but generally there is a greater Ignorance Darkness and Blindness as to the right partaking of this Ordinance then as to most others either thorow the difficulty of it or through our Laziness that puts us not to study it better So that if it were asked at many of us who may have some affection what is a Communion And what is the right way of partaking of it there would be found but very little distinctness in the thing and many content themselves to live without clearness about it And this makes people incapable to go about it aright A Fourth reason is from Peoples loathness to bestir themselves in the wo k of Preparation for it There is some Self examination requisite for every Duty but there is a more Solemn Self examination injoyned in reference to this and how very reluctant are we to it And seeing examination of our selves is as the door and entry to this Duty is it any wonder that most Persons Communicat unworthily This exercise of Self-searching being so much slighted which is to the most part so very difficult and to many through their own fault impossible The First Use Serves for warning as to this matter It is easie to get a Token and to come to the Table but it is not so easie To Eat and Drink worthily not so easie to discern the Lords Body and to get Christ himself in the ordinance and in a word so to go about partaking of the Lords Supper as ye may have solid quietness of mind in reflecting on it Is it not a wonder then that the most part doe so securely and in a manner even desperatly rush upon it who have it may be lyen some Ten some Twenty some thirty years without trouble under this guilt We would think it a good piece of Preparation if ye were Seriously afraid to become guilty of the Body and Blood of the Lord want of this holy fear breeds security and keeps from stirring up to dutie and from reflecting on our selves whereas if the heart were stirred and rouzed with such a fear there would be greater and more seiously sharpened diligence in all these duties whereof we heard from the foregoing words to which this is a strong and pressing motive The Second Use Serves for Tryal who among the great company gathered together here this day are afraid of siâ—ning against God and taking his Name in vain in so Solemn an Ordinance many think they are prepared but we think not that person the better prepared that is not afraid and holily jealous over himself Wo wo to many on the account of Communion-dayes that are past and gone without fear It were good that ye were afraid lest this day prove to be like many former dayes and lest any of you come short of what hath been attained in former communion dayes Thirâ—ly Observe That the sin of unworthy Communicating is a Wrath provoking and a Judgement-drawing-on-sin He that Eates and Drinks unworthily Eates and Drinks Damnation to himself There is hardly any sin that the Lord will more readily speedily and Sadly Plague and punish then this It s true the Lord haâ—h annexed haâ— Certification to the third Command That He will not hold him guiltless that taketh his Name in vain but iâ— there any Ordinance wherein the Threatning is more expressed and in reference to which the Judgement hatâ— been more seveâ—ely some way indifferently inflicted As is clear whether we read before oâ— after the words of the Text And there is good reason for it For first If the duty be more Solemn if the presence in it be more gracious and the bounty that fl wes in it be more abundant then sure the sin of abusing or of unbecoming going about it must be the greater Secondly if we look to the sin not only in respect of its greatness in â—everal other respects but in respect of the Nature of it It s a more direct disrespect put upon and despight done in some respect even unto Christ It s to be guilty of the Body and Blood of the Lord It as if the Spear had been in such a mans hand that pierced Christs side and as if he had driven by his own hand the Nails thorow His Hands and Feet The reason is because Christ in this Ordinance brings himself and his death so very near that the sinâ—er is put to it in a speciall mâ—nner either to receive him or to refuse and reject him and when he refuses and rejects him he thereby Practically sayes that he makes but very litle or no account of him at all and that if he had been living in those dayes when He was crucified he would also have joiâ—ed with the Multitude and cryed away with him Thus such an one Crucifieth the son of God a fresh and puts him to an open shame O hainous and horrid guilt The First Use Serves to allarme you that if the fear of sin will not prevail with you the fear of Judgement of Gods curse and wrath and of the vengeance of the Mediaâ—o represented in this Ordinance very clearly as crucified and bleeding out his precious life or sinners Here and eternally hereafter may prevail with you to be serious in the work ye are now called to Let me which is a Second and more particular Use of the Doctrine advise you as to examine your selves seriously in reference to all your other wayes so to take a Speciall look of your bygone Communicating O! that many of you who are so whole at the Heart that there is no provoking nor wakening of you and who are so sensless that ye scare at nothing could be prevailed with to charge your selves with this horrid sin of being guilty of the Body and Blood of the Lord That thereby ye may be awakened It will certainly one day awake you therefore in your Self examination take speciall notice if ye have not Communicated unworthily make Special addresses â—o God for removing of this dreadful Guilt and have a special eye for the time to come that ye fall not in it I say again take a speciall review of your bygone carriage in this Ordinance and say to your selves whether are we Guilty of this sin and whether are we in Hazard to â—all into it of new And to stirre you up to this Consider 1. What temporal strokes from God have come or may come for it who knowes but our outward captivity the Blood that hath been shed the many new and unheard of or but very little heard of diseases that are among us have in a great Part been for this Sin Secondly know that beside temporal Strokes on the outward man ye may fall under Spiritual Plagues the Lord may blast the Ordinances for the time to come that they shal do you no good and He may last any part and gift that ye have He may make your Ears dull of heaâ—ing and your Eyes blind and your Hearts fat And if ye quench any convictions that ye
Paschall Supper when the Traitor Judas was going to bring the band of Souldiers to take him That he warrands us to take it and that we have therein sweet Communion amongst our selves every thing in it ought to draw us to admire his sufferings and the great love they came from and the notable affects thereof â—o us The second Use serves to Provoke us to studie to be in a Solemn Divine Heavenly frame for such a Solemn Divine Heavenly action as this is and thorowly to examine our selves and to see that all things be in good order like to a bride that is to be Married to morrow who will be trying on her marriage cloathes and seeing that all things be right I shal not descend to particulars but in Three or Four words in the general only point at such a frame as we conceive is called for from you 1. It should be such a frame as ye would desire to be in if Christ were coming personally and visibly to Marrie you to morrow and O! That this night might thus be a Brydel or Marriage evening to us all Consider what frame we wâ—uld wish to be in if we were to meet with him and strike hands with him personally and visibly Studie and seek after such a frame 2. It should be such a frame as we would desire to have if we were going to give up the Ghost when all earthly things will be insignifi an t and of little worth to us even such a Frame as if our eternal Peace and happiness were depending on that chock This would be the night of making our Testament as it were and of the adjusting our accounts with God and of putting things to a Point betwixt him and us other wayes our debt may increase and grow greater and it will not be so easie for us to win to a discharge of it 3. It should be such a frame as we would desire to be found in if the day of Judgement were coming and if that day were to be to morrow O! how humble how abstracted from the things of a present world and how confirmed in the Faith of Gods love would we study to be If the voice of the Arch angel and of the last Trumpet were sounding and a Solemn meeting of all before the Tribunal of Christ were presently to be what a frame I say would ye desire to be in in such a case Even such a frame should ye study to be in this night as ye would desire to be found in In that day We fear it will be to many then a Prick and a sting in their Consciences within them That they made so little Conscience to be in a suitable frame for this so Solemn an Oâ—dinance The Text tells that a sentence will pass on every one of you and you would by all means labour to be in such a Posture as the sentence may not be terrible to you 4. It should be a Heavenly and Divine frame for if it be a Heavenly and Divine action ye would consider what a frame it calleth for how abstracted as I just now said the Heart should be from the Worldr and from your carnall delights How much in Heaven and conversant with God what a pitch your communion with God should be raised to in apprehending of and meditating on him in considering of and admiâ—ing at the Sufferings of Christ and at the love they came from tasting that he is good and even delighâ—ing and solacing your selves in his love which is the Lords allowance on his People when the action is humbly and reverently gone about 2. Observe that though