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
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
are the means or steps by which we may win in and ascend to this heavenliness of Conversation which is indeed a very suitable and necessary question and would God we were serious in proposing of it and were convinced of the necessity of it However let such as would fain be at it know First That they must be much mortified and denyed to Creature-Comforts therefore Col. 3. These two are opposed Seek those things which are above set your affections on things in heaven and not on things of the earth to go both up and down at once is impossible if ye would be heavenly in your Conversation seek to have the world litle and low in your estimation to be not only free from the sinfull intanglements of it but to be Mortified to things lawfull I press you not to negligence in your honest and lawfull callings far less to lay them aside but to a heavenly mindedness and holy denyedness in your diligence Use the things of this world as not abusing them as not being taken with them nor glued to them the minding of earthly things too much clogs and keeps mens hearts that they do not mount up to heaven It 's impossible while the heart is surfeited with the cares of this life that it can thus sore aloft And therefore Secondly Those that would be heavenly in their conversation must lay up their treasure in heaven For where the Treasure is there will the heart be also were ye under the deep and due conviction of the vanity of earthly things and of the excellencie of heaven and heavenly things and laying your reckoning soberly and seriously that heaven ye must have it would be much more easie to Scrue up your affections to it as where mens stock and treasure is there is their heart even so were your great stock and treasure in heaven your heart would certainly be there your hope your love and delight would be there But your seeking after contentment and satisfaction in earthly vanities where it cannot be found keeps your heart out of heaven Thirdly Be much in the duty of meditation and contemplation of heavenly things this is as it were the great wheel and first mover of the Clock to have the mind heavenly often conversing in heaven and often thinking of it and often recounting the blessed advantages the glorious and great happiness that are there even till your meditation of God be made sweet and till your delight in him thereby stirred up and strengthened make a heavenly conversation for litle such meditation makes litle heavenly-mindedness and when the mind is not on heaven something that 's worse comes in the place of it ye that know the bent and inclination of your own minds to be naturally downward and how natively to speak so it runs on vanities and how difficult it is to keep it but alongst two or three sentences fixed on heavenly things and how preternatural a motion it is as it were to make it ascend and mount upward will easily assent to the truth of this It is an excellent word that David hath Psal 139. When I awake I am still with thee Fourthly We commend this to you hinted at before that ye would be much in trading and Trafficking with Heaven to be often and serious in Prayer frequently sending up desires thither and bringing thence returns of prayer in gâ—eat measures of Grace catching hold of and griping at somewhat above you whereby ye may be helped up that high and Holy hill It transforms into the same Image from Glory to Glory to be keeping love to Christ fresh to have hope as an anchor cast within the vaile In a word love to Christ and delight in him being as a considerable part so also the result of Holiness There must be a study of Holiness in all the Parts of it of Holiness in all manner of Conversation and a Heavenly frame aimed at and endeavoured in all duties and in all the steps of our walk and conversation in order to the keeping in cherishing and increasing of love to and delight in him and often thinking on that which helps to it viz. Let thy will be done on earth as it is done in Heaven A word often in the mouths of many but litle in their hearts And Q how lamentably unlike are the practises of many of you to it We may indeed blush and think shame to speak and you may think shame to hear of having a Conversation in heaven there being so litle of it amongst us But we must speak of it and ye must hear it spoken of since it is a part and a great part of our duty and will be a part and a great part of our reckoning and we lay and leave it upon you from the Lord to be studied by you Do not think that ye shall ever have your Conversation in Heaven afterward who have not your Conversation in Heaven here many of you that have a fair Profession of Religion and seem to come near to that harbour of rest and yet never enter into it are like to a ship that comes as it were with up-sails very near the Port and is unexpectedly blowen back to the Sea again whereas the Believer who has his Anchor cast on firm and sure ground within the vail is enabled to endure tossing being like a tight ship that is able to ride out the storme and to stem the Port His Treasure is in Heaven and there is a sure and indissoluble knot cast betwixt Heaven where his treasure is and his heart Now from all this judge what a mighty prejudice it is to be earthly minded and to slight this walk with God and Conversation in heaven and who are they that dare offer or presume to come before God the righteous Judge of Heaven and Earth in whose sight the very Heavens are not pure to abide his tryall who have been puddling all their dayes in the world never once seriously