SERMON XIII.
LEVITICUS. 10. 3.
THere is one thing more about the sanctifying the name of God in the Sacrament which cleerly con∣cernes us: and that is,
To keep to the institution of the Sacrament; for this is such a worship of God, as depends meerly upon institution; that is, upon a positive Law, upon the will of God; there are some duties of wor∣ship which are naturall, that we may know by the light of na∣ture they are due to God: but the Sacrament is a duty of worship that is onely by institution; and if God had not re∣vealed it, we had not been bound to it; therefore in these du∣ties of institution, God stands very punctuall upon them; we must be very exact, neither to erre on the right hand nor the left; to make any alteration in the points of institution; Now therefore for the institution of this Sacrament we find it in divers of the Evangelist; in Matth. 26. 26. there you shall find that Christ and his Disciples they eat the Sacrament to∣gether; and this was the way of it; they were together sit∣ting at the same Table; so it is called the Table of the Lord sometimes in Scripture; therefore thats the first thing that is according to the institution, that those that doe communicate must come to the Table as neer as they can; as many as can set about it, and all to come as neer as they can, and the rea∣son is, because that otherwise you will not be able to attain the end why God would have you come to receive; the end is to remember the death of Christ; now except you be able to see the sight, to see what is done, to have your eye as well as your eare exercised, you do not fully accomplish the end that is appointed; for this is a Sacrament, that doth present to our Page 262 eyes the death of Christ, and the great mysteries of salvation, and therefore it is according to the institution, that every Communicant must be where hee may behold what is done, he must be where he may see the breaking of the bread, and the powring forth of the wine; certainly it hath been a disorderly way therefore for people to set up and downe in their pews e∣verywhere in the Congregation; and for the Minister to goe up and downe after them; so that they could see nothing, nor scarce hear any thing; it is much for the attaining to the end of the institution for all Communicants to look upon the brea∣king of the bread, and the pouring forth of the wine in the Sacrament; and therefore all should come together; and there as many as can sit at his Table, or those that cannot, neer to it; and the rather because this is not only from the example of Christ, that he did so, though thats somwhat; but because it hath a spirituall significancie in it, and thats the reason that it should be done; we find in Luke 22. 26. the institution of the Sacra∣ment; now marke upon their comming and being with Christ, at the Table, saith Christ in the 29. and 30. verses, and I ap∣point unto you a Kingdome as my father hath appointed unto mee, that you may eat and drinke at my Table in my King∣dome, and sit on Thrones judging the twelve tribes of Israel; he spake it upon that occasion of the Disciples sitting with him at the Table; when they did eat bread, and when they tooke the Cup; upon that occasion Christ spoke to his Disciples, and said I appoint to you a Kingdome, and so sit on Thrones judging at my Table in my Kingdome, and so sit on Thrones judging the twelve Tribes of Israel; as if Christ should say, you can sit with mee at my Table here; and know that this sitting with me at my Table it is but as it were a praeludium, a fore∣signification of the Communion that you shall have with me in my Kingdome: you shall have that familiar Communion with me when I come unto my Kingdome, there to sit as it were with mee, to joyne with me in my Kingdome judging the twelve Tribes of Israel: even as you doe now in that holy fel∣lowship joyne with me in sitting at my Table; this is the mea∣ning of Christ, so that the Gesture in the Sacrament is not a meer indifferent thing; heretofore it hath been thought unrea∣sonable Page 263 to contend for what Gesture wee should use.
Now that that hath been the Institution of Christ, and hath a spirituall significancie in it, is not indifferent; for not only the eating the bread and drinking the wine is significative, but the gesture whereby we have fellowship with Jesus Christ here, to signifie that fellowship we shall have with him in the Kingdome of Heaven; so that the people of God were depriv'd of a great deale of comfort, and of one speciall benefit of this holy Sacra∣ment, whereas they might not receive it fitting; whereas Christ saith that your sitting with me here is a signification of your sitting with me when I come into the Kingdome of hea∣ven; some say they must kneele because they may receive it with more reverence; certainly were it a thing as some say in∣different, it were another matter; but for to say it is not re∣verence to sit, in that they accuse Christ himselfe for want of re∣verence, as if he would appoint a way, or would have his Disci∣ples use any such way as were not reverent; saith Christ I in∣tend by your very gesture to have this signified unto you, that though you be poore wretched wormes, yet even such is my love to you, as you shall sit with me when I come to my King∣dome, and judge the twelve Tribes of Israel; and every time you come to my Table, and there sit at it, or about it, then you should be put in mind that there is a time, that though you be poore un∣worthy creatures, worthy to be among the dogges, yet the mer∣cy of God is such unto us, as he hath appointed us to have a fa∣miliar fellowship with the Lord Jesus Christ when we come in his Kingdome to sit with him, and even to judge the twelve tribes of Israel, yea to judge the whole world; for so saith the Scripture, shall not the Saints judge the world? now this hin∣ders spirituall meditation and comfort, that the Saints have; therefore we are to look to the institution and to follow it; thats the first thing in setting with Christ at his Table.