this â—e a most singularly Solemn Ordinance and Solemnly to be gone about yet oftimes men and women go most unworthily about it and abuse it This is implyed in the words and we need not many proofs of it If we will read from the 20. vers to this we will find it sufficiently proved and if we look forward to vers 30 and 31 We will find that many sad strokes came on these Corinthians for abusing and profaning this Ordinance and the Apostle would have them gathering their unworthy communicating from these strokes There is a readiness both in unbelievers and in believers themselves to miscarry in going about this ordinance a readiness in unbelievers for as they Spoile all things all ordinances and duties they meddle with all things being unclean to the unbeliever So there is a miserable and woful necessitie lying upon them to spoil this Ordinance and a readiness even in Believers who also may miscarry therein as is implied in the last words of the Chapteâ— compared with vers 32. When we are Judged we are chastened of the Lord that we should not be condemned with the World Some of them that were believers were chastised for this fault to prevent their eternal ruine and are there any acquainted with their own corrupt nature but they may and will in some measure find in themselves an aptitude to miscarry as in all other duties and ordinances so in this But the Doctrine holds out a singular and peculiar bentness to misca rie â—n this duty and Ordinance So thaâ— one who will pâ—ay with advertencie and be caâ—ried fairly thorow in that and several other du ies may yet in this Ordinance fall under the guilt of unworthy Communicating The reasons of it may be these 1. Because the more Solemn the duty be and the greater concurrence of duties be in it there is the greater difficulty in going about it for a Soul cannot be right in this except it be right in a number of other duties and Graces as in Prayer Faith Love and Repenâ—ance and that word Let a man examine himself takes in a complication of Duties and Graces there would be a good state and a good frame and Graces would be in some vigour and every Duty suitable and Proportionable to the Naâ—ure of the action and oâ— the day and if it be a great and difficult work to carry rightly on an ordinary Sabbath or in Prayer or meditation or other duties any day what a difficult work must it needs be to have all these rightly yoked together A Second reason may be drawn not only from the complication of Graces and Duties that is required in this action But from the Nature of the thing it self that calls for Duties in a high Degree of Spirituality if any o dinance or Duty call for a Spiritual fâ—ame its this It requires that the exeâ—cise of the Judgement be most clear that Faith be most distinct that Meditation be most Divine c. And the more Spiritual the Duty be there is cerâ—ainly the more aptness in us thoâ—ow our corruption to miscarry in it A Third reaâ—on is Because there is in Men and Women naâ—urally and ordinarly but very little study and endeavour to know and take up aright the â—ature of this ordinance There is in the most part a great ignorance of the Strain and Series of the Gospel
there or can there be any thing that evidenceth mens folly so much as their coming in tops with God their walking in the way of death their loving simplicity as it is Prov. 1. And their quiting the way of Life Now the word of God is true wisdome and the way of life is therein clearly holden forth and God as our pattern and is there any thing more reasonable then that we should live like and be conform to the word of God and to him of whom we ought to be followers But sin thwarts with the whole word of God and with God himself Take this passing word of Use Study to be established in the Faith of this truth That Sin whether in doing that which is evil or in the Omission of duty is the greatest folly such of you as will not be convinced of it now in time within a few dayes or years ye shall be convinced of it to purpose to your eternall prejudice The most blockish shall then see it to be follie a highly hurtfull prejudiciall Shamefull folly and desperat Madness The rich Glutton and Ahithophel and thousands more of worldly-wise-men find it to be so to their Cost in Hell Therefore the Apostle saith Rom. 6.21 What profit have ye in those things whereof ye are now ashamed And had we Spirituall eyes to discern the Condition of the most part of men and Women who evidently ly still in black Nature unrenewed who slight the offers of Grace and who will not receive Jesuâ— Christ the veriest idiot in the world would not be a sadder spectacle to us nor affect our hearts with more pity compassion then the Lamentable case of the Souls of such persons would because they forsake their own Mercie The sure Mercies of David and follow after lying vanities and wearie themselves with a vain pursuit after that which cannot profit them Alace for this follie Secondly Observe That notwithstanding the greatness of this follie Gods people and Saints were sometime deep yea even drowned in it and are yet in part taken with it Needs this any proof Ah! sinful Nation saith the Lord to his professing people Isaiah 1.4 A people laden with iniquitie a seed of evill doers The Ox knoweth his owner the asse his Masters crib but my people doth not know O beastly Israel inferior to the very brutes thorow the folly of sinning against God and saith he Jer. 2. Be astonished O Heavens and horribly afraid for my People have committed two great evils they have forsaken me the fountain of living waters and digged to themselves broken Cisterns that can hold no water Q egregious follie and demented choice how many professours of religion are there who are foolish Virgins And how many foolish practices are there among the Godly themselves Let it not then be thought strange as a word of Use from it that not only among externall professours but even among reall Saints there be found many acts of follie though I grant it to be both sad and stumbling when it is which should therefore so much the more make them guard against the same Thirdly Observe God will sometimes speak peace to them that are given to follie or are often found playing the Fool. Of the truth whereof as many as ever heard the Gospel and did partake of the Grace of it and are before the Throne and hope to be there are as so many proofs witnesses and living monuments I shall clear what this speaking of peace is in Three Steps He speaks peace to them 1. In his offering of peace to them and by his meeting and treating with them in and by that offer in his intreating or inviting them earnestly to come to him who have wearied themselves and spent their labour on that which profits not pressing them to return and assuring them that he will heal their backslidings Isai 55. Jer. 3. Hos 14. And preaching peace through Christ Jesus Eph. 2. counselling them to come and buy eye salve of him c. and by his knocking and waiting at their Door for admittance and entry Rom. 3. Are not these words of peace to a foolish Church 2. In making peace with some when as it is 2 Cor. 5.20 He not only Prayes and requests them to be Reconciled but really reconcileth them to himself and saith Peace be to you Pardoneth sin taketh away the hand-writing of Ordinances that was against them giveth them a discharge of their debt that when their sin is sought for it is not to be found because He hath pardoned it and Hos 2. This is called an alluring or as the word is a speaking to the heart 3. In his not only taking away the Controversie and making peace but in his intimating that peace Saying to the pardoned sinner Thy sinnes are forgiven thee go in peace I am thy Salvation and then the promise John 14.21.23 Is fulfilled when Christ breaks open doors and comes in and Sups and dwels his Father and he and one main dish that is set on the Table to say so is Peace as Vers 27. Peace I leave with you My peace I give unto you It 's peace from God the Father Son and Holy Ghost There are some speciall times wherein God speaks Peace such as Solemn treating times and Communion dayes and other special occasions are when there hath been more then ordinary diligence in prayer more then ordinary Sorrow for Sin peace is readily spoken on the back of it as also trying and sadly exercising times are usually times of the intimation of peace In a word when and where this Gospel comes and is made lively Peace followes on it and this is your time O! thaâ— peace may be found to have been spoken to many at this occasion Fourthly Observe That In and about those times when God hath spoken or very urgently offered to speak Peace there is often some restraint on People as to the prevailing of their follie Some stop to the current of Iniquity in it's wonted manner and measure in some more and in some less some more aw of God readily being on people then Many will have a sort of Righteousness like a Morning cloud and early dew that soon passeth away Some tickling of their affections that quickly evanisheth as the Lord saith of many of the Jews that were hearers of John Who was a burning and a shining light that they rejoyced in his light for a season So Psal 106.12 Then believed they his words they sang his Praise but they soon forgat his works they waited not for his Counsell and Psal 78.34 When he slew them then they sought him Nevertheless they flattered him with their lips and lied to him with their Tongues for their hearts were not right with God neither were theâ— stedfast in his Covenant And something of this was also even in Christs hearers and in the Galatians who at first would have plucked out their eyes and given them to Paul So in the parable of the Sower some
