. Whatever we vow, we should do it maturely, left we leave room for Repen∣tance: The Case of Iepthah and Herod, and sundry others, lets us know what Snares Per∣sons may bring themselves into, by rushing rashly into such Engagements. Iepthah vow'd that whatever met him first out of his House, when he returned from his Victory, should be offered up in Sacrifice: To punish him for his Rashness, Providence so ordered it, that his Daughter was the Person; and therefore he presently repented. This was also Saul's Fault, who vow'd the Death of any of his Followers, that should stay to taste any of the Honey that lay in his way; whereby he exceedingly pre∣judic'd himself, by reason that the want of this Refreshment disabled his Army from pur∣suing the Enemy. Of this sort also was the Vow of the eleven Tribes, that they would none of them give any Wives to the Men of the Tribe of Benjamin; which we meet with Iudg. 21. But we find when they came soberly

to reflect on the Consequence of what they had done, viz. that a Tribe was hereby likely to be cut off from Israel, they presently repented. And indeed we may generally observe that Re∣pentance and Sorrow are the genuine Products of rash Vows, we should beware therefore of making a Vow in a Passion; which being once mov'd, blinds Reason and Judgment, and hinders the weighing things in a just Ballance. A calm Spirit and deliberate Judgment is most likely to make Vows that will give no Cause for Repentance.

4. WE should take heed of making too ma∣ny particular Vows, by means whereof we may easily run into Superstition. This was the great Fault of the Times next preceding the Reformation in these Parts of the World: All Religion almost was generally run into Vows about Abstinence from certain Meats, Fasting-days, Pilgrimages, and visits to the Shrines of Saints, bodily Mortifications, and a thousand Monkish Inventions: which is also one great Fault of the Romanists to this day; who by their particular Vows eat out all real Religion. But we should beware of framing a Law and Religion to our selves by our vo∣luntary Vows, which God never made us by his Authority: They are not to make us new Duties and Religions, but to further us in the Obedience of that which our Lord hath im∣posed on us.

5. IT would be Wisdom in us to take care that our particular Vows be for the most part temporary. For that Vow which for a time might be tolerable, and really beneficial, may

in time grow intolerable, and wretchedly per∣plex us. We should take heed of binding our selves for Futurity, to all that may possibly be our Duty at present; by reason that a Change of Things and Circumstances may work a Change in our Duty. We should therefore take care that what we vow be not only con∣sistent with our Duty at present, but that we bind our selves to it by our Vow no longer than it shall remain consistent with our Duty.

6. IF we are under Government, we should not without our Governour's Consent vow to do any thing which we might not lawfully do without their Consent, in case we had not vow'd it: For that were for Persons actually at present to disobey those to whom they ought to be subject; and to bind themselves to diso∣bey them for the future. In the thirtieth of Numbers God hath plainly determined this Matter as to Women that are in subjection ei∣ther to their Fathers or Husbands; their Vows are not binding unless they are ratified by those to whom they are in Subjection; and therefore they should not vow without their Consent. And we may naturally draw a Pa∣rallel as to the cases of others also that are pro∣portionably in a state of Subjection. But in case it be a thing that we may or must do, al∣tho our Governours should forbid it, then may we vow it altho they should be averse to it.

THESE Limitations and Cautions we must mind and observe, if we desire to make use of David's Words with reference to them; Thy Vows are upon me O God. For of all particular Vows these only he allows; 'tis none but such as these that he approvs.

AND if we'll put all together, we may without much Difficulty discern what's to be said to the three Monastick Vows, so much ce∣lebrated among the Papists, viz. the Vow of Continence, Poverty, and blind Obedience. None of them are any where commanded of God; nor are they lawful or allowable; for things that are not in our Power, nor depend at all on our Will's Determination, are the Subject of them; and they are repugnant to Christian Liberty, and the common Calling of all Chri∣stians. Continence in their Sense, (viz. a to∣tal Abstinence from the Female Sex) without Burning, is not in some Mens Power, nor doth it depend on the Pleasure of the Will, but is the singular Gift of God. A blind Obe∣dience to a mortal Man is contrary to Christi∣an Liberty. And to live by begging, and on others Labours, without doing any thing, is contrary to the common Calling of all; to whom this is given as a general Rule; that he who labours not, should not eat. But those who would see the Unlawfulness of these sort of Vows display'd, must consult our Prote∣stant Writers in their Controversies with the Romanists. * 1.61

AFTER all 'tis an easy thing to observe how wretchedly some Persons are hamper'd and perplex'd about the binding and obliging Force of their particular Vows; for whose sake I shall close this Chapter with some brief Touches on this Question.