The second thing in the institution is, that the Bread being taken by the Minister is to be blessed, broken, and then to bee given; Christ took it, and blessed it, and brake it, and gave it: and the people they are to look upon all this: to look upon the Ministers taking, blessing, breaking, and giving; and then the cup by its selfe, wee find Christ in Matth. 26. 27. hee first Page 264 blest the bread, and then he blest the cup distinctly by its selfe say∣ing, this is my blood of the New Testament which is shed for many, for the remission of sinnes; and you shall observe that the text saith he drank it, and said, drink yee all of it; so that this is not accor∣ding to the institution for a Minister to goe up and downe, and to give it into every mans hand; certainly this was not so from the beginning; this is a way of mans own devising; for the bread and the cup to be given into every bodies hand by the Minister: Christ did but give it once, hee gave it to them all, and said, drink yee all of this, so it was done.
Quest. But you will say, is it not better for it to be given into every ones hand?
Answ. No, because that the giving of it once for all, doth sig∣nifie more fully the fellowship and communion that they have together; as at a Table it were a strange thing that every bit of meat must be given to every one particularly; no, but the dishes must bee set before them and they must take it themselves: In∣deed, if they be children you cut every peice of meat, and give it into their hands or mouths; but thats sutable to a fellowship at Table, and communion, to have the meat set before them, being blest, and then for all to partake of it.
And besides this, giving it into every ones hand, certainly, it came to us from a Popish and superstitious conceit of the Papists; for the Papists will give it into their mouths, because the peo∣ple must not defile it with their hands. And it was to bring more reverence to the Sacrament; now there's a great deale of danger, for to bring in mens devices for to cause more reve∣rence; we are to look to the Ordinance of Christ, hee gave it once, and said, drink yee of it, in General to them all; and so the Ministers should do.
And besides there is this in it more, and one would wonder that Ministers should give it in particular and not in generall to the Church: for by this meanes Ministers might abundantly ease themselves of a great deale of charge and guilt; for upon this ground it will appeare, that a Minister, though as an eminent of∣ficer he is to look to his Congregation that they be fit, yet the truth is, it concernes the Church as well to look who comes there, and likewise the Minister I say, to look about him that he Page 265 doth not say, The body of the Lord Jesus Christ was given to thee, when he knowes they are prophane and wicked; it concerns the Minister to look that he doth not tell a lie; but now when the Minister gives it generally to the Church, Take, eate, and Take drinke, he gives it particularly to no body; Now then his charge is divided to the Church, and if there be any body that is unworthy, let the Church look to it as well as he: though he as an eminent Officer, its more especially in particular his duty then any others; heretofore the charge would lie much upon the Minister, but the Minister according to the institution, should give the Sacrament to no particular; but in generall to the Church, and therefore if there were but any particular, that the Minister upon a particular knowledge did know to be naught, he might in great part discharge himselfe, as professing against this or that particular man; for it is not in his power a∣lone to keep any from the Sacrament, but if so be that he shall professe against such and such men, the Church must joyne with him to labour to keep them from the Sacrament, and that is the next thing for the institution, Christ gave it not into any par∣ticular mens hands; but he gave it to all, saying, Drinke, and eat yee all of it.
A third thing that is to be observed for the institution of this; that all the while the Communicants are taking, eating, and drinking the bread and wine; they should all of them that while have their thoughts exercised about the death of Je∣sus Christ; for thats the institution; do this in remembrance of mee; there should be no action intermingled, in the time of the receiving of the Sacrament; nothing but minding the work that you are about, that is, to remember the death of Iesus Christ; and to discerne the body of the Lord, not only when you take your selves the bread and wine; but when you see the bread and wine, broken or powred forth, and you see o∣thers taking the bread and wine, all that while, you should be thinking of the death of Christ, and discerning the Lords body; and consider what these outward elements do signifie, and that they doe seale the great benefit of the Covenant of grace; therefore it is not according to the institution, to be singing of Psalmes in the mean time while the Sacrament is re∣ceiving Page 266 and so to have your thoughts about other things: singing of Psalmes in its due time is a good thing; but for you to doe it at that time when as the death of Christ is presented before you, and Christ calls you to look upon his body, and to thinke upon what he hath done and suffered; this is no sea∣sonable time of singing; and if you read the institution, you shall find, that Christ, after all was done (the text saith) they sung an hymne; so that according to the institution, it is after the action is done of eating and drinking, then for the Church to joyne together and sing a Psalme in the praise of God; and then they must mind all the same thing together; for thats the thing to be done in the Sacrament; that look what one doth all must mind together; for when one part sings, and the other are waiting for the bread and wine, this is not sutable to the holy Table action, and that Communion that God re∣quires of us; though the things in themselves are both good that are doing; yet when we are about this holy Ordinance, being it is an Ordinance for Communion, all are to be doing the same thing at the same time; and so when all have done ea∣ting and drinking, then for all to joyne together in singing to the praise of God.
