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
a thing on such terms and conditions the other partie accepting on those terms and Conditions On which the offer is made as we see in a contract of Marriage the man engageth to be the Womans on condition that she be his and she engageth to be his wife as he engageth to be her husband and each engageth to perform suitable duties to the other And we make use of this the rather that the Scripture alludeth to it in this matter Secondly We are to consider Covenanting as it is betwixt God and a sinner for we are not now speaking of the Covenant of works betwixt God and Adam wherein there was made an offer and Promise of life upon condition of Perfect Obedience So that if he did that which was Commanded him he should live but we are now speaking of Gods Covenanting with a sinner for that is the Covenant spoken of here It is indeed a great wonder that ever there should have been a Covenant betwixt God and a Creature But a greater wonder that there should be a Covenant betwixt him and a sinfull creature whatever is spoken in Scripture of the Covenant of Grace belongs to this Covenant First The Parties in this Covenant are God and the sinner Gods Creature but a sinfull creature It 's the Lord Jehovah and we the house of Israel and we the house of Judah Secondly The terms of the Covenant are not Do this and live though the Promise be the same for it's life that is offered yet it 's not on the same terms for though the life be as good as that which was promised to Adam yet the terms are far better The substance of this Covenant we have set down Jer. 30.31 32 33. and cited Heb. 8.10 11 12. unto which this same invitation doth here relate I will make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant that I made with their Fathers But this shall be it I will write my law in their hearts and I will be their God and they shall be my People c. And Come say they here and let us join in it His engagement is to be their God and their engagement is to be his people and the terms follow which are on Gods part free forgiveness of sins through the Righteousness of Christ imputed to them thorow whom they are accepted as if there had never been a quarrel And on their Part by faith to take hold of him and of the Pardon of sin which separated betwixt him and them through Jesus Christ as he offered to them Therefore Rom. 10.6 It 's calleâ— the Righteousness of Faith opposed to the Righteousneâ—â— of the Law spoken of befo e and what saith it saith not who shall go up to Heaven nor who shall dâ—scend into the depth But the word is nigh thee even iâ— thy mouth and in thy heart that is the righteousness Faith which we preach that if thou shalt confesse wiâ—â— thy mouth the Lord Jesus and shalt believe in thy hearâ— that God raised him from the dead thou shalt be saveâ— That is if ye make suitable use of Christ for your Feaâ— with God and give up your selves to him to be 〈◊〉 Servants ye shall get peace and Pardon of sin here aâ—â— Eâ—ernal life and Salvation hereafter These in short aâ— the terms on which God offereth himself to sinneâ— Thirdly The Ground of this and how it comes to paâ—â— thaâ— such a Covenant is accessible is the Mediators iâ—terposing in a Covenant of Redemption with the fathâ— concerning elect sinners wherein he hath procured thâ— Covenant of Grace betwixt God and sinners by 〈◊〉 Performing the condition required of him in that Câ—venant for this Covenant of Grace and Reconciliatiâ—â— is nothing else but the result of the Covenant of Râ—demption and the execution thereof we had never 〈◊〉 ground to say that there is a way laid down for 〈◊〉 peace with God except there had been a Covenanâ— Redemption betwixt him and the Mediator wherâ— the Mediator undertook to satisfie Justice for the sins the Elect by bearing their iniquities and hath the Pâ—â—mise of being Satisfied for the travel of his Soul by seeing of a seed and by his Justifieing many thorow Faâ—â— in him as it is Isaiah 53.11 This gives the rise to tâ— Covenant of Grace betwixt God and sinners and theâ—â—fore these two are put together Isaiah 55.3 Inoâ—â— your ear come unto me hear and your Souls shall live and I will make an everlasting Covenant with you even the sure mercies of David That is the sure mercies of the Messiah the assignation whereof even of the Purchase of Redemption made by him is by Covenant made over to the Believer in him and therefore when we speak of this Covenant it alwayes supposeth implieth Christ who Isaiah 42 6. Is called the Covenant because he is given for the ground of Covenanting betwixt God and sinners it being by him and in him that God and sinners meet there being a gulf as it were betwixt sinners and God he hath made himself the bridge on which sinners may come over and meet with God and the Covenant brings us to Christ as under the Law Christ was typed out by the Mercy seat and the Arke wherein the law was put to shew the linking together of Christ and the Covenant the efficacie of the Covenant flowing from Christ and the Covenant giving us a title to Christ and making Christ accessible to us It layes as it were a Bridge to us to step on and makes an open door to us to enter in by on Christ and by Christ to the Holie of Holies thorow the vail which is his flesh Thirdly As for the Form of this Covenanting it is as in other Contracts God making the offer and the person accepting it Gods offer is in the word of the Gospel wherein he saith Come and I will made a Covenant with you as the Apostle hath it Rom. 10. The word is near thee even in thy Heart and in thy mouth and the Sum of it is If ye Believe in Jesus Christ ye shall be saved the proposing whereof in the Gospel is the laying of Gods offer before you and it 's as really Gods offer as if audibly he were speaking to you from Heaven as he once spake the Law on Mount Sinai It being his Authority by which Ministers are sent treat close this Covenant with you As it is 2 Câ— 5. We are ambassadors for Christ as if God were beseecâ—ing you by us we pray you in Christs stead be ye recoâ—ciled to God That is be friends with him by enteriâ—â— in Covenant with him and he sheweth us the grouâ—â— of it For he who knew no sin was made sin for us tâ— we might be made the Righteousness of God in him Goâ— offer is I am Conâ—ent to be thy God and to make 〈◊〉 that is mine forthcoming to thee for thy good upoâ— condition thou quit thy
therefore we put you to it peremptorily as to these Three 1 As to the thing that when he invites ye come when he offers ye receive and give thâ— Lord your answer not a nay say but a yea as ye wiâ— be answerable and upon your saying Yea to this Covâ—nant on his Terms we declare in his Name that 〈◊〉 says Yea in taking in the sinner that fleeth unto him 2. As to the whole of the thing for ye must not half Gods Covenant but as ye accept of God to be yours so ye must give up your selves to him to be his and as ye take Christ for paying of your debt So also ye must take him to help you to do your duâ—ie take all therefore and submit your selves intirely to him in this Covenant 3. As to the time ye must do all this presently for the Lord doth not allow us to give you an hour or to promise to treat with you one hour after this It 's now come and let us join our selves to the Lord It 's no difficult thing that ye are called to It 's to believe with the heart and to confess with the mouth our Lord Jesus Christ as it is Rom. 10.9 The Object is Christ the Condition is Faith whereby he is griped and taken hold of and which goeth out towards him in the word And so ye have no more ado but when the offer and Promise comes out to accept and subscribe and to say I am the Lords I will be his to be saved by his Righteousness and made Holy by his Grace both which are contained in the Covenant I am content to be beholden to him both for Holiness and