embraces satisfie you at all times and be ye always ravished with his love and beware of embracing the bosom of a stranger let him be to you as a bundle of Myrrhe lying all night betwixt your breasts be for him and not for another so shall he be for and with you resting in his love and rejoycing over you with singing 2. Touch no unclean thing hate the very garment spotted with the flesh abstain tenderly from all appearance of evil O defile not those Temples of the living God of the Holy Ghost which Temples ye are let no unclean thing be harboured or tolerated there nothing that may provoke him to leave or loath his dwelling and Temple nothing that may make his abode in them grievous unpleasant lothsome or wearisome to him 3. Let all his Ordinances and duties of his worship be high in your esteem and much commended and even endeared to your hearts as means of Communion and fellowship with him O be much in love with the habitation of his house and the place where his Honour dwels let his Tabernacles be very Amiable to you these are his haunt and let them be yours 4. Beware of all sinfull dalliances with Idols whereby the Soul is estranged from Communion with God for there is no agreement betwixt the Temple of God and Idols from love to fellowship with him and from zeal to his Glory bid them all with indignation be gone saying to them what have we any more to do with Idols and as to a menstruous cloth get you hence 5. When He hides his face withdraws his presence and suspends you from fellowship with him be troubled arise shake off laziness sloth and security be Holily restless and go the round as it were of all Commanded duties till you find him seek him diligently in the night watches on your bed go forth to the streets and broad places go to the watch men and seek him whom your Souls love you will have gone but a little and you shall find him and when you have found him hold him and let him not go do not awake nor raise him till he please 6. Study to be very humble tender and contrite of heart to be poor in Spirit constantly sensible of your Spiritual poverty emptiness wants and indigencies and to tremble at his word at commands lest they be not suitably obeyed at threatnings lest they be executed at promises lest you seem to come short of them for it is in persons thus qualified that he delights to dwell and it is to such that he loves to look as is very clear Isai 57 15. and 66.2 7. Love prize improve and as ye have accesse study to keep up as you Sister in Particular are helped through Grace to do beyond many the Communion of Saints those excellent ones of the earth in whom next to his own blessed self all your delight should be in Communion with those Saints Communion with the King of Saints is readily attained it being there that he Commands the Blessing even life for evermore 8. Be much in the lively exercise of Faith in and of love to the Lord Jesus and be Spiritually precise strict exact accurate and punctual in obedience to all his Commands from Principles of Faith and love and Christ and his Father will love you and come and make their abode with you as he promiseth John 14.21 23. O! desirable Guests and worthie of all possible welcome of all ready and cheerfull entertainment follow hard after him constantly and closely pursue conformity to him and Communion with him It is but a litle and the conformity to him shall be compleated and you likened Perfectly to him according to creature capacity and the Communion with him which is now but in Part as all the spirituall priviledges and enjoyments of the People of God while upon earth are shall be fully perfected shal be Immediat without the intervention of the Comparatively dark Glass of Ordinances even to seeing him face to face and as he is and shall be eternally uninterrupted without the least cloud or moments Ecclipse now it is a Cloud a clear day a sun-blink and anone a shower rara hora brevis mora a rare hour but quickly gone It shal not be so then O desirable and delightsome day O sweet singularly sweet and solacious day O Rare and Ravishing day let all other dayes pass and hasten away and let that Glorious day come Even so come Lord Jesus and tarry not I am Beloved Christian Friends and dear Sister Your very affectionat Friend and Seriously well-wishing Servant in the Gospel J. C. Feb. 4. 1685. I heartily wish that this mite of service may be acceptable to the Saints it being not improbable that it may be the last service of this kind that I shall have access to do them A Preparation-Sermon FOR THE COMMVNION 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh Damnation to himself not discerning the Lords Body IT hath been so ordered in the good Providence of God that ye have lately heard of that main very comprehensive and indispensibly necessary duty called for from all that would worthily partake of the ordinance of the Lords Supper for which we are now making ready viz. Self Examination In reference to which the Apostle having perceived many faults and failings in these Corinthians and much unsuitableness as to their communicating gives advertisment that whoever for the time to come would aright approach to the Table of the Lord would examine themselves and so eat and knowing well that this is a difficult exercise and that there is naturally a great deal of averseness in peoples hearts from it he Judgeth it meet to Press the exhortation to that necessary though difficult duty by a reason or Motive set down in the words now read in your hearing For he that eateth and drinketh unworthily eateth and drinketh Damnation to himself As if he had said you had need to look well to the examination of your selves for if ye neglect or miscarry in that duty your hazard and danger is dreadfully great through unworthy communicating which if ye would escape then make conscience narrowly and carefully to examine your selves The last words of the verse are a confirmation of the reason and do shew why the Lord is so holily severe in punishing and Plaguing those who approach to this Table unworthily through not examining of themselves because They discern not the Lords Body The force whereof is that there is a most singular and graciâ—us presence of the Lord Christ in the Sacrament of his Supper and therefore the person who goes not aright about it doth put a great disrespect upon yea doth even vilifie him who is thus present in that ordinance It is the first Part of these Words that at this time we would mainly speak to wherein we would explicat the meaning of these three 1. To eat and drink unworthily here is to eat and drink unsuitably
least Omission of any dutie more then doth the Law 3. The Authority and obligation that lyes on and binds to Holiness is no less in the Gospel then it is in the Law yea we may say that the obligation is in some respect greater But they deffer in these Three 1. That the Gospel taketh in the Penitent though he hath not been perfect and exact and gives him pardon through Christ which the Law doth not 2. The Gospel calleth for dutie in the strength of Christ and furnisheth strength for dutie but the Law now furnisheth no strength but only supposeth it It only giveth out the word of Command requiring of men that they walk in the strength which they had once in Adam so that though the Authority and Obligation be the same yet the manner and Certification is not the same if there be any breach or failing the law sayes Thou shalt certainly die But the Gospel as I said admits of Repentance and fleeing to Jesus Christ Who took on him the curse of the Law 3. The law accepts of no dutie if it be not exactly perfect in the degree But the Gospel accepts of duty though imperfect if there be sincerity It accepts on Christs account of a man according to that which he hath if there be a willing mind So then when ye are called to walk as becomes the Gospel ye would know that ye are not to dispense with your selves in the least in any duty that the law calleth for though the Gospel doth indeed more sweetly call for it Its Exactors and officers being peace and righteousness It 's the same Holiness in the matter extent and degree which the Gospel calleth for with that of the Law though it much differeth as to the Manner of calling for it Secondly That we may know what is called for in the Gospel as a walk or Conversation becoming the same and so may yet further know the nature of Gospel-holiness which was the Second thing we proposed to speak to Ye would consider the Gospel as it 's distinguished from the law and as it holds our Grace Where we would speak 1. Of some qualifications that the Gospel addeth as to the Performance of the same duties which tâ—â— Law requires 2. Of some particular duties which it doth more especially call for and which were not severals of them at least so proper to the law As for the qualifications of dutie which the Gospel addeth they are these 1. A new end for our end in duty now is not to gain life by it but simply to glorifie God as we may see 1 Cor. 10.31 I will not say but this end was in the Covenant of works but in the Gospel this is not only the main end but some way the only end and the other quite excluded and thrust out and when we speak of the glory of God we take in the glory of Grace and the glory of the Redeemer who furnisheth Grace 2. It adds a sweet Motive viz. love to Jesus Christ The love of Ch i st saith the Apostle 2 Cor. 5.14 Constraineth us It is no more meer awe that is the Motive but love and love to God in Christ who hath redeemed and bought us 3. The Gospel qualifies our obedience and walk as to our undertaking thereof that it be not in our own strength but in the strength of Jesus Christ it teacheth us to go through the wilderness leaning on the Beloved and leaving the burden of the work on him trusting more to him then to our own feet or strength as knowing that we cannot criple out the way nor do any thing without him as it is John 15.5 4. There is a Qualification required in respect of the frame of our own heart with respect to a twofold fear one is a filial and reverentiall fear that proceeds from Faith in which we are to work out the work of our Salvation The other is that it be without the fear that is opposite to the former as the word is Luke 1.74 The Gospel calleth us in our walk to have a fear without fear a reverentiall fear without slavish fear it would have us neither to be altogether afraid because of the Law which hath terror nor to be without filial fear for that is presumption but to have faith and fear mixed together 5. The Gospel qualifies our walk in spiritual duties in respect of our cheerfulness in going about them which are to us in so far as we have corruption in us Heavy and grievous but the Gospel maketh them easy and light as it is said Matth. 