Now it may be, this at first seems strange to many; yet cer∣tainly observe this; doe but keepe to the institution in the Sa∣crament, though you may thinke it a more mean way, yet you will find a greater beauty in this Ordinance, then ever you found in all your lives; for the more wee keep to Christs insti∣tution and mingle nothing of our owne, the more glory, and beauty, and excellency doth appeare in the Ordinances of Iesus Christ; but when any man shall mix any of his owne inven∣tions, though he may do it to a good end, and think to adde to and put a greater lustre upon the Sacrament: the truth is, that which he thinks to be a greater lustre, reverence, or ho∣nour put upon it, it doth rather take off the lustre and glory of the Sacrament; then are the institutions of Christ glorious when there is no mixture among them; thus wee should sanctifie the name of God, in receiving this holy Sacrament; you have had divers things propounded to you whereby you may come to know and easily to see that there hath been a great deale of Page 267 dishonour done to this Sacrament, and the beauty and glory of it hath been darkened, and the sweet that the Saints might o∣therwise have received in plucking hath been exceedingly hin∣dred. There is but one thing more that I shall propound to you, and that is the severall meditations that we should meditate on in receiving of the Sacrament; the most concerning meditati∣ons are suggested in the holy Communion that are in any thing whatsoever, more concerning, more efficacious, more various meditations wee have suggested here then in any thing, and it is a great figne that men and women, do not discerne the Lords body if so be their meditations be barren at that time. I will therefore suggest some nine or ten meditations that that Ordinance of God may hold out very plainly, and familiar∣ly to every Communicant, for the busying of their thoughts all the time that action is a doing.
Meditation 1. As first, that the way of mans salvation it was by a Mediator, it is not only by Gods mercy, Gods say∣ing that hee is offended by sin, but he will be content to passe it by; no, but it is through a Mediator; now this meditation is suggested thus, when I see the bread and wine, if I disceren what that signifyes it will hold forth this to me, that the way of mans salvation, it is not meerly from hence that God saith, well, I will pardon them, and no more, but there is required a great worke of God to make an aronement, between sinners and himselfe; this Sacrament doth hold forth thus much unto us; wherefore else have we bread and wine, but to signifie that the way of our rconciliation it must be through a Medi∣ator?
Med. 2. The second Meditation is this, that this Media∣tor that stands between God and us, is verily and truely man; hee hath taken our nature upon him; the bread that puts us in mind of the body of Christ, and the wine of his bloud, and therefore we are to meditate of the humane nature of Iesus Christ; and this is a meditation that hath abundance that might spring out of it; what hath the Son of God taken our nature upon him? hath hee body and bloud and humane nature upon him? oh how hath God honoured humane nature? then let me not abuse my body to lust, to wickednesse, Page 268 seeing that Jesus Christ hath taken the body of man upon him, humane nature upon him, let me honour humane nature that is so neerly united to the divine nature; thats the second Medita∣tion.
Meditation. 3. Here's presented unto us what this Media∣tor hath done for the reconciling of us unto God, that his body was broken; he hath subjected himself to the breaking of his body, and to the pouring forth of his blood for the reconciling of us; it is not meerly (as before) that God saith, Ile pardon them; but Christ undertaking to make peace between his Fa∣ther and us, it cost him the breaking of his body, and the pouring forth of his blood; this is a usefull Meditation; Oh what should we be willing to suffer for Jesus Christ in our bodies, even to re∣sist unto blood, seeing Christ hath been content to have his pre∣cious body broken, and his blood shed for us!
Meditation 4 Againe, a fourth Meditation is this, that here we come to see we have occasion of meditating of that the Scri∣pture saith, that we are by the blood of God saved, it is the blood of God, they crucified the Lord of glory, thats the Scri∣pture phrase; we should consider when we see the Wine poured out, and so put in mind of blood, whose blood and whose body is this; It is no other but the body and blood of him that was truly God, the second Person in Trinity. This is the great My∣stery of the Gospel, and this is very needfull for us to be think∣ing of when we see the body broken and the blood poured out: What will the breaking of the body and shedding of the blood of a meere creature be sufficient to make peace between God and Man? surely no; therefore you must meditate whose body this is, and whose blood this is, it is the body and blood of him that was God; Its true, God hath no body nor no blood, but the same person that was God, had a body and blood; that body and blood was united unto the divine nature in a hypostaticall union, and from thence it came to have an efficacie for to satisfie God, for to reconcile God and us together, this is the great my∣stery of godlinesse.
Med. 5. Another Meditation is this, when you see Bread broken and Wine poured out, oh the infinite dreadfulnesse of the justice of God! how dreadful is the justice of God, that coming upon his Page 269 own Son, and requiring satisfaction from him, that should thus break him and bruise him, that should have his blood, that should require such sufferings even from his Son! dreadfull is Gods justice, the justice of God, it is to be feared and to be trembled at; here we see what is required for the sinne of man, and nothing would be bated to Jesus Christ himself.
Med. 6. Another Meditation is this, here I see presented to me what every soul that shall be saved cost; whoever shall have his soul sav'd he hath it sav'd by a ransom, by a price paid that is more worth then ten thousand thousand worlds; thou slightest thine owne soule; but if it prove to be saved, it cost more then if thou∣sands of worlds had been given for thee; even the shedding of the blood of Christ, every drop of which was more precious then ten thousand worlds.
