DIRECTION XIII.

DIRECTION XIII.

Etiucavoirr ililiger.‘hr’to mr.Ve (Tie right .‘use of nil menm fippriftrted in the word of God.-for the obtaining and practising liolineFK, «i!>ly in tiiis way of believing in Christ, and wdting in liim, »c. cording to your new state by faith.

EXPLICATION.

Tins might have been added to the instruction in the explication of the former direction, because its use is the same, to guide us in the mysterious m?nner of practising hdliness in Christ, by the life of faith ; but the yveight and comprehensiveness of it, maketh it worthy to be treated of by itself, as a distinct direction. Two things are observable in it.

First, that though all holiness he effectually attained by the life of faith in Christ, yet the use of any means appointed in the word for attaining and promoting holiness, is not hereby made void, but rather established. This is needful to be observed against :he pride and ignorance of some carnal gospellers, who, being puffed up with a conceit of their feigned faith, imagine themselves to be in such a state of perfection, that they are above all ordinances, except singing hallelujahs; and also against the Papists, that run into the

b contrary extreme, by heaping together a multitude of means of holiness, which God never commanded, neither ever came they into his heart, and that slander “the protestant doctrine of faith and free grace, as if” . it tended to destroy all diligent use of the means of holiness and salvation, arid to breed up a company of lazy Solifidians.” “We do indeed assert and profess, that ” a true and lively faith in Christ is alont . fficient and effectual, through the grace of God, to receive Christ and all hi’ fulness, so far as it is necessary in this life, for our justification, sanctification, and eternal salvation:” but yet we also assert and profess, that “several means are appointed of God for the begetting, maintaining, and increasing this faith, and the acting and exercising it, in order to the attainment of

to its end; and these means are to be used diligently,” which are mentioned in the sequel.

True, believers find, by experience, that their faith needeth no such helps, and they that think themselves above any need of them, do reject the counsel of God, against themselves, like to those proud Pharisees and lawyers, that thought it a thing beneath them, and refused to be baptized of John, Luke Vii. 30. Yet we • account no means necessary or lawful to be used, for the attainment of holiness, besides those that are appointed by God in his word. We know that holiness

® is a part of our salvation ; and therefore they that think men may, or can invent any means effectual for the attainment of it, do ascribe their salvation partly to men, and rob God of his glory, in being our only saviour; and they do thereby plainly shew, that though they “draw nigh unto God with their mouth, and honour him with their lips, yet their hearts are far from him.” .And in vain do they worship him, “teaching for doctrines the commandments of men,” Mat. xv. 7, 8, 9.. The Second thing observable, and principally de

0 signed in this direction, is, the right manner of using all the means of holiness, for the obtaining and practising it no other way, besides that of believing in Christ,

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and walking in him, according to our new state by faith which hath been demonstrated to be the only way whereby we may effectually attain to this end. We must use them as helps to the life of faith, in its beginning, continuance, and growth ; and as instruments subservient to faith, the principal instrument, in ail its acts and exercises, whereby the soul receiveth Christ, and walketh. in all holiness by him. We must beware, lest we use them rather in opposition than in subordination to the way of sanctification and salvation, by free grace in Christ, through faith; and lest, by our abuse of them, they be made rather hindrances than helps to our faith. We must not idolize any of the means, and put them into the place of Christ, as the Papjsts do, by trusting in them; as if they were effectual to confer grace to the soul, by the work that is done in the use of them. Neither may we use them as works of righteousness, to be performed as conditions for procuring the favour of God, and Christ’s salvation. Neither must they be accounted so absolutely necessary to salvation, as if a true faith were void, and of none effect, when we are debarred from the enjoyment of several of them. The holy scriptures, with all the means of grace appointed therein, are ” able to make us wise unto salvation,” no other way than “by faith in Jesus Christ,” 2 Tim. iii. 15. And therefore, our wise endeavour must be, not to use jem in any opposition, to the grace of God in Christ. ‘~r God’s ordinances are like the c/ierubims of glory, ide with their fca’s looking towards the mercy seat. They are made, to guide us to Christ for salvation by faith alone. If any turn them to another use, it is a great violation of divine institutions; as if any sacrilegious person had presumed to turn the faces of the cherujjims from the mercy seat some other way.

This rightj use of the means of grace is a point ‘many are Ignorant, that use them with,-great

diligence; and thereby they do not only lose labour, and the benefit of the means, but also ey wrest and pervert them to their own destruction. The Jews, under the law of Moses, enjoyed many more ordinances of divine worship than We do under the gospel; but their table became their snare, and they fell miserably from God and Christ, because the “veil of ignorance was upon their hearts,” that they could not look to the end of those ordinances, even to the Lord Jesus Christ, and “they sought not salvation by faith, but by the ordinances, as works of righteousness,” and by other works of the law: for “they stumbled at the stumbling-stone,” Rom. ix. 31, 32, and x. 4, S. 2 Cor. iii. 13,14. That you may not stumble and fall hy the same pernicious error, I shall shew particularly how several of the principal means of holiness, appointed in the word of God, are to be made use of in that l ight manner expressed in the direction.

1. We must endeavour diligently to know the word of God, contained in the holy scripture, and to improve it to this end, that we may be “made w ise unto salvation, through faith that is in Christ Jesus,” 2 Tim. iii. 15. Other means of salvation are necessary to the more abundant well being- of our faith, and of our new state in Christ; but this is absolutely necessary to the very being thereof: because faith cometh ky hearing of the word of God, and receiveth Christ as manifested in the word; as I have before proved.. Rahab the Canaanite was justified by faith, before she had any visible communion with the church in any of God’s ordinances: yet not without the word of God, even the same word, for substance, which was written in the scriptures, and was then extant in the books of Moses; though that word was not brought to her by any book of holy scripture, nor by the preaching of any holy minister, but by the report of the heathens, Josh. ii. 9, 11. But here our great work must be, to get such a knowledge of the word, as is necessary and sufficient to guide us in receiving Christ, and walking in him by faith. You must not be of their mind that think the knowledge of the ten commandments to be sufficient to salvation, or that would have mysteries to remain hid from the un•lerstanding of the vulgar, and nothing to be preached to them but what they can readily assent to, and receive by the light that is in all men: of wh_ich mind, it may be, some ministers are, who unwittingly agree with the quakers in a fundamental of their heresy. But you must endeavour chiefly, to know the mystery of “the Father and the Son,” as it is discovered in the gospel, “wherein are hid all the treasures of wisdom and knowledge,” Col. ii. 2, 3, “which to know is life eternal,” John xvii. 3; and the ignorance of it is death eternal, 2 Cor. iv. 3. You must know, that ” Christ is the end of the law,” Rom. x. 4; and therefore you must endeavour to know the commands of the law; not that you may be enabled, by that knowledge to practise them immediately, and so to procure salvation by - your works; but rather by your knowledge of them, you may be made sensible of your inability to perform them, and of the enmity that is in your heart against them, and the wrath that you are under for breaking them, and the impossibility of being saved by your own works; that so you may fly to Christ for refuge, and trust only to the free grace of God for justification, and strength to fulfil the law acceptably, through Christ, in your conversation. And, for this end, you must endeavour to learn the utmost strictness of the commands, the exact perfection and spiritual purity which they require, that you may be more convinced of sin, and. stirred up to seek unto Christ for remission of sin, for purity of heart, and spiritual obedience, and be brought nearer to the enjoyment of him; as Christ testifieth that the scribe, who understood the greatness,of that sGommand, of loving the Lord with all the heart and soul, ’.-.was not far from the kingdom of God, Mat. xii. 34.

The most effectual knowledge for your salvation, is, .j|jto understand these two points; the desperate sinfulness and misery of your own natural condition, and the .lone sufficiency of the grace of God in Christ for your Ivation; that you may be abased as to the flesh, and alted in Christ alone. And, for the better understanding these two main points, you should learn how ** the first Adam was the figure of the second,” Rom. V. 14; how sin and death came upon all the natural seed of the Jirst Adam, by his disobedience in eating the forbidden fruit, and how righteousness and everlasting life came upon all the spiritual seed of the second Adam, Jesus Christ, by “his obedience unto death, even the death of the cross.” You should learn the true difference between the two covenants, the old and the new, or the law and the gospel; that the former shutteth us up under the guilt and power of sin, and the wrath of God And his curse, by its rigorous terms, “do all the commandments and live; and cursed are you, if you do them not, and fail in the least point: the letter openeth the gates of righteousness and life to all believers, (i. e. the new covenant) by its gracious terms, believe fn the Lord Jesus Christ, and live,” i. e. all your sins shall be forgiven, and holiness and glory shall be given to you freely, by his merit and Spirit.

