Depart from me I never knew you Yea suppose there were not such great ground of fear as to that as indeed there is can ye promise to your selves Gods hearing any of your Prayers the performance of any Promise or the accepting of any duty off your hand as service to him till ye be in Covenant with the Lord And think ye nothing or but litle of this Secondly Consider the great prejudice that follows on not Covenanting with God and that will attend many in the visible Church Many saith the Lord Luke 13. Will seek to enter who shall not be able The solid Faith of this would make many Congregations to tremble for it 's not only many profane persons but many of them that countenance Ordinances yea many of them that have preached and prayed to the Edification of others and many of them who have heard Christ preach in their streets and who have countenanced faithfull Ministers and furthered the work of God and who have had indignation at others that did not so who will not be able to enter this word with that other which we have Psal 78.34 where there is such a seeming seriousness and personating of many Graces of the Spirit and yet nevertheless it is but a flattering of God with the mouth and a lying to him with the tongue which is a very rife and common thing amongst professos amongst such as profess Covenanting with God should put us in fear And Thirdly Consider this â—hat ye have naturally such hearts as others have that aâ—e ready to beguile you and to back slide and slip ouâ— from God and are not those beguiles and disappointments of others written for our warning and advertisments And if any of you should say we hope there is no such ground of fear as to us That 's but a bewraying of your Ignorance and senselesness for those who are best acquainted with their own hearts will tell you thaâ— it is a ticklish and diâ—ficult business to deal truly and throughly with God Do ye not know that many take a counterfeit for grace And were ye noâ— heaâ—ing lately that many Hypocrites have personated almost if there be need to say almost every Grace surely many oâ— you will find it true one day that the heart is deceitfull above all things and desperatly wicked and that ye havâ— etred and played the fools egregiously and in nothing moâ—e then in trusting your own hearts for saith the wise man He that trusts his own heart is a fool Fourthly Consider that it is now come to a Nick and pincâ— with you that either ye must close the Covenant wiâ—h God or put your selves farther under his Curse and eat and driâ—k damnation to your selves because ye have mis-kent Gods Covenant and slighâ—ed Covenanting with him and so have come as enemies to his Table without making your friend-ship with him we declare to you that eâ—e the morrow at this time many of yoâ— will eiâ—her have a bit or a Miss of the greatest bargain a d of the greatest concernment that ever was made betwixt parties and although ye should not eternally incapacitate your selves for Covenanting with God which many may do and bring themselves under such a sad sentence that they shall never hencefoâ—th be quickened nor awaked any more yet ye may make your bands stronger and may make the business of your Covenanting with God far more difficult to your selves then now it might be The Second general Observation is this that a soft tender and melting heart is a good and suitable frame for Covenanting with God would ye then know what is a fit frame for Covenanting with God It 's even this a heart melting frame they shall go weeping as they go they have much seriousness inward stir and warmness of heart and that makes it to meâ—t and as iâ— were flow down before the Lord this is according to what we have Zech. 12.10 I will saith the Lord Pour upon the house of David and on the inhabitance of Jerusalem the Spirit of Grace and supplications and they shall look to him whom they have pierced and shall mourn and be in bitterness as one is for hâ—s first born even when they are coming home and asking the way to Zion with their faces thither ward and about to enter in Covenant they are mourning Hence Isaiah 44.3 4 5. And elsewhere even almost where ever entring into or renewing of the Covenant with God is spoken of the out-pouring of the Spirit is spoken of also a pouring water on him that is thirstie and flouds of the dry ground bringing Rivers out of Rocks c. for preparing a People for the Lord. And this will be the more clear if we consider that softness and melting of heart gives a man a right impâ—ession of himself and a right impression of God and of his free Grace and goodness and it makes the man to become folding tractable Pliant and yeelding to God and also makes way for much Spiritual sense and comfort and for Gods refâ—eshfull manifesting of himself to the Soul that is so pliable and tender thus the Lord saith Hos 2.14 I will allure her and bring her to the wilderness and speak comfortably to her or to her heart as the word is Alluring speaks pliableness that hath Gods Comfortable speaking to the heart following on it The First Use of this point serves to give you another Mark for Triall if things be right and in good case with you for Covenanting with God and as the upshot of all to commend such a desirable frame as thiâ— to you would ye know theâ— further what is a right frame for Covenanting with God Here it is even to have a heart melting within to have a soft tender and mournfull disposition of Soul and would ye know what this is We think that from the words it may be gathered to consist in these five or six things that concurre to it First There are some pricking challenges for sin and wrongs done to God they humbly acknowledge take with and are made sensible of these Secondly There is some missing and sensibleness of the want of Gods presence and of the want of Communion and Fellowship with him â—hey know not well where he is but they are a king after him Thirdly There is an ardent affection and serious desire to be at him and in Covenant with him a heart filled with love to God whereby it is softened and made to flow down as wax by the fire is melted and the hardest iron made soft Fourthly There is a Holy fear and carefulness whereby the heart is kept from growing cold and indifferent as to this condition and from settling and sitting down in it such a fear and trembling as old Eli had 1 Sam. 4. for the Ark whereby he was kept in a fright here is going and weeping with a Holy fear lest the Covenant be again broken Fifthly There is a self loathing kindly humiliation exercise of Repentance
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
are represenâ—ed to be in here they aâ—e going we are sitting still they are weeping our eyes are dry and our hearts hard the humble mournfull way of Religion Alace is much gone from amongst us again they are renewing the Covenant but Ah! what can we say as to the securing of things betwixt God and us Are not the most part as well satisfied with their state and Condition as if there were nothing wrong nor amisse in it Alace shall we slubber and scurf over Religion and vaâ—lour selves from our selves and from oâ—hers when in the mean time our hearts and Consciences might if awake tell us that we are not in Covenant with God I know many of you will be ready to say ye are friends with God but let me ask such did ye ever know and believe the enmity did ye ever apprehend your selves to be straâ—gers to God and without the Covenant Did ye ever experimentally know any good that his word did to you as to the bringing of you under the bond of the Covenant Hath any gracious Change followed upon it The truth is many of you think that ye may go to Heaven without the word and the saving effects of it on your hearts ye found them as ye fancy always inclined to love God ye suppose that ye were alwayes in friendship with him which though there were nothing else to prove it is a manifest evidence that ye were never really in friendship with him But let me ask yet further did ye ever know what it was to make use of Christs mediation in the making up of a Covenant betwixt God and you It 's like ye will say ye prayed but ye might have done that though Christ had never come into the World and though there had been no ground for your acceptance on his account but I say again what use made ye of his mediation and sufferings I fear ye know little or nothing at all of this but ye come to him because ye imagine that he bears a good-will to all sinners and is very easie to be dealt with and that God the Father is more inexorrable and a harder partie to deal with then he as if Jesus Christ the Son were not as Just as the Father Or as if God the Father were not as ready through a mediator to accept of sinners as the Son is I would ask you yet further do ye think or can ye with any Just reason think that your Covenant is sure when ye know neither what it is nor how ye have entered into it In the Covenant as there is an offer on Gods side so there must be a receiving on yours though I grant that oftentimeâ— this to serious Souls will be unclear and it will bâ— their burden that they have not strong enough desires tâ— have it thorough and clear such Poo Souls would puâ— their darkness unbelief and undexterousness in Christ hand to be helped But it 's a sad matter that when wâ— should be praying you to close with Christ in the Covenant I must be our work and the hardest peece of it to shake many of you out of your presumption It 's unpleasure to us God knoweth to preach you out of thâ— Covenant but your Presumption Layeth a necessitâ— on us to lance you to the quick and to search down tâ— the bottom of your sores because these must be diâ—covered and laid open before there can be any Juâ— ground for the application of consolation if once 〈◊〉 could get you brought under a thorough conviction thâ— ye have been deluding your selves we might yet haâ— sweet lively comfortable and refreshfull sayes if 〈◊〉 were in this Posture Going and weeping for pervertiâ— your wayes with your faces towards Zion towards Gâ— through the Mediator ye might expect Gods blessiâ— on these Solemne Ordinances and that there should 〈◊〉 a Covenant made up with him never to be forgotten 〈◊〉 be Serious in the business and let not this opportuniâ— go by you unimproved to the best utmost advantagâ— and himself graciously help you hereunto 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 weeping they shall go and seek 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 be forgotten SERMON II. COvenanting