Meditation 7. Again, from hence see what is the evill of sin, how great it is that hath made such a breach between God and my soule, that only such a way, and such a means must take away my sinne; I must either have laine under the burden of my sinne eter∣nally, or Jesus Christ that's God and man must suffer so much for it; oh, what Meditations are these to take up the hearts of men!
Meditation 8. Behold the infinite love of God to mankind, and the love of Jesus Christ, that rather then God would see the children of men to perish eternally, he would send his Sonne to take our nature upon him, and thus to suffer such dreadfull things; herein God shows his love; it is not the love of God so much in giving you a good voyage, and prospering you outward∣ly in the world; But, so God loved the world that he gave his on∣ly begotten Sonne; And it pleased the Father to break his Sonne, and to poure out his blood, here is the love of God and of Jesus Christ; oh, what a powerfull, mighty, drawing, efficacious Meditation should this be unto us!
Med. 9. Those that are beleevers they shall be nourished to eternall life, so that there is no feare that ever a beleever should quite fall off from God, and die in his sin; Why? Because the bo∣dy and blood of Christ is given unto him for his spirituall nou∣rishment: though a beleever be never so weak, yet seeing God hath appointed the body and blood of his Sonne for him to feed upon and to drink in a spirituall way, surely then the weak∣est Page 270 in the world will be strengthned to goe through all the haz∣zards, and dangers that there are in the world; tis this that strengthens beleevers to encounter with all kind of dangers, its this that preserves the weakest grace in a beleever, namely the spirituall nourishment that God the Father hath appointed to them, even the feeding upon the body, and drinking the very blood of his Son; this is meat indeed, and drinke indeeed that will nourish to eternall life.
Med. 10. the last Meditation is this, when you come to this, seeing the bread broken, and the wine powred out, you have an occasion to meditate of the whole new Covenant, the Co∣venant of grace that God hath made with sinners; for so the words of institution are, This is the Cup of the new Testa∣ment: the new Testament which is all one with the new Co∣venant, only different in this particular; it containes the sub∣stance of the new Covenant, but calld Testament in this regard; to shew that the Lord doth do all in the new Covenant, that is, he doth not only promise such and such mercies upon condition of our beleeving and repenting, but he doth work beleeving and repenting, and works grace, and therefore the same thing that is sometime cald a Covenant, is calld a Testament; that is the will of God wherein the Lord doth bequeath his rich lega∣cies to his Children, to those that shall be eternally saved, so that all the good things in the Covenant of grace they are be∣queathed by way of Testament as well as Covenant, and this is a mighty comfortable meditation to the Saints; for indeed when they look upon the way of the Gospell as in a way of Covenant, why then they thinke this, this requires some∣what of our parts to be done, and indeed God will keep Cove∣nant on his part, but it may be we shall not keep Covenant on ours, and so we may faile at last; but now when thou lookest upon all the good things in the Gospel dispensed in the way of a Testament, that is the will of God, the legacies that God doth bequeath to his servants, this is a mighty comfort to the soule, that all the precious things of the Gospel come to mee in the way of a Testament, and thats the meaning of the new Testament, that is, the mercies of God in Christ comming now in the way of another administration, then they did before; Page 271 tis not only new in respect of the Covenant of workes that God made with Adam, but new in respect of the administration; our forefathers, the Patriarchs, they had the same thing in sub∣stance, but administred in a darker way, and many differen∣ces there are; but now when wee heare of the new Testament, there is presented unto us all the riches of the Covenant of grace in the way of a legacie and in the administration of it with cleernesse, and with a great deal of mercy and goodnesse of God, the terrour and harshnesse of the old administration being taken away. Now these are the meditations, by which wee should labour to sanctifie our hearts, when we are receiving of the Sacrament; and in the working of these meditations up∣on our hearts; wee shall come to sanctifie the name of God, when we are drawing nigh to him in that holy Ordinance of his; thus for meditation.
The next thing when wee are there, must be an actuating of these holy dispositions that before wee spoke of; tis not enough for a Christian to bring grace to the Sacrament: but there must be a stirring of that grace at that time; or otherwise the name of God is not sanctifyed in the receiving of the Sacrament, and above all graces the actuating of the grace of faith; tis not e∣nough that thou beest a beleever, but thy faith must act at that very instant, as thus.
First, when thou hearest the Minister in the name of Christ say thus, this is the body of Iesus Christ which was given for you, take, eat, thou shouldest have thy faith so acting upon the mercy of God, in giving Iesus Christ, for the nourishment of thy foule to eternall life, as if thou didst heare a voice from heaven saying, here is the body of my Sonne given for thee particularly, take it and eat, apply it to thee, and so make Christ one with thee by faith, as the bread is made one with thy body when thou doest eat it.