and suitably minding a Conversation in Heaven O let the consideration of eternal Happiness on the one hand and of Eternal miserie on the other provoke you and necessitat you all to study in good earnest to have your conversation in Heaven and ye believers in Christ and Children of light walk in the light suitably to your Heavenly Father and to the hope of your Heavenly inheritance O! be more conversant in Heaven before ye come to it and where ye shall be by and by for evermore A Preparation SERMON for the Communion On ISAIAH 55.1 2 3. I will make an Everlasting Covenant with you even the sure mercies of David IT is hard to conceive or express whether the things which the Gospel offereth be the most large or the terms on which they are offered be the most free There is that no doubt in both together which may make the beholder stay and wonder Among many excellent offers of the Gospel that which is here is one very full and free would to God we
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
whereof there is through Christ a verie large and liberal allowance on Christians 3. It includes our delighting our selves in the Gospel our endeavouring to be cheerfull to be cheered and made glad by the good things in it A heartless drooping discouraged life and walk is verie unbecoming the Gospel of Christ We may in a word briefly sum up a Christians Conversation as becometh the Gospel in these Three 1. That he shine in his Conversation so as he may adorne the Gospel 2. That he improve by the exercise of Faith the Promises of it 3. That he endeavour to live on the comforts of it and to live in the hope and expectation of the comfort refreshing from the Presence of the Lord and the fulness of joyes therein that are coming some-what of all these Three is couched in those Words Acts. 9.31 Then the Churches had rest and were edified and walking in the fear of the Lord and in the comfort of the Holy Ghost were multiplied They walked in the fear of God in respect of their Practice and in respect of their Faith they walked in the comfort of the Holy Ghost and they were Edified grew and increased not only in respect of their number but as to their Spiritual state and stature And thus the Peace of God which passâ—th understanding guarded their minds and hearts through Christ Jesus Or ye may look on the Gospel as calling for these Two things in our external and visible conversation 1. That none get any occasion by our walk to reproach the Gospel that none may have it on any just ground given by us to say take up such a professor of the Gospel O! What prejudice to the profession of the Gospel is done this way by the untender walk of many of it's Professors 2. It is to walk so as our Carriage may be a Commendation to the Gospel an Ornament to the Profession of it that not only reproachers may be ashamed who falsly accuse our good Conversation but by beholding of it they may be made to glorifie God that we may shine as lights by our blameless walk so holding forth the word of Life being practicall Preachers by our convincing and edifieing carriage in our severall Capacities Callings Stations and Relations that they who are not won by the word may be won to the love of Christ and of Holiness by our examplary conversation and by the humble tender and conscientious discharge of the duties of those callings and relations the Husband being kind and the wife Tractable Child and Servant obedient c. Excellent directions to this purpose are given by the Apostles and particularly by Paul and Peter in their Epistles More Particularly which yet will be but somewhat generall We may consider the Gospel 1. As it holds forth and calls for Holiness and so for a Holy and Gospel-becoming Conversation And 2. We would take a view of the nature of this Holiness First The Gospel calls for Holiness in a sixfold extent a failing or defect in any of which makes a Conversation in so far to be unbecoming the Gospel 1. It calls for Holiness in respect of all sorts of duties be ye Holy saith Peter 1 Pet. 1.15 in all manner of Conversation as God is Holy in Prosperitie and Adversity in Religious in Morall and in Natural Actions for it is written be ye Holy for I am Holy 2. It is extended universally to all Particular and individuall duties and actions of all those sorts it reacheth all manner of Conversation The Divinely inspired Scriptures instruct the man of God how he may be made Perfect in every good work as it is 2 Tim. 3. And a failing in thought word or deed is unbecoming the Gospel 3. It is extended in respect of the subject viz. the whole man and Presseth that he be Sanctified throughout So 1 Thess 5.23 The Apostle Prays the God of peace Sanctifie you wholly and I pray God your whole Spirit Soul and Body be Preserved blameless And 2 Cor. 7.1 It puts to cleanse from all filth of the Flesh and Spirit It requires that the Judgements be keeped sound and that no error or untruth be admitted by it that the Mind be sober and free from any sinfull distemper that the affections be Sanctifiedly regular and that they debord not That the will be straight and brought up to the straight rule of obedience and that the Conscience be keeped tender that it be neither darkned nor impure That the members of the Body be yeelded as instruments unto righteousness 4. It is extended to holiness in respect of all capacities Callings Stations and Relations of Husbands and Wives of Masters and Servants of Parents and Children as the Apostle Paul Heartily and frequently doth in his Epistles namely Col. 3. and 4. Eph. 5. and 6. Tit. 2. Where he presses it upon Servants by this Argument That the Doctrine of God may be adorned and on wives by this that the Doct ine of God may not be blasphemed and on all thus That the grace of God hath appeared in the Gospel for that very end 5. It 's extended in respect of all times and Places 1 Cor. 15. ult We are Commanded alwayes to abound in the work of the Lord in the whole tract of our conversation at home and abroad in secret and publick in prosperity and adversitie 6. It 's extended to and requireth Perfect Holiness Holiness at the highest pitch So Matth. 