HOW far and in what cases such Vows may be dispens'd with?

PLAIN it is that Vows, well, lawfully, and deliberately made about a thing that is in our Power, are not to be carelessly, nor would they be impunely violated: This were to break our Faith with God, which is a great Impiety. But 'tis sufficiently evident such Vows are not to be paid.

1. WHICH are made about a wicked and unjust thing. Such Vows are in their own Nature null, and to attempt to pay them is an aggravated Crime. Herod therefore needed not for his Oath or Vows sake have done what his Conscience told him was flatly unlawful, as he did in taking away Iohn Baptist's Life, whom he knew to be a just Man, and to have done nothing deserving of Death. Sorrow for his wicked vow or Oath had been vastly preferable to the Performance of it. In any such cases the Conscience of him who makes the vow, as soon as he discerns it to be unjust suffices to deliver him from the Obligation of it, which is properly none at all.

2. NEITHER are such Vows to be paid as are made about a thing which is not in our power; for they were not lawfully made: nor is any thing necessary to loose us from them, besides a discerning that the thing vow'd was not in our power, or that he who vow'd it was not at liberty to do so: for such vows are real∣ly null. The Vower in such a case should in∣deed be griev'd at his Rashness and Inconside∣rateness, repent of it, and beg Pardon of God; but he needs not the Help of any Su∣periour

to loosen his Conscience before God.

3. MUCH less are those vows to be paid, which can't possibly be punctually discharged, or not without a Man's incurring great and inevitable Danger, or running the risk of rui∣ning himself or his Family For such vows are against Christian Charity. God will have Mercy and not Sacrifice; and is more delighted with Piety and Charity, than detrimental and dangerous Oblations, whereby a Man should hazard the Ruin of his Health, his Estate, or his Family. If a Person by vow consecrates to God any Land or Money, or any part of his Estate, for the use of the Poor or his Church, and can be without it, without appa∣rent and considerable Detriment, he is un∣doubtedly bound to pay his Vow, and would otherwise be unfaithful and a perjur'd Person: But if he can't do it without considerable Da∣mage and Mischief, that Rule of the Apostle which we meet with, 2 Cor. 8. 13. must take place; where says he, I mean not that others be he eas'd, and you burden'd.

IF a Man hath vow'd that he'd for all his Life abstain from Wine or Flesh, and by Ex∣perience finds that he can't do so without pre∣judicing his Health, or endangering his Life, it is much better for him to break his Vow, than run so great a Hazard: tho in the mean time he ought to repent of his rash Vow, and seriously lament the Necessity of breaking it before God, who if he sees him humble and penitent, will be ready to pardon and forgive his inconsiderate Rashness; for he will have Mercy and not Sacrifice. We may further observe,

4. THAT a Change of Things and Cir∣cumstances may cause the binding Force of Vows to cease: Not every Change, (for then Vows would signify nothing) but a Change in any thing wherein the Essence of them was concern'd. As in the Matter of them; as suppose I vow to give such a Sum yearly to the Poor, but have met with so many Crosses, that I have not so much left to give; I am not oblig'd: Or in the End of them; As suppose a Parent before it's born, vows to give up his Child if a Male, to the Service of God in the Work of the Ministry; if it after∣wards evidently appear that he's better capa∣ble of promoting the Divine Honour in ano∣ther Post or Employment, the Vow binds not: for if the End of a Vow ceaseth, the Obligation ceaseth together with it: Or in the State of the Persons that made the Vows on which the Capacity of paying them de∣pends; tho he that is the culpable Cause of that Change of State and Circumstances that incapacitates him to pay his Vows, is justly chargeable with the violation of them.

BUT those who are desirous to see these Matters fully handled, I would refer to the Learned Sanderson's Praelectiones de Iuramento; and Mr. Baxter's Directory, Part 3. Chap. 5.

CHAP. XVII.

Of Vows made in a time of Sickness, Distress, or Danger, and the sense of them that should be afterwards retain'd.

OF all the Vows that are and may be made upon particular Occasions, none more deserve to be consider'd, than those made up∣on a sick Bed, or in an hour of Trouble and Danger; for the forgetting and breaking which, many have much to answer; and the retaining a due sense whereof, many, even of the best of Persons, find to be exceeding diffi∣cult: I'll therefore spend this Chapter in do∣ing these three things; and therewith close this Treatise.

• 1. I'LL lay down some Observations con∣cerning the making Vows in a time of Trouble and Distress.
• 2. I'LL propound some Motives to induce those that make them, to a serious remem∣brance and faithful payment of them.
• 3. I'LL lay down some few Directions that may be helpful to keep up a lively sense of them upon our Minds.