And then when thou commest to take hold of the bread, thou art to put forth an act of faith, faith being as the hand of the soule, and at that instant, when thou takest the bread and puttest it into thy mouth to eat, thou shouldest stirre up the act of faith afresh, laying more hold upon Jesus Christ; look as once thou didst in thy first conversion, when Christ was presented to thee Page 272 in the word or in any other way, there was an act of faith drawne forth whereby thy soule did cast it selfe, and roule it selfe upon Jesus Christ; so shouldest thou renew it; renew the same work of faith that thou didst find in thy very first con∣version; and thereby thou shalt come to have renewed com∣fort in the renewing of that act; I might name thee other graces and dispositions; how there should be a stirring and an acting of them; onely remember I leave all this point with this note, that grace is not enough for partaking the Sacrament of the Lords supper, except there be an actuating, and a stirring up of that grace; many Christians are carefull to prepare, and ex∣amine before whether they have grace or no; but at that time when they come to receive, then there is not a lively working and stirring of that grace, and so they come to lose the comfort & benefit of that Ordinance. Thus much shal suffice for this point of sanctifying Gods name in receiving the holy Communion; I shall now come to the last point, which is the sanctifying the name of God in prayer.
Sanctifying the name of God in Prayer.
NOw this argument might take us up many Sermons; but upon occasion of the dayes of prayer and humiliation, I have preached divers Sermons about the point of prayer; therefore I shall be breife, and only now reckon up together, and set before your view, the severall things that are to bee done for the sanctifying of the name of God in prayer. First, for prayer in that wee draw nigh to God, and its a duty of Gods worship, that I suppose all of you cannot but acknow∣ledge; and that it is a naturall duty of worship; the other was in∣stituted, but this is naturall; its naturall for the creature to draw nigh to God in prayer, wherein the creature tenders up his ho∣mage to God, and manifests his profession of his dependance upon God for all good that he hath, and acknowledges God as the Author of all good, therefore this is worship, and its a great part of worship, prayer it is such a part of worship as Page 273 sometimes in Scripture its put for the whole worship of God, Hee that calls upon the name of God shall be sav'd, that is, hee that worships God aright, Jerem. 10. 25. and, Pour out thy wrath upon the Heathen that know thee not, and on the fami∣lies that call not on thy name, that do not pray, that is, that do not worship thee; there one part of worship is put for the whole, as being a principall part of the worship of God.
Surely we must sanctifie Gods name in prayer, for it is that that sanctifies all things to us; 1 Tim. 4. 5. every thing is sanctifyed by the word of God and prayer; And if the argument of Christ was right, as no question but it was, that the Tem∣ple was greater then the gold upon the Temple, because the Temple did sanctifie the gold; and the Altar was greater then the offering that was offered upon it, because it did sanctifie the offering; then prayer must needs be a mighty great Ordinance; a greater thing then any other; because that it sanctifies all things. The word sanctifies the creatures; but prayer sancti∣fies the very word unto our use; and therefore when wee read the word we are to pray for a sanctified use of the word; Prayer is a great Ordinance; a great duty of worship that san∣ctifies all; prayer hath a casting voice (as I may say) in all the great works of God in the world, the great affaires of the Kingdome of God, the Kingdome of his power, and the Kingdome of Christ, I say prayer hath a kind of a casting voice, and doth order under God the great things of the world, they are according to the prayers of the Saints, they bring down blessings upon the godly, they poure forth judgements on the wicked; the prayers of the Saints, they are the vyalls that are poured forth in a speciall manner upon the heads of the wicked; therefore Gods name is to bee sanctifyed in Prayer.
It is to be sanctifyed first in preparation; Psalme 10. 17. Thou wilt prepare their heart; thou wilt cause thine ear to hear; it is the Lord that prepareth the heart; and then he causes his eare to hear; and therefore in 1 Pet. 5. 7. we are there re∣quired to watch unto prayer; men and women should keep a narrow watch over their hearts and minds, that they may not be hindred in their prayers, that they may be alwaies in a fit po∣sture Page 274 to pray; watch unto prayer, its that that would helpe us against many temptations to evill; if I give way to such and such temptations it, will hinder my prayers; I shall not have that freedome and inlargement in prayer as otherwise, if I give way to such and such things, therefore let me take heed of this, for it will hinder my prayers. As if the Apostle should say, this should be the care of Christians; then they are like to sanctifie the name of God in prayer, if this be their great care that there is nothing in the world that shall hinder their prayers; O let me take heed I doe nothing to hinder my prayers; if I goe abroad into company, and am merry and jocond, and there game and drinke, and sport my selfe in company; will not this hinder my prayers? will not this hinder the spiritualnesse of my heart in Communion with God in prayer, when I come home at night? I appeal to you, have you had that freedome in prayer, afterwards? surely no, therefore watch unto prayer.
Now for the preparation of the heart to prayer, wee must understand either,
First, what is to be done in the course of ones life, or
Secondly, Whats to be done just when one comes to prayer.
For the first, the course of ones life: labour to keepe all things even and cleare between God and your soules; that so you may not come with shakels, about your legs; with guilti∣nesse (I mean) upon your consciences; men that have given way to any base sinfull way, when they come to prayer, the guilt of their hearts doth even sink them; but those that can keepe their peace with God in the course of their lives, they have other manner of freedome in prayer, then you that walke loosely and contract guiltinesse upon your Spirits.