happiness and it shall be a bargain The Lord himself perswade you to do so and that presently without delaying dallying or shifting and off putting Now it may be that some think this to be a good bargain but they know not how to make it sure and siker so as it may hold for ever And therefore this is the last thing that in the 4th Place we would speak a litle to viz. How shall a person Covenant with God and know that he hath done so in very deed for the Directions how to Covenant are so many evidences of Covenanting when performed For Directions then in this matter we would in generall in the First Place have ground to suppose and take it for granted that ye know what ye are even sinners and that Sin hath laid the Foundation of a quarrell betwixt God and you and that ye know what he is a designing and doing by this Preached Gospel even to bring sinners into this Covenant and to have an union made up betwixt him and them but ye will belike say I know not how to make it sure there is no answer to this but be doing till ye get it made suâ—e for your unsureness must flow either from something on Gods side or from something on your side ye dare not I suppose say that it flowes from any thing on Gods side or if ye should this is the way to make him sure to speak so and if it flow from something on your side he bids you return back sliding Children and he will heal your back slidings and make it sure But in the Next Place and more particularly consider 1. Your end and designe what yeâ— would be at ye may have some generall aim at something that is good in it self but that is not enough iâ— must be something more Particular and peculiar Is 〈◊〉 to get God to be your God Doth that fill your eyeâ— Is it to get your back slidings healed as well as pardoned That is right if your aim be to have God and Spâ—rituall good I mention this the rather because somâ— may love God and the Covenant for some temporaâ— good whereas others love him and his Covenaâ—â— mainly for a Spirituall good and think themselves weâ— come to and made up thereby Wherein lyes the dâ—ference will ye say I answer in a word to love Gâ—â— and the Covenant only or mainly for temporall meâ—cies is ill aod selfish but to love God and his Covâ—nant to be made thereby really happy in the enjoymeâ—â— of him and to be made conform to him in Holinesâ— is good and desirable and neither selfish nor servile aâ—â— mercenary as it is no unkindlie-like token in a wife to love her Husband to be delighted in him and to like well to enjoy his company so it is a kindly like Mark for a soul to love God on the account of the happiness and Holiness that are to be had in him and from him Love to God shoulders not out all regard and love to our selves simply but it shoulders out love to lusts and all inordinat love to self and to every Idol nay it 's inconsistent with true love to God not to care whether we be happy in the enjoyment of him or not 2. Consider how and by what means and on what terms ye seek to come at that end are ye secure and sensless of your sin misery without God It 's very like that ye make but a blind bargain whereof ye will have no reall advantage but have ye any kindly touch of your sin and misery and of your need of a Saviour and have ye recourse to him as one Able to save to the uttermost all that come unto God thorow him and who lives for ever to make intercession for them Ye may know somewhat of your sincerity in Covenanting with God by the way that ye come to him 3. What use make ye of the Mediator when ye are come to him Is your peace with God and your hope of holding by the bargain grounded on him Do ye lay the weight of all the good ye expect on his mediation on his Satisfaction and intercession on his purchase Do ye hold all thorow him That 's a good token 4. Are ye content to give to God as well as to take from him To devote your selves to him for Service as well as to enjoy him and Happiness in him This also is a good token as well as a direction 5. Are ye in much Holy fear and Jealousie of back-sliding and is it in your eye and aim purposely to Article this with the Lord to put his fear in your heart that ye may not depart from him many persons will sometimes in a warm fit or in a good mood as we use to speak come far on as Agrippa did but quickly fall off and return to their wonted byass câ—ldness and indifferency therefore in your Covenanting with God there would be much Holy fear lest it be not sound lest it bold not let your Soul say now I am absolutely and unreservedly given away to God not by Morgage or Wodset only to speak so but without reversion even for ever 6. Ye wouâ—d come to close actually with God himself in Covenant many come to the word and Sacramenâ— to get as they think some good but come
which the Sacrament as a Seal is appended Therefore the cup is called The Cup of the New Testament 3. The seal of the Sacrament it self appended to the word and Covenant 2. We would distinguish betwixt Christs broken Body considered as discernible to our understanding only and the same considered as it is discernible to our very senses or as it is apprehensible when by feeling we may grip it as it were and not only look to it but take holâ— of it how this is shal be more Particularly explained and cleared afterward for preventing of mistakes it is in this last sense that we understand discernible here not excluding the former so that Christs broken body in the Sacrament is not only made discernible to the understanding of the right communicant but he is made Communicable and apprehensible and there is an union with him attainable in that Ordinance and what we said before proves this he holds out His Body to be received And He is received in it Aâ— for the Second to wit The Questions to be answered they are these Four 1. In what respect is Christ present and discernible in the Sacrament Secondly to what is he made discernible and Communicable Thirdly how the Sacrament makes him discernible and what way it holds him out as discernible to us Fourthly what may be the reasons why Christ holds out himself His broken Body as discernible to us in the Sacrament First then in what respect is Christ present and discernible in the Sacrament We answer first not simply considered as he is the Son of God nor in respect of any benefiâ— from him as mediaâ—or neither simply as Redeemer But he is holden out as incarnat and so this Sacrament differs from the Jews Passover which held him out as to come while this holds him out as come Secondly it holds him out not only as become man but as suffering as having his Body broken Thirdly He is made discernible in respect of the end for which He suffered and had his Body broken and his Blood shed This is sayeth he my Body which is broken for you This cup is the New Testament in my Blood shed for the remission of the sins of many to wit of all the Elect It holds out Christ Mediator God-man suffering for us Fourthly It holds him out as Communicable and in capacity to be participat of by us Therefore it s called the Communion of His body Chap. 10.16 To tell us that we may be united to him and made to share of him and we are bidden Take and Eat and all to drink of it These last two look to the Covenanâ— and hold out the Sacrament in reference to it and how our Lord Jesus First by his sufferings was to purchase a People to himself and Secondly that he was to be Communicable to his People therefore the Cup is called the New Covenant in his Blood The Cup and the Covenant go together For though we may consider Christ without the Sacrament yet we cannot so well consider the Sacrament without Christ and the Covenant Secondly To what is Christ made discernible and Communicable We answer First he is not discernible nor present after a corporal manner to the bodily eye though he be really and truely present The bread that he gives is his Body and the