0 Furthermore; you should learn the gospel principles’ that you’are to walk by, for the attainment of holiness in Christ. And here I shall mind you particularly, that you would be a good proficient in christian learning, if you get a good understanding of the sixth and seventh

& chapters of the apostle Paul to the Jtomans; where the powerful principles of sanctification are purposely treated of,~ and differenced’ from those weak and ineffectual principles, which we are most naturally prone to walk by. I need not particularly commend any other points of religion to your learning; for, if you get the knowledge of these principal points, which I have mentioned, and improve it to aright end, which is to live and walk by faith in Christj “yoUF Own renewed mind will covet the knowledge of all other things that appertain to life and godliness; and,” if in any other thing you be otherwise minded,” than is according to saving truth, “God shall reveal even this untoyou<” Phil. iii. 15. Yet, let me caution you, lest, instead of gaining Christ by your knowledge, you rather lose him, by putting your know self-examination rather than upon Christ; as some do, that think they have made their peace with God, merely because they have examined themselves upon their sick-bed, or before receiving the Lord’s supper, though they have found themselves stark naught, and do not depend on Christ, to make them better, but on their own deceitful purposes and resolutions.

Think not that you must begin this work with doubting, whether God will extend mercy to you, and save

[ you; and that you must leave this a question wholly under debate, until you have found out.how to resolve

‘it by self-examination. This is a common and very pernicious error in the the very foundation of this work, which is hereby laid in the great sin ef unbelief; which, as soon as it prevaileth, doth, by its great influence, dash and obscure all inward gracious qualifications, of peace,

‘hope, joy, love to God and his people, before they be at all tried, whether they can give any good evidence of

■ their salvation. And it makes people Willing to think their own qualifications better than they are, lest they should fall into an utter despair of their salvation; and thus it wholly marreth the good work of self-examination, and maketh it destructive to our souls; for “to them that are defiled and unbelieving, there is nothing pure,” Titus i. 15. You should rather begin the work with much assurance of faith, that though you may at present find your heart never so wicked and reprobate, (as many of God’s choicest servants have found) yet the door of mercy is open for you, and that God will certainly save you forever, if you put your trust in his grace through Christ.

I have formerly shewed, that this confident persuasion

• is of the nature of saving faith, and that we have sufficient ground for it in the free promise of the gospel, when we walk in darkness and can see no light shining forth in our gracious qualifications. If we begin the work with this confidence, it will make us impartial, and not afraid to find out the worst of ourselves, and willing to judge, that our “hearts are deceitful above all things, and desperately wicked” beyond what we can find out, Jer. xvii. 9. And, if we have any holy qualifications, this confidence will preserve them in their vigour and brightness, that they may be able tp give clear evidence, that we are in a state of grace. Mark well the difference between these two questions— Whether God zvill graciously accept and save me, though a vile sinner, through Christ f as was before said : and Whether lam already brought into a state of salvation ¥ The former of these, I say, is to be resolved affirmatively, by a confident faith in Christ, the latter is only to be inquired into by self-examination-.

Misspend not your time, as many do, in poring upon your hearts, to find whether you. be good enough to trust on Christ for your salvation, or to find whether you have any faith, before you dare to be so bold as to act faith in Christ. But know, that though you cannot find that you have any faith or holiness, yet if you will “now believe on him that justifieth the ungodly, it shall be accounted to you for. righteousness,” Rom. iv. 5. And if you love Christ,, and your own soul, misspend not your time in examining,, whether you have committed the unpardonable, sin against the Holy Ghost, .except it be with a full purpose to assure yourself, more and more, that, you are not guilty thereof; for any doubtfulness in this point, will but harden you in unbelief, . Remember well, that the question to be re sol v£d.x is, whether you be at present in a state of grace? and to resolve it, you must be willing to know the best of yourself, as well as theaworst: and you must not think, that humility bindeth you to overlook your good qualifications, and to take notice only of your corruptions. But your great work must be, to find whether there be not some drop of saving grace in the ocean of your corruption? And it will consist well with humility, to take notice of, and own any spark of true holiness that is in you: because the praise and glory of it belongeth not to you, but to God, Phil. i. ,11. An J you must try inherent grace by the touch-stone, not by the measure; by its nature, not its degree; not denying any lustings of the Spirit in you, because of the strong lustirlgs of the flesh against the Spirit; or denying that you are spiritual, in some degree, and babes in Christ, because you find yourselves carnal in a more prevailing degree, and the old man bigger than the new, Gal/vv l?i 1 Cor. ii. V.

Especially, you are to examine and prove, whether you be in the faith? For, if you make sure of this, you make sure of all the things that pertain to life and godliness: and, if you doubt this, you will certainly doubt of the truth of any other qualifications, and will suspect them to be merely carnal and counterfeit; because it is a known truth, that to the unbelieving there is nothing pure; and all that have not truly received Christ by faith, ^re at present in an unregenerate state, though they seem never so pure and godly, 2 Cor. xiii. 5. Tit. i. 15. And let not the issue of this trial depend at all upon your knowledge of the time when, or of the sermon, conference, or place of scripture, by which you were first converted to the faith; though that is good to know too, if it may be. And some who have formerly lived in gross ignorance, or in a manifest opposition to true faith and holiness, may know such circumstances of their conversion, and may reflect upon them comfortably, as the apostle Paul did, who was turned ef a sudden, from his persecuting rage, to be a disciple and an apostle of Jesus Christ; yet others, sincere believers, may be wholly ignorant cf them, as John the Baptist, who “was filled wifhrthe -Holy Ghost from his mother’s womb,” Luke i. 15; and ihey that have been trained up religiously, and knoxu the holy scripture from their childhood, as Timothy, 2 Tim. iii. 15; yea, many that are first turned from gross ignorance and profaneness, to some external reformation, and then, in process of time, brought nearer to the’kingdom of heaven, by insensible degrees, before they be really new-begotten by the spirit of faith. There are also some that deceive their souls, by imagining they know,

at what time, and at what texts of scripture, they were converted, and can make large discourses of the workings of God upon their hearts, and are prone to talk unseasonably, with vain glorifying, of their own experiences; when, at last, all their experiences are not -sufficient to evidence, that they ever attained to the least measure of true saving faith.

Therefore, that we may not unjustly condemn or justify our faith, by proceeding on insufficient evidences in its trial, our best way is, to examine’it by the inseparable properties of a true saving faith, by putting to ourselves such questions as these; Are we made thoroughly sensible ef onr sinfulness, and of the deadness and misery of our natural state, so as to despair absolutely for ever attaining to any righteousness, holiness, or true happiness, while we continue in it? Are the eyes of our understanding enlightened, to see the excellency of Christ, and the alone sufficiency and all-sufficiency of his grace for our salvation? Do we prefer the enjoyment of him alone above all things, and desire it with our whole heart, as.our only happiness, whatsoever we may suffer for his sake? Do we desire, with our whole heart, to be delivered from the power and practice of sin, as .well as from the wrath of God, and pains of hell? Do our hearts come to Christ, and lay hold on him for salvation, by trusting on him only, and endeavouring to trust on him confidently, notwithstanding all fears and doubts that assault us ?. If you find in yourself a faith that hath these properties, though as small as a grain of mustard-seed, and opposed with much unbelief and manifold corruptions in your soul, you may conclude, that you are in a state of salv.tion at present, and that your remaining work is, to continue and grow in it more and more, and to walk worthy of it.

You should also examine the fruits of your faith, and try whether you can shew your faith by your Works, as 1 you are taught, James-ii. 18; that you may be sure not to be deceived in your judgment concerning it. And though it be true, as I have noted, that doubts concern

ing your faith will breed doubtings concerning the siacerity of other qualifications that are fruits thereof; yet possibly you may get such clear evidences of y#ur sincerity, as may overcome and expel all your doubts. And here you are not only to inquire, whether your inclinations, purposes, affections, and actions be materially good and holy; but also by what principles they are bred and influenced? whether it be by slavish fears of hell, and mercenary hopes of getting heaven by your works, which are legal and carnal principles that can never breed true holiness: or, by gospel principles, as by love to God, because God hath loved you first, and to Christ, because lie hath died; and by the hope of eternal life, as the free gift of God through Christ, and dependance on God, to sanctify you by his Spirit, according to his promises? Remember, that the New Testament is the ministration of the Spirit, 2 Cor. iii. 6; and the Spirit will sanctify us, not by legal, but by gospel principles.