THE Observations I make, are these fol∣lowing.

1. THAT God expects that Persons when they are rebuk'd for Sin, when they are in di∣stress, and under his afflicting Hand, should, out of a sense of past Miscarriages, make Vows of Amendment. This is many times God's aim and intent in sending Trouble and Affli∣ctions; he expects Persons should then look back, and think of their ways, that they may turn their feet unto his Testimonies: That they should humble themselves under his mighty Hand, acknowledge their past Sins, be abas'd for them, and promise to leave them: That they should recollect the Duties they have neglected, with sorrow own their past Faults, and seriously engage to amend. When Affliction produces not some Fruit or other of this kind, God reckons he hath smit∣ten People in vain, and that they receive no Cor∣rection.

2. WE may observe, that 'tis natural al∣most to all when in distress, trouble, and an∣guish, to make Vows to God of better Obe∣dience. Hardly any thing's more common than for Persons when they come to feel the weight of God's Hand, and the smart of his Rebukes, to vow and promise that they will be better, and live better; more mind God, and their Souls, and another World; and lay the Concerns of Eternity more to heart: and that especially when they are under

Death-threatning Sickness, and they seem to themselves just to face another World, and to be upon passing into it: Then Conscience, as drowsie as it might have been before, is apt to fly in most People's faces, to lay open their Guilt, and display their Sins in their true Colours, attended with all their several ag∣gravating Circumstances; then those Faults and Miscarriages that before were over-lookt or counted small, shall appear to have been very great and provoking; and little Neg∣lects which in Health and Strength occasion'd not, it may be, a concerned Thought, shall then cast the Soul into Pangs and Agonies that are scarce conceivable. Then oh might they but be spar'd, how good would they be! how exactly would they live! how conscien∣tiously would they discharge their Duty! what improvement would they make of their Time! how faithful would they be in the management of their Talents! how diligently and seriously would they pray, and hear, and meditate, and perform all other holy Duties! and what pains would they take to get their Evidences for Heaven clear! What Vows and Promises will most then make of a strictly pious and religious Life; of a careful shunning all Sin, and vigorous pursuit of universal Ho∣liness! and that with such a vehemence, that any one almost would think they were really in earnest. And if we suppose the Affliction to be of a lower nature; as in the case of se∣vere Pain, or under any considerable Disap∣pointment or Cross that is dejecting, or in

the prospect of Danger approaching, if Con∣science be at all awaken'd, Persons are gene∣rally apt to be very ready to make Vows and Resolutions against those Sins, which appear to them to have been the occasion of the Di∣vine Frowns, or to have had any hand in their distress and trouble, or to be likely to pull down Divine Displeasure upon them. 'Tis natural to all almost in trouble to betake themselves to their Prayers; and Prayers at such times are most usually accompany'd with Vows. But,

3. OBSERVE farther, that 'tis very com∣mon for Persons to forget such Vows after∣wards; to lose the sense of them, and never pay them. The Sailor mention'd by Erasmus, who when he was in a dangerous Storm, and in great fear of his Life, made a Vow to a certain Saint of a Wax-Taper as big as the Main Mast of the Ship; but when he came to be in safety, thought a Farthing Candle might be sufficient, gives us a Model of most Men's Tempers: who are much more forward to make Vows when they are in trouble and dan∣ger, than to pay them when they are out of it. How often shall we see Persons, who by the apprehensions of Death's near approach to them, were cast into inexpressible Agonies, and thereupon cry'd to God, and begg'd and intreated of him, with all imaginable earnestness and importunity, that he would spare them a ltttle longer, and try them once more; which if he would do, they vow and

promise their whole future Lives shall show forth and express their grateful Resentments; for that they will spend them entirely in his Service, and that at anotherguess rate than formerly: They'll rip up their past Actions, freely confess their Sins, and bewail their Follies, and vow by all that's Sacred, that for time to come they'll stand on their guard, watch against Temptation, allow themselves in no Sin, nor in the neglect of any Duty, but will lead an Holy, Heavenly, Mortify'd, Self∣denying Life, in the strict observance of the Rules of our Religion: who when God hath heard their Cries, and gratify'd them with a farther time of Trial, and prolongu'd and renew'd their Lives unto them, suffer their Heat in a little time to wear off, slide into their wonted deadness, carelesness, and lukewarm∣ness, and return to their old Sins, Failures, and Neglects: in a little time indulge to their old Lusts as freely as before, if not worse than ever; and are not a whit chang'd or al∣ter'd, but the same as before, as if nothing at all had past between God and them. And if it be so when there's the apprehension of Death in the case, we may well conceive it is the same in lower instances; as under the fearful apprehensions of any thing short of it; under racking Pain, or any sinking Dis∣quietment; in which cases, and others of the like nature, 'tis a very common thing for Persons to vow and promise, a more careful guarding against such or such a Corruption, or such a Temptation, as they know is most apt