Cup his Blood and yet it was Bread and wine which was given and not his Body and Blood corporally Secondly he is not present and Communicable by any local mutation by taking us up to heaven to him or by bringing his Body out of Heaven to us But he is these three wayes present and Communicable First to our Spirituall senses to an enlightned understanding which considers Christs Body broken and his Blood shed Secondly To the Faith of his people he is present in his own ordinance when his spirit goes along and quickens their hearts and their faith is in exercise They are made to apprehend Christs Body and to have an union with him sitting in Glory as really as they partake of the elements with their hand and feed upon them with their mouth and stomach an union as reall as is betwixt the head and the members and betwixt the root and the branches These two the Spirit on Christs side and Faith on our side make up a reall union and therefore though this presence be real yet it 's Spirituall Faith looking and going thorow the elements takes up Christ according to the end appointed and this makes the union even as faiâ—h will look and go thorow the word and crediting the word takes up Christ in it and makes an union with him so by vertue of this ordinance there is a Spiritual presence of and union with Christ Jesus Thirdly A presence to sense not so much in respect of inward feeling as in respect of the powerful effects of his presence though often inward feeling goes alongst with it and therefore it s called the Communion of his Body and the wine of Heaven And in respect of the mean and way he manifests himself therein to the eye to the touch to the taste and to the ear and there is a colour sensible which is more then is in any other ordinance where there is but the exercise of one sense for the more of the outward senses he makes use of he brings with him a proportionable blessing to the inward senses of the soul Thirdly How doth the Sacrament hold out Christ as discernible to us For answer I shal offer these Four wayes How he may be present to the faith of the Believer in the Sacrament all which wayes he is made discernible 1 In respect of the institution for Christ is here represented by the Minister as giving himself his authority and warrand is here therefore himself is here This though it be common to all Christs ordinances yet it belongs in a peculiar way to this ordinance for in it he is presenâ— in a special manâ—er making over himself and his sufferings to us Secondly He is made discernible in the Sacrament in as far as it represents him and though the word hold him out yet the Sacrament doth so more fully clearly and sensibly by such and such signes by bread and bread broken representing his Body broken by Suffering by wine and wine poured out representing his Blood shed and by wine distinct from the bread to shew a most true and reall death In which respect it 's said Do this in remembrance of me and as often as ye eat this Bread and drink this Cup ye shew forth the Lords Death till he come again Every Sacrament represents Christ but this represents him in his suffering and dieing and in the end of it and makes it over to the worthie communicant Thirdly he is made discernible by this Sacrament in this respect as it 's a seal appended and affixed to the Covenant serving to ratifie and confirm the Promises contained in the Covenant and so the Bread and wine considered
is ready the fatlings are prepared the Promises are filled with every necessary good thing there is bread enough in the Prodigals fathers house and to spare the contract is ready and an offer of it made on the Bridegrooms side the terms are drawn up and put in Form and all things agreed upon and ready even to the Subscription and there is no more required but that the hearers of this Gospel heartilly consent to take him and submit to his righteousness and dominion which if they do all things shall be theirs even life eternal and all things that may fit them for it Promises for this life and that which is to come and Christ engaged to keep the bargain and this is it that is preached every day to you though alace unsuitably so that it 's not now Who shall go up to Heaven and bring down Christ from above or Who shall descend unto the deep and bring him up from the dead That we may get him to Marry but the righteousness of faith saith the word is near thee even in thy mouth c. Christs consent is not to be asked or brought from afar for he hath declared it in his word and the terms of the contract are if thou shalt confess with thy mouth the Lord Jesus and shalt believe with thy heart that God hath raised him from the dead thou shalt be saved Rom. 10.8 9. Engage therefore honestly with Christ and keep to him deny your selves and close wiâ—h him give uâ— your selves to him and ye shall be saved and that is all one with this to be married to him yea the day of the Marriage is set and that iâ— the day of the Gospel the Bridegroom is come to the Church the Table is covered and the Ministers the Bridegrooms friends are waiting on to espouse you â—o him and to make up the Marriage so that all thinâ—s meet and requisit for making peace betwixâ— God and sinners are ready The Fifth Observation was that Christ the Bridegroom his Father are very willing to have the match made up and the marriage compleated therefore doth he send forth his servants with a strict commission not only to tell sinners that all things ready but to bid them come to the Marriage yea he not only wills them to tell that all things are ready and to invite but to Compel them as Luke hath it Chap. 14.23 to come in to stirr them up and press them to it to threaten them if they come not and to accept no refusal or naâ—-say the evidences of his willingness are many which I will not now insist upon as that he hath made the feast and such a feast and prepared so for it and given himself to bring it about and keeps up the offer and Proclamation of the Marriage even after it is slighted all these and many moe tell plainly that the Father and Son are most heartily willing therefore they expostulat when this Marriage is refused O! Jerusalem Jerusalem how often would I have gathered you but you would not Matth. 23. O! Jerusalem Jerusalem if thou even thou hadst known in this thy day the things that belong to thy peace Luk 19. All these sad complaints that Israel would not hearken to his voice and his people would have n ne of him Psal 81 7. That he came to his own and his own received him not Joh. 1.11 And that they will not come to him that they might have life Joh. 5.40 make out his willingness abundantly and undenyably The Sixth Observation was That the great work of the Mâ—nisters of the Gospel iâ— to invite unto and to endeavâ—ur to bring this Marriage betwixt Christ aâ—d Souls to a close the Servants are sent out for this very end to conclude the bargain Though he be Lord of all yet he would not imploy in this work Angels neither would he speak immediatly by his own voice from Heaven for by reaâ—â—n of his greatness we could not have endured that way of wooing but sayeth on the matter to men subject to the like passions and infirmities go tell that the King haâ—h such a Son and that ye are sent out to wâ—o in his Name and make not only offer of Marriage but request intreat perswade pray and obtest yea command and compell them to come to the Marriage by holding forth the curse which comes on them that will not come and hence are those denounced woes and shaking of the dust off â—heir feet for a Testimony against them that will not come The Seventh Observation was that iâ— is the duty of all to whom the good news of this marriage come to come to it and when theâ— aâ—e invited to it Presently without all delay to yeeld Needs there any proof of this do not the Masters sending and the seâ—vanâ—s coming call for it