5. Be ye perfect as your Heavenly Father is perfect And 1 Pet. â—1 15 Be ye Holy in all manner of Conversation as God that calleth you is Holy to be at exact Holiness even to have it perfect in respect of degree in our designe desire and endeavour To be Purifieing our selves even as He is pure as it is 1 John 3.3 Having Him for our Pattern If any should here Object And say to look on the Gospel thus as carving out a Christians duty and walk so very exactly in this extent and at this pitch makes it appear to be very strict and to differ litle or nothing from the Law for what more doth that call for So that this Doctrine seems to be legal I Answer This Objection seems to Imply a great mistake for the difference betwixt the Law and the Gospel is not so much if at all in this that the Law requires more then the Gospel but that it requires what it calls for on another Certification The Law and the Gospel agree in these Three 1. The Gospel requires Holiness in as large an extent as the Law so that whatever is a sin against the Law is also a sin against the Gospel For Christ came not to aboliâ—h but to fulfill the Law 2. It requires Holiness at the same Pitch or in the same degree for the Gospel commands us to be holy as God is Holy and to be perfect as our Heavenly Father is perfect It dispenseth with no sin nor with any degree of any sin nor with the
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
he delights in and on which his soul feeds and all that he is comforted with is in heaven and he hath not a day to do well nor one comfortable good hour but that which is given him from heaven and this is not only to be abiding with but to be delighting in God having the peace of God that passeth understanding guarding the heart and His love shed abroad therein and having all that which entertains his life coming from heaven Thus Col. 3.3 It is said that our life is hid with Christ in God So that the Believer is affected with nothing feeds upon and is satisfied with nothing so much as he is with that which comes from heaven He awakes he sleeps he rests there This is to live in Heaven and to be heavenly in our Conversation And this is it that ye are called and oblidged to even to have your conversation in heaven in all these forementioned respects that as ye believers are of another nature so ye may be of another and more divine Frame of soul in your work and walk in your thoughts and words in your outward duties and in the exercise of inward Graces in your commerce and trading in your contentment delight and satisfaction to be heavenly in all And if any shall here say This is a very hard task I Answer first Can it be hard to be in heaven Nay it 's an ease rather for Christ's yoke is easie and his burden is light in as much as our Conversation is in heaven we have so much true Spiritual ease repose of soul it is what we leave behind in the world that makes the difficulty to get our Spirits scrued up to heaven and to be kept there here lyes the difficulty but the more the heart and the mind be there we have really the more ease 2. Will ye shift deny or decline the duty because it 's difficult and hard As indeed it is to corrupt nature Notwithstanding all the difficulty of it the Apostle Paul with his fellows and followers did win to it in a good measure and we may attain it through Grace according to our Measure Is not this the way to heaven which our Lord calleth Strait and which but few find And yet if ye would try and make proof of it in good earnest ye would find it to be not so very strait or unpassable as ye Imagine it to be It would be found to be waited with such delight as would much sweeten any hardness in it and ye would not want an insight in those heavenly mysteries and the beholding your names written in heaven and in the Lambs book of life nor one hours feeding upon and being solaced by them for all he delights of the men of this world and since it 's only hard to corruption it should be so much the more endeavoured and plyed hard The Second Use serves for Tryall that we may know who is a Christian indeed and a Thriving Christian or it may serve rather to be an use of Discovery and of Conviction and indeed it may very easily and quickly make discovery of the unsoundness of many and of the short-coming of all Need we insist on this Is it not a truth obvious to all viz. That Christians are called and oblidged to be heavenly in their Conversation Are not these the Characters of such a Conversation Nay is there not yet much more requisit in a Christian even a divineness above what we can express And if ye be as ye may be convinced that this is a truth then let me in the next place ask you if your Conversation be such Put your own consciences to it enquire at them whether your trade be to Heaven whether your peace and joy your delight and satisfaction be there Would God ye would essay it and could upon good ground say that it is so But Ah! is there any that can say it without some hesitation Is not the best exceeding defective Or if many of you shall say it is so What then means your carnalness your prevailing lust distempering humours