to prevail upon them, or a more faithful discharge of such a Duty as hath been before neglected, a more close walking with God, a more steddy trust in Him, and more entire resignation to Him, and the like: But let but the Danger be over, and the Trouble at an end, and oh how soon are such Vows forgot∣ten, as if never made! how quickly is the sense of them lost! We are told, Luke 17. that our Saviour cleans'd ten Lepers at once; and but one of them had any thing like a sense of his Deliverance, or came to return Thanks to his Great Benefactor: This our Lord seem'd to wonder at, and therefore cries out, Where are the Nine? Here was however one in ten that was duly affected with the Goodness of God, and made suitable Returns: But I believe I should keep within compass if I should say, that scarce one in an hundred of those who come under Vows to God in trouble and distress, take care with any Faithfulness to pay them afterwards. An Eminent Divine (now with God) who had with with great Faithfulness for a course of many Years exercis'd his Mini∣stry in this City, being ask'd by one, what number of the many he had known to be in great Agonies in Sickness, and under the apprehensions of Death's approach, who then profest Repentance of their past wic∣ked Lives, and promis'd and vow'd a se∣rious and holy Life afterwards, to which they had before been Strangers; what num∣ber of such he had known, that in a Judgment

of Charity he could apprehend, were truly chang'd by their Sickness, and faithful in pay∣ing their Vows when recover'd: He an∣swer'd, That he could not say, that in the whole course of his Ministry he had met with above Three of that Number. This is me∣thinks very sad and doleful to consider. I have often in my own Thoughts been en∣quiring what should be the cause of this common Failure and Neglect; and it is, I think, well worth our enquiring after. The best Account I can give of it in short is this:

'Tis because there's commonly much more of Fear than Love, in the Vows made in Trouble and Distress: Persons under Affliction, if they are not utterly stupid, are under a sensible Conviction of their strait and close Dependence upon God, in whose hands they are, and who can do with them as seems good in his sight, without any check or controul: This, attended with a sense of Guilt, is naturally apt to excite strong Fear, lest he should deal severely; lest he should utterly take away forfeited Mercies, and punish the abuse of them by their with∣drawment; lest he should deny Succour in Danger, to those who are so sensible they are far from deserving it; lest he should suffer the Desert of their Sins to come up∣on them, and then to be sure woful must be their Case: Which Fear, if not duly temper'd with Love, and other Graces, will only prompt to look out for a guard for Self-preservation; and so self, and not

God, will be mainly ey'd in the vows made in such a case. If 'twere a true sense of Duty, a real love to God, that was the Spring of such Vows, they'd have a Foun∣dation in the habitual Temper of the Soul, and so the effects of them would be visible: the cause would remain, even when the Trouble was over, which excited the par∣ticular Vows made, and therefore the Ef∣fect would appear. But when Fear is the sole Spring of them, and that Fear wears off, as the Trouble and Distress blows over, we need not wonder that the Vows are forgotten, and the Effects cease, together with their Cause. And because it is so common a thing for Persons in their Vows in such a case, to be much more acted by Fear than Love, therefore is it so much more common for the sense of such vows to be lost than retain'd.

Withal, such Vows generally arise more from passionate Transport, than a delibe∣rate Confent of Heart; which is another cause of their being so often forgotten and unminded. View a Person in distress and anguish, or under the apprehension of dan∣ger, and you'll find the Spirit in a sort of Ferment: Now in the Body while the Blood is in a fermentation, the animal Spirits are much more eager and impetuous than at other times; and so it is also in the mind. Trouble and Danger produces a Ferment, and vehement Commotion; then presently

there may be an eager bent towards that to which there's no habitual Inclination: serious Thoughts to which the Soul was be∣fore perhaps a Stranger, find a place during this Commotion; and God must be ey'd, who before possibly was little minded or regarded; and so vows may be made of the Duties owing to him, with a seeming earnestness; but let the Bow be unbent, and it presently returns to its natural state; so let but this Commotion and Di∣sturbance cease, upon the removal of its Cause, and God may without any cause of wondring be as much disregarded as ever. 'Twas in a passionate Transport such Per∣sons made their vows; when they come to be still and calm, the sense of them va∣nishes: But let Vows at such a time be made with a full, deliberate, fixed Consent of Heart, and you'll see the Effects of them will be lasting.