do not his preparing of all things his inviting to the Marriage and his expostulating wâ—â—h them that come not and our own great necessitie urgently require it The Eighth and last Observation was that all they that come may expect a very good and heartsome welcome none need to fear that they shal not be made welcome seeing they are come not uncalled they shall not sit unserved The Lord will not look down on such as come nay he is waiting on to welcome them and to meet them as it were Mid-way as we see in the Parable of the Prodigal Luke 15. His father stayes not till his son come to him but seeing him afar-off coming he runs with speed to meet him and then most affectionatly embraced him and falls on his neck and kisses him and if the poor child should say I am not worthy to be called a Son He answers that not suffering him to speak out all that he had resolved to say Even when the debaucht runagate had spent all by riotous living and would fain have told out the sad and shameful story of his grosse miscarriages and great unworthiness he interrupts him and says in a manner Son hold thy peace as to that I know well it is grievous to thee go quickly and put on the robe the Ring and the shoes that are provided for thee I come now in the Third place to make application of all and is it possible to speak or hear of this Subject as becomes who is sufficient for these things to speak suitably in the name of the Lord and to lay before you this contract of marriage with such a Bridegroom Beloved hearers are ye in a suitable Posture to tryst with him Do ye think that ye are for this Marriage is it your serious purpose to close the bargain with him If so Pray the Lord to give us to speak and you to hear the word in such manner as it may be a marriage-day indeed there are very good news here and blessed eternally be God that ever we heard them or had them to speak of and that ye have them yet to hear they should make your very
souls in a manner flighter within you and make you to rouze up your selves to welcome them with gladness of heart And therefore First we would exhort you all to believe this report there are alace but few who doe indeed believe that the Eternal God hath this design of a marriage betwixt him and sinners Therefore let not your hearts be straitned only believe that this is the good word of God that these are the faithful true sayings of him that cannot lie and that he is waiting on to ratifie them to all who give them Credit It 's somewhat hard to deliver or receive a word of threatning in faith but in some respect more hard to believe a word of Promise and of consolation It is Proportionably hard to look upon this as Gods own offering of a marriage with his Son as if he himself were by vive voice speaking it out of Heaven and to believe that this offer is really his and therefore as I desire as his Servant to speak to you so I would again and again Obtest you to be rouzed up and to rouze up your selves to believe it Secondly Rouze stretch and enlarge your understandings and your hearts and affections for beholding conceiving and embracing this rich bargain of Grace O! consider seriously from whom it is For what end it is how it is brought about and doth come to you the height and Depth the Length and breadth whereof is inconceivable be Holily amazed and wonder that the offer of this marriage comes to you and that he is content to marry you Thirdly In a word would you know what we have to do with you or what is our commission to you this day This is even it to tell you that the King hath made a marriage for his Son and hath prepared and made all things ready for reuniting you to himself yea this same King that hath made this wedding ready and hath carved out this way of throughing his designe by speaking to you in his Word by his servants speaks to you by us and we speak to you in his name and tell you thaâ— our blessed Lord Jesus is wooing you we declare publish and proclaim it O! take notice of it our Lord Jesus is not far to seek he is here waiting on to close â—he bargain wâ—th you This is our errand to proclaim these glad tâ—dings to you and what glader tydings could yoâ— wish then to have it told you thaâ—â—e may be happy and easily happy and that if ye be content â—o be so theâ—e is noâ—hing that might marâ—â—his happiness but it is â—emove and taken ouâ— of the way Is not the Faâ—â—eâ— ready He hath given his consent is noâ— the Bridegroom ready when he hath done so much and is waiting on your consent the Feast is ready and the Garments are ready and there is nâ— more to do but t take and put them on aâ—d faâ—â—h exeâ—cised on him wâ—â—l 〈◊〉 both the Conâ—ract is ready and there is nothing â—o 〈◊〉 changed oâ— altered in it and He is ready to accepâ— oâ— you if ye will accept oâ— him our blessed Lord Jesus says he is câ—nâ—eâ—â—â—o marry you and there is no more to do but to subscâ—ibe your name to the contract iâ— you want clothes he will give them to you â—f ye want a house if ye want meat or drink he will provide for you what ever it be that you really stand in need of for Soul or body in time oâ— eternity ye shall have 〈◊〉 from him The promises aâ—e filled with all things thaâ— pâ—â—â—ain to life and godliness to hâ—s life and to thaâ— which is to come there is in effect n thing wanting but your consent and let not tha be wantng I beseech you Iâ— prosecuting this purpose I shall speak a litle 1. Tâ— those to whom the offer is made or to those whâ—â— a e called 2. To whaâ— they aâ—e called â—o 3. To the terms on which they are called 4. To the manner how ye should come 5. To the Peremptoriness of the call and to the necessitie of coming And 6. If it be Possible to win at it a word to some motives whereby ye may be Pressed to come and not to neglect the opportunity of such a Precious Season of Grace For the First it is not one or two or some few that are called not the great only nor the Smal only not the holy only nor the Profane only but ye are all bidden the call comes to all and every one of you in Particular Poor and rich high and low holy and prophane Ho Proclaimeth the Lord as it were with an Oyas Isa 55.1 Every one that thirsts come and he that hath no money Let him come whosoever will let him come and take of the water of life freely Rev. 22.17 Our blessed Lord Jesus is not straitned in his call and we may humbly say in some measure that we are not straitened in our bowels in his name we invite all of you and make offer of Jesus Christ to be your Husband that ye may have a room among them that stand by and be with him for ever I say we make this offer to all of you to you that are Atheists to you that are Graceless to you that are Ignorant to you that are Hypocrits to you that are Lazie and Luk-warm to the Civil and to the Prophane We pray We beseech We obtest you all to come to the wedding Call sayeth the Lord the blind the maimed the halt c. Bid them all come Yea compel them to come in Grace can do moe greater wonders then to call such it cannot only make the offer of the Marriage to them but it can make up the Match effectually betwixt Christ and them We will not we dare not say that all of you will get Christ for a Husband but we do most really offer him to you all and it shall be your own fault if ye want him and go without him And therefore before we proceed any further we do Solemnly Protest and before God his Son Jesus Christ take instruments this day that this offer is made to you and that it is told to you in his name that the Lord Jesus is willing to match with you even the profanest and most graceless of you if ye be willing to match with him and he earnestly invites you to come to the wedding if you can touch at any thing on his side that is not ready or at any thing on your side but it may through grace be made ready if ye will come you may but its impossible for the Covenant is well oâ—dered and sure and that in all things and these words are not the words of men but the Words of the true and faithful witness which ye must count and reckon for when we are dead and gone He hath killed his Oxen and Fatlings and prepared his dinner and bid his guests all things are ready in the due order