with God if it be real well grounded and sure is a business of incomparably greatest concern and advantage to sinners but when it is otherwise and only Imagined without any Solid ground it 's attended with the greatest disapointment and Prejudice imaginable a man in that case fancieth himself to be in a state of Friendship and favour with God while in the mean time he is an enemy to God and God an enemy to him and is there any disappointment or disadvantage in the world comparable to that It is one great end and designe of all Ordinances that strangers to God by nature may be engaged to him and made to become his Covenanted People It was for this end that Christ came into the world and laid down His life and shed his precious Blood even to bring Sinners into a Covenant of Reconciliation and friendship with God and therefore the Ordinance that is now approaching is called the new Covenant or New Testamâ—nt in his Blood The words have in them a short and sweet sum compend of the gracious frame of a People turning home to God to get a broken Covenant made up Israel and Judah having deeply declined from the blessed state and condition wherein God had once graciously put them Their return and Repentance is here both Prophesied of and promised and this is the great thing which they designe in their Returning Even to get the knot to say so of the Covenant betwixt God and them made fast and sure so as they may never any more be separated from him We shall at this time shortly name some generall Observations from the words The First whereof is this that There is nothinâ— that People who havâ— any Convictions of â—heir sin and of their distance from God should more singly aim at and Seriously seek after then to be firmly joined to the Lord in Covenant or to be in good terms with him according to his Covenant For these come to the same amount to be in good terms with God to be Reconciled to God and to be in Covenant with God by the one we come to the other this we say should be aimed at sought after by all that are naturally born enemies to God Aliens and Strangers to the Covenant of Promise without Hope and without God in the World Ephes 2.12 Compared with vers 1.2 3. where to be dead in sins and tâ—espâ—sses is expounded to be Without the Covenaâ—t But more especially those who are touched with the sense of their
which especially appears in this weeping when serious looking into the persons own Condition so affects the heart as it flâ—ws either in tears without and in sighs and groans within or in the latter without the former There is a Holy indifferencie as to their externall lot and an absolute submissiveness to the will of God to be dealt with and disposed upon as himself thinks fit If so be they be admitted into a Covenant with him they are sweetly Submissive to the terms let God do with them what he will they know it will be well if they get once within the bond of his Covenant and that it will never be well with them if they be without it Though this be somewhat general yet it will be found to be a near yea a narrow tryall If soâ—tness of heart bespeak a good frame and fit for Covenanting with God Ah! where is it The little heart-softness that is amongst us is one oâ— the neck-breaks of Religion and marrs our growth exceedingly what shall we say or think of our condition when we call to remembrance the seekers of God of old who watered their couches with tears and made their beds to swim who mingled their drink with tears and their meat with weeping O! what is become of that now or what Religion is this that we have in these dayes in comparison of that which they had who were so serious and so much affected and heart-wrought with their Religion when we are so chil-cold and frozen when our hearts are scarce kindly warmed much less softened and melted It is no wonder there be much lamenting for the want of sense and life when there is so much heart-hardness the contrarie of this heart melting softness But it may be Asked here How comes it to pass that the People of God are now so unlike that which Gods People were wont to be so litle softned contriâ— and melted I speak not of externall weeping and shedding of tears for there may be much of that where the heart is but litle softned though not ordinarily often when the heart is inwardly melted externall weeping in some Measure follows though the one of these may be and is some times without the other neither do I speak of that softness which is peculiarly requisit for the Communion but of that which is called for in our ordinary walk to make us folding yeelding and pliable to God ready to receive any impression that he will please to stamp on us what I say can be the causes of the want of this Or that we are not in it as Gods people were wont to be I answer First It may be that Professors now have much more conceit of their Profession and content themselves better with the form and with the Gospels being clearer now then it was in former days and God resists the proud yea even pride in the Godly Trembling such other evidences of tenderness in severall of those Saints mentioned in the Scripture are not much to be found with us we are Alace very unlike them a sharp word from God would have made the strongest of them to tremble nay the Godly are several times in the old Testament descriâ—ed to be tremblers at the Word but we very generally are bolstered up in a manner with much stout-heartedness and self conceit as if we were abâ—ve challenges fears doubtings and puzzling cases of Conscience David Job Paul and others of the Saints who had not such ground for that sort of exercise as most of us have may I not say as all of us have yet were more in it then we Whence this comes were worthy of our serious enquiâ—y It 's probable that Pride and Self conceit have much influence upon it Secondly We fear that Christians now a dayes have much betaken themselves to the external deckings and adornings of religion with neglect in part at least and to the Prejudice of Religion it self of the soul and substance of it The Godly of old were single and Plain in Religion as Jacob is called a plain Man and taken up with the power of Godliness but many now are so much taken with gifts and are so fond of them that a Covenant interest self-denyal Mortificatiâ—n and the like take them up the less Many of you are at more labour and Pain to hold up a Name then to mortifie such a lust as is a Self-seeking humour or to have matters tho ough and clear betwixt God and you Thirdly They made moâ—e and greater account of Communion with God then we do seeking after it as a thing they were taken up with which now Alace is much neglected bâ—cau e we bear that our Salvation doth not depend simply on intimaâ— and familiar fellowship with God we are the less carefull and solicitous about it whereas of old the want of it made them Sick of Love as the Spouse is Cant. 5 And what longing fainting and out-crying is there for it Psal 42 It was a Prison to them to be in a Palace wanting Gods Company This is a main thing that softens peoples hearts even to have the Lord manifesting himself to have the light of his Countenance lifted up and the beams of his love and good will shining warm on us too much seeking of great things for our selves foâ— g andure or greatness in the world in makinâ— godliness some way to be gain and counting gain as it were to be Godliness Alace it is not much our care to have victory over the World and that it may have liâ—le of our heart and Christ much of it It 's not the designe that we drive with suitable vigour even to be Heavenly minded and to brook a soft heart Love not the World saith the Apostle 1 John 2.15 Nor the things of the World for whoso loveth the world the love of the Father is not in him They so far overcame the world that they suffered joyfully the spoiling of their goods knowing in themselves they had a better and an enduring substance in heaven as it is Heb. 10.34 But the wicked and men of the world having what heart can wish even waters of a full cup are wrung out to them Gods People turn in thither and will needs essay and try the comforts of a present world what satisfaction they can yeeld them as we may see Solomon did to his great pâ—ejudice for the things of the world in a great measure got the upper hand of him and that after the Lord had appeared to him twice It were good and much to be wished that many of you did espy this evil in your selves the Scripture insists much in it as that which mens hearts are mainly carried out after and yet we can get none almost convinced of it Men will be got convinced of gross out-breaking evils but of this evil the most earthly minded wormes cannot be gotten convinced nay even good people are hardly got convinced of it but ye are not in the less hazard of
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
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
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