11. ult His yoke is easie and His burden light Though it be a Yoke yet it is portable and light when Christ and the Believer are yoked together nor are any of His Commands grievous as it is 1 John 5.3 6. Though the Gospel call for Holiness yet it makes the person to be denyed to it It 's a Gospel-walk to be Holy but it takes in that with it which we have Philip. 3. To forget those things that are behind to be denyed and dead to all our attainments and to count all but loss and dung for Christ It was indeed a law-walk to be blameless but it is a Gospel walk to study to be blameless and pressing hard after perfect Holiness and yet to foget it and to be denyed to all conceit of it and to be desirous to be found in Christ Jesus not having our own righteousness which is by the Law but the righteousness which is by Faith As for the Particular duties at least some of the duties that are more particularly called for in this walk and Conversation becoming the Gospel Ye may take these shortly The First whereof is a living by Faith and that is when a Christian hath Faith and the exercise of it on Christ as it were another life to him for though there was a life of faith or of dependance on God in Adam before the fall yet not the life of Faith in a Redeemer I live saith the Apostle Gal. 2.20 Yet not I but Christ liveth in me and the life that now I live in the flesh is by faith on the Son of God who loved me and gave himself for me And this is to be taken along the Christians walk even a Continued application to and of Christ This is that which he first betakes himself to for Righteousness yea when right he employs him constantly as He is made of God to him Wisdome Righteousness Sanctification and Redemption As he is said to be made to believers 1 Cor. 1.30 The second is the exercise of Repentance which was not called for as a duty by the Law though much ruine followed the breach of it This was the sum of Johns and of Christs preaching Repent for the Kingdom of Heaven is at hand Though it be Alace a very much slighted exercise yet dayly Repentance notably suiteth a Conversation becoming the Gospel 3. A Gospel-Conversation would be in and with the
exercise of Hope there was love to God under the Law but not so properly the exercise of hope There was it 's true hope in respect of the thing promised in case there had been no violation of the Law but not as respecting Christ Jesus who is the believers hope Col. 1.27 Christ in you the hope of Glory I doubt much if the exercise of hope be well known to Christians in this Generation few know what it is to Hope to the end as Peter exhorts 1 Pet. 1.13 A Fourth Is the denyall of our selves and the exercise of Humility for as the Gospel calleth for the denying of our own righteousness So for the denying of our own wills affections lusts appetits and desires There is another sort of love-singleness and denyedness called for now then under the Law because we are bought with a price and are not our own as it is 1 Cor. 6.20 If any man will follow me let him deny himself saith our Lord Matth. 16. A Fifth is much Mortification That we be crucified to the World to our self and to our sinfull lusts I am Crucified saith Paul Gal. 2. with Christ yet I live so Chap. 6. He tells us that he was crucified to the world and the World to him And he exhorts Christians Col. 3.5 To Mortifie their members which are upon the Earth Fornication Uncleanness Inordinat Affection Covetousness c. A Sixth is Much Patience Meekness Forbearance Long-suffering wherein our Lord hath given and left himself for a non such Pattern Matth. 11.29 Learn saith He of me for I am meek and lowly in heart So 1 Pet. 2.21 22. And hence Meekness Patience and forbearance are so much and so frequently called for in the Gospel and on Gospel grounds as great duties becoming the Gospel or as special pieces of a Gospel-conversation The Seventh Is a heavenliness in our conversation a denyedness a holy abstractedness from earthly things and living in Heaven while on earth and a living more where we love then where we live If ye be risen with Christ saith the Apostle Col. 3.1 Set your affections on things above not on things on the earth Which is also called for Philip. 3.20 By his own example proposed for our Pattern our Conversation saith he is in Heaven whence we look for the Saviour To be much in our affections set on the things that are on the Earth to be earthly minded is unbecoming the Gospel Anâ— Eighth is a great eye on Eternity an eye whose looks are not bounded within time but pierce thorow time and all the Fogs Mists and Clouds that are in it It 's much unbecoming the Gospel to have our hope much not to say only in this life or to be much taken up about the driving of Earthly designes and projects but it 's a good qualification of a Gospel conversation to have an eye before us on Eternal life 2 Cor. 4. ult While saith the Apostle We look not on the things that are seen but on the things that are not seen and Eternal A Ninth is Much joy in God much cheerfulness and heartsomeness therefore believers are willed to Rejoyce alway and evermore So 1 Thess 5. Rejoyce evermore and Philip. 4.4 Rejoyce in the Lord alway and again I say rejoyce which he so much presses on them because as it 's like he knew that they were given to walk droopingly and heavily which did not so become the Gospel as rejoycing in God singing and making melody in their hearts to him Cheering themselves in him and delighting themselves in the Almighty A Tenth is Spiritual contentment a contented conversation is a Conversation becoming the Gospel Be careful for nothing saith the Apostle Philip. 4.6 But in every thing let your requests be made known unto God by Prayer and Supplication with Thanks giving and then follows downward a litle I have learned in every State or case to be content I know how to suffer want and how to abound c. This conversation was very becoming the Gospel he proposes himself as a pattern herein to them There are many professors of Religion who cannot have but they aâ—e vain and when they want they are anxious and discouraged It 's hard to carry the Cup even But a Gospel-Conversation is equall sober and composed and not much up with having nor much down with want nor is it easily outwitted and non plussed by the vicissitudes of those externall things An Eleventh is Watchfulness a Gospel-Conversation is a watchfull conversation and never much Surprised or moved or thus watching especially over the heart joyned with Prayer is a peculiar duty that a walk becoming the Gospel calls for that we be not found like the slothful servant when his Lord cometh This is a duty well becoming us who live under the Gospel because we have readily stronger Corruptions and are at least under more temptations then those who lived under the Law A Twelfth is much Self-examination or self-searching because of much corruption in us and much guilt lying on us is a duty which the Gospel calls for that we may see what comes of it how it is mortified and done away and there being many Promises in our offer we should see what acception they get and how they are embraced there is hazard of mistaking our Spirituall state c. All which calls us to be much in this duty Examine your selves prove your own selves as says the Apostle 2 Cor. 13.5 13ly The making of our calling and election sure becomes the Gospel when we are hovering and at an uncertainty as to our souls estate we are not only to try it but to endeavour to put it out of question I write these things to you sayes John 1 Joh. 5.13 That Believe that ye may know that ye have eternal life ye would not only believe but study to know that ye believe that ye may comfort your selves in it and it is a piece of a conversation and walk unbecoming the Gospel to hang loose in suspense and at an uncertainty in that greatest and gravest business 14ly Trusting in God becomes the Gospel and unbelief and distrust of God is unbecoming the Gospel Said I not unto thee saith the Lord to Martha John 11. That if thou wouldest believe thou shouldst see the glory of God To have a gracious offer from God and to scare at it as if he were not in earnest is very unbecoming the Gospel when ever he Pipeth it becomes us well to dance and to Believe and Credit him when he speaks fair and comfortably 15ly A Gospel-Conversation takes in and calls for not only Holiness but a shining examplary Holiness Holiness with a divine Lustre and splendor on it meerly legal holiness is dim and dark and hath litle or no luster Therefore Believers are called Children of the light and of the day and they are said to shine as lights in the midst of a crooked Generation it is not only a Conversation not spotted or that is