World that we should be for him Now we know somewhat of the terms which may all come in under these three there are many conditions on his side and but few on ours Fourthly ye would consider the Peremptoriness of this call to accept of and to Marrie our Lord Jesus Christ on these terms it 's not an ordinary complement but purposed by the King the Father and by the Kings Son the Bridgroom He sends out his Servants who are come to call you Peremptorily and there are three Peremptories that this offer and call hath with it all which three we carry in our commission and crave of you to Subscribe to them The 1. Whereof is that ye take no other husband but this Bridegroom there is no latitude left to you in this ye must by no means engage with any other It 's only for Jesus Christ that we woo and we seek of you that ye would give him your souls your hearts and affections that ye may be devoted to him and to no other and therefore we intimat to you that are Married and Joyned to Idols that ye must be divorced from those and betake you to him alone The Second Is the Peremptoriness of the terms we speak of we cannot and ye must not alter one jote or title Ye must deny your selves ye must be content to be divorced from your lusts and Idols ye must renounce your own righteousness and give up with the law your first husband considered as a Covenant of works and run out from the curses thereof to him which ye will never do till ye see your own righteousness to be as filthy rags and reject it as Part of your enditement that ever ye trusted to it Ye must forget your fathers house 2. As you must deny your selves so you must close with Christ and embrace him for your husband and Lord do not think that ye will or can dwel beside him that ye can sit and hear him if ye Marrie him not 3. Ye must be devoted to him in your conversation he must needs be your King as well as your Priest Ye must forsake Father and Mother and all your kindred and betake you to him and ye must take up and keep house with him you must dwel with him and study to be answerable to the Marriage tye and obligation put upon you we dare dispense with none of the Three The Third Peremptory is this as ye must engage with no other and as ye must not alter the terms so ye must not delay to come and close the bargain ye must not put off till to morrow nay not an hour All things are ready Just now Now is the accepted time Here stands the blested Bridgroom here are the conditions and terms on which he will marry you and we as the Bridegrooms friends stand ready to espouse you to him We dare not be answerable to our Master nor can we be answerable to our trust and commission if we shuffle by or thrust out any of you if ye do not thrust out your selves nor may we admite of an excuse from any of you and therefore let me again say to you that here is not only a marriage and of all marriages the most excellent but let me beseech and obtest you to come to the wedding either come or give a reason why ye will not or cannot as you can assigne no relevant reason for your not coming we dare not accept of any Irrelevant reason nor admit of any answer but this that ye will take him we dare admit of no excuse ye must not shift nor delay ye would think that those who were bidden Luke 14. might have come when they had seen their Farme and proved their Oxen but that would not be with them So I say it will not be with you to shift this offer He is here waiting on to see who will consent and say even so I take him Say it O say it seriously and abide by it Q Are there any here now looking up to him Are there any here that would fain have it a closed bargain Are there any here that believe these things as the truths of God Then we pray you let them sink down into your hearts and come And to press this a little further let me ask what can hinder the making of this bargain is it the want of notice or timeous intimation of it That cannot he ye are clearly convinced of the contrary Is it because ye will or can be happy without him Wo to that happiness is it any difficulty standing in the way That shall be removed yea as to him it is removed already and shall be as to you on your closing with him Pose and put your own hearts to it then Is there any of you that dare or can find in your heaâ—ts to refuse the Lord is waiting on his faithfulness is engaged to make out what he offereth He stretcheth out his hand and sayeth Even so I take you if ye will take me are ye content to stretch forth your hand and to say Even so I take thee blessed Lord Jesus or if this be not win at to Satisfaction are there any rouzing and stretching themselves to essay how it will go with them what are ye doing Is it a bargain or not ye must say yea or nay and that even now We suppose ye will not say down right nay though more then probably many will delay but this must not be the Table may be drawn other guests may be called in and ye removed we cannot allow you an hours time to advise especially from indifferency yea if ye begin to take advisement for shifting a present closure Christs call and invitation and your consenting will readily cool upon your hand Paul sayes that he consulted not with flesh and blood So must not ye consult with flesh and blood in this matter ye must cast away the beggars cloak be content to deny your self quite your lusts and close with him presently or ye may never have the like opportunity There is a necessity imposed on you from the command to come from the curse and prejudice that abides you and will certainly overtake you if you come not ye will be eternalie miserable without him there is no happiness but in him The King is on his Throne the Table is set and covered the day is fixed his Servants invite in his name come therefore come without further lingering dallying shifting or delay alace there are too many dayes put by already ye must put by no moe Now let me speak a word further to this purpose what can marr the matter what can obstruct its being a bargain certainly it must be one of three Either first because ye are not content with the Bridegroom Or Secondly because ye are not content with the terms Or Thirdly because ye are not content with your selves or with some thing in your selves As for the First I suppose ye can say nothing against the
not of you who have come under some private engagements to the Lord I take it for granted if ye have not been scorning God in your humiliation and in your Communicating I take it I say for granted that severals of you have come under particular and personall engagements to God If so ye would beware of loosing those tyes and of violating those so Solemn engagements and the rather that it is to be feared if ye keep not promise to God now ye may never get a Communion again to renew it 4. I would have some of you remembering of those particular obligations ye came under and promises that you made to us when you received your tokens to amend those faults whereof ye were well known to be guilty most certainly those Promises especially so expliciâ—ly made will bear witness against you if those evils be continued in or relapsed into and we shall bear witness for Christ against you if ye shall not be answerable to your engagements for the Lords sake put us not to it Essay in good earnest and set about the study of this Gospel-becoming Conversation I shall forbear to speak of encouragements to this It will be one good encouragment to consider seriously that it is a walk becoming the Gospel and Christ in it that it hath such promises made to it and such a suretie for every promise that the certification of the Law is not at it that ye have paâ—don of sin promised to you on your Repentance and furniture at hand for every thing called for from you Take it in short what ever your calling station or relation be Only let your Conversation be as becometh the Gospel of Christ and remember the tyes and obligations that ye are under whether more generall or more Particular Otherwise they shall be remembred to and against you Now the Lord himself enable you by His al-sufficient Grace to suit all your obligations to pay all your Vowes and to make all your honest resolutions Practicable relating to this Conversation becoming the Gospel of CHRIST A very Heavenly SERMON Preached if not after the Communion yet very pertinent for such an occasion however it is subjoined to the immediatly preceeding because of the affinity of purposes On Philip. 