FINALLY; therefore are vows made at such a time so often forgotten and unminded, because the most in making them aim but at the gaining the Mercy they need; which be∣ing obtain'd, they see no cause for minding them any farther. Most seek, as it were, to bribe God to give them the Deliverance, Help, and Succour they stand in need of, by making vows and Promises to him; by means where∣of they think to engage him to relieve and be∣friend them. The Great God, tho' he sees from the first such Persons Treachery and

Baseness, is yet many times pleas'd to step in with relief, in order to their farther Trial, and that their latent Corruption may be dis∣cover'd, and for other wise Ends: But as for them, when they are deliver'd, and out of their danger, and their trouble's over, they have no farther concern about the matter. And the reason is, because their End is an∣swer'd, which is the most that is in any case aim'd at. These are some of the most com∣mon Occasions of this general neglect, tho' they are far from justifying it. We may far∣ther observe,

4. THAT even truly pious Persons are too apt to forget the Vows they make to God in their trouble and distress; too prone to lose the sense of them, and let it wear off: Which need not be thought strange by any that know that the Best have but weak Graces, a subtil Enemy, and treacherous Hearts, and live in the midst of Snares and Temptations, whereby they are liable to be withdrawn from God, and diverted from their Duty. Even∣those who are truly serious in making Vows of a more close, strict, and uniform Obedience, for time to come, when under Divine Re∣bukes; even those who make such Vows out of true Love to God, and with a full Consent of Heart, and a sincere Aim at the Divine Glory, are too apt to be tardy and defective: They shall retain the Impressions of them sometimes for a longer, and otherwhiles for a shorter season; but generally lt may be ob∣serv'd

their Warmth by degrees abates. There is indeed a difference in this case discernible between those that are upright in the main, and those who do but trifle with God. The former have defects as well as the latter; but they are their burthen; and the matter of their Sorrow and Lamentation, and not their contented Choice; they are ready to ag∣gravate them, and seek not to extenuate their Guilt, that so their Sin may seem the smaller, and they be the more easily satisfied, as the latter usually do: If they find the sense of their Vows worn off, they endeavour to renew it; and don't shun the Thoughts of them, lest they should be reminded of the state they were in that occasion'd them, and so have their Trouble renew'd. And in many other respects do these two sorts of Persons differ; but yet that's no excuse for breaking Divine Bonds, and loosing the sense of the Divine Vows they are under, of which the Best should be afraid. I would therefore caution all to beware of playing fast and loose with God; to be∣ware of vowing and not paying; to beware of losing the sense of renew'd Engagements; to beware of sliding again into Defects that were lamented and vow'd against under Affliction. And that my Caution may be the more effectual; I'll proceed now,

2. TO propound some Motives that should and ought to induce those who have made Vows in a time of Trouble and Di∣stress,

to a serious remembrance, and faith∣ful payment of them. And they are these:

1. Consider they are God's Vows that you are under: He remembers and records them, and will exact them at your hands. 'Tis not a Mortal like your selves that's easily eluded, or put off, or impos'd on, that you have herein to deal with; but the Great God who searches Hearts, and whose exact notice nothing can escape; and who weighs all things in a just Balance. You had need therefore take care to be punctual and faithful. He can't be deceiv'd; He won't be mock'd. Your Vows must be another day accounted for. Which is a Thought that methinks should strike an awe; and powerfully stir up diligence and care.

2. CONSIDER, That those Vows you made to God, when in distress and trouble, are upon you, whether you mind and pay them, yea or not. Your forgetting, or not regarding them, doth not at all diminish their Force, or cause their Obligation to cease; but you are still responsible for their neglect. Did they, if over-lookt and disre∣garded, lose their binding force, 'twere some excuse; but 'tis no such matter. 'Tho' you should never think of them more, yet your Engagements would be really as strong as ever. You'd continue bound by them,

tho' you'd lose the Benefit of them: you'd be the worse for them, because you were not better'd by them. Think of it there∣fore; your Vows hold their force, whether you keep or break them. You can't loosen the Band, tho' you may lose the sense of it.