is to difference it from otheâ— things and in this respect a â—hing is said to be discerneâ— comparatively as 1 Cor. 4.7 Who maketh thee to diffeâ— from another Thus to discerne this Sacrament anâ— Christ in it is to difference it from other things considering thaâ— it was once common Bread and Wine buâ— that now it is not so It is to put a difference betwixt thâ— Sacrament and common bread and wine and betwixâ— the Sacrament and the Word and Covenant yet with respect to the Covenant as the Seal differs from the Charter and to difference this Sacrament from other Sacraments In respect that it looks to a dieing Saviour and Communicats him and his benefits that way 3. To discern a thing is to have a high esteem of it such aâ— was the discerning of Meats dayes and Places So to discern Christ in this Ordinance is to have a deep impression and high estimation of Jesus Christ of his death and of his maâ—chless love shining therein To have much Spiritualitie Holy fear awe and reverence in reference to him Such a fear and reverence as mean men will have before a King or a great man who when they carrie not suitably before such a great person we wil say to them know ye where ye are So the right discerning and uptaking of Christ here is to have a high estâ—mation of him 4. There is a complex discerning of a thing in reference to its use and end or we may call it a Relative discerning which is Practicall when a man conforms himself Suiâ—ably to his diâ—cerning of the thing the want whereof ouâ— Lord reproves in the Jews Hypocâ—its sayes he Ye can diâ—cern the face of the Sky but ye cannot diâ—cern the signes of the times and in this respâ—ct also whâ—n a man carries unsuitably before a Magistrat it 's said to him by discerning Persons know ye where ye are And this being the main thiâ—g here implied we shall speak a litle more to it wherâ—in these two things are supposed 1. Some distinct up taking of our selves of our need and of our hazard 2. The right pâ—taking of Christ in this Ordinance as to the supply of those necessities and preventing of that hazard and this Doctrinal discerning goâ—th before that which is Practicall which is a mans suitable use-making of Christ or suitablâ— exercising himself in reference to his need and that ordinance appointed for supply of his need by Jesus Christ which is with a reflex look sometimes on himself sometimes on Christ And there are in this these five steps which follow one of them upon another 1. It consists in a suitable frame of heart as becomes such a poor sinful unworthy and needy person in the presence of so Holy a Lord going about such a Holy action another frame then is called for at our dinner or Supper or at ordinary hearing the word or at Prayer A holy humble cheerfull serious Heavenly and hungry frame Holy awe and respect to God making humble Faith of Gods goodness and rich Grace in Christ shining in this Ordinance making cheerful The conviction of need making Sober and yet very serious and eager in what he is about It 's a frame made up as it were of contrarieties ardent love and zeal and yet a calme and composed Spirit to hear what God sayes To take what he gives and to behold what he manifests 2. It consists in an exercise of the mind in meditation both in reference to our selves and to Christ Meditation in reference to our own sinfulness and misery and meditation on Christs love calling to mind all that he hath done thinking with delight on Christs suffering and on the end of it and again reflecting a look on our selves to keep life in this meditation what was I when he suffered and did all this for me and what am I now when he is offering this to me To have the picture of a loving Husband hanging by a wife to what purpose is it and for what use doth it serve if she never look on it to mind him whom it represents 3. It consists in an exercise of Graces It 's even as it is laid in the Song a making of all the Spices to cast forth their smell and the putting of all things in good order and studying to have them in good case It 's to have love warm to the giver and closing with the gift of a dieing Saviour and to have love warm to others of his people for his sake and because he hath taken us in with others to partake of the benefits of his love shining in his Death for love to the head and members go together It 's to have repentance lively stirred up sin made heart-pricking and Godly sorrow to flow the heart made to loath it and the mind exercised in forming hearty resolutions Purposes vows and engagements against it but it 's especially to have faith stirred up and in exercise and to have all the senses of Faith to speak so set a going as when the word comes out and sayes Take ye Eat ye this is my Body which is broken for you Faith beholds and gets as clear and satisfieing a view of Christs Suffering and dieing as if the man saw him with his Bodily eyes when the hand is stretched out to take Faith acts Proportionably in stretching out it's hand to take Christ and not only grips him but in this Ordinance and according to the end of it takes it as a pledge of Christ performing what he hath promised making use of him for the end appointed when the eye looks on what is done Faith is considering and taking a view of Christ and of the covenant and of the benefits purchased by him and sees another thing then the elements even the wakened up sword of the Fathers justice pursueing the mediator as the elects cautioner when the eye looks on the distribution Faith it sees Christ made as it were believers Common-good given among them and to every one of them when the hand puts the bread and wine to the mouth Faith hath a way of opening it's mouth and as it were chewing and feeding upon Jesus Christ and of strengthening refreshing and cheering it self in him counting it self well come to with him and secure in him and fastening it's engagements to him all which strengthen our Spirituall life as eating and drinking doth the natural life and then when it comes to the taste Christ relisheth most sweetly to the Believer so that no Wine doth cheer the natural heart so much as Christ in the Sacrament considered in his love and Covenant and in the benefits that come by him do the Soul of the believer Faith here considers Christ not only as communicable but as actually communicated The fourth thing wherein this discerning consists is a reflecting exercise when we have received the Sacrament we are to reflect and consider what we have done and what we are doing are we indeed feeding upon Christ What
is this in our hands This bread in some respect is not bread but Christ This cup is not Wine but the cup of the New Testament in his Blood and by this reflex act the Believer applies and confirmes himself having received the Sacrament whereby his union with Christ is signified and sealed up he applies and sayes within himself now Christ is mine and I am his and he confirmes himself in Christs love to himself and in his interest in him Now sayeth he I have gotten no delusion but the signe and Seal of his blessed Body broken and of his Blood shed for me If unbelief say have ye gotten Christ indeed Yes sayes the Believers faith having received this Pledge of his love I have gotten himself and I should Believe it and this is to act on Christ not only directly which is a thing common to the Sacrament with the word but to act on Christ reflexly and to perswade our selves of our union and Communion with him which is the end of this Ordinance else we take not up Christ as giving a seal Therefore the word is Take eat This is my Body broken for you there is more then a bare signe here and faith acts not only for receiving but for confirming it self that by receiving it hath an union and Communion with him who is holden out in the Sacrament For if it be a seal and exhibit Christ as a seal then faith should receive and act on it as such for attaining the end that a seal should have supposing the condition to preceed Fifthly it consists in an act of spiritual affecting when there is a Holy smacking to speak so and kissing of Christ The soul digesting him for the life of the inner man and thereon delighting rejoycing and exulting in him and so the faith confidence and hope of the Believer are strengthened which makes him that he is not ashamed and upon the back of this ordinarily the Love of God is shed abroad in the heart and though there should be little sensible feeling yet the believer finds himself oblidged to cheer himself in Christ and in the Covenant and in the benefits that he hath thorow his purchase and there is readily some warming of love to Christ and he is confirmed in the faith of the love of Christ to him and it is impossible where these two are but some Holy tickling of affections which flow from the Word and from this Ordinance thus rightly gone about as has been said will follow and if this be not That is if Christ be not thus discerned in the Sacrament 1. God gets not what he calls for Christs death is not rightly minded his Glory and our edification are not promoved Nor 2. Is the end of the Sacrament attained neither 3. Is our comfort furthered For it s not the Ordinance barely or Ordinary Bread and Wine set apart for a Holy use But Jesus Christ discerned and received in the Ordinance that comforts otherwise the ordinance in and by it's self will not promove our comfort and growth The Third Doctrine is that it is though a very common and rife yet a very great sin not to discern the Lords body as he is holden out in this Sacrament discernible The greatness of which may be easily gathered from what we have discoursed concerning the great priviledge of the discernibleness of the Lords body therein from the horridness of the guilt that it involves in even the guilt of the body and Blood of the Lord the greatest and most horrid of all Blood guiltiness and from the dreadful Judgements and Plagues that follow on it temporal or bodily and Spiritual Plagues yea even eternal Damnaâ—ion if Repentance through Grace prevent not But we must because of the shortness of time leave all that might be spoken in the more particular Prosecution of this Doctrine and shall only give you Two or Three Caveats wherewith I shall close to guard against mistakes in reference to what hath been spoken I know it will readily be said If this be discerning of the Lords body and if none other do discern it but such as go about these things it will be hard for any to discern it For answer to this I would have you to consider 1. That there is a more explicit distinct and perfect discerning and a more implicit confused and indistinct discerning of the Lords Body if we speak of perfection in discerning who come up to that but if we speak of an honest sincere way of aiming to discern though it be somewhat indistinct and confused that may be won at yea I would not think them in a good condition that rest satisfied with themselves as being distinct enough in all these things whereof we have spoken yet where there is as I just now said honest aiming at these things though in a confused and indistinct way where faith and love are in some measure acting with a sort of fear joy mixed together when there is a fear to profane the ordinance and yet the soul loves it so well that it cannot endure to want it nor Christ in it There is a discerning of the Lords Body that warrands to draw near 2. Consider that there is a general confusion and a particular confusion to speak so in going about this Ordinance The general confusion is this when persons are so very ignorant and confused that they know not at all what they are doing a Particular confusion is only in some respect that is when a Soul knoweth that Jesus Christ is in the Ordinance and knoweth its own condition to stand in need of him that it hath many Spiritual wants to be supplied and that there is much good and a Supply of all those wants to be had from Christ in this Ordinance but how to come at it thereby it knows not so well nor so distinctly A person that is confused in the generall cannot discern the Lords Body in the Sacrament But one that is confused in a particular may and thoughâ— such an one cannot it may be Pitch on a particular promise that suites his need yet he may fix on Christ and on the covenant in general which is one of the main things that Faith acts on and indeed unless himself be acted on by Faith his benefits fail and though a serious Soul cannot get a particular promise to settle on We say it should stick by the Covenant in general as including all particulars 3. Consider the discerning is not to be astricted to the very instant oâ— receiving but we would look well what is our aâ—m aâ— endeavour alâ—ngst the action and if habitually we bâ— indeed seriously seeking after and pursuing tâ—ese thingâ— we cannot have them all in our thoughts at once thaâ— is scarce if at all Possible but if the aime and straiâ— of your Souls exercise run this way and though theâ— be failing in many things yet this is not a neglectivâ— slighting and careless inconsideration In a word see 〈◊〉 there