3.20 For our Conversation is in Heaven THE Life and work of a Christian is a far otheâ— thing then for the most part it is taken to be and no question were we often thinking on and studying the qualifications and extent of a Christian conversation to which believers are called we would walk with stopped mouths in the deep sense of our great short-coming and there would not be such delusion under the conceit of self-righteousness But the ignorance of this makes carnall men think themselves to be something and makes even believers themselves that they walk not so humbly nor press so seriously towards the mark neither do they Propose to themselves as they ought a just and perfect pattern to follow Amongst other qualifications of a Christian-walk and conversation This is one and a very considerable one that our Conversation should be in Heaven A thing we fear the most part of the Christians of this age scarcely believe much less endeavour that they should live with their hearts above in Heaven in the lively expectation of the Saviours coming That they should converse in Heaven among the spirits of just men made perfect before they come thither The Scope of these words is plain The Apostle Paul hath to do with the Christian Philippians who were much tempted and no doubt in some hazard to be led aside both from the faith and from the Practise of Religion And the way that he takes to keep them right as to both is by proposing His own example to them as if he had said ye will readily think that I should be well acquainted with the way to Heaven Now the way that I take for my Justification Before God is not to seek after Righteousness by the works of the Law but to be found in Christ covered with his righteousness taken hold of by Faith And if ye would know what I do in reference to Sanctification this is it I forget those things that are behind and reach forth unto those things that are before pressing towards the Mark for the Prize being constantly as it were on the spur that I may attain that which I have not as yet come at even that perfection of Holiness that accompanies the resurrection from the dead And having laid this before them as a fair copy and pattern He improves it by exhorting them thus Brethren be ye followers together of me take the way that I take both in the matter of Faith and of Practise And he gives two reasons why he would have them to do so The First whereof is taken from the danger that was in following those false teachers Vers 18.19 Many of whom walk so as they are Enemies to the Cross of Christ That is enemies to the doctrine of faith in Christ and to the exercise of it on him and to the Doctrine of his Cross and also to a truly spiritual walk Whose end is distruction and whose God is their Belly The Second Reason is subjoyned in the Text drawn from the great advantage which they should have by following him For saith He Our conversation is in Heaven This is the spiritual Heavenly and divine walk wherein he holds forth himself and his fellow-Apostles as a pattern to be imitated by them and so teacheth them their duty We are not as if he had said like those false â—eachers But our Conveâ—sation is in Heaven Therefore follow us and he gives an instance of this in the latter part of the Verse From whence saith he We look for the Saviour He is like a person on the Watch tower that is looking and longing for the coming of a friend Plainly insinuating thereby that he looks not for much satisfaction in this world but was earnestly longing for and in continuall expectation of Christs coming to which all his hope and expectation of compleat happiness and of full satisfaction to his soul was closely confined So then the great thing that he aimes at here is to commend a heavenly conversation to these Christian Philippians to all that should hear the Gospel and this excellent piece of it amongst the rest There are only Two things shortly to be cleared before we proceed further The First is What is meaned by Conversation here And the reason of the question is because the word is so very significant in the Original that hardly can we get a word in our language to express it by to the life It 's taken from that which signifies a Town-ship corporation-ship to speak so or Burges-ship and it implyes these two things First a title to such and such priviledges as those who were Romans or born Citizens of Rome whoever were made Burgesses of it had such and such Priviledges attending their
of all possible intertainment and welcome stand not before you unbought I say again take heed that ye receive not all this Grace in vain that these Precious and costly wares go not from the Market unbought up Secondly Who are the Chap-men or Merchants You would have readily thought that such wares would have required mighty Monarchs great States-men learned Philosophers or holy Kings Prophets Apostles and great men And yet the Proclamation is for grace cometh ordinarily in the lower way Ho every one that thirsts and he that hath no money these are the merchants who are meet for this rich Ware Are there any that want what may make them happy and would fain have Are there any that have their peace to make with God any that have not their interest clear and made sure any that are wrestling with a bodie of death and gâ—oaning under it Any that fain would have sin pardoned and subdued Any that would have Grace heaven and Glory and have nothing to give for all these or any of them and who have spent many years labour in vain and to no purpose to come by them It 's to you even to you that all these rich Wares and rare commodities are in a speciall manner offered in this cryed Fair of free grace And to clear this a litle I suppose there are none of you but you are some way under one of these Three though the externall call and offer comes indifferently to you all Ye are either 1. Senseless and secure and to you the Gospel says How long ye fools will ye love simplicity And how long will ye sleep O sluggards As there is a Challenge and regrate here So there is a condition all offer made to you in as far as it is here implyed that the Offer is made to them Who have no bread and have been bestowing their labour on that which satisfies not glutting themselves with the world or wrapping themselves up in the groundless conceit of their own righteousness To such it saith How long will ye spend your labour for that which is not bread Or 2. Ye are some way affected with sin lying under Convictions stinged some way burnt up and consumed with the apprehensions of the wrath and terrours of God The word which this Offer hath to such is the very first in the Proclamation Ho every one that thirsts Come and as we expostulated with the first sort viz senseless secure unconcerned proud and con eity standers aloof so we bid you earnestly come and if ye shall say your conviction hath no edge with it it is not deep enough We Answer let him that hath no money come if ye have quite given over all Hope of your Prayers