3. CONSIDER how disingenuous and un∣grateful 'tis, when God hath heard our Supplications, and answer'd our Requests, and sent us the help implor'd and begg'd, for us to forget and not to mind our Vows. How unsuitable a return would this be, for his Kindness in succouring and de∣livering us, and interposing on our behalf; preventing our Fears, and exceeding our Hopes; and turning our Sorrow into Joy, and our Heaviness and Sadness, into Mirth and Gladness! May not God justly expect otherguess Treatment at our hands? May he not justly resent it in a very high man∣ner, to have have his Kindness thus sligh∣ted? May not God say to us, Was this it that I deliver'd and spar'd you for; that you might have an opportunity of abusing my Goodness by breaking your vows? No certainly, by no means: When you come therefore into new Straits and Difficulties, go to whom you will to suc∣cour and deliver you, for I'll do it no more▪ Which suggests a farther Motive: And therefore,

4. CONSIDER how woful an Accent 'twill add to any new Troubles whereinto we may fall, for us then to remember Vows made in former straits, that have been neglected and unpaid. Think a little, and that seriously, how sadly your Consciences will be wounded, and your Souls dismayed, when the next Di∣stress and Trouble comes, if you then find upon Reflection you were unthankful for your last merciful Deliverance and Preservation, and soon lost any Impressions it made upon you. How will it then cut you to the Heart to think how falsly, and treacherously, and deceitfully you dealt with God in breaking your solemn Vows and Promises! How will this Thought weaken your hold of God! and what a matter of sinking Discouragement will it be to you! think of it therefore soberly, and prevent the doubling and trebbling of your own Difficulty in any further Trials God may have in store for you, by a faithful Pay∣ment of your Vows. And then,

5. CONSIDER further what Ground your Forgetfulness of, and Unfaithfulness to the Vows you made when in Trouble and Distress, may give you (as Circumstances may be) to question the Sincerity of your own Hearts. 'Tis true as I before hinted, there are certain Failures (and those not inconsiderable ones) in this Matter, that are consistent with Since∣rity of Heart: but it is not an easy thing in all cases to distinguish them from such Neglects as

are Arguments and Indications of a rotten Heart and trifling Spirit; and how wofully may you embarrass your selves in this respect? Do but take care to act agreeably to the Vows and Engagements you came under in the Hour of your Trouble, and you'll be clear and free; you'll have a comfortable Evidence of your own Integrity: but if you are thoughtless and careless, allow your selves to live at the wont∣ed rate, altho you are under new Engage∣ments; and loose the Impressions which the afflictive Providences you were under, made upon you, and that once and again, over and over; believe it, you'll find the time will come when you'll be very apt to question whe∣ther all your Transactions with God, from first to last, have not been hypocritical; and whether there hath been any thing of Reality and Sincerity at the bottom on your part; and you'll find your selves so wofully embarrass'd, as not to be able to quiet your selves, or receive Satisfaction from others. As you would not have this to prove your Case, I beseech you be punctual with God, and faithful to him.

6. CONSIDER also what Advantage you give the Devil by negecting to pay your Vows. Who would do any thing to rejoice his worst and bitterest Enemy, and put him in a capaci∣ty of doing him an inconceivable Mischief? and yet this is done by all you that make Vows to God, and forget and neglect them when you have done. You give an advantage to that subtil Enemy of yours that watches for

your halting, and will make use of the least Slip or Failure you indulge your selves in, as a means to withdraw you further and further from God, till at length Conscience is sorely wounded, and Grace sadly weakned; and so unless God be strangely merciful to you, you may go halting to your Graves. Let but these things be duly weigh'd, and you can't want Inducements to a serious Remembrance and faithful Payment of any Vows you made in Distress or Trouble.

IT now remains that I add some Directions that may be helpful to keep up a lively Sense of Vows made upon a sick Bed, or in any time of Fear, Distress or Danger. To any that are seriously desirous thereof, and would do what in them lies to engage themselves to pay their Vows to the most High, I would give the following Advice.

1. OFTEN endeavour to call to your live∣ly Remembrance the State, Condition, and Frame that you were in, and the Sense you had of things when you made your Vows to God. Retire from the World ever and anon, and soberly set your selves down, and recollect what Thoughts and Apprehensions you had in the time of your Trouble, of God and Christ, of Sin and Holiness, of Heaven and Hell, and of a calm and peaceable Con∣science; what Sense you had of your past Neglects and Failures and future Duty; what were your Cares, and Fears, and Hopes, and

Comforts; how your Spirits work'd; what were Consciences Admonitions, and your Re∣sentments. Did you not then think an In∣terest in God and Christ to be worth more than a thousand Worlds? And would you not if they had been in your power rather have chosen to have parted with them, than to have gone without it? Did not Sin then sit heavy upon your Minds, and depress your Spirits? And did you not heartily wish that you had carefully shunned it, and watched against it? How mean Thoughts had you of this Earth, and all the Riches, Honours, Pleasures, and Comforts of it, when you did not know but you were just upon leaving it? Did you not then think those the happiest of Persons how low soever their present Circumstances were, that had a Treasure above, and could eye Heaven as their proper home? and the like: The frequent recollecting of such Thoughts will help to perpetuate the Impressions they made, and their good Effects: And because our Memories are commonly weak and trea∣cherous, and not so faithful as they should be to us in Matters of the greatest moment, it may be a considerable help to us to make use of Writing; we should find it abundantly worth our while, and of no small Use to us, would we as soon as we are deliver'd out of Affliction and Trouble commit to Writing the State of our Case, and Frame of our Spirits, when we were under it; what our Thoughts and Apprehensions were; what supported and relieved us; what Engagements particu∣larly