hath been First some clear conviction of sin anâ— of your great need of Christ And 2. See if there hath been some uptaking of Christ in the Ordinance and He made precious and lovely therein in sâ—me measure and that it was your errand in going to that ordinance â—o take Christ to Supply your need and take away your sin and your aime to go about the Ordinance rightly in order to that end If the strain and Series of your way in these hath been honest and sincere ye have no reason to account your selves at least altogether unworthy communicants Though when we have done all that we can do It 's God himself who must enable us rightly to discern the Lords Body and who must graciously pass by many things that will be found amiss in us according to good King Hezekiah his prayer 2 Chron 30.38 19. The good Lord Pardon everie one that Prepareth his heart to seek God though he be not cleansed according to the purification of the Sanctuary So must we say the Good Lord Pardon us though we discern and take not up Christs Body with that Faith and love with that distinctness and clearness with that delight cheerfulness and joy that become and are requisite for such a Solemn action A SERMON Preached immediatly before the Communion On Matth. 22 2. 4. All things are ready come to the Marriage THere are many great and glorious things spoken of the Gospel and our Blessed Lord Jesus hath made use of many good Similitudes wonderfully opposite to set it out Sometimes it 's called the Kingdom of Heaven for reasons that we will noâ— now insist upon sometimes it 's called a Marriage as here and else-where some oâ— those Similitudes shew what great and singular satisfaction is to be had in it therefore it s compared to a Feast Supper and Dinner some of them shew the way how we are made Partakers of it So opening and receiving holds forth believing and some of those similitudes hold forth both as this of a Marriage which points at the strait union betwixt Christ and Believers and at the manner or way of our entring into this blessed union on which follows Communion We need not insist in opening the Words which are plain we shall only say these two Words to make way for Observations The first whereof shal be to shew that the scope of the Parable is not to hold forth Peoples coming to the Ordinances or the Sacraments only or mainly but their coming to Christ Jesus himself and to the fat things in the Ordinances Many come to the Ordinances who come not to Christ and to the feast that which is called for here is a real closing with Christ and an accepting of him for our Husband on his own terms The second word is to shew that though the Ordinances be neither the Marriage nor the Feast Yet it 's by the Ordinances that the marriage is furthered and the Feast prepared and made ready for Faith takes Christ in the word and strikes hands with him in the Sacrament when he sayeth in the Word be thou for me and I will be for thee Faith saith content Lord and when he saith in the Sacrament Take Faith sayeth welcome with all my heart He being there as well as he is in the Word These two things being premised we shall first at once and together Propose some Observations from the words Secondly we shall clear and confirm them and and then Thirdly we shall insist in the application of all joyntly The Observations are these First that in the Gospel there is a clear and manifest making up of a Marriage betwixt Christ and Souls The preaching of the Gospel is like a mans making of a marriage for his Son The second is that this marriage is one of the most excellent marriages that ever was therefore it s called the Marriage of the Kings Son The Third is that before this marriage can be brought about and accomplished there are many things to be made ready The Fourth is that where the Gospel comes all things are made ready for Souls closing with Christ in this marriage The Fifth is that the Master of the Feast the KING God the Father and the Kings Son the Bridegroom are not only content and willing but very desirous to have sinners coming to the Marriage they would fain to speak so with reverence have poor Souls espoused to Christ The Sixth is that when the Master sends out his servants in his name their great work is to invite to the wedding and to close the marriage The Seventh is that when People are invited to this Marriage it is their duty and greatly of their concern to come The Eighth is that all they that come may expect a very hearty welcome therefore they are invited once and again and if we compare this Text with Luke 14. We will find there that the Master orders his Servants to Compel them that are invited to come in All these Observations are very obvious in the Words and if the Lord would Graciously please to help us to speak and you to hear as they are no unpertinent to our Present Purpose So they might be made very edifying strengthening refreshing and comfortable to us We shall in the second Place a little more particularly clear and confirme every one of them The First was that There is a Marriage betwixt Christ and souls held forth and made offer of in this Gospel We take this for granted for here is the Kings Son and some bidden to his marriage and those that are bidden are not worthy they are all Professors members of the visible Church the scope of the Parable being to shew that the offer of this Marriage was first made to the Jews and again renewed to them and then from them it came to the Gentiles I shall in passing give you a litle hint of the nature of this Marriage in these four 1. There is by this Gospel a real union made up betwixt Christ and the souls of Believers Which union is not with the Oâ—dinances nor with sense nor with the Benefits which flow from Christ but with Christ himself Primarily and Principally and it is so near a â—ye and very close that it is preferred unto and goeâ—h beyond the union that is betwixt the Husband and Wife Ephes 5.30 We are says the Apostle Members of his Body of his Flesh and of his bones Where alluding to that union betwixt Husband and Wife he not only makes the union reall but makes the one much straiter then the other Secondly the nature of this union is such that it is Mutual the Bridegroom hath in a manneâ— to speak so with reverence of his Majesty no Power oveâ— himself when he is Married unâ—o the Bride and the Bride hath no Power over her self but the Bridegroâ—m So that here there is a sort of muâ—uall upgiving of the Bridegroom to the Bride and of the Bride to the Bridegroom according to those
Bridegroom is there any other like to him or that can compare with him I appeal even to you Atheists and Profane Wretches that live and ly in your Lusts Is there a beloved like this Beloved hath He a match in Heaven or Earth Is He not the Kings Son and if ye ask who that is ye may hear and know from Psal 24. The King of Glory the Lord of Hosts strong and mighty in Battel and from Heb 1.3 The brightness of the Fathers Glory the express Image of his Person upholding all things by the word of his Power There is none like him but the Father and the Holy Spirit and as God he is one with them ye have both the Question and answer Cant. 5.9 What is thy beloved more then another Beloved What is yonder Christ of whom we hear so much The answer is given which we cannot stay now to Paraphase upon He is white and ruddiâ— the chiefest or Standard bearer among ten thousands Fairer then the Sons of men and if ye would know him more Particularly His head is as the most fine gold He is God His locks or his hair are bushie and black as a Raven there is not the least unseemliness even in those things that would to our thinking seem less necessary as his hair Yea his very Garments smel of Myrrhe Aloes and Cassia as it is Psal 45. His eyes are as the eyes of Doves by the Rivers of waters washed with milk and fitly set O! so lovely as his Properties are his Cheeks as beds of Spices as sweet flowers His lips like Lilies dropping sweet smelling Myrrhe his hands as Gold rings set with Berill His belly or bowels of love and affection Like the bright Ivory overlaid with Saphires His legs like pillars of Marble set upon Sockets of fine Gold His Countenance like Lebanon excellent as the Cedars O! So excellent and stately His mouth is most sweet or as the word is sweetness in the abstract never soul kissed his mouth but there was a bond thereby laid on it that it could never again part with him in a word He is altogether lovely or as the word is all desires there is nothing that Souls can desire but it is in him and there is nothing in him but what has desireableness in it This is my beloved and this is my Friend says the Bride O! ye Daughters of Jerusalem this is He he is sure no common or ordinary Beloved see if among all the beloveds in Heaven or earth there be any like Him O! Ye despisers and slighters of the Son of God put your selves to it Is there any like him to be found has he not the preference of and the Preheminence above all beloveds He is the only begotten of the Father full of Grace and truth He is the mighty God the wonderfull Counseller the everlasting Father the Prince of Peace It would well become us all to be wondering at him and to be drawing near to him to behold Him in his beauty To go forth and Behold King Solomon with the Crown wherewith his Mother Crowned him in the day of his espousals O! take a stayed view of him in his Personall excellencies and in the excellent qualifications of this Mediatory Office and it cannot be that on this