something welfavoured but such a Conversation that is well lyned to speak so within with the imputed righteousness of Christ and much inherent Grace and Holiness and with outward self-denyed visible Splendor and glory Let your light saith the Lord Matth. 5. So shine before men c. Even as the glory of his body when he was transfigured on the Mount made his Clothes to shine So there is something of Grace within that makes the external actions and carriage of Believers to shine and words that will be very tasteless and sapless from others though for the matter good will have another sort of relâ—sh and weight from them and Prayer from their mouth will have another sort of refreshful sweetness 16ly A Gospel conversation takes in and calls for much joy in affliction and tribulation We rejoyce in tribulation saith the Apostle It will make the Christian take joyfully the spoiling of his goods as they did Heb. 10.34 It will make men come from the presence of Councils rejoycing that they are accounted worthy to suffer for the name of Christ as it did the Apostles Acts 5. last My brethren sayes James Count it all joy when ye fall into divers temptations or tribulations It makes pleasant and heartsome bearing of Crosses from God and of injuries from men It makes the Christian stoop humbly and very low to these It will not suffer him to render evil for evil but will put him to do good for evil and it makes him do it on a Gospel ground and account because Christ frankly forgave the Christian ten thousand Talents of his debt he is ready to forgive an hundred pence of petty and inconsiderable injuries done against him 17ly A Gospel conversation is a sweet quiet peaceable well humoured Conversation it makes men and women good to live with It hath much love and pity to them that are without it 's a good neighbour it 's a great friend to unity and a great enemy to division it presses hard after standing fast in on Spirit .. 18ly A Gospel-conversation implyes a setled fixed condition that is not fleeting and wavering It suffers not Christians to be one thing to day and another thing to morrow very unbecoming the Gospel a Gospel-conversation will not suffer a man to be a temporizer or one that cometh and goeth with every turn of the tyde to be of any Party that is upmost but puts to stand fast in the liberty wherewith Christ hath made him free the Believers heart is fixed and his conversation is stable when it is as it becometh the Gospel 19ly It 's a bold Conversation that will scare at no tryal for Christ but will hazard and venture far ere it expose the Gospel to contempt and reproach Therefore it is said Philip. 1. In nothing being terrified by your adversaries It is very loth to do or to forbear any thing that may make the Gospel to be evil spoken of 20ly It is a Spiritual conversation or a walking in the Spirit as the word is Gal. 5. Walk in the spirit saith the Apostle And ye shall not fulfill the lusts of the flesh and Vers 25. If we live in the Spirit let us walk in the Spirit It makes us to pray in the Spirit to praise in the Spirit and by assistance of the Spirit it puts upon endeavours to do every thing that is called for 21ly A Gospel conversation is a wrestling and fighting conversation striving and warring against temptations without and a body of death within a lazie secure whole-hearted conversation when a person is lying by and is not setting himself against nor purifieing himself from all filthiness of the flesh and spirit but at truce with corruption is not sure becoming the Gospel Hence the Apostle Rom. 7. hath such a combate with the remainder of indwelling corruption Sometimes complaining of sometimes Protesting against it and sometimes bitterly bemoaning and crying out under its captivating power There being in the Believer two contrary parties one of Grace and another of corrupt nature which are contrary one to another as it is Gal. 5.17 A Believer in a Gospel Conversation is like Jacobs and Esaus Strugling in the womb It is for this cause that Ephes 6. All the pieces of the Spirituall armour are particularly described and Christians as Christs souldiers commanded to put them on and to have a Gospel-conversation is to be improving all the pieces of that compleat Armour of God aright to their several ends These are things and such others that are particularly called for in a Gospel-walk and conversation and if we would take a litle view of them all together and gather the meaning of this use of Instruction from the exhortation Let your conversation be as it becometh the Gospel of Christ the Sum of it may be briefly given in these Four 1. To be exactly studying Holiness 2. To be denyed to our Holiness as Paul was Philip. 3. 3. To be especially taken up with those particular duties of living by Faith of exercising Repentance of aiming at and closely pursuing after Communion with God in Christ Jesus which is though a much abused duty and unworthily prostituted in the mouths of many a most precious both duty and priviledge exercising Hope Self-denyall c So that we may be in case warrantably to say with the Apostle 1 John 1.4 Truly our fellowship is with the Father and with his Son Jesus Christ 4. To be much in the Exercise of all these heartsomely and chearfully and to be comforted and refreshed in doing duty and yet denyed to all our doing A Christian having a suitable Conversation to the Gospel Sees his ills and is humbled observes Gods goodness and Comforts himself and blesses God heartily for his goodness in respect of both and because there is hope of an outgate from all his evils and a day coming when he shall be finally and fully Redeemed from all his iniquities The Second Use Leads us to Regrate and Expostulat with hearers and Professors of the Gospel of this time Though this be the thing and the only thing that they are called to yet if we should go through and view the Conversation of the most part O! how very unsuitable and unbecoming is it to the Gospel even so very unsuitable that if our hearts were tender they would break and bleed within us to behold it but Alace it is a part of our unsuitableness that we cannot suitably lament it Litle zeal for God and sorrow for what dishonours him and reflects on the Profession of his Name are much gone from this generation Oh! whither shall we go into the City or Countrey to find a Conversation becoming the Gospel We cannot be without some conviction that we ought to be zealous for the glory of God and serious in the study of Holiness in all manner of Conversation that the Gospel be not reproached and blasphemed if we be so and if such a Conversation be a duty and a very reasonable duty
Philippians to be followers of him and here he tells them that his Conversation is in Heaven and if his Conversation was in Heaven then certainly it was their duty and is ours to have our Conversation in Heaven for he proposeth himself as our pattern in this and we have it from the Spirit of God by him pressed on us as our duty to imitat him in this thing It is not so singular a practice as to be peculiarized Monopoliz'd and engrossed to him alone but such as was common to him and other serious Christians according to their measure Therefore he says not My Conversation but Our Conversation as if he had said it 's mine and the Conversation of others and of all that follow me and I would have you in this to follow me and none other that doth not walk as I do If it be needfull further to confirme it ye may take this one reason which hath several arguments in the bosom of it A Christians Conversation should be Heavenly because all that a Christian hath is from and in Heaven and is some way Heavenly as will manifestly appear if ye look first to a Christians nature it 's from Heaven He is Partaker of the Divine Nature He is born of God He is of the new Jerusalem his Father is Heavenly as he is taught to pray Our Father which art in Heaven Or our Heavenly Father to point out that as we have born the Image of the earthly so must we bear the Image of the Heavenly as it is 1 Cor. 15.49 Where is the elder Brother Is he not in the Heavenly places As the Apostle tells us Ephes 2.6 His Treasure is in Heaven His hope is in Heaven Heaven is the City the Mansion the rest whither He is travelling or if Secondly ye consider the Believers calling and his obligation Thereby he is partaker of the Heavenly calling as it is Heb. 2.1 Separated from the rest of the world and therefore ought not to live as the world doth He hath a Heavenly law to walk by he hath Heavenly promises to feed and live upon and to comfort himself in his happiness is Heavenly and all the Duties that he is called to are so of which this is the substance and sum even to glorifie God and to seek to enjoy him and so to shine in his Conversation as others may be provoked to glorifie God are not his prayers and praises Heavenly and can a believer possibly go aright about those and not be Heavenly to be Translated from darkness to light to be a partaker of the Sanctifieing spirit of God to be a new Creature to have the spirit of Adoption to have boldness of access to God to be an Heir and a joint-Heir with Christ c. Are not these Heavenly Or if Thirdly We look to his company is it not Heavenly We are come saith the Apostle Heb. 12. To God the Judge of all to Jesus the Mediator of the new Covenant to the new Jerusalem which taketh in all the Saints in Heaven the Saints on earth to an innumerable company of Angels to the general assembly of the first born to the Spirits of just men made perfect In a word whatever we look to whether to the Believers nature or to his end or to the rule of his walk or to the Promises or to his work and way wherein he is to go all is Heavenly is there not an oblidging necessity on the