Take notice further, that you need not trouble yourself, to find out a multitude of marks and signs of true grace, if you cap find a few good ones. Particularly, you may know, that ” you are passed from death to life, if you love the brethren,” 1 John iii. 14; i. e. If you love all whom you can in charity judge to be true believers, and that because you apprehend they are believers, and for the truth’s sake, that dwelleth in them. As Solomon discerned the true mother of the child, by her affection towards her child 5 so the mother-grace of faith may be discerned by the love it breeds in us towards all true believers. To conclude this point, happy are you, if you can find so much evidence of the fruits of vour faith, as may enable you to express your sincerity in these moderate terms, “Pray for us; for we trust we have a good conscience, in all tilings, willing to live honestly,” Heb. xiii. 18. g> 3. Meditation on the word of God is of very great use «nd advantage for the attainment and practice of holiness through faith in Christ. It is a duty whereby the

‘soul doth feed and ruminate upon the word as its spiritual food, and digesteth it, and turneth it into nourishment, whereby we are strengthened for every good -work. “Our souls are satisfied therewith, as with marrow and fatness; when we remember God upon our beds, and meditate on him in the night watches,” Psal. Ixiii. S, 6. The new nature may well be called the mind, Rom. vii. 25; because it liveth and acteth, by minding and meditating on spiritual things. Therefore,

‘it is a duty to be practised, not only at some limited times, Taut all the day, Psal. cxix. 97; yea, day and night, Psal. i. 2 ; even when engaged in all our ordinary employments at home and abroad. A habitual knowledge of the word will not profit us, without an active

‘minding it by frequent meditation. Some think, that much preaching of the word is not needful, where people are already brought to the knowledge of those things that are necessary to salvation. But they that are re

‘generated by the word, find, by experience, that their

• spiritual life is maintained and increased by often minding the same word: and therefore, ” as new-born babes, that desire the sincere milk of the word, that they may grow “thereby,” 1 Pet. ii. 2; and would, by the preachers, be often put in the remembrance of the same-things, that they may feed upon them by meditation, though they blew them already, and are established in the present truth, 2 Pet. i. 12.

But here our greatest skill and chiefest concernment lies, in practising this duty in such a manner, as that it may be subservient, and not at all opposite to the life of faith. We must not rely upon the performance of a

‘daily task of meditation, as a work of righteousness for the procurement of the favour of God, instead of relying on the righteousness of Christ; as, indeed, we are prone to do, to catch at any straw, rather than to trust only on the free grace of God in Christ for our salvation. And the end of our meditation must not be mere speculation and knowledge of the truth, but rather the vigorous pressing it on our consciences, stirring our hearts to the practice of it. And, in stirring up ourselves to a holy practice, we must warily observe, how far the several parts of the truths of God are powerful and effectual for the attainment of this end, that we may make use of them accordingly. We must not imagine, as too many do, yea, and some great masters in the art of meditation, that we can bring our hearts effectually to the love of God and holiness, and can work strange alterations, and frame in our hearts any holy qualifications or virtue, merely by working in ourselves strong apprthensions of God’s eternal power and Godhead, his sovereign authority, omniscience, perfect holiness, exact justice, the equity of his law, and reasonableness of our obedience to it; the unspeakable happiness prepared for the godly, and misery for the wicked to all eternity. >., Meditations on such things as these, is indeed very useful to press upon our consciences the strictness of our obligation to holy duties, and to move us to go by faith to Christ, for life and strength to perform them. But that we may receive this life and strength, whereby we are enabled for immediate performance, we must meditate believing on Christ’s saving benefits, as they are discovered in the gospej; which is the only doctrine which is the power ef God to our salvation, and whereby the quickening Spirit “is ministered to us, and that is able to build us up, and give us an inheritance among all them that are sanctified,” Rom. i. 16. 2 Cor. iii. 6. Acts xx. 32. You must take special care to act faith in your meditation: mix the word of God’s grace with it, or else it will not profit you, Heb. iv. 2. And if you set the loving kindness of God frequently before your eyes, by meditating on it believingly, you will be strengthened to -walk in the truth, I’sal. xxvi. 3; and, by 44 beholding as in a glass the glory of the Lord, you will be changed into the same image, from glory to glory, even by the Spirit of the Lord,” 2 Cor. iii. 18. This kind of meditation is sweet, and delightful to those that are guided to it by the Spirit of faith; and it needs not the help of such artificial method

vulgar cannot easily learn. You may let your thoughts run in at liberty, without confining them to any rules of method. You will find your souls much enlivened by it, and enriched with the grace of God, which cannot be eifected by any other kind of meditation, though it be never so methodical, and curiously framed according to the rules of art.

4. The sacrament of baptism must needs be of great use to promote the life of faith, if it be made use of according to its nature and institution; because it is a seal sf the righteousness of faith, as circumcision was formerly, Rom. iv. 11. But then we must take heed of making it a seal of the contrary righteousness of works; as the carnal Jews did, that sought to be justified by the laru of Moses; and, as many christians do, that “transform the new covenant into a covenant of works, requiring sincere obedience to all the laws of Christ, as the condition of our justification;” into which new devised covenant they think themselves to be entered by their baptism. I may say of baptism, thus perverted, and abused, as the apostle saith of circumcision, “baptism verily profiteth, if thou keep the law; but if thou be a breaker of the 4aw, thy baptism is made no baptism,” Rom. ii. 25. If thou be baptised, so long as thou continuest in the abuse of that holy ordinance, “Christ shall profit you nothing; Christ is become of none effect to you; ye are* fallen from free grace,” Gal. v. 2,4.

Beware also of making an idol of baptism, and putting it in the place of Christ, as the papists do, who hold, that it conferreth grace by the very work that is performed in the administration of it; and as many ignorant people do, that trust rather on their baptism, than on Christ; like the Pharisees, who placed their tonfidenee on circumcision and other external privileges, Phil. iii. 4, 5. We are to know, that God ” is not well pleased with many that are baptised,” 1 Cor. x. 2. and the time will come, when he will punish the baptised with the nnbaptised, as well as the circzmcisnd with ■the wicircwncifcd, Jer. ix. 25v

Beware also of advancing baptism to an equal partnership with faith in your salvation; as some do, who account all baptism null and void, besides that which is administred to persons grown up to years of discretion; and they that refuse to be rebaptised at these years, are to be accounted aliens from the true church, from Christ, and his salvation, notwithstanding all their faith in Christ. If the baptism of infants were null and void; yet the want of true baptism would be no damning matter to those that are otherwise persuaded. Circumci~ sion was as necessary as baptism in its time; and yet the Israelites omitted it for the space of forty years in the wilderness, without fearing, that any would fall short of salvation for want of it, Josh. v. 6, 7. Many precious saints, in the primitivejtimes of persecution, having gone to heaven through a baptism of suffering for the name of Christ,before they had opportunity to be baptised with water. And in those ancient times, when the custom of deferring baptism too much prevailed, we are not to think that none were in a state of salvation by faith in Christ, that deferred the ordinance or neglected it.

Take notice further, that it is not sufficient to avoid the pernicious errors of those that pervert baptism, contrary to its institution; but you must be also diligent in improving it to the ends for which it was instituted. And here let me desire you to put the question seriously to your souls, what good use do you make of your baptism? How often or seldom do you think upon it i The vulgar sort of christians, yea, it may be> feared, many sincere converts do so little think upon their own baptism, and study to make a due improvement of it, that it is of no more profit to their souls than if they never had been baptised; yea, their sin is the more aggravated, by rendering such an ordinance of none-effect to their souls, through their own gross neglect. Though baptism be administered to us but once in our lives; yet we ought frequently to reflect upon it, and upon all occasions to put the question to ourselves, ‘unto what were we baptised?’ Acts xix. 3. What does this ordinance seal? what did it engage us to? And a»cqrdingly we must stir up and strengthen ourselves by our baptism to lay hold on the grace which it seals to us, and to fulfil its engagements.

We should often remember, that we are made Christ’s disciples by baptism, and engaged to hear him, rather than Moses, and to believe on him for our salvation; as John baptised with the baptism of repentance, saying to the people, that ” they should believe on him that should come after him, ” i. e. on Christ Jesus. We should remember that our baptism sealed our “putting on of Christ, and our being the children of God by faith in Christ,” and our being no longer under the former schoolmaster, the law, Gal. iii. 25, 26, 27”; and that it sealed to lis the ” putting off the body of sin, ” and our ” burial and resurrection with Christ by faith,” and the ” forgiving of our trespasses,” Col. ii. 12, 13. our being made members of one body,Christ; naAtodrink into one Spirit, Cor. xii. 12, 13. We may find by sach things as these, which are more fully discovered in the gospel, that it is the proper nature and tendency of baptism, to guide us to faitii in Christ alone for remission of sins, holiness, and all salvation,by union arid fellowship with him ; and that a diligent improvement of this ordinance, must needs be of great advantage to the life of faith.