ground ye will cast at the Match Will any of you dare to say it or to abide by it that ye will not Marry Christ because ye think nothing of him or because he is not worthy to be thought of We suppose none will do so If it be the Second viz. The terms That ye are not content with ye would have Christ Grace and Glory and every good thing but here it sticketh you look at it as an hard matter to be denyed to your self and to be wholly Gods to renounce your own righteousness and your lusts your Idols to be absolutely devoted to him and wholly dependent on him in your walk As the evil the slothfull Servant called him a hard Master So do many think of him though they will not down right say so much in express words But I would ask you is there any unreasonable thing here Or shall all those termes be sought after in some respect in the Marriage of a poor creature like your selves And will ye deny them to Christ 1. If you get his righteousness should ye not deny your own If ye come under the Covenant of Grace with him is there any prejudice to lay by the Covenant of works If ye get him for your second Husband and infinitly best is it any prejudice to quit your first husband the Law And in that respect is it reasonable to cast at the bargain because it is free Secondly Is it not reasonable that ye should give him the room of all things If He be able to fill the room of all let him have his room as being well worthy of it It is your advantage to quit your lusts and sinfull pleasures your covetousness Pride vanity self conceit c. To exchange all for him and if ye be not content of this condition ye say he is not worth the having 3. Is it not reasonable that ye should be devoted to him in your Conversation That ye should no longer Play the harlot but be as a chast Virgin to him Is it any advantage to you to follow your Idols that wil go betwixt you and happiness If Heaven be an advantage it is your advantage to quit them and be for Christ Or is it any Prejudice to be Holy Or will ye quit Christ because ye must be Holy Or will ye refuse him because he will not suffer you to your ruine to take your own will as formerly yea it is not only reasonable but very good and Profitable Nay there is a necessity you should be Holy and may not love to him loose your heart from sin There was another sort of consolation and other bowels of love at the first making of the Bargain betwixt the Father and the Son and it was calculated for more honourable designes and levelled to more Noble ends then any thing the Devil or the World or the flesh can Promise to you and any of you that will stand and stick at the termes that are so just equitable and every way reasonable and easie with all we take your own consciences to be witnesses that they are so and you dare not avouch the denyall of their being so If ye be content to take him to be reconciled and made friends with God by his satisfaction and to be made Holy by his Sanctifieing Spirit to be for him as he shall be for you It is a bargain and what I pray ailes you at such a baâ—gain If this be not made ye shall never be able to make such another What should ye do then but come to the wedding It 's not time to dispute or debate but to close Say O! say sincerely as those do Jeremie 3.22 Behold we come unto thee for thou
art the Lord our God When He sayes as he did to them returne ye backsliding children and I will heal your backslidings turn it over to him and say Behold we come unto thee Thirdly Are ye not content with your selves or with something in your selves Do ye indeed think and say that it is a good bargain and that the terms are very reasonable and easie and we have nothing to say against them but we have alas much to say of and against our selves The bargain pleaseth us wondrous well and so do the terms but we are not at all pleased with our selves I answer 1. May ye not then the better quit and deny your selves and take Christ in the room and place of self 2. I Ans Christ makes no such objection He bids the most Prophane the most Ignorant and Graceless wretch the most Hypocriticall dissembler that never knew what it was to be honest come and assures them that they shall be welcome if they will come indeed Object But I can do nothing I cannot keep a word word that I say to Christ I Answer Engage and consent to close with Christ on his own terms and doing and keeping shall follow to give thy consent is that which thou art now called to and he engages to help thee to perform Object But shall I take on an engagement presently to break it again I Answer If indeed thou consent thou mayest â—ail and break but the covenant will never be utterly broken nor dissolved yea thou shalt have surety for thy keeping of it Forasmuch as saith the Apostle Heb. 7.22 Jesus was made Suretie of a better Testament If ye Object and say that ye have much sin that ye are Lothsome and Abominable Subscribe this Contract and bargain and ye have a free and full discharge of all your debt I will sayeth the Lord Hosea 2 19 Betroth thee unto me in loving kindness and mercies He will pardon your iniquities There is no exact or severe seeking and searching out of the debt here where it 's ingenuously taken with but rather a covering of it He will also cleanse you from all your filthiness and from all your Idols But it may be thou wilt Object And say I will rather purpose then engage because I fear I shall break it Answer But is it likely that thou wilt make good such a purpose who darest not engage Or will purposes and resolutions do the business without performing Purposes of Marriage make not the Marriage It is actuall consent and engaging which doth that But thou wilt Object And say alace I am not in a right frame I am very confused all things are wrong with me Answer What is this thou sayest Will your frame be amended without Christ will those swarms of Corruptions be beat out before thou take in the King of Glory who is strong and mighty in Battel But thou wilt Object I am not clear as to my interest Ans Wilt thou not consent till thou be clear that is as much as to say thou art doubting but that thou wilt not put it out of doubt if thou be unclear as to thy Subscription rather Subscribe write thy name over again if ye have not at all Subscribed take now the pen and do it say Lord Jesus I come to thee and will be thine Object Alace fain would I come to the wedding but I cannot come it will not do with me I would fain believe but my Faith is not Prompt and ready I Answer Is not the Covenant provided with an answer to that also It calls for nothing but for your Subscribing and if ye say ye cannot look well that it be not a shift it comes to this yea or nay and if ye say ye cannot say Yea in Faith which yet thou wouldest fain be at is there not a promise of Grace that though your hand be as it were withered if ye mint and essay you shall be enabled to stretch it forth Faith may come in the very essaying to grip him only essay it and it shall go with you Object I have essayed it often and it hath not gone with me Ans Essay it again and cast a new knot If your evidence be not clear Subscribe over again Object But it goes not with me when all is done I cannot believe I would Subscribe but I cannot writ as it were I cannot distinctly act Faith Ans What is that Our Lord stands not on that though you cannot write well do as ye can It 's strange to see how somes Subscription is almost like a scratching with Crow-toes yet it 's a valid Subscription some again will write down their mark in place of their name and that also where it is well known is admitted as valid if you cannot as it were write your name in fair and legible Letters set down some Mark if it were but two scores or lines in any form or figure If ye cannot act Faith so distinctly come on as you may if ye cannot to your satisfaction say Yea with the heart say it with the mouth striving and longing to have thy heart brought up force thy self If I may speak so to believing If thou shalt confess with thy mouth the Lord Jesus and shalt believe with thy heart that God raised Him from the dead thou shalt be saved Rom. 10.9 Endeavour to make thy Mouth engage thine heart bind thy self fast to Christ even in a manner whether thou wilt or not act Faith with the understanding labouring honestly to bring up thy Will and affections and though ye win not now to a Faith that is distinct it shall come in a due time essay to set open the door and it shall go with you Object But my heart says all these are but fair words Ans Away with that blasphemy They are the truths of God essay then O! essay Seriously this way of Believing and ye shall find power meeting you The Pen is as it were lying by you and albeit ye cannot write well and be distinct take the Pen and Christ shall as it were lead your hand and guide it to write so as it shall Pass in Heaven for a Subscribed consent set your selves to give him a welcome and he shall account it to be a welcome Say now what more ye have to say lay out your scruples this word all things are ready will answer them all the garment is ready to be put on yea Jesus Christ is your Wedding Garment take and put him on He is the cure for all your diseases apply him for the cure of them all ye cannot certainly be clothed before you put on the garment neither can ye be Healed before ye apply the cure ye cannot by any means be rich till ye marry him But beside all these there are several other needlesly disquieting scruples there are many other shifts and alace that there should be such triffling if I may call it so such whining as it were and standing on Ceremonies to speak so
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