Believer in respect of all these to study to be Heavenly in his Conversation Which is the great thing that the Apostle Paul presseth on you and from these words is clearly pressed on all Christians The Uses are Four The First whereof serves for Instruction and Infirmation to all that bear the Name of Christ know from this what is the high pitch of Holiness that ye are called to It is even to be Heavenly in your Conversation are there not many who have much need to be instructed in this Who never walked under the Conviction of the necessity of this as a duty otherwise were it possible that the most part of men and women who are called Christians and profess a hope of Heaven could or durst live as they do some in Prophanity Riotousness and gluttony others in meer civility and Morall Honesty and others in Formality and Hypocrisie at the best Let me ask you in good earnest are ye not convinced that this is a duty or do you think that Paul was scorning or complementing when he exhorts to follow him in this Or is it possible that ye can enjoy so many Heavenly priviledges or be to any purpose performing heavenly duties except ye be Heavenly in your Conversation And if so Mistake not Christianity as if when ye are exhorted to be Christians ye were only bidden not to be prophane or only to go about the externall duties of Religion or only to have a sort of meerly Moral sincerity and seriousness in the performing of them which are indeed things good in themselves and we do not we dare not disallow them but rather commend them but ye are called to more to much more and that is to be Heavenly-minded and to have your Conversation in Heaven I know some are so profane and others are so misbelievingly discouraged that when they hear such doctrine as this they will be ready the one sort to say We cannot all be Saints and the other Alace we cannot be Saints but let all such mouths be stopped ye are called and oblidged indispensibly to be Saints and if ye be not Saints here ye shall never be Saints hereafter There are also some of so distempered dispositions and humours that they either put off all or most duties or at least go very heartlesly about them because they cannot attain perfection in them but it 's clear from the Scriptures that there is a kind of Perfection to be win at here in this life which is even this Holiness and Heavenliness of Conversation When ye shall be called to a reckoning God will not ask you so much whether ye did not Drink drunk Whore Swear Lie Cheat Steal or the like as whether ye were Heavenly in your Conversation and this is not to be astricted to one or to some few particular duties but is the requisit qualification of a Christian in all duties and in all his actions whether he be Praying Practising Hearing Reading Buying Selling Eating Drinking c. Or whatever He do and be about he is to be Heavenly in all those And if ye Ask more particularly what that is I shall shew you in what respect a Christian may be said to have and should have his Conversation in Heaven And First in respect of the inward Holy frame and Divine seâ—t of his heart he should be Heavenly in that free from those distempering Passions that the men of this world are subjected nay enslaved unto and hurried with He should not have his affections dragging on the earth nor his
dayes nor go idly in the fields on the Lords-day yet they may mispend and triffle away their time at home as if falling back into Omissions were not a turning again to follie as well as falling back to Commissions The confessions of many poor Creatures who become Publickly and Prodigiously Scandalous on their death beds or on a Scaffold that omissions of duty have Predisposed them to and brought on those grosse Commissions may and should awake and alarm us ye would therefore with Holy Job Make a Covenant with your eyes and other senses and make Conscience to keep it Thirdly Beware of falling back to a secure cold-rise manner of going about duties of worship alone or in Company in publick or in privat let none of you think with your selves that now this Solemnitie is over ye need not wrestle in Prayer nor watch so strictly over your heart but let it gad and rove and not hedge it in on an ordinary Lords day as on a Communion Lords-day since there is no liberty allowed for an idle word or thought any day more then there is on that day Think it not enough that ye say your Prayers morning and evening and that none can charge you with any offence God the all seeing God observes you whether you be universall sincere and serious in the duties of Religion Fourthly Beware of neglecting Spiritual and Gospel duties such as Self-examination or Self-searching Self-denyall Mortification and use making of Christ The neglect of these aâ—d the like may be some way called Gospel-follie It is no doubt great Gospel-follie when Christ being freely and fully offered therein is not improved for wisdom righteousness Sanctification and redemption when the power of Godliness is not aimed at in dutie but People rest and sit down in the form thereof which yet in some respect is more combersome then the power for Christ improved makes all things go easily with us Therefore any of you who have loâ—ked on it as follie to neglect these spiritual duties see that ye return not again to that follie Fifthly Beware of unbelief have ye not resolved to cast out with that evil and resolved to be no more jealous of God though ye should meet with difficulties Believers in Christ lick not up that vomit again turn not again to that follie to which there is a secret Naturall bentness of heart If I say unbelief and jealousie be a follie take it not up turn not to it again Sixthly Beware of heart-ills possibly ye will not give way to more gross evils and yet suffer your Souls to be carried away after Idols or after vain proud Ambitious Covetous Revengeful filthy and Lascivious thoughts but if in very deed Christ get the heart he must reign in it and command the Eye Tongue Ears Hands Feet and all Seventhly Beware of falling back to the Inordinat love of the World and of letting the heart be too much addicted and glued to even lawfull pleasures creature-Comforts to your Callings Wives Children Houses Lands and incomes of gain and Profit from which there hath been possibly some suitable abstractedness these dayes past ye should not only abstain from oppressing Stealing and deceiving but ye would also guard against falling back to excessive pursuing after and as it were glutting your selves with the things of this world however lawfull in themselves Alace Perimus Licitis Inordinat love to and Immoderat pursuing after things lawful in themselves destroy more souls then things sinfull and unlawfull in themselves do the excuses of those invited to the Marriage of the Kings Son are founded not on things simply Sinful but on lawful things the Farme Oxen and Married wise Now the house is sweeped and ye are in Hazard if ye guard not to return to a greater and greedier feeding on those vanities I dare say there are Multitudes of men and Women who never so much hungred for the Communion as they have longed to have these Solemn dayes over and by that they might win back to their Callings worldly businesses and pleasures O what a weariness have they been to them As Sacred Solemnities were to those spoken of Amos 8.5 Who cried When shall the new Moon be gone that we may sell Corn and the Sabbath day that we may set out Wheat To many these dayes of Fasting and Spiritual Feasting and Communicating have been as a bridle bit in their Mouths to restrain them from running on the Mountains of their vanity and who knows but ere another Communion come the Lord may fâ—ed you as a Lamb in a large place The Second Use is For Exhortation would ye then know the duty that ye are called unto this is it Let not Gods People and Saints turn again to follie Let not the Idler return to his Idleness the tippler to his tippling the scoffer to his Scoffing the ignorant who have been at a litle pains to learn some questions before the examination and communion to his negligence in seeking after knowledge c. Let not this be If ye have vomited out these and other sins Lick them not up again To presse this Use a litle we would First Give you some considerations from the Text. Secondly Some directions to help you forward in the Practice of it For the first viz. Some considerations from the Text to press iâ— First Is it not a follie to sin once If so sure it is much more to relapse into sin Whether is it more true wisdom to abstain from those Sins or to fall back into them Is it not more wisdom for you who have been given to Tippling or drunkenness to neglect of Prayer and the like now to let alone sins and to give your selves to Prayer then to be walking in the street on the Plain-stones Is it not more wisdom to be given to edifieing discourse then to be laughing and sporting over the time Is it not better to come to the Church then to spend the time Idly In discoursing and waiting for a Tentation And if your conscience assent to the truth of this then we take witness in your Conscience that it doth so and this Instrument of witness will stand on record against you if ye shall turn to those sins and to this Folly again 2. Have ye been examining your selves And do ye find that much of your life hath been spent in folly by Some Twenty by some Thirty by some Fourthy by some Fifthy by some Sixty years And every days account cast up amounts only to folly vanity and Madness And is it not enough and may it not suffice you that ye have spent so long time in folly though ye spend no more so 3. Hath not God been speaking peace to some and given them the Intimation of it So that their Souls have been made to say God is here And have they not gotten the bargain closed and the hand writing that was against them torn We hope there are some such among us Nay are there any but the