5. The Sacrament of the Lord’s Supper is as a spiritual feast to nourish our faith, and to strengthen us to walk in all holiness by Christ living and working in “us, if it be used according to the pattern which Christ gave us in its iirst institution, recorded by the three evangelists, Mat. xxvii. 26—28. Mark xiv. 22—24. Luke xxii. 19, 20; and was extraordinarily revealed from heaven by Christ himself to the apostle Paul, 1 Cor. xi. 23— 25.; that we might be the more obliged and stirred up to the exact observation of it. its end is npt only that we may remember Christ’s death in the history, but in the mystery of it; as that his body xi<as brohenfor us, that his blood is the blood of the neru testament, or covenant, ”• -shed’for us, and for many, for the remission of sins;” that so we may receive and enjoy all the promises of the new covenant which are recorded, Heb. viii. 10-—12.

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Its end is, to remind us, that Christ’s body and blood are bread and drink, even all-sufficient food to nourish our souls to everlasting life ; and that we ought to take, and eat, and drink him by faith, and to assure us, that, when we, ” truly believe on him, he is as really and closely united to us by his spirit, as the food which we eat and drink is united to our bodies.” Christ himself (John vi.) doth more fully explain this mystery.

Furthermore—this sacrament doth no* only put us in mind of the spiritual blessings wherewith we are blessed in. Christ, and our enjoyment of them by faith, but also it is a mean and instrument, whereby God doth really exhibit and give forth Christ and his salvation to true believers, to receive and feed upon Christ by present actings of faith, while thty partake of the outward elements. “When Christ saith,” Eat, drink; this is my body, this is my blood, ” no less can be meant, than that Christ doth as truly give his body and blood to true believers in that ordinance, as the bread and cup; and they do as truly receive it by faith. As if a prince invest a subject in some honourable office, by deliveringto him a staff, a sword, or a signet; and say to him, “take this staff, sword, or signet; this is such an office or preferment j or if a father should deliver a deed for conveyance of land to his son, and say, “takeitasthy own; this is siwh a farm or manor;” how can such expressions import any thing less, in common sense and reason, than a present, gift, and conveyance of the offices, preferments, and lands, by and with those outward signs. Therefore the apostle Paul asserte:h, that the bread m the Lord’s supper, ’< is the communion of the body of Christ, and the cup is the communion of his blood,” 1 Cor. x. 16; which sheweth, that Christ’s body and blood are reallycommunicated to us, and we ilo really fortake of them, as well as of the bread and cup.

The chief excellency and advantage of this ordinaM? is, that it is not only afigure and resemblance of our fiVingnpon a crucified Saviour, but also a precious instru*’ ment, whereby Christ, the bread and drink of;hfei j* really ,conveyed to us, and received by us, through faifw This makes it to be a love-token, worthy of that ardent affection towards ,us, which filled Christ’s heart at the time when he instituted it, when he was on the point of finishing his greatest work of lcve, by ” laying down his life for us,” lCor. xi. 23. And this is diligently to be observed, that we may make a right improvement of this ordinance, and receive the saving benefits of it.

One reason why many do little esteem, and seldom or never partake of this ordinance, and do findlittle benefit of it, is, because they falsely imagine, that God in it only holds forth naked signs and resemblances of Christ • and his salvation, which they account to be held forth so plainly in scripture, that they need not the help of such a sign; whereas, if they understood, that God doth really give Christ himself to their faith, by and with those signs” and resemblances, they would prize it as the most delicious feast, and be desirous to partake of it on all opportunities, Acts ii. 42. and xx. f.

Another reason why many partake seldom or never of ‘this ordinance, and know little of the benefit of it, is because they think themselves broughtby itinto great danger of eating.anddrinking their own damnation: according to those terrifying words of the apostle, ” for he that cateth and drihketh unworthily, eateth and drinketh damnation to himself,not discerning the Lord’s body,” 1 Cor. xi. 29. Therefore they account it the safest way, wholly to abstain from such a dangerous ordinance; or thnt once a year is enough to run so great a hazard. And. if thej’ be brought to it sometimes by constraint of con science, their slavish fears bereave them of all comfortable fruit of it. So that instead of striving to receive Christ and his salvation therein,they account themselves to have succeeded well, if they come off without the sentence of damnation ; as the Jewish Itabbies wrote, that the High Priest’s life was so eminently hazarded by his entering once a year into the holy of holies, that he stayed there us little time as he could, lest the people should think him to be struck dead by the hand of God; and ■when he was come forth alive, he usually made a feast «f thanksgiving for joy of so great, a deliverance*

But there is no reason why we should be so much^erf rifled by those words of the apostle j for they were darted against such a gross profanation of the Lord’s supper among the Corinthians, as we may easily avoid by observing the institution of it, which the apostle proposeth to them as -a sufficient remedy against .the gross abuse, in not discerning’ or differencing the. Lord’s body from, other bodily food, and partaking of it as their own supper with such disorder, that one was hungry, and another drunken. Besides, that terrifying word damnation^ may be rendered more mildly judgment, as it is in the margin; yea, the apostle himself, ver. 32, doth interpret it of a merciful, temporal judgment, whereby we are “chastened of the Lord, that we should not be condemned with the world.”

We are indeed prone to sin, in receiving this ordinance unworthily, and so we.are also to pollute, more or less, all other holy things that we meddle with. So that the consideration of our danger might fill us with slavish fear in the use of all other means of grace, as w ell as of this, were it not, that we have a great High Priest, to bear the iniquity of our holy things, Excd. xxviii. 38; under the covert of whose righteousness we are to draw near unto God, without slavish fear, in the full assurance of faith,in this as well as in otht: holy ordinances; and we are to rejoice in the Lord% in this spiritual feast, as the Jews were bound to do in their solemn feasts, Deut. xvi. 14, 15.,

There are other abuses of this ordinance, like to those of baptism fore-mentioned, whereby it is rendered opposite radier than subservient to the life of faith. Some put it in the place of Christ, by trusting on it as a xvork of righteousness for procuring God’s favour, or an ordinance sufficient to confer grace to the soul by the very work wrought. Others make it so necessary, that they account faith as not sufficient without it; and. therefore they will partake of it, if they can possibly, though it be in a disorderly manner, upon their sic&-beds,\vhen they are in fear of death, as their viaticum. The, Papists do horribly idolize it by their figment of transubstantiaticn, and the adoration of their breaden god, and their sacrifice of the mass for the sins of the quick and the dead. We ought warily to conceive, that the true body and blood of Christ are given to us, with the bread and wine, in a spiritual mysterious vianner, by the unsearchable operation of the holy Spirit, uniting- Christ cud us tog-ether by faith, without any transubstantiation in the outward elements.

6. Prayer is to be made use of as a mean of living by faith in Christ, according to the new man. And it is the making our requests with supplication and thanksgiving. That it is to be used so, as an eminent mean, appears, because God requireth it, 1 Thess. v. 17. .‘.lorn, xh. 12; it is our priestly work, 1 Pet. ii. 5. compared with Psalm cxli. 2; and the property of saints, 1 Cor. i. 2; and God is a prayer-hearing God, Psalm lxv. 2» God will be prayed to by his people, for the benefit that he is minded to bestow upon them, when once he hath enabled • them to pray; though at first he is found of them that seek him not, Ezek. xxxvi. 37. Phil. i. 19, 2Q; that he may prepare them for thanksgiving, and make benefits double benefits to them, Psalm lxvi. 16—19. and 1. 15. 2 Cor. i. 10, 11. Though his will be not changed by this means, yet it is accomplished, ordinarily j and his purpose is to accomplish it this way. And, therefore, trusting assuredly should not make us neglect, but rather perform this duty, 2 Sam. vii. 27. Christ, the mediator of the new covenant, by whom justification and sanctifieation are promised,is also the mediator for acceptance of our prayers, Heb. iv^, 15, 16. The spirit that sanctifieth us, begeteth us in Christ, and sheweth the things of Christ to us, is a spirit of prayer, Zech. xii. 10. Gal. iv. 6. He is as fire inflaming the soul, and making it to mount upward in prayer to God.

Prayerless people are dead to God. If they are-children of Zion, yet they are but still-born, dead children^ ihey cry not, Acts ix. 11; not -written among the living in Jerusalem; Heathens in nature, though Christians in name, Jer. x. 25. It is a duty so great, that it is put for

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all the service of God, as a fundamental duty, which if it be done, the rest will be done well, and not without it; and other ordinances of w orship are helps to it, Isa. lvi. 7. It is the great means whereby faith doth exert itself to perform its whole work, and poureth itself forth in all holy desires and affections, Psalm lxii. 8; and so yields a sweet savour, as Mary’s box of precious spiknard, Mark xiv. 3. John xii. 3; and so the same promises are made to faith and prayer, Rom. x. 11—13. It is our continual incense and sacrifice whereby we offer ourselves, our hearts, affections, and lives to God, Psalm cxli. 2.