delights nor desires taken up with things earthly but he should be Mortified unto and weaned from all those things He should not be like unto those who on all occasions are tossed with their humors and with every wind of temptation but he should be so calme Composed and sober settled and fixed in a Heavenly temper of Spirit that words of reproach may not much trouble him nor crosses and afflictions much disquiet him he should have such composure and sedatness of spirit that he may be much above the levity and unstayedness that the men of the world are under the power of and he should endeavor to be defecat and purged from those impure mixtures of self-interests that are regnant in worldly men Secondly in respect of his work he should and may have his conversation in Heaven and that is when he is much in the exercise of those Graces and in the practise of those duties that he is to be taken up with in Heaven to be much in love to God taken up with delighting in him much in Communion with God Holily impatient to want him or to live without his company to be much in the study and searching out of his perfections to be studying to have the heart fixed as it were a pillar in his house and not to go out from him to be much in admiring and adorning the free grace and love of God and to be in a Holy manner ravished with the contemplation of those to be much in the work of Prayer and much in the work of Praise saying Worthy is the Lamb to receive Glory Honour Dominion c. Joining with the four beasts and four and twenty Elders saying Holy Holy Lord God Almighty to be much in prizing and valuing of God in setting out and commending him to be in all duties willing and cheerfull doing Gods will cheerfully and with alacriâ—y to be much in longing for the Sabbath to converse more closely with him longing ofâ—en for privacie and retirement to pour out the heart before him and to do all this with Holy coveting to do it better praying that his will may be done on earth as it is done in Heaven Thirdly A believer may be said to have his Conversation and you are called to have yours in Heaven in respect of a Heavenly walk and as having a heavenly impresse on all your Conversaâ—ion to be walking as it were in Heaven and as if Holiness to the Lord were written on your foreheads which being very comprehensive takes in these First to have the heart fixed in meditating on God and his law on Spirituall and Heavenly things to have a sublime and divine strain of mind not debasing it self to pursue vanities but kept in a close and constant pursuit after Communion with God and conformity to him to be in case to say with David Psal 139. When I awake I am still with thee Labouring to leave the heart and mind in Heaven when ye ly down and seeking to find it there when ye arise 2. To have your affections love desires and delights in Heaven or heavenly 3. To have your words savouring of Heaven Ministering Grace to the hearers endeavouring to have your words weighty and grave in the commendation of God and his Grace 4. To have your hearing of the word and your praying carrying much of a heavenly stamp and impression on them hearing as if God were speaking to you Immediatly from heaven and praying as if ye were even before his Throne 5. In your more common and ordinary Conversation as in your Eating and Drinking in your recreating and in following your lawful callings and employments even the very coursest and lowest of them to propose to your selves another end then the men of the world do making that your main end to Glorifie God and to have such a heavenly and Divine way of going about these as may be convincing edifieing and gaining of on-lookers not to be predominantly influenced by selfish humours designes or interests looking only or mainly to what may please or profit your selves but levelling all at the Glory of God and the edification and good of others as well as your own Fourthly We may be said to have our Conversation in Heaven when we have a Holy commerce and trading as it were with Heaven as a man is said to converse in France or Spain when he trades and trafliques there So to have converse in Heaven is Spiritually to traffique there to have Faith and Hope exercised in and about heaven to send many prayers and desires to heaven as so many empty vessels and to be in the lively and longing expectation of their return full and richly loaden to make many visits as I said before to heaven and to be in all those neither seldome nor transiently and at starts only but to be frequent and more continuing in them and though they should sometimes return either with seeming losse or with very litle gain yet to keep up the trade and traffique seeking to make up our losse by a new voyage thither for the trade is not alwayes to speak so alike quick Fifthly We may be said to converse in heaven by our abiding as it were in heaven and this is one of the highest steps of a heavenly Conversation If ye shall ask How it is that a believer while on earth doth or can abide in Heaven I Answer these wayes or in these respects 1. By having his heart in heaven where his treasure is For as the Lord sayes Where a mans treasure is there is his heart the man as it were dwels there and if at any time he remove a litle he leaves there his great stock and his heart as a Factor so though the Christian be discoursing buying selling eating drinking c. Yet in all these his heart may and ought some way to be in heaven 2. To have his Faith in heaven and as it were never to come out of it 3. To have his love in heaven folding its two armes about the Lamb and him that sits on the Throne holily loth to have them loosed from those sweet Soul solacing and satisfieing embraces 4. To have his hope in heaven which is an Anchor cast within the vail and makes the soul safe and sure amidst the greatest tempests of outward trouble as a ship rideth safely when she hath cast Anchor on firme ground so that there is no fear she will drive In a word these Four The Heart Faith Hope and Love being in heaven we may say that the mans best half and Part is in heaven his â—edder stake is loosed and much of his Tabernacle taken down and he made in a good measure meet ready and ripe for his dissolution and for heaven Thus ye are called and oblidged to have your Conversation in heaven Sixthly A Believers conversation may be said to be and ought to be in heaven when his contentment delight and satisfaction are in heaven when all that he desires all that
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
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
liberty to return to their own land Yet considering the great scope of the Words and that this liberty of the Jews is in a great part fulfilled in Christ and that the union spoken of here is such as hath in it the gathering together of all the Tribes and withall that the Covenant which they enter into with the Lord Christ is such as shall never be forgotten We must extend the words to their Ingraffing again into their own Olive when all Israel shall be saved and they shall be graffed into their own root and Stock from off which they were broken As for the Scope it 's partly off encourage the Jews This being not only a Promise of their return but also and mainly of their Repentance and of their Friendship Reconciliation with God and with one another In those dayes they that had been far from him and busie vexing one another shall come and come together Their work and business in coming is to seek the Lord and the manner of it is going and weeping Praying and repenting and although the way be somewhat dark and not so discernible to them yet they go on asking the way to Zion with their faces thitherward They ask how they may come to Him worship God again aright and perform the duties of a people inchurched to and in Covenant with him And as it were from one Post or Town to another they ask the way and get Direction from one day to another and from one duty to another And their designe in all is Come say they on the matter we were once in Covenant with God and with one another but we have been unfaithfull in both now let us amend and make up the breach in both Let us Joyn our selves to the Lord in a perpetuall Covenant never to be forgotten Let us renew our Covenant with God and let it be done firmly and surely so as it may not be broken again this looks and hath respect to Jeremiah 31.31 c. and 32.49 40. Where the Lord Promiseth To make a new Covenant with the House of Israel and with the house of Judah Cited by the Apostle Heb. 8. And it 's called Chap. 32. An everlasting Covenant Which is not so much to be understood of meer externall Covenanting as of saving sharing in and partaking of Christs Righteousness for the Pardon of sin and of their engaging to God in his own strength to be forth-coming in the fruits of saving Grace and Holiness in their practice This is in Sum the way and course which they take and is a short directory for what should be a peoples carriage when they would make up the breach of a broken Covenant with God As for the Particular Scope of this place as it relateth to Israel and Judah their returning together we shall not insist in it yet from these words we may see First That There is good ground for us to expect the Lords bringing back his scattered People the Jews and their ingraffing again into their own Olive The same God that perswaded Japhet to dwel in the Tents of Shem can perswade Shem to dwell in the tents of Japhet As they minded us Gentiles as a litle Sister and were Holily Solicitous what they might do for us we ought in gratitude to mind them as the elder Sister that they may turn again to the Lord who hath given us his faithful Word for it which cannot fail but must be fulfilled Secondly We see that Heart-melting towards God and seriousness to make up the breach of a broken Covenant betwixt a People and him conduce natively to make the hearts of those that have been divided and set at variance from one another in much warmness of love to unite and sweetly to join together It 's from this that Israel and Judah become one Stick in the Lords hand Ezek. 37. This makes them as melted mettall to run close together as it were into one Lump though it was a long continued Schisme and had much bitterness attending it yet when their hearts are touched with a Sense of sin and of a broken Covenant their former differences and animosities evanish softness of heart in the sense of by gone sin would silence many things among us that all disputings writings and Printings will not be able to do Pray for this to the Land as the most effectuall mean and way of curing out divisions and of uniting us in the Lord It Joins Judah and Israel together whose breach was much greater and of far longer continuance then ours Thirdly We see here that A peoples joining and running together in serious seeking of the Lord is very Commendable and lovely and a good token and evidence to them of their turning to God and of Gods accepting of them even as bitterness and division is exceeding displeasing to God and prejudiciall to themselves and to the Work of Grace in them This is an happy-like hopeful and promising day of Repentance and turning to God that bodeth much unspeakably much good to a land and People But we come to consider the words as they do direct unto and chalk out the way for