in Improving the strength of Jesus Christ to prevent your turning again to folly do not undertake nor engage in your own strength but believingly lay all the weight and stresse on your Suretie Put his name in the band which ye give to God for the debt of duty Abide in me and I in you So ye shal bring forth much fruit for without me ye can do nothing saith our Lord to his Disciples John 15. But how many fail and come short here While they go about duties and either quite misken or make but very litle use of Christ many know very litle or nothing at all what it is to make use of Christ in order to the making of their peace with God but O! how very few know what it is to make use of his strength to enable them for duty to go through the wilderness leaning on their beloved Seventhly Defer not to make your Resolutions and engagements practicable There are many alace who think Shame it should be said that a Sermon had so much weight with them as to make them alter and change their course at once It may be they will consent to be religious but they must be allowed to come to it by degrees to creep toward it piece-meal but beware of that lest it prove in the Issue to be a shift of thy deceitfull heart Ponder these words well Eccles 5. Defer not to pay what thou hast vowed for the Lord hath no Pleasure in fools And in the Holy Ghosts account he is a fool that deferreth and putteth off one moment O! delayes are in a speciall manner dangerous here and Sathan will not faill to knit one delay to another Eightly Reject all Temptations to sin and turning again to folly with abhorrency say with Ephraim What have I any more to do with Idols Never think on them but with indignation and Holy disdain for ye are undone if ye but once listen to them Ninthly Be often examining if ye be like and answerable to your Communicating and to your Promises and engagements many know not how it is with them because they Examine not Tenthly Walk humbly in the sense of your weakness trust not to your own heart for he that doth so is reputed to be a fool by the Holy Ghost Eleventhly Be helping one another forward in your way to Heaven Take heed saith the Apostle Heb. 3.12.13 That there be not in any of you an evil heart of unbelief in departing from the living God but exhort one another dayly while it is called to day lest any of you be hardened through the deceitfulness of Sin To be edifieing to others would through Gods blessing be edifieing to your selves and help you to be in good case to be praying with them would stir up your selves to more Seriousness in the exercise of that duty to be reproving sin in them would waken up more hatred of it in your selves and to be much Conversant in the duties of Mutual edification with them that are warm in their love to Christ to his interests and friends and diligent in the study of Holiness would readily through Grace stir you up to seek after more love and more Holiness as he insinuats in that exhortation to the Christian Hebrews Chap. 10.24 Let us consider one another to provoke unto love and good works Twelfthly And in a word endeavour to walk suitably to your light your own consciences will readily tell you that it 's best to walk so as ye may abstain from that which ye know to be sin and to be doing and delighting in that which ye know to be duty Theâ—e are very few if any duties of Religion but they are one time or another and many of them frequently laid before you and not a few shall I hope have cause of blessing God eternally that ever this Gospel-light was made to shine so clearly on them but for such of you As detain the truth of God in unrighteousness as the Apostle says some do Rom. 1 or make a prisoner of it by setting a guard of corrupt affections about it Whom God gave up to vile affections and to all sorts of most abominable filthiness because though they knew that such things ought not to have been done yet they not only did but took pleasure in them that did them I leave it with all the seriousness I can win to on you and take Instruments of witness in your consciences that ye have bad great offers and have made fair mints and come under at least seeming engagements if ye have not done so declare so much but since ye all professe that ye have engaged and some have really engaged not to turn again to folly walk suitably to your engagements as ye would not have your consciences condemning you and God who is greater then your Consciences to condemn you Many I fear have sleeping consciences and that will not now speak to them but the Conscience of every one will speak at length and not keep silence We shall now say no more but Pray that this word may be Blessed of God to you These five following Sermons were all Preached about the time of the Communion the first four within a very few dayes before it as it gradually approached the Fifth after it On Jeremiah 50. vers 4 5. In those dayes and in that time saith the Lord the Children of Israel shall come they and the Children of Judah together going and weeping they shall go and see the Lord their God Vers 5. They shal ask the way to Zion with their faces thither-ward Saying come and let us Joyn our selves to the Lord in a perpetuall Covenant that shall not bâ— forgotten SERMON I. THe repairing and making up of a breach betwixt God and a People is a matter of greatest moment and Concern and when men are serious in it O how uptaking is it to them Which is holden out to the life in these words that lay forth before us very clearly the frame and carriage of a people which formerly have dealt loosly and deceitfully in the matter of their Covenant with God when they come through his Grace to be serious and in good earnest in the upmaking of it again As for the people spoken of here they are Israel and Judah the Loâ—ds own Covenanted People who had dealt falsly and foully in the Covenant and had thereby Procured sad strokes to themselves and had divided and separated themselves from God and one of them from another Which division and separation continued lamentably long They are both here represented as coming home together Seriously endeavouring to amend and make up the breach betwixt God and them and among themselves As for the time that this relates to In those dayes and in that time saith the Lord It looks literally and according to the Cohesion to Babylons Destruction and 〈◊〉 Lords bringing down that Babylonish Monarchy by the Persian King Cyrus In which time the People of God had some
let us Join our selves to the Lord in a perpetual Covenant never to be forgotten That which we would now speak a litle to is Two Generals very much becoming a people who designe â—â—end to Covenant firmly with God and seeing it is â—t this time in a more especial manner our professed designe to close the bargain with him and in evidence â—hereof are if the Lord will to partake of the Signe and Seal of the Covenant as supposing it to be indeed a closed bargain or at least that it is seriously desired â—â—y us that it may be so they will not be unsuitable for â—ou to hear and make use of them The First Generall then is this that Covenanting witâ— God when People are in earnest in it will be a very up taking exercising and weighty business This is cleaâ— here if ye consider how these People go about thâ— work they aâ—e in very good earnest and there aâ—â— several evidences of it they are weeping and going theâ— are seeking the Lord asking the way to Zion with theâ— faces thitherward and every one of them Sâ—irring uâ— another to renew the Covenant and to cast the knot 〈◊〉 firmly that it may be A perpetual Covenant never 〈◊〉 be forgotten and such as may never loose or be brokeâ— again whence the generall is clear viz. that wheâ— People mind in earnest the making up of a breach betwixt God and them which is done by Covenantinâ— with him it will be an exercising and uptaking buâ—ness to them Ye may consider some Scriptures foâ— confirmation of this which will also hold out what it is and namely Matth. 11.12 The Kingdom of Heavâ—â— suffereth violence and the violent take it by force Thâ— Lord is speaking there of mens making Peace with Gâ— thorow himself the Mediator by which they are brougâ—â— to Heaven and he tells that it is a most serious buâ—â—ness that will abide them brangling to speak so aâ— using of violence Luke 13 25. strive to enter in at 〈◊〉 strait gate for many will seek and shall not be able is a narrow gate and there must be thronging and thrâ—ing to win in at it men will be put to a sort of Agoâ—â— as the word signifies consider also Pauls word 1 Câ—â— 9.24 So run as ye may obtain insinuating that the is a sort of running wherein men are not in earnest 〈◊〉 indifferent whether they get the Prize or not aâ— therefore he would have them making earnest of it as he Proposeth his own practise as an example and a Câ—pie to them I therefore run not as uncertainly so fighâ— not as one that beateth the Air but I keep under my Body and bring it into subjection lest that by any me nâ— when I have Preaâ—hed to others I my self sâ—oâ—ld be a cast away these are the expressions of a man who is in good earnest in this business and his seriousness therein is Proposed to you for a Pattern what way ye should run and fight the like word we have Philip. 