‘We act all grace in it; and must act in this way, or else we are not likely to act it in any other way. And as we act grace, so we obtain grace bv it, and all holiness, Psal. cxxxviii. 3. Luke xi. 13. Heb. iv. 16. Psal. Ixxxi. 10. Our riches come in by it. Israel prevails while Moses holds up his hands, Exod. xvii. 11. By prayer Hannah is strengthened against her sorrows, 1 Sam. i. 15,18. Peace is continued, Phil, iv.6, 7. the disordered soul is set in order by it, as Hannah, 1 Sam. i_. 18. Psal. xxxii. 1—5. I/ieense -was still burnt while Mi lamps were dressed, Exod. xxx.T, 8. It is added-totht spiritual armour, not as a particular piece of it, but as a means of putting on all, and making use of all aright, that we may stand in the evil day, Eph. vi. 18. It »■* means of transfiguring us into the likeness of Christ rft holiness, and making our spiritual faces toshine, as Christ

•was transfigured bodily, whilst he prayed, Luke. ix. 29» and Moses’face shone, whilst he talked with God, Exod. xxxiv. 29. Hence the frequent use of this duty is commended to us, Eph. vi. 18. praying’ ahvays, on all seasons and opportunities’, and by the example of the saints, in public with the congregation, Acts ii. 42. and x. 30, 31- - Solemn acts of prayer should be continued daily Mat. vi* 11. yea, several times in a day, as morning and evening sacrifice, Dan. vi. 10. Psal. xcii. 2. or thrift Psal. lv. 17. besides special occasions, Jam. 1. ■ lfy’H* and brief ejaculations, that hinder-not other business, Psal. exxix. 8. 2 Sam, xv. 31. Neh. ii. 4. prayers should toe solemn in our closets. Mat. vi. 6. in families, Acts x. SO, 31. And as sacrifices were multiplied on the Sabbath days, and days of atonement, at other appointed seasons, Numb, xxviii. besides the continual burnt offering’s ; so ought prayers also.

In a word a christian ought to give up himself eminently to this duty, Psal. cix. 4. -without limits, Psal. cxix. 164. But the great work is to practise this dunrightly for holiness, only by faith in Christ. Here we had need say, “Lord teach us to pray,” Luke xi. 1. and that not only as to the matter, but as to the manner; both which are taught by Christ, in some measure,, in that brief pattern of prayer which he taught his disciples. But for the understanding of it, we must consult the whole word, 2 Tim. iii. 16, 17. And we have need of the Spirit of Christ, to guide us in the duty; and therefore we are taught to pray by the Spirit, i. c. the Holy Ghost, Jude 20. Eph. ii. 18. The Spirit of Godtonly guideth and enableth our souls to pray aright. And, that you may do so, take these rules:

1. You must pray with your hearts and spirits, Isa. xxvi. 9. John iv; 24. where the Spirit of Christ, and of prayer, principally resides, Gal. iv. 6. Eph. i. IT. with understanding, 1 Cor. xiv. 15, 16. for we are renewed in knowledge, Col. iii. 10. 2 Pet. i. 3. so that praying in ignorance cannot sanctify: And it must be with sincere hearty desire of the good things we ask in prayer; for God seeth the heart, Psal. lxii. 8. Prayer is chiefly a heart work, Psal. xxvii. 8. God heareth the heart without the mouth, but never heareth the mouth acceptably without the heart, 1 Sam. i. IS. Your prayer is odious hypocrisy, mocking of God, and taking his name in vain, when you utter petition* for the coming of his kingdom, and doing of his will, and yet hate godliness in your heart. This is lying to God and flattering with your lips, but no true prayer; and so God takes it, Psal. lxxviii. 36. And you must have a tense of your wants and necessities, and that God only can supply theni, 2 Chron. xx. 12. And fervency, in those desires is required, Jam. v. 16. And you mu6t pray with

attention, minding yourselves what you pray, or else you canrot expect that God should mind it, Dan. ix. 3. Watch unto it, l.Pet. iv. 7. Set yoifrselves to this duty intently. God seeth where your hearts are wandering when you pray without attention, Kzek. xxxiii. 21. When )c-u say never so many prayers without understanding, attention, affection, it is not praying at all, but sinning, and playing the hypocrite; as papibts mumble over their Latin prayers upon beads by tale, prating like parrots what they cannot understand. And thus ignorant people say over their forms of English prayers, and account they have well discharged their duty, though their heart prayed none at all, and they were minding other things. This is a mere lip-labour and bodily exercise, offering a dead carcase to God j plain deceit, Mai. i. 13, 14. a form of godliness, with denying the power, 2 Tim. iii. 5. whereby popery hath cheated the world of the power of this, and all other holy ordinances. “They say, God minds and knows what they speak and approves it.” I answer, ’* he sees them so as to judge them for hypocrites, and profane persons, for not knowing, minding, and approving what they utter themselves:” “lie hath no pleasure in fools,” Eccl. v. 1,4. They would not deal so with an earthly prince.

I; 2. You must pray in the name of Christ; for the Spirit glorifies Christ, John xvi. 14. and leadeth us to God through Christ, Eph.ii.ilflj As I have shewed, that walking in the Spirit, and. .walking in Christ, is all one J so, praying in the Spirit, and by and through Christ. And as we are to xvalk in the name of the Lord, and likewise to do all things in his name, so we are to pray in his name, as he has also commanded us, John xiv. 13, 14. It is not enough to conclude our prayers, through Jesus Christ our Lord’, but we must come for blessings in .tfee. garments of our elder brother, and must depend upon his worthiness and strength for all. So also we must praise God for all things hi his name, as things received for his sake, and by rum, Eph. v. 20. We must __V*y hold on his strength only, and plead nothing, and own nothing, for our acceptance, but him. We must not plead our own works arrogantly, like the proud pharisee, Luke xviii. 11, 12. except only as fruits of grace, and rewards of grace, Isa. xxxviii. 3. Praying in, the Spirit, is upon gospel, not legal principles, Horn. viji. 6. 2 Cor. iii. 3. with great humiliation, and sense of un worthiness, Psal. li. with broken spirit; with despair of acceptance, otherwise than upon Christ’s account, Dan ix. 18. If your enlargements, strugglings, meltings, have been never so great; yet without this all is abominable.

. »3j. Ilenceyou must not think to be accepted for the goodness of your prayers, and trust on them as works of righteousness; which is making idols of your prayers, and putting them into the place of Chrisi; quite contrary Xf\praying in the name cf Christ. Thus the papists hope to be saved by, saying their tale of prayers upon ^Jjeir bead-rows; and they have indulgences granted ^ejr saying so many prayers, and of such sort, some ignorant protectants trust on their prayers as ’,<f righteousness; and they think one prayer to be more.acceptable than another, by reason of the holiness of the form, if it were made by holy men; especially fjltyfcLord’s prayer, which they use to help them in any exigence or danger; how litde soever they can apply it to their own case, they make an idol of it. And some use it, and others places of scripture, as a spell or charm, to drive away the Devil. And others think their prayers more acceptable in one place than another, by reason of the holiness of the place, John iv. 21, 24.1 Tim. ■i\r S. Others trust on their much speaking, Mat. vi. T. which they call the enlarging of their hearts. They think., to put off God, and to stop the mouth of conscience with a few prayers, and so to live as they list. Pray to God your father through Christ as your t; in faith of remission of si?i$, and your acceptance with God, and the obtaining all other things which you desire of him, as far as is necessary for your salvatfonj, Jam. i. 5—7. and v. 15. 1 John v. 14,15. Mark -j*»(jMt.W«b» Psal lxii. 8.. lxxxvi. ?.,lv. 16.