and passions What means your so much pleading for self-interests this turning as it were of the World up-side down for our own particulars How comes it to pass that ye who are profane do spend so much of your precious time in Tipling and trifle away so much of it unprofitably many other wayes Dare ye say that ye who walk thus are indeed followers of the Apostle Paul Or if ye dare not say that ye are followers of him in his Heavenly Conversation can ye think or expect to dwel with him in Heaven O! be not deceived for God will not be mocked when ye reflect seriously on your selves and on your way will ye not find just ground for being ashamed and confounded before God or is there any of us all that needs to want an errand to the Throne of Grace to confess and crave Pardon for our sinfull short-coming in this I shall only speak a word or two in further prosecution of this Use to you that are Stout-hearted and know no changes that have alwayes a good opinion and a good word to say of your selves Who are ready to say that ye have a good meaning and to think and say that ye loved God all your dayes and who at best content your selves with and sit down on a form of Religion who never studied to die to the world and never made it your business in good earnest to Mortifie your lusts and to be holy in the inward frame of your souls Is this think ye to have your Conversation in Heaven Would ye know then if ever ye have studied Christianity seriously try it by this viz. Whether ye have been heavenly in your conversation for however ye Judge of your selves God will most certainly Judge you according to this Rule and qualification of a Christian It is both sad and strange to think how it comes to pass that many of you bear and bolster up your selves with a hope of Heaven and profess that ye have no doubt but you shall come thither who yet want and are void of this qualification I know such will be ready to Object Who are they that come this length To which I shall only Answer That as I would be very loth to quench any smoking flax or to break any bruised reed whereof our Lord and Master is very tender or to cast water of discouragement upon any the least spark or spunk of sincerity where there is any honest aiming to walk according to this Rule So I cannot I dare not but say to others in the first Place have ye walked under the conviction of this as a duty incumbent on you and have ye seriously Proposed it to your selves as your great business in the World to be sincerely aiming at and endeavouring after this Conversation in Heaven or have ye not rather had peace such as it was when ye said your prayers morning and
evening though ye did not so much as designe or aime at this throughout the day And can ye with any shadow of reason think ye have attained it or can attain it who never seriously proposed this as a Rule to your selves to walk by nor never had a Conscience-disquieting challenge for such neglect and manifest short-coming 2. What Labour are ye at what pains take ye to prosecute such a designe and blessed project as this It 's one thing to pray to be about external duties of Religion and to be a Christian in the letter and another thing to be in these duties after a heavenly manner and to be a Christian indeed a Christian inwardly and in the spirit whose praise is not of men but of God Is it really your honest aime designe and endeavour whatever be the attainment to be as much Heavenly in your conversation as it is to be civil and formal or to attend the outward Ordinances I fear many of you cannot say it is 3. What weight lyes on your spirits for your short coming in this Ye will be like say we are all short which is a sad truth for indeed so we are but are ye really weighted and grieved for your short-coming in this Have there been any times taken to deal purposely with the Lord to remove the earthly mind and to help to Heavenly-mindedness Have there been challenges and any measure of serious heart-exercise because of the want of a heavenly mind and that not only sometimes at the hearing of a Sermon or in time of sickness or when under some other trouble but in your more constant and habituall walk Is it one of the great things for which ye blame and find fault with your selves before God And though your outside and visible Conversation be blameless yet while you look on the carnalness and earthliness of your mind and on the want of this Divine and heavenly frame of soul it makes you hang the head marres your boldness and as it were layes your feathers because do what ye can your heart will not abide in heaven If it be thus It 's a token for good and some ground of peace but O! How rare is this many of you be like have often overly prayed Forgive us our sins who never took with nor prayed for the Pardon of this sin but have lyen down at night and risen up in the morning having your hearts plunged and pudled in the world without once minding heaven in earnest and yet have never been challenged for it Q sad state The Third Use Serves to Reprove and Expostulat for this unworthy carriage for having either nothing at all or but very litle of a Conversation in Heaven We take it for granted that many of us are far from it and that all of us are litle in it but very few even of the best are dayly and constantly Conversing in Heaven Alace it's but now and then with many sad interruptions For quickning this reproof and expostulation a litle let me propose these few Queries to you and in the First place do ye not know that the neglect of this is a sin and the breach of a Command Be ye followers of me 2. Is not this an excellent duty and royall priviledge