a people returning to make up a broken Covenant with God which is the Scope And we may take it up in these Three First As it respects the frame of their hearts And O what a tender humble warm and mournfull frame are they represented to be in They shall come and go together exciting one another going and weeping with their faces towards Zion Secondly As it respects and holds forth the great designe they have and that is to renew and make sure the Covenant betwixt God them Though it was now broken and they want not challenges for it Yet they do not say we will never enter in it again Because we brake it the last time we made it But come say they let us make it the more firm and stable Thirdly As it respects and hold out their posture and the way which they take in pursuing this designe There is a going and weeping a praying to and seeking of the Lord in a word they seek and endeavour to renew their Covenant with God seriously diligently and humbly and thus they pursue their designe First then If we look to their frame we will find implyed in it 1. A guilty condition 2. A challenging and convinced condition 3. A repenting condition they are kindly affected with the wrongs done to God and desire and use means to have them righted We shall name Two or Three generall Doctrines from this First Consideration of the word though in effect it will fall in with the Last The First whereof is this That Gods Covenanted People may deal foully and falsly in his Covenant For their coming to renew the Covenant supposeth that they had broken it and it 's also implyed in their mourning and weeping and saying Come and let us join our selves to the Lord in a perpetuall Covenant never to be forgotten This needs no further
the Lords Supper would be so present serious and every way in a posture suttable to that action as if they were never to have the offer or occasian of another Communion As the Lord said to Elijah the Prophet arise Eat for thou hast a long Journey to go So saith the Lord to the Disciples and in them to us Hence-forth I will drink no more of the fruit of the Vine till I drink it new with you in the Kingdom of my Father Ye will get no mo Communions with me here and therefore go rightly about this Improve it well and let a foundation be laid here of a solid standing interest in me that ye may be ready to meet with the tryals that are coming Tenthly Observe That sinners who receive Jesus Christ on the terms he is offered in the Gospell and take the Sacrament for a confirmation of their interest in him and in his Pucchase though they should never have another Communion in this world may confidently expect a joyfull one in heaven I tell you saith he for your consolation though I drink no more of the fruit of the Vine with you here yet the time cometh when ye and I shall drink it new in the Kingdom of my Father Eleventhly Observe That honest Communicants sensible of sin and content to take Christ on his own terms are called to be cheerfull and to cheer themselves in the lively hope and expectation of Heaven And a Believer though a sinner that takes this way should take his communion as a Seal and Pledge confirming him in the Faith and hope of his being ere long to have an eâ—ernal and unin errupted Communion with Christ in Glory In these Observations Ye have a short hint of the Treasure that Believers have in Christ and from them ye may gather what a full Christ a full Covenant and good bargain ye have who have really closed with him ye have a most liberal and Richly bounâ—ifull Mediator who hath put all these great things and many mo into his Testament to sinners offered to them in the Gospel and Sealed in the Sacrament of his supper to all them that take him and rest Satisfied with him for which satisfaction there is all the reason in the world And therefore to come in particular Application to the Use of all There is â—ere good and large ground to speak a litle to these Three 1. To Bring forth to you the good news of Salvation through Christ 2. To Exhort and press you to embrace and accept of them with gladness of heart to make welcome this Faithful saying worthy of all acceptation that Christ came into the world to save sinners 3. To Comfort aâ—d solace sinners that have betaken themselves to Christ in the abundant consolation of this Covenant and in the administration of it and in the Mediator the great subject and Substance of it and seeing it may well be said here who is sufficient for these things ye would have an eye to him who can make this Gospel to savour sweetly and even triumph The Commission to preach it is his the Ordinance and Institution is his and if there be any appetite for your food amongst you any sense of sin and desire of Communion with Blessed Jesus here and of Communion with him in Heaven hereafter Look O look up to him and beseech him to Breath on his own Ordinance and to back this word with life and power The First Use Then serves to bring forth to you this day the good news of Salvaâ—ion through Jesus Christ O sinners by this Gâ—spel and Testament of Christ and by the Administration of this Ordinance we have good news to tell you This is the New Testament in his Blood which is shed for the Remission of the sins of many I shall endeavour to hold forth to you the goodness and gladness of these news and tidings in these Three and would to God we had sensible sinners to Believe receive and welcome them 1. That there is a good bargain thorow Christ to be gotten by sinners 2. That sinners by accepting of Christ have sufficient warrant and good security for applying to themselves and making use of this good bargain 3. That Christ is most willing and desirous that sinners should close with this bargain and make use of him and of his Righteousness for atâ—aining the Pardon of sin and for making themselves happy everlastingly For the First Sinners here is a good bargain to you thorow Christ glad tidings of great Happiness fear not saith the Angel to the Shepherds Luke 2.10.11 Behold I bring you glad tidings of great joy which shal be to all People for unto you it born this day in the City of David a Saviour which is Christ the Lord Yea we have these good news to preach to day Behold to us hath died a Saviour and he hath made his Testament and hath lefâ— a most ample Rich comfortable and Blessed Legacy and is not this a good full bargain Which will be clear if ye consider First The reall woâ—th of it is there any thing a sinner can stand in need of but it 's here or any ill that a sinner can be under but there is here a remedie for it Is it the sense of sin feat of Justice felt Wrath the Apprehension of Hell Here are glad tidings Remission of sins by the Blood of Christ This is the one Express Article of the Testament here We tell you sinners there is a Saviour whose life hath gone for sin and there is a free absolution to be had by vertue of his Blood to all who will lay hold on it Secondly Ye have the Covenant to make it sure and Remission of sins is Particularly mentioned in it for your satisfaction Nay look what ever further is in the Covenant and ye have it also upon your closing with Christ according to his Divine power he hath saith the Apostle 2 Pet. 1.3 given unto us all things that Pertain to life and Godliness and vers 4. Exceeding great and Precious Promises are given us Promises of Justification and Sanctification what a bundle of Promises have we Ezek. 36. I will sprinkle clean water upon you and wash you from all your uncleanness and from all your Idols will I cleanse you and will cause you to walk in my statuts and do them c. There are Promises of subducing of the Body of death of circumcising the heart of causing to love God of putting his fear in the heart of healing back slidings These and many mo are Articles of this Testament which as they are very comforting so are they very frequent and abundant in the Covenant This word of God is as it were the Index and Catalogue of them and in effect there is not a Promise in the word of God but it is here Thirdly There is yet something more and that is the Promiser himself is left in Legacy Which no other Testator doth This is my Body saith he
silent to the Lord If the heart cannot so well and distinctly say Amen to the bargain Let it as it were hold its tongue or hold its peace let it be silent say nothing against it or give a silent quiet answer or by way 〈◊〉 Approbation and Acceptation keep silence and 〈◊〉 shall be accepâ—ed O wonderfull stooping Doth nâ— this declare and manifestly Preach the exceeding greâ—â— willingness that our sweet Lord Jesus hath to Communicat and apply his purchase to sinners Ninthlâ— Consider the Persons on whom he confers the offer aâ—â— the manner how he Prosecuts it and it may yet furthâ—â— hold forth how seriously willing he is that sinne should welcome it and be made up by it who 〈◊〉 pray are called Luke 14 21 It 's the Poor the Blinâ— the Maimed the Halt the Lame c. And are the any that can say they are worse If thou say I can 〈◊〉 nothing I am Maimed and cannot come The Gospâ—â— bids call the Cripple and provides Him a Chariot of 〈◊〉 wood of Lebanon Paved with love and having 〈◊〉 speak so all the Seats and cushions of it of love Caâ—â— 3.10 And giveth stilts or crutches of Grace to undeâ— prop and Eagles wings to carry them If thou be 〈◊〉 confused body and worst not what to do it bids caâ— the Blind If thou be Poor Blind Miserable Wretâ—ed and Naked and yet having conceited and faâ—ciâ—â— that thou wast Rich Thou art not excluded for all that 〈◊〉 for Revel 3.18 Laodicea consists of a Hypocritie Pack and company of Luke-warm Professours wâ—â— are so loathsome to Christ that He threatens to speâ—â— them out of his mouth And yet to such even to sucâ—â— he saith I counsell thee to buy of me c. And if the be invited who can exempt or exclude themselvâ— from the offer or bargain Do not these things moâ—â— Convincingly and Irrefragably demonstrat his willinâ—ness When there is not a sinner that is either Pooâ— proud vain Hypocritical c. But he is included 〈◊〉 the call of the Gospel Tenthly Consider his urgenâ— and pressingnâ—ss in making and bearing home the offer O how long-suffering is He And with what Patience doth he wait on It 's not an Ambassage that 's broken up if it be not presently closed with as a hastie-man doth but All the day have I stretcheâ— out my hands to again-saying people Isaiah 65. Jerusalem Jerusalem how often would I have gathered thee c. Matth. 