1. and xvii. 6. This is prayiug in Christ, Eph. ii. 12V and by the ” Holy Ghost,the spirit of adoption,” Rom. viii. 15. Gal. iv. 6. Without this, prayer is lifeless and heartless, and but a dead carcase, Rom. x. 14. Psal.. lxxvii. 1, 2. By this you may judge whether you have prayed rightly, more than your melting affection, of largeness in expression. Though you be not assured th-.t you shall have every thing you ask, yet every thing that is good. This faith you must endeavour to act, and therefore, if any sin lie on your conscience,you must strive first to get the pardon of it, Psa. xxxii. 1, 5. li. 14, 15 ; and purification of it by faith, that you may ’ lift up holy hands without wrath and doubting,’ 1 Tim. iii 8i The sin of wrath there is especially mentioned, because that is contrary to love and forgiving others. Here lies the strength, life and powerfulness of prayer. Set faith” on work, and you will be powerful and prevail. r-fttHit

2. You must strive in prayer, to stir up, and act ev&qfc;’ other sanctifying grace, through faith moving you thereto. Thus your spiknards will yield their smell, as godly sorrow, Ps. xxxviii. 18; peace, Is. xxvii. 5 ; joy, Psal. cv. 3; hope, Ps. lxxi. 5; desire and love to God, Psalm iv. 6; and love to all his commands, Ps. cxix. 4, 5; and to all his people out of love to him, Psalm exxii. 8. You mast also seek the Spirit himself, in the first place, Luke xi. 13. Psal. xxxvii. 5. and all spiritual things,Mat.\u 33.’ Praying only for carnal things, shews a carnal heart, and leaves it carnal. Pray for faith, Mark ix. 24; and for such things as may serve most for the glorifying’ God, ” Chron. i. 11, 12. And for outward things, you must act faith in submission to his will. And this prayer sets you in a holy frame, Mat. xxvi. 42. Luke xxii. 42, 43. Hcdloxving God’s name, must be y our aim, Mat. vi. 9; not your lusts, James iv. 3. ♦ V""^fiJj^‘iffi~

3. Strive to bring your soul into order by iliis duty, however disordered by guilt, anguish, inordinate cares, or fears, Psal. xxxii. 1, S, hi. 16, 17, 20,-22. and lxix. 32. Phil. iv. 6, 7. 1 Sam. i. A watch must be often wound up. You must wrestle in prayer, against your to that which is good; against all evil lusts and desires, coldness of affection, impatience, trouble of spirit; every thing that is contrary to a holy life,, and the graces and holy desires to be acted for yourselves or others, Col. iv. 12. Rom. xv. 30. Stir up yourselves to the duty, Col. ii. 1, 2. Isa. lxiv. 7. Though the flesh be cross and reluctant, we must not yield, but resist bv the spirit, Mat. xxvi. 41. And thus we shall find the spirit helping our infirmities, Horn, xviii. 26, 27. Though God seem to defer long, we must not faint, or be discouraged, Luke xviii. 1, 7. The greater our agonies be, the more earnestly we are to pray, Psal. xxii. 1, 2. Ijiike xxii. 42. This is “to continue instant in praver,” Horn. xii. 12. Eph. vi. 18. Thus you find prayer a great heart-work, and not such a thing as may be done w hile you think on other things:, and that it requireth all the strength of faith and affection that you can possibly stir up. Thus you must get a holy frame. - .,f^. ;You must make a good use of the -whole matter, and all the manner of prayer, as ordinary and extraordinary exigencies may require, to stir up grace in you by wrestling, and to bring your hearts into a holy frame. And, in confession, you must condemn yourself according to the flesh, but not as you are in Christ. You must not deny that grace that you have, as if you were only wicked hitherto, and now to begin again; which hinders praise, for grace received, in those that are already converted. In sujypltcation, you must endeavour to work up your heart to -a godly sorrow. Vs. xxxvii. 18 ; and a holy sense of your own sin and misery; and Jay before j ou the aggravations thereof, Psal. li. 3. and cii. Complaint and lamentation are one great part of prayer, as the Lamentaioas of Jeremiah. And you must add pleadings to vour petitions, with such arguments as may serve to-.-strengthen faith, and to stir up and kindle afJreciionj Jab xxiii 4. Which pleadings are taken from attributes, Num. xiv. 17, IS; promises, 2 Sam. vii. 23, 28, &e. Gen. xxxii. 9, 13; the equity of our cause, Itealm xvii. 2, 5 ; and the advantage and benefit of the thing, to the glory of God, and our comfort, Psal.

1, 2. and lxxix. 9,10,13. Naked petitions are not sufficient, when the soul findeth special csuse of struggling and wrestling against corruptions and dangers, and for mercies. Christ’s large prayer, John xvii. is made up of pleading, and a very few petitions. And we must make use also of praixe ani tiian&sgiving, to stir up peace, joy, love, !kc. Gen. xvxiii. 10. Ps. xviii. 1, 2, 3. xxxiii. l.lxxiv. 14. and civ. 34. Especially be much in praising for mercies of the new state in Christ, Ep. i. 3. and then vou will the better give thanks for all the benefits on this account, Eph. v. 20.1 Thess. v. 18. and plead those benefits, to stir up to faith and duty. That brief ejaculation, ” Lord have mercy upon me,” is very good to be used; but it never will answer the end and use of the whole duty of prayer; as some lazy carnal people would have it, and so’harden themselves in the neglect of the duty ; though the large improvement and use of all the matter of prayer, and at all times, is not required, but only as ordinary or extraordinary occasions may require.

8. You must not confine and limit your prayers by any prescribed form; seeing it is impossible that any such forms should be contrived, as should answer and fit all the various conditions and necessities of the soul at all times. I do not condemn all forms, as that made by Christ, the Lord^s prayer; though it were easy to shew, that Christ never intended it for a. form of prayer, so as - to bind any to the precise form of words: and it is plain the Spirit of God hath expressed it in different words, Mat. vi. Luke xi. But better to pray by that form, or other forms, than not at all. It is uncharitable to take away crutches or wooden legs from lame people; yet none will look upon them but as dead helps. I say, it is utterly unlawful to bind ourselves to any form; because none can answer the duty fitly and suitably to particular occasions, Ep. vi. 18. Phil. iv. 6. John xv. 7. 1 Thes. v. 18. Ep. v. 20.. You must make the .whole scripture your common prayer-book, as the primitive church ^id; being the language of the Spirit, reaching all occasions and conditions, and f ittest to speak to God in. And if you use fi Form, you must follow it by the Spirit, farther than the form goes,according as he shall guide you by the word; or else you quench the Spirit, 1 Thes. v. 19. If you know the principles of prayer, and have a lively sense of your necessi ties, and hearty desires of God’s grace and mercies, vou will be able to pray without forms, and your affections will bring forth words out of the fulness of your heart. And you need not be over solicitous and timorous about words; for, doubtless, the Spirit, who. is the help to us in speaking to men, will also much more help us to speak to God, if we desire it, 1 Cor. i. 5. Mar. xiii. 11. Luk. xii. 11, 12. And God regards not eloquent words, nor artificial composure; neither need we regard it in private prayer, Isa» xxxviii. 14. If you limit yourself to forms, you will thereby, grow formal, and limit the Spirit.

9. Another means appointed of God, is singing of Psalms, i e. songs- of any sacred subject, composed to a tune, hymns or songs of praise, and spiritual songs, of any sublime spiritual manner; as Psa. xiv. and the song of Solomon. God hath commanded it in the New Testament, Col. iii. 16. Eph. v. 19 ; though now in these days, many questions whether it be an ordinance or no. And there were many commands for it under the Old Testament, Psa. cxlix. 1—3. xcvi. 1, and c.—Moses and the children of Israel, sang.bcibre David’s time, Exo. xv. David composed psalms by the Spirit, to be sung publickly, 2 Sam. :xxiii. 1—3; yea, privately too, Psa. xl. <}. 2 Cor. xxix. 30. Psa. cv. 2. Other songs also were made upon several occasions, and used, whether they were parts of scripture or no; as Solomon made a thousand and five, 1 Kings iv. 32. And they made songs upon occasions : which teacheth, that it is lawful for us to do so, if they be according to the word, Isa. xxxviii. 9,14. .

The matter of scripiure may be sung, Psa. cxix. 54. Christ and his disciples sung a hymn, Mat. xxvi. 30.’ supposed to be one of David’s psalms; and they were written for our instruction, as well as other parts of

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scripture, Rom. xv. 4, &c. and so to be used now in singing. They speak of the things of the New Testament, either figuratively or clearly: and we may understand them better now, than the Jews could under the Old Testament, 2 Cer. iii. 16. Gal. ii. IT.

Christians heretofore practised this duty as well as Jews, Acts xvi. 25. Hence their antelucani hymni [the hymns they sung before day-light] were noted by Pliny a Heathen. These songs, or hymns, may be used at all times, especially for holy mirth or rejoicing, James v. 13\ But this text is not to be taken exclusively in hinging, any more than in prayer, Psa. xxxviii. 18. 2 Chro. xxxv. 25.