And then the second thing is to keep our hearts sensible of our continuall dependance upon God; sensible how wee de∣pend upon God, for whatsoever we are, whatsoever we have, whatsoever we do; for the blessing of all is from God. The beames of the Sun do not so depend upon the Sun, as we upon God; that if he doth but withdraw himselfe never so little from us, wee all sinke downe to nothing and perish for ever; that soule that every day and houre is sensible of the infinite dependance it hath upon God for its present and eternall estate; Page 275 will be fit for prayer; and that should be our care for to carry our selves, as any houre in the day, or minute in the houre, we might be fit to go to prayer; & thats one meaning of that place in the Thessalonians, pray continually; not that every mo∣ment wee should be praying; but that we should keepe our hearts in a praying frame; some of you when you have let out your passions and are in a distemper, what will you goe to prayer now? your conscience will tell you that you are not fit to go to prayer at that time, certainly if you be not fit to pray, you are not fit to live; you are in an ill condition at any time if you be not fit to pray; and there can be no excuse whatever that can be sufficient to plead for your selves why you should not be fit to pray at any time; there is that conti∣nuall dependance upon God for all, and that need you have of the blessing of God for every thing, that there is reason you should bee in a fit condition for praying at all times; but now when you come to prayer at the set time, then there should be a speciall preparation.
First, you should prepare your selves by getting fresh and powerfull apprehensions of the glory of God, before whom you goe; prepare by meditation about the glory of that infinite God that you are now addressing your selfe unto; possesse yourselves with thoughts and meditations of the glo∣ry of the great God; thats the first.
Secondly, labour to get your hearts sensible of what you go for. I am now going to God; for what? for pardon of sin, or for assurance of his love; or for power against sin; or for such and such mercies; let me by meditation work my heart to be sensible of these things that I am going to God for, to set a due prior upon those mercies that I am praying for, and to get my heart affected with them.
Thirdly, labour to get your hearts separated from the world, and from all things that are here below in the world; and that should have been a third thing in the course of your lives, you should never let out you hearts to any creature, either to busi∣nesses or pleasures in the world so, but that you may have com∣mand of your hearts to call them when you will; to call them in to God in prayer; and then when you come to prayer Page 276 there should be an actuall separation of your hearts from all things in the world; dedicating yourselves to God for this time, as one that hath nothing to do with the world, no∣thing to do with any thing but this duty that now you are a∣bout; this is the preparation of your hearts to prayer in the course of your lives.
Now then for the prayer its selfe.
First we must consider of the matter of prayer.
And Secondly of the manner of it.
First for the matter of it, we must look to it that it be accor∣ding to Gods will 1 John. 5. 14. this is the confidence that wee have in him, that if wee ask any thing according to his will hee heareth us; therefore for the matter we must be sure it must be good that we pray for; it must bee for the glory of God; for the good of our selves and the good of our Brethren.
First, for the glory of God, that should be the cheife mat∣ter that we are to pray for; so Christ when he teaches us to pray, he begins the very first petition, Matth. 6. 9, 10. hal∣lowed be thy name; thy Kingdome come; thy will be done; first begin with the the glory of God, mind that in the cheife place, above all other things. God gives you leave to pray for out∣ward things; but first for the glory of God, minding that before your own benefit; before the pardon of sin and your daily bread; how few doe sanctifie Gods name in this? people have little mind to pray, but when they are in outward afflictions, when they are upon their sick beds then they will pray; or at sea in stormes then they will pray, then it seemes that the maine matter of your prayer is onely for your selves; but how hath the matters of the glory of the great God, and the good of the Churches taken your hearts all this while? how have your hearts been affected with this, that the name of God hath been so little sanctifyed in the world, and that the Kingdome of God hath not come, and that the will of God hath not been done, have these things taken up your hearts in prayer, the mat∣ters of the glory of God and the good of the Churches, though your selves have not any particular interest in them? if these things did but take up your hearts in prayer, then, when you are at sea you would remember the cause of the Churches, as Page 277 much as your selves; the Church is as it were in the midst of the sea, tost up and downe and in a great storme; now why do not you pray as earnestly for the Kingdome of Christ among his Churches, as for your selves when you are in a storme at sea? yea and spirituall things should be the cheife matter of your prayer; for they are the neerest to the glory of God; though God hath his glory from other things, yet spirituall things are neerest the glory of God; now in these dayes of prayer, many will come to pray, that they might be freed from danger, that they might have outward peace; this is good; but spiritu∣all things are the cheife things; and therefore the strength of your spirits should be thus powred forth to God; O that I could get my heart to God, and the assurance of the love of God! O that I could get the shine of his face! O that I could get pow∣er over such and such corruptions.
And I beseech you observe this, that spirituall things may be prayed for absolutely; but outward things must be prayed for conditionally. I may pray (and never put any condition in at all) that the Lord would pardon my sins, and help me against my corruptions, &c. But when I pray for the health of my body, I ought to pray, if this bee according to thy will, then restore mee to the health of my body, or the health of my husband, or the health of my wife; but thou mayst pray, Lord convert the soule of my husband or the soule of my wife, with∣out any condition at all; when your estates at Sea are in dan∣ger, when you pray for them, you must make conditions, Lord, as thou seest best for me so do thou deale with me; this shewes the excellencie that there is in spirituall things above outward things, surely spirituall things are more to be desired, for they are to be prayed for absolutely, and the other to be prayed for only conditionally; thats for the first.