we made, and upon what Inducements: Our Recourse whereto, whenever we find our selves apt to grow cold, might help to renew our Sense of our past vows, and engage us to answer and pay them; and keep our after Lives from being like the new Editions of some Mens Books, which are always worst: by reason that besides the old Errata, new ones creep in, and are added to the former.

2. Engage your Friends and Relations who were Witnesses of your Trouble, that knew your Fears, and were acquainted with your vows then made of a better Life for time to come, to remind you of your Promises and Engagements, to watch over you, and tell you of them as there is occasion, and take it kindly of them, and be thankful to them, whenever they do so. A serious faithful Yoke∣fellow for a Monitor in such a Case is a vast Advantage, because of the constant Oversight and Inspection which that Relation gives Op∣portunity for: but if that be wanting, it may in part be made up by other serious Christian Friends, whose Admonitions may be very helpful. And indeed in such a case there are few but need spurring, need to be put in mind of their Vows and Promises: We may see it in Iacob's case, who after he had, upon leaving his Father's House, made the solemn vow that hath been before cited out of Gen. 28. and when God had performed his Desire, and kept him safe, and brought him back again, he yet lingred a great while before he payed

his vow, needed to be reminded, and was as one asleep, till a Call of God to go up to Be∣thel awakened him; as we see, Gen. 35. 1. and then presently we find he remembers what had past between God and him; and there∣fore cries to his Houshold, ver. 3. Let us arise and go up to Bethel; and I will make there an Altar unto God, who answered me in the day of my Disiress, and was with me in the way which I went.

3, BE sure to take the first Opportunity of beginning to pay your vows. 'Tis a part of Dishonesty not to give to God according to the time in which he hath been merciful and gracious. And we may still observe that one Neglect shall always make way for another. Men are very apt to adjourn the Paiment of their vows to what they call a more conveni∣ent Season, which with those who put it off from time to time, is never like to come. The longer we put off the paying of our Debts, the more unwilling and the less able shall we be at last.

4. PRAY often and earnestly to God, to keep up a lively Sense of your renewed En∣gagements on your Hearts and Spirits. As your vows were accompanied with Prayers, so let them be followed by them. Beg of God that he would guard you from the Temptati∣ons of an infectious World, and keep your Hearts from cooling. And let such Petitions be frequent and serious.

5. Look for a Return of Trouble. Think not because this Affliction is at an end, and that Trial is over, and the other Burden is remov'd, that thou art therefore safe, thy Mountain stands strong, thou shalt never be moved: for thou mayst have more to go through than thou art aware of. Some Per∣sons need not look far for a Prospect of fresh Trouble; as teeming Women, and those Per∣sons that are liable to the racking and tor∣menting pain of Cholick, Gout or Stone, and the like. Think not therefore that all is over with thee, but expect new Trials and Diffi∣culties; live in the expectation of being sick again, and that to that degree as that thou shalt not recover; in the expectation of be∣ing pained afresh, when it may be thou wilt not so easily find Relief; think in any case that thy last Pressures, or others of the same kind, as bad, or worse, may return; and as ever thou expectest God should then be thy Stay and Helper, thy Shield and Buckler, pay the vows thou madest him in thy last Distress. Do but really look for fresh Exercises and Con∣flicts, (which thou canst never want reason to do, whilst thou art encompass'd with a vail of Flesh) and that will help to keep up a Sense of your vows under your last. And then,

6. BE duly sensible of the Treachery of your own Hearts. Take heed of depending on your own Strength. If you once grow se∣cure, you are in constant Danger of a Sur∣prize.

Remember that confident Peter pre∣sently fell. Give not way to any such Thoughts as these, that your Vows were so serious, and your Resolutions so strong, that it's almost impossible for you ever to lose the Sense of them. Alas! so far is it from that, that how strong and serious soever they were, when you come into the midst of Snares and Temptations, you'll find it very difficult to retain any Impressions that shall sig∣nify any thing.

Let every one therefore whom God hath succour'd in Distress, and deliver'd in an hour of Danger, say with David, I will sing Praise unto thy Name, O Lord, for ever; that I * 1.62 may daily perform my Vows.

FINIS.