and other Performances as to making your peace with God by them and have in that respect utterly renounced your own righteousness and so have no money no price though ye be not pinched and pricked at the heart under the sense of sin and deserved wrath as ye would yet come O come Or 3. Ye are such as have taken with your sin and lost state and are in some measure though but faintly at least to your own apprehension stirring towardst Christ and would fain be at him up for to you the offer most kindly sayes Hear and your souls shal live eat and be satisfied The wares are not brought forth and laid before you that ye should only to say so block or cheapen and ask the price but also and mainly that ye should buy eat and feed on them The Gospel doth not as it were so much offer to make with you a bargain as it offers you the benefit of a bargain already made viz. With Christ and thus these Three take in every person that wants and is not it may be so sensible of it and every one that wants and would have For the Third viz. The Terms on which the closing of the bargain depends they are holden forth in Four words in the Text with Two qualifications which make up the terms The first Word is Come and that supposeth peoples leaving of their present standing-place and posture and their moving towards the Market-place where the rich Ware is exposed to sale The Second Word is Buy which imports a Price put on the Market-Ware a valuing of it and a sort of treating to make it ours The Third Word is Hearken incline the ear to wit to God and to his word to believe and receive it and your souls shall live And the Fourth Word is I will make an everlasting Covenant with you which implies an engagement by Covenant to the Lord after hearing and inclining the ear to his word a striking of hands and closing with the bargain Add to these the qualifications viz. Coming buying striking hands as it were and closing the bargain and that without offering Money or Price Money or money-worth without offering or giving any thing less or more in compensation Fourthly Let us see how the Gospel puts all this to the Market so that where it comes those that are called must either close the bargain or it will be their own fault First it Proclaimes the Fair as it were to all round about that there are such wares to be had and at such a Price the rarest and richest wares and Commodities and at the cheapest rates that ever the world heard tell of 2. It doth not only Proclaim but invite and double the invitation to come 3. It not only invites but puts the invitation so home that People must either make the price to say so though it may be soon made there being in effect no price and buy or refuse the Bargain If they will not be at the Paines to come in to the shop as it were It brings forth the wares and lays them down in the Market-place and as it were on Stands in the street and cryes Come buy come and enter the Covenant freely and this it doth by a frank offer by earnest and perswasive inviting and by the easie Conditions that it proposeth the bargain on It stands in a manner with armes stretched out ready to receive all comers very freely whatever their Poverty wants and necessities be It craves no more but that we willingly take what he offers to put in our hand The righteousness of Faith saith not who shall ascend to Heaven or shall descend to the depth there is nothing now to be suffered nor to be Purchased by any more suffering But the word is near thee in thy heart and in thy mouth It layes the ware at our very door as it were So that we have no more to do but to stoop down and take it up but heartily to say the word and it is a bargain Now for Application may we not resume and say that there is a good and excellent bargain to be had in the Gospel and on very good and easie terms It 's a Market day and indeed it were a pity that such wares should be brought
there or can there be any thing that evidenceth mens folly so much as their coming in tops with God their walking in the way of death their loving simplicity as it is Prov. 1. And their quiting the way of Life Now the word of God is true wisdome and the way of life is therein clearly holden forth and God as our pattern and is there any thing more reasonable then that we should live like and be conform to the word of God and to him of whom we ought to be followers But sin thwarts with the whole word of God and with God himself Take this passing word of Use Study to be established in the Faith of this truth That Sin whether in doing that which is evil or in the Omission of duty is the greatest folly such of you as will not be convinced of it now in time within a few dayes or years ye shall be convinced of it to purpose to your eternall prejudice The most blockish shall then see it to be follie a highly hurtfull prejudiciall Shamefull folly and desperat Madness The rich Glutton and Ahithophel and thousands more of worldly-wise-men find it to be so to their Cost in Hell Therefore the Apostle saith Rom. 6.21 What profit have ye in those things whereof ye are now ashamed And had we Spirituall eyes to discern the Condition of the most part of men and Women who evidently ly still in black Nature unrenewed who slight the offers of Grace and who will not receive Jesuâ— Christ the veriest idiot in the world would not be a sadder spectacle to us nor affect our hearts with more pity compassion then the Lamentable case of the Souls of such persons would because they forsake their own Mercie The sure Mercies of David and follow after lying vanities and wearie themselves with a vain pursuit after that which cannot profit them Alace for this follie Secondly Observe That notwithstanding the greatness of this follie Gods people and Saints were sometime deep yea even drowned in it and are yet in part taken with it Needs this any proof Ah! sinful Nation saith the Lord to his professing people Isaiah 1.4 A people laden with iniquitie a seed of evill doers The Ox knoweth his owner the asse his Masters crib but my people doth not know O beastly Israel inferior to the very brutes thorow the folly of sinning against God and saith he Jer. 2. Be astonished O Heavens and horribly afraid for my People have committed two great evils they have forsaken me the fountain of living waters and digged to themselves broken Cisterns that can hold no water Q egregious follie and demented choice how many professours of religion are there who are foolish Virgins And how many foolish practices are there among the Godly themselves Let it not then be thought strange as a word of Use from it that not only among externall professours but even among reall Saints there be found many acts of follie though I grant it to be both sad and stumbling when it is which should therefore so much the more make them guard against the same Thirdly Observe God will sometimes speak peace to them that are given to follie or are often found playing the Fool. Of the truth whereof as many as ever heard the Gospel and did partake of the Grace of it and are before the Throne and hope to be there are as so many proofs witnesses and living monuments I shall clear what this speaking of peace is in Three Steps He speaks peace to them 1. In his offering of peace to them and by his meeting and treating with them in and by that offer in his intreating or inviting them earnestly to come to him who have wearied themselves and spent their labour on that which profits not pressing them to return and assuring them that he will heal their backslidings Isai 55. Jer. 3. Hos 14. And preaching peace through Christ Jesus Eph. 2. counselling them to come and buy eye salve of him c. and by his knocking and waiting at their Door for admittance and entry Rom. 3. Are not these words of peace to a foolish Church 2. In making peace with some when as it is 2 Cor. 5.20 He not only Prayes and requests them to