But the right manner of this duty is chiefly to be noted, and, here (1) trust not upon the melody of the voice, as if that pleased God, who delighteth only in the melody of the heart, Col. iii. 16. Neither let the recreating your senses be your end, which is but a carnal work: “Not a musical string, but the heart; nor crying, but loving sounds in the ear of the Lord.”— This spiritual music was typified by musical instruments of old. (2) You must use it for the same end as meditation and prayer, according to the nature of what is sung, i. e. to quicken faith, 2 Chro. xx. 21,22. Atts xvi. 25, 29. and joy and delight in the Lord, glorying m him, Psa. civ. 33. cv. 3. cxlix. 1,2. xxxiii. 1—3. You are never right until you can be heartily merry in the Lord, ta-act joy aud mirth holily, James v. 13. Eph. v. 19; and also to get more knoxvledge^ and instruction in heavenly mysteries, and in your duty teaching and admonishing, Col. iii. 16. Many psalms are Maschils (as their title is) i. e. psalms of instruction.

Thus we are to sing such psalms as speak in the first person, though we cannot apply them to ourselves, as words uttered by ourselves, concerning ourselves; and in this we do not lie. David speaks of Christ as of himself, as a pattern of affliction and virtue to instruct others ;N and we ^ing such psalms, not as our words, but as words of i>ur instruction. And therein, we do lie, any more than the Levites, the sons of Korah, or Jeduthan, or other musicians bound to sing them, Psal. v. xxxix. and xliL Though it be good to personate all the good that we can; yet we have so much liberty in the use of psalms, that though we cannot apply all to ourselves, as speaking and thinking the same, yet we shall answer the end, if we sing for our instruction, as in Psa. vi. xxvi. xlvi. ci. and cxxxi. And psalms have a peculiar fitness for teaching and instructing; because the pleasantness of metre, said or sung, is very helpful to the memory. See Duet. xxxi. 19, 21. And there is a variety of curious artifice in the placing of words in the psalms upon this account; and there is some alphabetical psalms, as Psa. xxv. xxxiv. xxxvii, cxi. cxii. cxix. cxlv. And, by the melody of the sound, the instruction comes in with delight, as a physical dose sugared; and sorrow is naturally allayed, to fit the mind for spiritual joy; and distempered passions appeased, 2 Kings iii. 15. 1 Sam. xvi. 14—16. So Orpheus, Amphion, and-others, were famous for civilizing rude and barbarous people by music.

8. Fasting is also an ordinance of God to be used for the same purpose and end, and is commended to us under the New Testament, Mat. ix. 15. and xvii. 21.

1 Cor. vii. 5. And we have examples of it, Acts xiii. 2, 3. and xiv. 23. Under the Old Testament, there were frequent commands for it, and examples, chiefly upon occasion of extraordinary afflictions, 1 Sam. vii. 6. Neh. ix. 1. Dan. ix. 3. x. 2, 3. 2 Sam. xii. 16. Psa. xxxv. 13.

2 Sam. iii. 31. Joel ii. 13; besides the ai r.iversary great day of atonement, Lev. xvi. 29, 31. when every one was to fast on pain of being cut off. There is a prophecy of the same for the times of the New Testament, Zech. xii. 13. It was tised most in extraordinary occasions, and it is a help to holiness by faith; because it is a meet help for extraordinary prayer and humiliation, Joel i. 14, and ii. 12. But the great matter is, to use it rightly, as followeth:

(1) Trust not in it as meriting or satisfying, as Papists and Pharisees do, Luke xviii. 11. putting it in the place of. Christ; or as means of itself conferring grace, and mortifying lusts, as many do, who may sooner kill their bodies than their lusts, or as any purifying rite; yea, or in or for itself acceptable to God, 1 Tim. iv. 8. Heb. x”>. 9. Col. ii. 16, 20, 23. Imagine not, that prayer is not acceptable without it, for this is against faith. Fasts as well as feasts are no substantial farts of worship, because not spiritual, but bodily; though, ‘under the Old Testament, they were parts, as instituted rites, figurative and teaching. But “that use is now ceased; as that on the day of atonement, and so many significative rites adjoined to fasting, as sackcloth, ashes, rending garments, >pouring out water, lying upon the earth. The kingdom of God consists not in these things, Rom. xiv. 16. The soul is hardened by trusting in them, Isa. lviii. 2, 6. Zech. vii. 5, 6, 10.”

(2) Use it as a help to extraordinary prayer and humiliation; that the mind may not be unsuited for it byeating, drinking, or bodily pleasures, Joel ii. 13. Isa. xxii. 12, 13.” Zech. xii. 10—14. It is good only as a help to the soul, removing impediments. The best fast is, when the mind is taken off from delights, as in John the Bapstist’s case, Mat. Hi. 4. when heaven and godly sorrow take offthe soul, Zech. xii. 10—14.

(3) Use it in such a measure, as may be proper for its end; without which it is worth nothing. If abstinence divert your mind, by reason of a gnawing appetite, then you had better eat sparingly, as Daniel, in his”great fast, chap. x. 2, 3. Some have not enough of spiritual mindedness, vt, give up themselves to fasting and prayer without great distraction; and such had better eat than go beyond their strength in a thing not absolutely necessary, which produceth only a slavish act, as in the case of virginity, 1 Cor. vii. 7—9, 34—36. Christ would not have his weak disciples necessitated to the duty, Mat. ix. 14, 15. In the mean time, such should strive to be sensible of the weakness and carnality that hinders their use of this excellent help.

D. You may expect here something to be spoken of vows. But I shall only say this of them. Think not to bring yourselves to good by vows and promises, as if the strength of your own law could do it, when the strength of God’s law doth it not. We bring children to make promises of amendment; but we know how well they keep them. The Devil will urge you to vow, and then to break, that he may perplex your conscience the more. . 10. Another great mean is,Jellowship andcommunion with the saints, Acts ii. 42.

First. This mean must he used diligently. Whosoever God saveth, should be added to some visible church and come into communion of other saints ; and, if they have no opportunity for it, their heart should be bent towards it. Sometimes the church is in the wilderness, and hindered from visible communion and ordinances; but they that believe in Christ, are always willing and desirous so to add and join tffemselves, Acts ii. 41, 44, 47. “And they continued steadfastly in fellowship,” . 1 John ii. 19. And God binds his people to leave the fellowship and society of the wicked as much as may be, 2 Cor. vi. 17. And so far as we are necessitated to accompany with them, we ought to shew charity to their souls and bodies, 1 Cor. v. 9. This communion with saints is to be exercised in private converse, I’sal. ci, 4 —-7. and in public assemblies, Heb. x. 25. Zech. xiv. 16, 17. And duobtless, it ought to be used for the attainment of holiness; as may be proved.

1st. In general, because God communicates all salvation to. a people ordinarily by, or in a church; either by taking them intp fellowship, or holding forth the light of truth by his churches to the world. A church is the temple of God, where God dwells, 1 Tim. iii. 15. He. hath placed his name and salvation there, as in Jerusalem of old, Joel ii. 32. 2 Chron. vi. 5, 6. lie hath given to his churches those officers and ordinances whereby he converts others, 1 Cor. xii. 28. His springs are there, Psalm lxxxviii. 7. He makes the several members of a church, instruments for the conveyance of his grace and fulness from one to another, as the membtr s of the natural body convey to each other the fulness of the head, Eph. iv. 16. All the nexv-born are brought forth «uut nourished by the church, Isa. lxvi. 8—11. xlix. 20. and. lx. 4; and therefore, all that would be saved should join to a church; they shall prosper that love the church, so as to stand in its gates, and unite as members, brethren and companions, Psal. cxxii. 2, 4, 6. And wrath is denounced against those that are not members of it, at least of the mystical body; they cannot have God for their father, that have not that for their mother, Song L 7, 8. This maketh those that do desire fellowship with God, to take hold of the skirts of his people, Zech. viii. 23.

2d. In particular, fellowship with the saints conduceth to holiness many ways.