In the second place we are to pray for our own good, God doth give us leave so to doe; only here comes in a question.
Quest. Whether it be sinfull to pray for afflictions, as some∣times some will be ready to do.
Answ. To that I answer, first, take it absolutely conside∣red, we may not pray that God would afflict us, because afflicti∣on Page 278 is in its selfe materially an evill thing, and a fruit of the curse, therefore we may not (I say) absolutely pray for it: but thus farre wee may pray for afflictions, disjunctively, conditio∣nally, comparatively.
Disjunctively thus, Lord, either grant unto me a sanctified use of such a mercy, or otherwise let me rather be without it; let me have a sanctified use of my sicknesse, or otherwise let my sick∣nesse be continued to mee; thus now you may pray for con∣tinuing in sicknesse.
Or thus, conditionally, Lord, if thou seest that my heart be so vile and wretched that I will abuse (through my corruption) such and such mercies, Lord rather take them from mee, and let mee be without them; if thou seest that there be no way to break this proud heart of mine, but such a way, Lord let that be thy way to break it, if thou seest it according to thy will as the fittest way.
Then comparatively thus, Lord rather let mee have any af∣fliction then sin, rather let me suffer losse of my estate then sin against thee, then depart from thee: any thing Lord rather then sin. Thus you may pray for afflictions, but not absolutely. You must not pray that God would send you afflictions absolute∣ly, for you doe not know your hearts; it may bee if afflictions should come, your hearts may be as stubborne under your af∣flictions as they are now; for affliction hath no power in it selfe to do us any good.
And then for the good of others, for Christ teaches us to pray, Our Father.
There comes in here a rebuke of the wicked practice of di∣vers in cursing, and then a question about it.
It is a wicked thing to use curses; but its a most wicked thing to wish evill to others in a way of prayer; yet how many doe so? though it may be they doe not think it, they speak to God, and desire him to bring such and such evils upon their neighbours; yea, sometimes parents, upon their children; this is a wicked practise of men; what, is it not wickednesse enough for thee to have any desire that there should any evill befall thy brother, but wilt thou dare to presume to call God to be an instrument of the execution of thy base sinfull wrath, that Page 279 God must be a drudge as it were to thy wrath and to thy passion? this is abominable wickednesse. Any of you that e∣ver have been guilty of this sinne of cursing others, wives, children, servants, or friends the Lord rebuke you for this sin; how far hast thou been from sanctifying Gods Name in prayer? whereas, in stead of sanctifying the holy Name of God, thou hast called God to be a servant, and a drudge to thy passion, God must be cal'd to help the venting of thy passion: oh, remember this you that have been at sea, and have been an∣gry, and things not going according to your mind, have fallen a cursing, and a wishing such and such evills might come upon those you are angry with; thats a kind of prayer, but it is a most fearfull taking the name of God in vaine in the highest de∣gree, and certainly God will not hold him guiltlesse that shall so take his Name in vaine; therefore be humbled for this sinne.
Object. But you will say, do not wee read in the book of the Psalmes, where many times the Prophet David doth curse the enimies of God and wishes evill to come upon them.
Answ. To that I answer, first, that the Prophets, and those that pen'd the Psalmes they had a prophetical spirit; and those places that you read that are in way of cursing, they are ra∣ther propheticall predictions of evill then direfull imprecati∣ons, they are rather foretelling what shall be in a way of pro∣phecie then wishing what should be.
Secondly, if they be wishing what should be, then I answer, that those that were indued with such a propheticall spirit, they did know who were the implacable enemies of God, and who were not, as David prayed against Judas, so many hun∣dred years before hee was borne; by a propheticall spirit, he knew that he was the childe of perdition; indeed if we could certainly know a man that were to be a cast-away eternally from God, it were another matter; as the Church in the time of Julian, because of his Apostasie being so abominable, it was determined almost generally by them that he had committed the sinne against the holy Ghost, and upon that they curst him. Now I say, those that had an extraordinary spirit that did know who these were, they might do it; but this is no example Page 280 for us in an ordinary way to wish evill and curses upon o∣thers. But thus far wee may do with the enemies of the Church.
First, we may curse them disjunctively, Lord, either take them out of the way, or keep them that they may not doe such mischiefe in the Church: or thus, conditionally, if thou seest Lord that they be implacable, thou knowest them, if so, let thy wrath and curse pursue them; Lord thou seest what evill they are set upon, and therefore rather then they should at∣taine their mischievous designes, let thy wrath and curse per∣sue them; so we may do it, but not absolutely to curse any, though they should do us never so much wrong, we are cal∣led to blessing; but now in zeale to God, take heed that we be not carried on in our own passion. But being sure it is in a zeale to God, we may wish the curses of God to pur∣sue those that God knowes to be implacable; this is but an appealing to God, and not at all fastning it upon any par∣ticular persons that wee know, but leaving it unto God for the execution of it, and so in a zeale to the glory of God, we may doe it, and we are warranted so to doe by the se∣cond Petition, Thy Kingdome come: for that petition that requires us to pray for the comming of the Kingdome of Je∣sus Christ, doth also require that we should pray against all meanes that hinder the comming of the Kingdome of Jesus Christ, so that every time that the Church prayes thy King∣dome come or any prayes thy Kingdome come, they doe as much as say, O Lord, do thou set thy selfe against all the enemies of thy Kingdome; if they belong to thy election, Lord con∣vert them, but otherwise Lord confound them. Now thus we see how we are to sanctifie the Name of God in prayer, in regard of the matter of the prayer; but now for the man∣ner of prayer. The most things I confesse are there.