3.13 This one thing I do it 's an up-taking work to me Forgetting those things that are behind and reaching forth to those things which are befo e I press towards the mark for the Prâ—ze of the high ca ling of God in Christ Jesus and vers 11. If by any means saith he I might attain unto the Resurrection of the dead every word hath it's own weight to make it out that it is so his one thing that he cares not what it cost him so be he may obtain it That which we would say further on this point shall be a word of Application in these Two or Three Uses The First whereof serves for Instruction would ye know what is required of you as a direction to dutie at this time And would ye know if things be right in your preparation for the Communion This maybe a Mark to discern and a direction on the matter even to be serious and to make it an uptaking business your One thing to be about it as such an occasion and work calls you to be And if ye shall ask wherein consists this Seriousness and uptaking exercise in Covenanting with God I shall Sum it up to you in these Four which comprehend it First The man is taken up in respect of exercise in his Conscience convictions become fresh Challenges are put home he is pricked less or more at the very heart there is something within him that gives him a Conscience-alarm that puts in his hand a Libell and assures him of an appearance before Gods Tribunal and indeed unless some thing of this be men will not be in earnest and it is clearly implied in the Text For there are here sharp Challenges that make this People weep and that extort tears from their eyes Secondly There is a seriousness in respect of the work that it hath on Peoples hearts and affections there will be a kindling of desires to have Covenanting with God at a point with a holy fear lest they miscarry in the doing of it and these put together do much take up the man and make him seek after thorow acquaintance with his own Spirit which he finds to be so fickle inconstant and back-sliding and thus apprehending the work to be great and difficult he is put in Holy fear and Jealousie over himself lest he marr the matter and make it worse with himself as it is said of Godly sorrow 2 Cor. 7.11 What carefulness what fear what indignation what vehement desire what zeal what revenge it wrought in them Now when these are tumbling to speak so thorow other in the man and he hath an inward wrestling to have the work secured and is afraid lest it miscarry Is it Possible but he will be serious and much taken up and this is also implied in the words Come say they And let us join to the Lord in a Perpetuall Covenant There is a desire to have the Covenant at a point and they fear it slip while they are casting the knot therefore they say let it be a Perpetuall Covenant never to be forgotten It 's good to fear in the very time Thirdly This seriousness is in respect of Peoples dutie It makes them pray that never prayed before to Purpose It makes them examine themselves Meditat Read and conferr that never knew before what it was to be taken up with those duties Therefore we find this People going and seeking the Lord and exciting one another they are put to their feet and to reaching forward so that they leave nothing undone whereby they may attain the end Fourthly This Seriousness appears in the manner of their going about duties there is another edge then was wont to be on their prayers Self-Judging and wrestling with God they are much like to Jacob they will not let the Lord go till he bless them they will still wrestle though it should be all the night they cannot find in their heart to part with him on any terms and
is scarce any sort of sin but the Lord out faceth it in his Covenant as we may see Jer. 3. where the Lord saith Thou hast played the harlot with many lovers thou hast spoken aâ—d one evil as thou could'st yet wilt thou not from this time cry unto me my Father If we look to the grosness of sin were it like Scarlet or Crimson Isaiah 1.18 It shall be made white like Snow and wooll if ye be willing and obedient saith the Lord to close a Covenant with me ye shall eat the good of the Land In the propounding of the Covenant he will take away that exception of the grosness of sin which might stand in the sinners way were it even rotten Hypocrisy detestable indifferency and luk-warmness in the matters of God putting the Person in hazard to be spewed out of Christs Mouth yet he saith even to such if they will indeed take his counsell and be content to have their deadly evils removed and their wants supplied I counsel thee to come and buy of me Eye-salve Gold and Garments and Behold I stand at the Door and knock if any man will open the door I will come in to him and Sup with him and he with me Only take this word of Advertisment here and then I shall clear and confirm the Doctrine further when then we speak of sinners access to God by this Covenant we mean that there is access only on Condition they take with their faults and come weeping heart-broken and someway suitably affected with their sin these only are the persons that may comfortably expect this accesse he seeks after such though he will find none such till he make them such For further clearing and confirming of it then we would consider these Four things 1. Gods end in the Covenant which will make out this that there must be access to a run-away sinner by this Covenant to union with God when he comes home to him in the way of Repentance and Believing because his end in the Covenant is to save Sinners often spoken of to Justifie the ungodly Rom. 4.5 To dwell with Rebels Psal 68.18 To get a Name and a Praise to himself of being gracious as it cannot admit of nor let in a sinner but on this Condition So it cannot but accept of a sinner having this condition 2. We would consider Gods contrivance of the covenant in making it suitable to such an end so as it may make the Riches of his Grace to shine and may be effectuall for the gaining of Souls and therefore 2 Sam. 23.5 It is said in this respect to be ordered in all things and sure and Jere. 31.33 compared with Heb. 8. The substance of it is set down compended in a few words I will Pardon their iniquity and remember their sin no more c. 3. We would consider the administration of the Covenant It 's not in an immediat way as that first Covenant made with Adam was wherein there was no mediator neither was there need of any but it is in a mediat way by a suretie and Mediator who hath taken on and engaged for the debt of the Covenanting sinner and hath under taken for his thorow-bearing now why is this administration and dispensation But because the Principall debtor is a bankerout and not able to Satisfie for himself therefore he hath access to come and get Pardon and to be friends with God thorow the Mediator 4. We would consider all the Properties of the Covenant especially the freeness of it and we will find that they speak out this It 's a Covenant of Sure Mercies Isaiah 55.3 And all the Promises and Articles of it respect sinners and hold forth this that there is a way laid down how a sinner at feud with God may get this Union made up by Covenanting wiâ—h him The fourth Observation is that Covenanting with God is a very short cut for the quieting peace and happiness of a treacherous back sliding sinner Therefore when these People here spoken of are in their Holy heat and warmness stirred up under the conviction and sense of their guilt as the short cut to come to peace and a happy condition they say Come and let us Joyn our selves to the Lord in a Perpetuall Covenant It 's the accepting of Gods offer and being content to be his on the account of Christs righteousness that they Propose to themselves as the ground of their calme quietness and happiness This Observation implies these Three things First That Covenanting with God doth fully make the Covenanter happie though formerly he hath been a miserable sinner and O! This is a good bargain that makes a sinner compleatly happy It makes him to say Whom have I in heaven but thee and there is none upon the earth that I desire beside thee Psal 73. I shall name a few Scriptures to shew the full happiness of a sinner that enters in this Covenant The first whereof is 2 Sam. 23.5 Although my house be not so with God yet he hath made with me an everlasting Covenant well ordered in all things and sure and this is all my Salvation and all my desire It 's mensura Voti even all that heart can wish and these words being considered as David the sweet singer of Israel his last words when he is a dieing they clearly imply a commendation of this Covenant as full for the happiness of a sinner Another passage is Revel 21.7 He that overcometh shall inherit all things How is that even thus I will be his God and he shall be my Son that is in substance I will declare my self to be in Covenant with him This is the compend of the compleat happiness of Glorified Saints in heaven and the begun happiness of Believers of Sojourning Saints here on earth in a less measure and lower degree for in Heaven God will be all and in all and is not this a good bargain good to sinners which commends it the more A Third Place is Rom. 8. Where it 's told us that nothing can be laid to their Charge But it 's answered in this Covenant They have a Cautioner to pay their debt and to strengthen them for their dutie I will saith he be their God and they shal be my People I will put my fear in their hearts that they shall not depart from me I will pardon their iniquities all bygones and heal their back-slidings they shall not get leave to go from me would ye be pliable and yeelding to Gods Covenant I will put my law in their inward parts and write it in their hearts and a new heart will I give unto them and will cause them to walk in my Statuts and to do them Secondly The Doctrine implies as it is a full Covenant or makes the Covenanter fully happy So it makes him sickerly surely happy 2 Sam. 25.5 It 's a Covenant well ordered in all things and sure who ever by Faith betake themselves to Christs righteousness and