[l] By manifold helps to holiness, which are received thereby: as, (1) The word and sacra?nents,A.cti> ii. 42. Isa. ii. 3. Mat. xxviii. 19, 20. and all the ministerial office and labour in watching over souls, Heb. xiii. 17. 1 Thess. v. 12, 13. Isa. xxv. 6. None of these helps can be enjoyed without fellowship of saints, each with other. And, if believers had been to have stood single by themselves, and not maintained fellowship with each other for mutual assistance and common good,

. none of these things could have continued; neither could any believer have been extant at this day, in any ordinary way, but even the very name of believers had been abolished. (2) Mutual prayer, which is the more forcible when all pray together, Mat. xviii. 19,20. 2Cor. i. 10, 11. James v. 16. Rom. xv. 30. (3) Mutual admonition, instruction, consolation, to help each other when they are ready to fall, and to promote the good work in each other, 1 Thes. v. 14. “He that walketh with wise men shall be wise,” Prov. xiii. 20. ‘Wo to him that is alone when he falleth,’ see Eccl. iv. 9—-12. In church fellowship there are many helpers, many towatch. Soldiers have their security in company; and the church is compared to an army with banners, Song vi. 4, 10. ‘So, for quickening affections, iron sharpeneth iron, Prov. xxvii. 17. Likewise, the counsel of a friend, like ointment’ and perfume, rejoiceth the

■ heart, Pro. xxvii. 9. Yea, the wounds and reproofs of the righteous are as precious balm, Psal. cxli. 4. (4) JExter rial supports, which mitigate afflictions, and are to be communicated mutually, Eph. iv. 28. 1 Pet. iv. 9, 10. The affliction is increased, when none careth for our souls, Psal. cxlii. 4. (5) Excommunication, when offences are exceeding heinous, or men obstinate in sin. This ordinance is appointed for the destruction of the

flesh, that the Spirit may be saved, 1 Cor. v. 5. Better and more hopeful it is to be cast out by the church, for a person’s amendment, than to be wholly without the church at all times; and better to be a lost sheep, than a goat or swine; for excommunication cuts off actual communion only, until repentance be evident; and not absolutely abolisheth the title and relation of a brother

. and church-member, though it judgeth one to be an unnatural brother, and a pernicious rotten member at present, not fit for acts of communion. Besides, admonition is still to be afforded, 2 Thess. iii. 15. and any means are to be used that may serve to cure and restore him. The church reacheth forth a hand to help such a person, though it doth not join in fellowship with him; or it communicateth to him, not with him. Yet if he have not so much grace as to repent, it “were better he

. had never known the way of righteousness,” 2 Pet. ii.

:21. (6) The lively examples of saints are before our eyes in church fellowship, to teach and encourage, Phil, iii. 17. and iv. 9. 2 Tim. iii. 10,11. 2 Cor., ix. 2.

2. By those holy duties that are required, and do appertain to this fellowship and communion. All acts that belong to this fellowship are holy’, as, hearing, receiv

. ing the sacraments, prayer, mutual admonitions, &c. I shall consider some such h»ly acts, whereby we are rather doers than receivers, and which we perform towards others; as, t; (l) Godly discourse, teaching, admonishing, comforting others in Christ; which we cannot so perform towards others, as towards those we have strict fellowship wkh in Christ. Others like swine, trample these jewels under foot; and saints therefore are forced to refrain from godiy discourse in their company, Amos v. 10, 13. vi. 10. But holy discourse is most acceptable to the saints, and to be practised witk them, Mai. iii. 16. and is greatly to the advantage of holiness, Pro. xi. 25. (2) In helping, succouring and conversing with Christ in his members. We do good to Christ in his members in church fellowship; and we ourselves as members of Christ, act as well from as towards Christ; whereas, if we do good to others •without, we do good only for Christ’s sake, but not tm’ Christ, Mat. xxv. 35—49. Psa. xvi. 2, 3. We have adTantage in general, to do all duties that belong to us as members of Christ to fellow members; which we cannot do, if separate from them; as natural members cannot perform its office to other members if separate from them.

Secondly. The means must be used rightly, for the attaining of holiness only in Christ.

1. One rule is, do not trust on church membership,or on. churches, as if this or that fellowship commended you to> God of itself; whereas, a church-way is but a help to fellowship with Christ, and walking in the duties of that fellowship. The Israelites stumbled at Christ, by trusting on their carnal privileges, and set them in opposition to Christ; whereas, they should have only made them subservient to Christ. Confidence in them should have been abandoned, as Paul’s example teacheth,Phi.iii.3—•Sj&c We must not glory in Paul, Apollos, or Cephas, but in Christ; else we glory in thef»sh, and in men, 1 Cor.i. 12, 13. iii. 21. Trusting on church privileges is an inlet to formality and licentiousness, Jer. vii. 4,8-10. and thence the corruption of churches, Isa. i. 10. 2 Tim. ii. 20. v 2. Follow no church any farther than you may follow it in the way of Christ; and keep fellowship with it only upon the account of Christ, and because it follows and hath fellowship with Christ, 1 John i. 3. Zee. viii. 23. If a church revolt from Christ, we must not follow it, how ancient soever it may be; as the Israelitish church was not to be followed, when it persecuted Christ and his apostles; and many, by adhering to that church, fell farther from Christ, Phil. iii. 6. Acts vi. 13,14. xxi. 28.

We are indeed to hear the church, but not every one •hat calls itself so; and none any farther thaa it speaketh as a true church according to the voice of the shepherd, John x. 27. We must subject ourselves to ministers of Christ, and stewards of his mysteries, 2 Cor.iv. 1. but must give up ourselves first to Christ absolutely, and to the church according to the will of Christ, 2 Cor. viii. 5. Our fear must not be taught by the precepts of men, Mat. xv. 3—9. The doctrines of any men are to be tried by the -scripture, whatever authority they pretend to, Acts xvii. 11. An unlimited following of the churchguides, brought the church into Babylon, and into all manner of spiritual whoredoms and abominations. You are not baptized into the name of the church, but into the name of Christ, 1 Cor. i. 13.-’

■ 3. Do not think, that you must attain this or that degree ofgrace,bcfore you join yourself infull communion with a church of Christ in all ordinances. But when you have given up yourself to Christ,and learned the duty of communion; give up yourself unto a church of Christ, •though you find much weakness and inability. For, xhurch ordinances of special communion, serve to strengthen you; and how can you get heat, being alone? The disciples, as soon as converted, embraced all fellowship, Acts ii. 4-2. And churches, that they may forward holijiess in themselves and others, must be willing to receive Christ’s weak ones, and to feed his lambs as well as his better grown sheep, and bear them on their sides, Jsa. lxvi. 12. How else shall Christ’s weak ones grow strong by that nourishment that other parts supply ?-— They are very unreasonable indeed, that expect christians should grow, out of church-fellowship, to as high a degree of grace, as those that are in those pastures of tender grass; and are unwilling to receive any that they are like to have occasion to bear with: whereas, bearing and. long-suffering are .great duties of church-fel.lowship, Eph. iv. 2, ‘3. Rom. xiv. 1. The weakest have most need to be strengthened by church-communion, and we are bound to receive them, as Christ hath received us, Rom. xv. 7. AV’e do not reject or separate the weaker parts of the body, 1 Cor. xii. 23, 24; but put more honour and comeliness on them,. ,

Admission into churches, in the apostolic times, was gained upon profession, with a shew of seriousness; though tares got in among the wheat, and many scandals arose to the reproach of the ways of Christ; and the greatest strictnesss will not keep out all hypocrites j yet the best care must be taken so far as not to hinder any that have the least truth of grace.

4. Keep communion with a church, for the sake of communion with Christ, 1 John i. 3. Zech. viii. 23. Therefore you must keep communion in Christ’s pure ways only; and, in them, seek Christ by faith; that;, in the enjoyment of these advantages, you may receive and act the godliness and holiness fore-mentioned, and aim at spiritual flourishing and growth in grace. Choose therefore fellowship with the most spiritual churches.—• Judge of churches and men, according to the rule of the new creature, 2 Cor. v. 16, 17; and try them, Rev. ii. 2. iii. 9; otherwise a church may corrupt you. See that thy communion answer its end, tend to thy edifica*tion, not to destruction; which you ought to take all the advantages of, not only in the church where you are a member, but by communion with other churches, as occasionally providence casts you among them; for your communion with a particular church, obligeth you to communion with all churches of Christ-‘in his ways, as you are called thereto, 1 Cor. x. 17,—” And it is an abuse to say, we are members of a church inLondon, and therefore refuse fellowship with a church in the country; seeing if we are members of Christ, -we are members of one another, whether single per- * sons or churches. And endeavour to join in fellowship with the godly of the place where you live, that you may have the more frequent and constant communion. Onesimus, though converted at Rome, must be one of the church of the Colossians, because he lived there, Col. iv. 6. compared with Philemon, ver. 10. The union of the saints together in distant societies, according to the places where they lived, was the apostolic practice, and cannot be violated without sin. Such can best watch over one another, admonish, comfort,

and edify each other, which is the benefit of the communion. And they indeed destroy communion, that seek a communion where they cannot have this benefit. I only add to this head, that church-fellowship, without practising the ways of Christ, is but a conspiracy to take his name in vain, and a counterfeit church-fellowship of hypocrites. It is impudence for such to invite others to their communion; tyranny, to compel them. Every christian is bound to seek a better church-fellowship by reformation; and those that do so, are the best sons of Christ’s church, who inquire, is this the way to enjov Christ? a church-way being appointed to enjoy Christ therein.

5. Especially, leave not the church in persecution, when you need its help most, and are then most tried whether you will cleave to it. This is a sign of apostacy, Heb. x. 25, 26. Mat. xxiv. 9—14. We should cleave to one jnother as one flesh, even to prisons and death, or else we deny Christ in his members, Mat. xxv. 43.