23. How doth wisdom stand and press her invitation Prov. 1 20. and 8.1 2. c. Ezek. 18.31.32 Turn you at my Rebuke why wâ—ll ye die Luke 14.23 Go to the high wayes and compell them to come in 1 John 3.23 This is his Comâ—andment that ye believe on the Name of the Son of God It 's not left as an indifferent thing at sinners option to do or not do but the same Authority that enjoines keeping the Sabbath and that forbids Cursing and Swearing doth lay on this Command of Believing Come to the Wedding Beleve man and woman and be saved and what is all this to the bowels of Mercy Grace and Love that are in him His Belly is like Ivory overlaid with Saphirs His face is white and Ruddy a part whereof this is and yet it 's nothing to speak so to the principall copie which is his heart that 's a great depth even the very Center and Element as it were of love God is love saith John as if he were nothing else but love and what a love must it be where he is to speak so turned into love in the person of Christ Angels cannot to the full consider of it nor conceive it Your hearts cannot reach it sure there is much wonderfully much ground here to lay it for an undoubted truth that our Lord Jesus is exceedingly desirous of the Salvation of sinners and of many sinners and is in a great readiness to make his Righteousness forth-coming to them and heartily to welcom all that come to him The Second use is of Exhortation and ye may at first blush see whither it runs Even to stir us up to accept of and embrace these good news with glad hearts is there here a good bargain and a sure way through Faith to make use of it And is Christ so willing to Communicat it What shall I say to you Is it not a pity to miss it Nay would ye do Christ a pleasure then lay weight on his Righteousness and give him sinfull Souls to be saved by him if we sought great or hard things from you to please him would you not judge your selves oblidged to grant them But when he saith on the matter give me your Souls to be saved and I shal account that Satisfaction to me for all the travell of my Soul O How unspeakably great is your Obligation readily and cheerfully to grant so loving and reasonable a request l If such a gracious offer had never been made It would have been Men and Brethren what shall we do And there would have been a mighty great scaring and trembling to draw neer but when it is not to the Mount that cannot be touched not to Moses that we are called to come but to a Saviour whom ye cannot please better then Nay not at all but by receiving of him and whom in some respect ye cannot displease at all if ye receive him let me beseech and obtest you as ye would not be found guilty of treading this blood of thâ— Covenant under foot and as ye would not for evâ—r debar your selves from Remission of sins with him make use O make use of this Propitiation for sin and for procuring your Pardon and peace would to God this were the fruit of such a days work for indeed it 's our great work and the very scope of all our Preaching And behold I Proclaim to you that Remission of sins is to be had thorow his Blood and that there shall not be any upbraiding of you nor casting up of bygones if ye will indeed receive him and close with him on his own sweet easy and very reasonable terms O then sit not this urgent Call and the day of your merciful Visitation And to press this Exhortation a litle Consider that Grace hath a Throne and shall triumph in this Gospel either in your gâ—ining or in being avenged upon you for your despising of its richest and freest offers Let us I Pray reason the matter with you a litle And First Are there not sinners here There is not a designe in this Gospel to save any others but sinners and if so to you is this Salvation set who by Nature are sinners enemies and at feud with God The Doctrine of this Gospel carries in its bosom Remission of sins would to God ye were suitably affected with sin and Judging your selves that so ye might be in some Capacity to receive it Sâ—condly Tell me what is it that ye would be at Is it Remission of sins It 's here
Consolations of God being dilated Capacitated Elevated and enlarged for that very end Fourthly This Communion is uninterrupted there shall be nothing to mar it no Cross no Sin no Temptation to sin For no unclean thing enters within the Gates of the new Jerusalem no Curse no Cry in those Streets no weeping no Sorrow no sighing for any thing past nor Horrour nor fear from the apprehension of any evil coming nor any the least mis-turning of the Lambs Song of Praise the heart shall to speak so be so stringed and bended as it shall never again slack in its bent but be stil keeped at its highest note our Harps shall never hang any more on the Willows but we shall keep them still in our hand chanting the Praises of the Redeemer to that new Heavenly Tune never heard on earth with Psalmes of victory in our hands and Crowns of Glory on our heads following the Lamb whithersoever He goes Fifthly It is an Eternall communion we shall drink for ever with him and be abundantly satisfied with the fatness of his house and made Holily drunk with the River of his pleasures with whom is the Fountain of Life and in whose light we shall eminently see light whose Well of life is always running in Whose presence is fulness of joys and at his right hand Pleasures for evermore though through all Eternity thousands and Millions will be drinking of this new Wine yet it shall never be the less but is and shall be still fresh and flowing Now for Application Let me ask you do ye believe this that there is such a day coming and that these are the true and Faithfull sayings of God O! If ye all that hear me this day did indeed believe it the belief of it sure is very suitable and would make a very sweet life ye will never be Holy ye will never aright fear nor love God ye will never hate sin nor be heartsome in his Service neither will ye be truly thankful till ye really Believe it I am afraid if Atheists Earthly Wretches drunkards Tipplers Cursers Swearers Hypocrites c. Were singled out and Separated from among us they would be found to be but a smal number who Believe this Do ye or can ye Believe it that have your Portion in this life and seek no more Nay believers if ye indeed Believe it why are ye so heartless Why envy ye the poor prosperity of the men of the world Why do ye not press after this mark and Prize If ye believed it suitably your hearts would laugh within you your Spirits would rejoice your faces would some way shine and what is spoken of this day would have a Divine splendor and lustre in your eyes If you believe it why is it not your work and business to live so as ye may hope to drink of this cup of this new Wine with Christ in Heaven Though ye should drink water all your days this Wine will abundantly compense that though now the bread of some of you be but brown this feast of truly Royal dainties is before you our Christian friends that are gone are feeding sweetly on it Long O Believers to be with them and take it not ill though ye be here somewhat straitned and kept scarce and have but a litle portion a small pittance and scant measure of the things of this world when others fare well and Sumptuously live high are Gorgiously apparelled Your Feast and Royal Robes are before you The Rich and great men of this world whose portion is in this life care litle for Poor bodies that seek Gâ—d care ye as litle for their portion as they care for yours they shall not a litle hence get a drink nay not a drop of cold water when ye shall drink this new Wine this Royal wine in abundance Christs Servants shall eat when they shall be hungry his servants shall drink when they shall be thirsty they shall sing for joy of heart when the others shall mourn and howl for vexation of spirit as it is Isaiah 65.13 O seek after clearness of interest in him that ye may throughly Believe Love and long for this life This heartsome Communion with Christ in Heaven is reserved for them that keep Communion with him here on earth and to them it is here promised I will not say that none can get Heaven but those who get the Sacrament but this I dare boldly say that those who have not Communion with Christ here shall never get Commvnion with him hereafter and whoever Communicat honestly here shall have Communion with Christ in Glory be ye comforted who believe in Christ who Covenant honestly with him and who hope in his mercy For He and ye together shall have a compleatly full immediat uninterrupted and eternal Communion in Heaven that shall new end Need ye to be confirmed in the truth of this hiâ— word may serve you and ye have the Sacrament besidâ— he hath left his word to hearten poor Believers undâ— all their inward and outward troubles under their Spâ—ritual maladies and bodily sicknesses and infirmities aâ— to assure them for their comfort that there is a goâ—â— life coming and be hath given the Sacrament as a pledgâ— of it will ye then consider seriously whether this woâ—â— belong to you and if ye may with his allowance heaâ—ten your selves from it that there is a day coming thâ— ye shall get Communion with Christ in Heaven Hâ— doth not mean that all that get the Sacrament get thâ— Communion For Judas who not unprobably got thâ— Sacrament is excluded Would ye know then whâ— have been honest Communicants to day that may expect this Heavenly Communion And me thinks thaâ— every one of you that hath any serious concern for yoâ— Souls will be roused here and greedily longing foâ— marks and evidences of that But if any of you woulâ— be at evidences to make you secure I declare I havâ— none such to give you But I shall hint at Two or Three which may be as directions in duty to you who minâ— honestly The First whereof is Luke 22.29 Ye arâ— they that have continued with me in my Temptation anâ— I appoint unto you a Kingdom here it is clear that theâ— Two go together viz. Continuing with Christ in hiâ— temptations and Coming to his Kingdom In a worâ— it is not to be religious for the fashion but in earnest is not to be Religious for a day or two or in somâ— trials only but to continue in it and with him in hâ—â— Temptations what ever they be Not only to be Râ—ligious when religion is countenanced but when it discountenanced and persecution is met with for it sake and when there are many snares and temptations to draw you away 't is a stedfast abiding with Christ in trying times Summer and Winter so to say If a blast of triall and temptation come and ye grow giddy and wavering in the truth Or if a spirit of Profanity come and look for