to be admitted to converse in Heaven And therefore the neglect of it must not only be a sin but a great sin even a trampling on the Grace of God a slighting of heaven and of a most noble priviledge and dignity 3. Think ye Heaven to be of great worth if so must not conversing in heaven be of much worth Will ye never so much as once go to see the house wherein ye say ye are to dwel Q How unsuitable a thing is it that those who are but dayes men here should sit down and settle on the earth without minding Heaven and be so confined within time as not seriously to mind eternity 4. How can ye come before God with confidence and boldness who do not endeavour thus to walk with him Can ye say with Holy boldness Our Father which art in Heaven Whose Conversation is not Heavenly Can ye pray for Holiness and say these words Thy will be done on Earth as it is done in Heaven who never studied to be heavenly in any duty that ye put hand to But 5. And above all I would ask you can ye hope to die comfortably nay can ye hope to die in safety as to your souls who know not heaven nor what is there nor what is the way to it It gives a man confidence and comfort at death that he hath conversed in heaven in his life-time such a man hath but litle to do when he comes to die he knows the way and is not afraid he knows the company and longs to be with them he knows the privileges and longs for the full enjoyment of them he hath litle here his Treasure is above in heaven and his heart Faith Love and hope are there his Anchor is cast within the vail and he would fain be ashore sure this is the Believers both duty and priviledge do not think that it is only called for from some More then ordinary Christians and who have nothing else to do the matter is not so it 's most certainly a duty to which ye are all called that have a mind to land fairly in heaven when ye come off the troublesome tossing and tempestuous Sea of this world Now Therefore in the Last room as the Fourth Use of the Doctrine I Exhort beseech and Obtest in the Name of our Lord Jesus Christ all of you that lay any claim to the hope of heaven that ye would and more then ever study to have your Conversation in heaven Q Be followers of Paul and of his fellows in this thing Need we adduce any motives to press this Is not the duty clear And is it not a most excellent duty a most desireable qualification of a Christian walk Is not heaven Transcendently excellent And is it not excellent to be heavenly minded and conversant in heaven Wherein may we expect to prevail with you if not in bringing you to heaven what is the thing that should sweeten the study of holiness to you Is it not this even that by having your conversation in heaven ye come thither Those who are now in heaven think it a great motive and if it be not a motive to you ye will one day curse your selves that ye Neglected it studie it therefore in due time This is the way to be free of the encombrances of an evil World there is no hazard of this estate its being forfeited or sequestred there are no Plunderings nor quarterings here no poverty nor pain nor any sad evil occurrent here Q what a desirable life is it to be above all those things And indeed in so far as your Conversation is heavenly in so far ye are above them and live the life of Angels It 's like ye will Ask what
as the word is Isaiah 64. they shall stirr up themselves to take hold of him they are not only going but weeping they are not for the fashion in the work they seek the Lord and stirr up one another to do so May we then ask you are ye thus in earnest making for the Communion Nay for this is not all are ye thus in earnest about Covenanting with God which must preceed and go before if things be right It were good preparation to have our very hearts moving and fluttering as it were within us to be at this The Second Use serveth for Expostulation with many that pretend a desire and designe of Covenanting with God and that they would be at Heaven but yet were never in good earnest to have things at a point betwixt God and them and to make sure a Covenant-interest in him The most part are Alace taken up with poor low and insignificant things with unnecessary things comparatively If they be sick they will be in earnest about the means of their health if they suffer any loss in their estate they will be serious to have it made up if their credit be impaired they will be much concerned to have it repaired they are carried forth with a sorâ— of Bentness towards those things but Ah! where is there a man or woman amongst many with their faces towards Zion in a Serious manner and with a resolute purpose that peace with God Holiness and Heaven they must have Here is the great stop and stand and is it possibly think ye that ye can have peace in your going about dutie while ye are not serious noâ— strive to win in at the strait gate when ye exercise not your selves to Godliness when ye never to speak so cast your coat nor Strip your selves naked as it were as the word 1 Tim. 4 7. Sign fies for that great work when ye do not run and wrestle as those who mind to obtain but are intangled in the things of the World and languish with laziness in every thing that is Spiritually and truly good how few are there under much exercise about the case of their Souls afraid leâ—â— they miss the mark and prize with Jealousie over themselves lest they mistake the way to Heaven How few are there who have it for their One thing to be fiâ—mly Joined to the Lord in a perpetual Covenant It 's my fear that amongst all the great Number that are here there be but very few to be found who are in earnest in this