Notes

• * 1.1

  Let him who is dis∣pos'd con∣sult Aquin Sum. 2d 2d Qu. 88. Fil∣liucius tr. 26. C. 1. Sanches l. 4. Moral. C. 1. Na∣var. C. 12. Azor. 1. p. l. 11. C. 13. &c.
• * 1.2

  Ps. 76. 11.
• * 1.3

  Bellarm. Disputat. de Contro∣versiis Tom 2. Lib. 2. Cap 19.
• * 1.4

  Gen. 28. 21.
• * 1.5

  Many pas sages to this purpose are obvious in Epictetu, & Arrian, & Simplici∣us his Com∣ments on him; in Se∣neca & An∣toninus, & Maximn▪ Tyrius, and sundry o∣thers of the same stamp.
• * 1.6

  Gen. 28. 20. 21.
• * 1.7

  Acts 2. 39.
• * 1.8

  Exod. 21. 4
• * 1.9

  Judg. 11. 36.
• * 1.10

  Gal. 5. 3.
• * 1.11

  I•…•…r. 35. 〈◊…〉〈◊…〉▪
• * 1.12

  vers. 19.
• * 1.13

  Rom. 5. 1. Joh. 3. 5.
• * 1.14

  1 Cor 3. 16.
• * 1.15

  Psal. 2. 3.
• * 1.16

  Rom. 11 29.
• * 1.17

  2 Pet. 39.
• * 1.18

  This is ex∣cellently O∣pen'd and Explain'd by the Lear∣ned Dr. Cudworth
• * 1.19

  Gen. chap. 8. & 9. Gen. 15.
• * 1.20

  Exod. 24. 5, 8.
• * 1.21

  Psal. 50. 5
• * 1.22

  Heb. 9. 12. 15.
• * 1.23

  Exod. 18. 12.
• * 1.24

  Exod. 24.
• * 1.25

  1 Sam. 1.
• * 1.26

  Psal. 50. 16.
• * 1.27

  C. Plin. E∣pist. Lib. 10. Ep. 97.
• * 1.28

  Psal. 19. 12.
• * 1.29

  Jam. 1. 23. 24.
• * 1.30

  Act. 20. 28
• * 1.31

  Rom. 5. 9. Heb. 9. 14. 1 John 1. 7
• * 1.32

  Heb. 10. 2•…•…
• * 1.33

  Psal. 41. 9.
• * 1.34

  Joh. 13. 18.
• * 1.35

  1 Cor. 11. 29.
• * 1.36

  Heb. 2. 2, 3.
• * 1.37

  Heb. 10, 28, 29.
• * 1.38

  Cant. 2. 3, 4.
• * 1.39

  Joh. 21. 17.
• * 1.40

  Gen. 39. 〈◊…〉〈◊…〉
• * 1.41

  〈◊…〉〈◊…〉 4. 7.
• * 1.42

  Psal. 25. 10
• * 1.43

  Psal. 103. 17, 18.
• * 1.44

  Joh. 14. 21.
• * 1.45

  Psal. 44. 17, 18.
• * 1.46

  Psal. 18. 20.
• * 1.47

  2 Cor. 12. 9.
• * 1.48

  Joh. 15. 5. Phil. 4. 13.
• * 1.49

  1 Kings 8. 46. Jam. 3. 2. 1 Joh. 1. 8.
• * 1.50

  vers. 9.
• * 1.51

  Mat. 6. 24.
• * 1.52

  Jam. 4. 4. 1 Cor. 7. 31.
• * 1.53

  Heb. 5. 7.
• * 1.54

  Heb. 3. 13.
• * 1.55

  Ps. 139. 23, 24.
• * 1.56

  Psal. 42▪
• * 1.57

  Mat. 25. 29.
• * 1.58

  2 Cor. 7. 11.
• * 1.59

  De•…•…t. 23. 21, &c.
• * 1.60

  See the L•…•…arned Selden, de Iure Na∣•…•…rae & G•…•…tium •…•…xia Dis∣cip•…•…m H•…•…rorum lib. 7. c, 2.
• * 1.61

  Particu∣larly Peter Martyr in his Defence against Smith; and in his Loci Communes, Class. 3. c. 6. Calvin in his Institutions, lib. 4. cap. 13. Musculus in his Loci Communes, de Votis. Chemnitius in his Examen Concilii Tridentini, Part 3. Riv 〈◊…〉〈◊…〉 in his Summa Controuersiarum, Tract. 2. Quaest. 22, & 51. Chamier in his Pansirat. Cathol. Tom. 3. lib. 20. Thes. Salmuriens. Part 3. pag, 705, 716, &c.
• * 1.62

  Psal. 61. 8.