First, when we come to prayer, we must be sure to pray with understanding, 1 Cor. 14. 15. What is it then? I will pray with the spirit, and will pray with understanding also, God doth not love the sacrifice of fooles; we must not come babling to God in prayer to speak wee know not what, and to mul∣tiply words we know not wherefore, but God doth require Page 281 that those that come to prayer, come with understanding, that they offer to God a rationall, a reasonable, an under∣standing sacrifice; God is a Spirit, and he will be worshipped in spirit and in truth; now as it belongs to all other duties of worship, so especially in prayer, to know what we doe when we pray, not to think to put off God with a meere empty sound; thats the first thing.
The second thing in the manner of prayer, it is the giving up all the faculties of our soules in it; I spake to that in the worship of God in generall, wee shall apply it now particularly to prayer, the giving up, not only out under∣standings, but wills, thoughts, affections, strength in prayer, in 2 Chron. 20. 3. it is said of Jehosaphat, that he set him∣selfe to seek the Lord, he did give his whole selfe to seeke the Lord; we are to give our whole selfe, and not to divide in prayer. Now this were an argument that indeed might well take up a whole Sermon, in shewing the evill of the wan∣dring of our spirits in prayer; wee should take heed of the wandring of our spirits in hearing of the Word, and receiv∣ing the Sacraments, and so in prayer; the people of God are much troubled with the wandring of their thoughts both in Word and Sacrament, and it is their great burthen, and should be so, but I never hear any more complainings of the wan∣dring of their spirits then in the time of prayer, the people of God are much pestered in their spirits with this evill, it is very grievous unto them, and many of them goe under it as a grievous burthen all their dayes; the chiefest burthen that is upon their spirits is their wandring in prayers; so that if God should speak to them as he spake unto Solomon, and bade him aske what he should give him, I verily beleeve there are many in this Congregation, that have already good assurance of Gods love in Christ, if they had not that, that would be the maine thing that they would aske, but having attained that, if God would speak from heaven and say, what shall I give you for your selves, if he should aske you in the Generall, it may be you would aske something for the Churches; but if it be for your selves, you would put up this petition, oh Lord that I may be delivered from a wandring spirit in holy Page 282 duties, and especially in the duty of prayer, that I may there∣by come to enjoy more holy communion with thy selfe then ever yet I enjoyed, and they would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole World; if God should put these two into the balance, either the whole world to possesse or other∣wise to have more free hearts in comming to God in prayer, and to be delivered from that that hath so much hindred their communion with God in prayer, they would despise and scorne the world in comparison of such a mercy as this is: howso∣ever carnall hearts they think little of it, but those that are the servants of God they finde it to be very grievous to them; but being the time is past, I shall reserve that to speak yet a little more largely for the helpe of those that are under the burthen of it.
I'le only speak one thing further now, and that shall be to those that are wicked and vile, that not only have vaine wan∣dring thoughts in prayer, but even in the very duty of prayer many times have wicked and ungodly thoughts; how horrible are they? unclean thoughts, murderous thoughts it may bee, and most abominable. I confesse even those that are godly may sometimes have some blasphemous thoughts cast into them, for the devill is never more busie then at the time of prayer; but they rather come from the devill then from the stream and corruption of their own hearts, which may be we may make out more cleerely afterward; but now I speak to such as have most wicked abominable thoughts, rising from the stream and corruption of their hearts, such thoughts as their hearts doe close withall in prayer, and they can roule those thoughts about in their minds as a child will roule a piece of sugar in its mouth; and this is the wickednesse of many men and wo∣mens hearts.
Take but this one note with you, that all those dreadfull, vile, unclean, covetous thoughts of thine in prayer, they have been to God as if you had spoken them in words; thoughts to God, are all one with him as words are to men; for God is a spirit, and the spirit doth converse with God in thoughts, as well as men doe converse with men in words; and what a Page 283 wofull guiltines would have been upon you, had you spoken such vile and wicked things to men as some times hath been in your minds, even when you have been praying to God, how would the company have even spit in your faces, and kickt you from them? none that have any face of godlinesse would have indu∣red you in their company; and yet here's the evill of it, your hearts are not troubled, but you rise off your knees and away you go; thou hast a cauterised conscience, a seared conscience, that canst entertain such vile thoughts at any time without having thy spirit afflicted, and going away with shame and con∣fusion, as if the greatest evill had befalne thee; therefore take heed of this.