great business I shall hint at a few sorts that are not in earnest First Such who are very serious to be at the externall ordinance of the Communion and who will it may be take it ill if they be keeped back from it who yet never troubled themselves nor were seriously taken up with Covenanting with God and with the study of Holiness in all manner of Conversation or how to come by the enjoyment of his speciall and gracious presence they can be year and day nay many years without it and never miss it not be troubled with the want of it Alace It is not seriousness to be at the Communion without this which will profit you and even ye that are not admitted to the Communion are called to this A Second Sort are such as are indifferent in all religious concerns they care not for the Communion and would not be very desirous of it if it were not a shame to them and some reflection on them to be debarred from it they think that whatever in Religion goeth beyond their Job is but preciseness Niceness Vanity Conceit and Fancy such never knew what it was to be troubled with doubting or Tentations about their Souls state or the truth and reality of their Grace nor what it was to be under any exercise of Conscience on the account of much sin and Guilt nay they are glad and can boast themselves that they were never under any such serious exercise A Third Sort is of such who are very civil in their carriage but they have no more if Heaven may be bad with Ceremonies fair fashions they will be in it as soon as any but they cannot endure to be at pains beyond their ordinary to take hold of it to do violence to ther own negligence to take the Kingdome of Heaven by force nor in the least to amend their Pace to be Serious come of it what may These are a dangerous company they have Communicated many years and were never debarred and so think that all is well with them and that they may fit still and be at peace I shall only say to such that that was not Davids way nor Pauls way not thâ— way of any of the Saints nor the way that Christ Commended to his hearers and I trow he will not chalk ouâ— another way to you nor take you to Heaven in a waâ— by your selves or in a way of your own O be not deceived for God will not be mocked A Fourth Soâ— are those who have been ordeâ—ing and dispatching theiâ— externall businesses so as they may win to the Communion without distraction by them but they havâ— taken little or no pains at all to put their hearts in order little or no time in Seâ—ret betwixt God and them to examine and try whether matters as to their Soulâ— state and frame be right clear and distinct It 's thâ— alone direction that the Apostle gives 1 Cor. 11.28 Let a man examine himself and so let him eat That 〈◊〉 serious man who puts himself to that Comprehensive and up-taking exercise in earnest who proves himself if he be in the Faith whose heart smites him that hâ— hath not taken as much time in Secret as he hath donâ— in coming to a preaching It may be many have comâ— four or five miles to a preparation Sermon who yâ— never Seriously once looked within themselves to 〈◊〉 how matters stood betwixt God and them O sad Lamentable and Soul-ruining neglect The Third Use Serves for Exhortation and let mâ— Exhort Beseech and Obtest you to study to be in gooâ— earnest in this business Believe it the business of Covenanting with God so as from this time forth ye may have it made sure and clear that ye are Gods and that God is yours is a thing of greatest Concernment of infinitly greater then if Kings and such as are called Proâ—ectors were sending Ambassadours to treat with you about making you great in the World To press this a little let me Ask you in the First place what think ye will come of it if the Covenant be not made siker betwixt God and you Ye will most certainly live and ly still yea even dy strangers to God liable to his curse and wrath ready to be inflicted on you O lay this to heart if ye Believe that God will call you all to a reckoning and that he will say to such of you as aâ—e not in Covenant with him
such as faithfully confess him The Third Observation is that It is and will be the great study of Persons really entered in Covenant with God to have it an abiding bargain a perpetuall Covenant never to be forgotten This is their designe as well as their duty that their Practice and walk may be suitable to the Covenant And it being the main thing implied in the words and that which we intend to insist on I shall in the prosecution of it speak a litle to these three 1. To what it is to aim to have Gods Covenant perpetual and never to be forgotten 2. To the reasons and the ground that there is to press this And 3. To some motives and encouragements for exciting to it For the First viz. What it is to study to have Gods Covenant Peâ—petuall and never to be forgotten We take it up in these particulars First That those entered in Covenant would drive the great designe of the Covenant which it Summed in these Two words To have God to be ours and our selves to be Gods It 's even that which we have in Answer to the first question of our excellent Catechism What is Mans chief end To enjoy God and to glorifie him to enjoy him as our own God and to glorifie him by acknowledging our selves to be his and by devoring our selves to his Service as being a People formed for himself to shew forth his praise This should be vigorously driven as the great designe of the Covenanter with Gâ—d and it would be a notable help to keep Covenant even to live and walk So as we may have Gods Company for what Use serves Gods Covenant unto us and our entering therein if we continue as great strangers to him as before If this be not driven as our designe we forget wherefore we Covenanted Secondly There would be a minding of our own obligation in the Covenant as the condition or mean by which the end viz. The enjoying of God is come at which is in a word to be his to walk before him as he willeth Abraham to do Walk before me and be thou Perfect God himself is that which the Covenanter should Principally aim at walking before him is the mean appointed for coming at that end in short what ever the Covenant saith in reference to our duty as to abandon Lusts To be Holy in all manner of Conversation to be watchful to glorifie God in our Bodies and Spirits which are his c. Is that which we are tyed to in the Covenant and which we would seriously drive at as our great designe Thirdly There be a minding and remembring of Gods engagement to us in the Covenant which is a part of it as well as our engagement to him and never to be forgotten by us Return saith the Lord Jer. 3. Back-sliding Children and I will heal your Back-slidings Return for I am Married to you I will be your God and guide even unto Death I will never leave thee nor forsake thee c. And this minding and remembring of Gods part of the Covenant is a crediting of his Promise Many Believers mind and remember their own part of the Covenant but forget that God is tyed to them which is to Remember not a Mutuall engagement such as the Covenant bears out but only our own Particular engagement which makes us have so many failings on our side and doth very much weaken our hands in dutie because we lay not the weight of our performances on God that hath Promised who is faithful and will also do it We will find it to be frequent and familiar to the Saints men ioned in Scripture to mind Gods part of the Covenant as well as their own and Particularly to David in the Book of Psalmes who saith Thou hast made a Covenant with thine anointed Thou hast laid help upon one that is Mighty art not thou from Everlasting our God Lord remember thy Covenant that is the Covenant that God hath made with his People and ofâ—en else where The great weight of a Believers life and consolation lyes here Alace what would our life or our engagement be and what would our Comfort and Hope be without his engagement to us in the Covenant And if this be not suitably minded and remembred it will prove but a very heartless bargain Fourthly It implies this Seriously to endeavour to conform our Practice to the many great Obligations that we ly under to him and which Gods offer and Covenant do on many accounts call us to This is a short hint of what it is to keep and do the Covenant of God and to Perform it alway even unto the end to have his Covenant Perpetual and never to be forgotten As for the Second To wit the grounds and reasons of this and whereby it may be pressed First We would think of and believe the reality of Gods Covenant the reality of the promises in it and of all that is spoken of it and would put our selves to it if indeed we look on it as such The truth is it is the Language of our unbelief that we scarcely think God to be in earnest as if all that is spoken of this Covenant were but a cunningly devised Fable If we really believed that by his Blessed Covenant we may be brought to enjoy God and to be made conform to his Image in Holiness to have our vile bodies at last made conform to his Glorious Body c. And that as certainly we shall be possessed of such great and glorious priviledges by keeping this Covenant as we a e certain that this world is yet standing such a Faith would prove to us the evidence of things not seen and the Substance of things hoped for and would be a notable inciâ—ment and sharp Spur to Holy activitie in and to quick dispaâ—ch of called for duty O! But it be a good and reall â—argain and will have wonderfull following to all that keep it and whether this be now Believed or not it will be found a litle hence that this bargain was one of the best that ever was heard tell of in the world Secondly We would seriously bethink our selves what will come of it in case there be Grosly unfaithfull dealing and unstedfastness in Gods Covenant I shal only name these five things that will follow on it 1. Much sin 2. Much shame 3 Much reflection on God 4. Much wrath and. 5. Much want of peace and much anxiety in the Conscience that is guilty of this sin 1. I say much sin better there had never been a Covenant in your offer and that ye had never protest your entering into Covenant with God It 's better saith the wise man Eccles 5.5 not to vow to God then to vow and not to perform It had been better that many of you had been crushed in your Mothers belly or that ye had been born Turks and Pagans and had lived and died so then to be found among them that deal falsly in Gods
come ashore all tears shall be wiped from your eyes and sorrow and sighing shall flee away and ye shall meet with that word O warm word Come ye faithful Servants enter into the joy of your Lord ye will not always fight and wrestle neither will ye be alwayes tempted and troubled rest and repose is a coming it 's even at hand then one ray of his Counâ—enance will be infinitly more heartsome refreshing and satisfieing then all these things that ye are now called to abandon and part with can possibly amount to Christs first welcome to his Fathers house will eternally banish the remembrance of all the sad things that ye meet with in this world The Fourth and last Observation is that The great mean of securing a Covenanter making him stedfast is Faith exercised on God or adhering to him by Faith by vertue of this Covenant It is not to lay weight on or trust to our own strength but seeing God hath made a promise of thorow-bearing to undertake the duties that we are called to in his strength trusting to his Faithfulness and to his furnishing of us according to the Covenant As when poor sinners are Summoned to appear before God and they have no righteousness of their own they are to step forward trusting to Christs righteousness So when they are called to dutie and they have no strength of their own to enable them to a suitable discharge thereof they are to consider that God is faithfull who hath promised and who will also do it and indeed Believers have found in their comfortable experience that when they have adventured on dutie with a believing look to Gods Covenanted strength they have found it go sweetly surprisingly well with them Thus it is said of those worthies mentioned Heb. 11. That through faith they wrought Righteousness as well as they did all other things thereby This also is it which the Lord inculcateth John 15. abide in me saith He and ye shall bring forth much fruit as the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me for without me ye can do nothing Where it is clear that it 's not enough that we be in Christ but that we must abide in him and have continuall dependance on him for the influences of life and strength derived from him Ye then that would be faithfull in Gods Covenant would have it Perpetuall never to be forgotten must especially make use of this mean make Conscience of all other appointed means Watch and pray that ye enter not into Tentation but see that ye neglect not this mean which if ye do the Watchman will watch in vain and your grip or hold will be unsiker if ye make not use of him to make it sure and to keep it so And therefore 1. Mind seriously and constantly what ye are in and of your selves even fickle fectless weak feeble and unconstant creatures not daring to undertake any thing in your own strength 2. Remember what God is and that ye have a worthy able and responsall Cautioner 3. Remember that ye are engaged in a Covenant never to be forgotten forgetting is the first rise of unfaithfulness 4. Remember the Promises that God hath made for your thorow-bearing and let faith be exercised on them Joyn with diligence and watchfulness a suitable exercise of Faith 5. Take a serious look every day when ye go to pray of your resolutions and engagements renew them frequently and seriously in his own strength and be casting the other knot and put the heart distinctly to say this was my bargain and I will through Grace abide by it and then go and pray over it that ye may be made faithful in your thus Covenanting with God that ye may be enabled to pay your vowes and make your honest resolutions Practicable levelling at this as your Scope and designe in all duties I have said such a thing and have not kept my word Lord forgive it for Christs sake I am engaged in this and that and the other duty Lord help me to perform And for your furtherance in humiliation and soft walking before God look on all your sins as aggravated by this unfaithful and treacherous dealing in Gods Covenant and on all duties as those which your Covenant with God binds you to depend on him for strength to be Communicated to you according to the Covenant for going about them suitably and acceptably and within a litle while ye shall get a fair pass to be gone and a full discharge of all that ye were trusted with according to the Covenant And the Lord help you to be faithful so that it may be betwixt God and you in very deed A perpetuall Covenant that shall not be forgotten A SERMON Preached Immediatly before the Communion On Matth. 26. Vers 28.29 For thiâ— is my Blood of the New Testament whâ—â— is shed for many for the Remission of sins But I sâ— unto you I w ll not drink henceforth of this fruit 〈◊〉 the Vine untill that day when I drink it new wâ— you in my Fathers Kingdom ALthough we had no more to do at our meeting together in this place to day but to Read and heâ— these same wonderful words If our hearts were in suitable spiritual frame knowing and considering whâ— we are about and doing we would be in a Divine Raâ—ture and Transport of Admiration at His love aâ— kindled into a flame of Holy zeal for his glory by then O What sweet and happy words are these from our diâ—ing Lord Jesus Christ his mouth Eye hath not seen eâ— hath not heard Neither hath it entered into the heart 〈◊〉 Man to conceive what things the Lord hath prepared fâ—â— them that wait for him And indeed there is a sum oâ— them in these words they being a Compend of tâ— Testament and legacy which our Lord hath left to hâ— friends O Sinners be of good chear there are gooâ— news and glad tidings of great joy here Here is tâ— new Covenant and all that is in it and Remission 〈◊〉 sins in Particular as the Legacy Here is Christ whiâ—â— maketh this Covenant Savoury and it is confirmed 〈◊〉 his Death who is the Testator thereof Which makes it sure Here is Heaven and Eternall glory and what would you have more This is saith he my Blood of the New Testament Whiâ—h is shed for the Remission of the sins of many Which holds forth the Promises and the convey of them the Legacy and how it comes to us I will not saith he Drink of this fruit of the Vine untill I drink it new with you in my Fathers Kingdome There is Heaven the heartsome up shot of all Remission of sins comes to sinners Covenant wise thorow Christs Blood and by closing with Christ and making Application of this Blood sinners come to get Remission of sins and all the benefits of the Covenant and are brought at last to Drink the new