be Reconciled but really reconcileth them to himself and saith Peace be to you Pardoneth sin taketh away the hand-writing of Ordinances that was against them giveth them a discharge of their debt that when their sin is sought for it is not to be found because He hath pardoned it and Hos 2. This is called an alluring or as the word is a speaking to the heart 3. In his not only taking away the Controversie and making peace but in his intimating that peace Saying to the pardoned sinner Thy sinnes are forgiven thee go in peace I am thy Salvation and then the promise John 14.21.23 Is fulfilled when Christ breaks open doors and comes in and Sups and dwels his Father and he and one main dish that is set on the Table to say so is Peace as Vers 27. Peace I leave with you My peace I give unto you It 's peace from God the Father Son and Holy Ghost There are some speciall times wherein God speaks Peace such as Solemn treating times and Communion dayes and other special occasions are when there hath been more then ordinary diligence in prayer more then ordinary Sorrow for Sin peace is readily spoken on the back of it as also trying and sadly exercising times are usually times of the intimation of peace In a word when and where this Gospel comes and is made lively Peace followes on it and this is your time O! thaâ— peace may be found to have been spoken to many at this occasion Fourthly Observe That In and about those times when God hath spoken or very urgently offered to speak Peace there is often some restraint on People as to the prevailing of their follie Some stop to the current of Iniquity in it's wonted manner and measure in some more and in some less some more aw of God readily being on people then Many will have a sort of Righteousness like a Morning cloud and early dew that soon passeth away Some tickling of their affections that quickly evanisheth as the Lord saith of many of the Jews that were hearers of John Who was a burning and a shining light that they rejoyced in his light for a season So Psal 106.12 Then believed they his words they sang his Praise but they soon forgat his works they waited not for his Counsell and Psal 78.34 When he slew them then they sought him Nevertheless they flattered him with their lips and lied to him with their Tongues for their hearts were not right with God neither were theâ— stedfast in his Covenant And something of this was also even in Christs hearers and in the Galatians who at first would have plucked out their eyes and given them to Paul So in the parable of the Sower some
pray can such as ye do at a fast or humiliation for sin when this is your great sin and ye cannot by any means be brought to take with it though you take with other sins but can come boldly to the Table of the Lord as Believers and such as have no just reason to doubt of the soundness of your Faith while in the mean time all the Faith that ye have is but rotten presumption This is a most fearfull condition for so long as ye think that ye have Faith ye cannot think your selves to be lost neither can ye cast your selves down with a stopped mouth before God nor is there access for any word from him to do you good A 2d Conviction or challenge is of or for the want of a new nature were ye ever convinced of this not only of this and that and the other particular sin but that ye were in a sinfull and unrenewed state Nicodemus John 3. comes to Christ and speaks him fair but the Lord lets him know that fair words a great Profession and some yea much knowledge will not do the turn he must necessarily have somewhat else even a new nature He must be born again else he cannot enter into the Kingdom of Heaven He is very unwilling and loth to digest that Doctrine but the Lord tells him that that which is born of the flesh is flesh It were good that many of you had that word from your heart in your Mouth which is Jere. 31.18 Turn thou me and I shal be turned Convictions of a naturall state Alace are very rare If any of you have had such Convictions try what became of them and what followed on them A Third Conviction or challenge is of or for former breaches of Covenant For Gospel sins and the sin of dealing unfaithfully in Gods Covenant and can any of you shift this Challenge considering what ye were tyed to in Baptisme and by other vows and engagements which ye have come under since that time especially at the Lords Supper How few of those have been kept or rather have they not been as so many ropes of Sand And who are suitably challenged for and convinced of such breaches as it is implyed here that these People are A Fourth Conviction is of want of Gods presence insinuated in their Going to seek the Lord which imports an absence of God and that sinfully procured by them for which they weep and are kindly affected the absence of God simply considered is no ground of challenge it being an act of Soveraignty but absence procured through our sin is a great ground of challenge Alace the most part know not neither are acquainted with any such Challenge they think God is always with them However the Lord is absent and it would well become us to search out diligently that which hath procured his absence for whatever may be Gods end in it there is abundant ground of Just challenge that we may get against our selves in it A Fifth Ground of challenge is in respect of their own stupidity and ignorance which have incapacitated them to take up the way how to come to God for making up the breach therefore They ask the way to Zion And this may be another sad challenge to many who though their ignorance senslesness and stupidity have utterly indisposed and unfitted themselves to make their peace with God and are without knowledge of the way how to vent their desires to him A Sixth Challenge implied is the want of love to one another and a Challenge for seen distance betwixt God and them helps to bear in on them this Challenge for distance betwixt one another Therefore now they say Come and let us join our selves this is another challenge which we should not shift it is too evident what ever our professions be that we are much cooled and fallen behind in our Love to one another A Seventh Challenge is lying long under a seen evil condition without being suitably affected with it therefore these People go now with the more tenderness about the work of turning to God and of their renewing Covenant with him that they were so long a falling to it I suppose many of you who never knew what Repentance was and others also who have been more serious then now they are may have this challenge It is no Strange nor uncouth thing that is called for from us to fit and prepare us for Fasts and Communions it is even seriousness in these most plain Common and Obvious things and if ye can hold up your faces and say that these concern you not nor the Present occasion ye may wave and lay them aside but if they be such things as your Consciences convince you of it is most necessarie that ye take time to think upon them and lay them to Heart and that ye study through Grace to be Humbled for them before the Lord. But the Observation that we intended mainly to speak a word to at this time is this that There is no amending or righting of an ill condition but by making sure and fast the Covenant betwixt God and us What is the remedie of this Peoples ill condition here when they find themselves so far wrong Come say they and let us join our selves to the Lord in a Perpetuall Covenant never to be forgotten when I speak here of Covenanting as that on which the quieting of our Consciences and the remedie of things wrong in our Condition doth so much depend It is not to be understood of a bare Promise only to right and amend things that are wrong and amiss but it is to be understood of a reall Covenanting with God of a reall and cordiall accepting of the offer of Jesus Christ made to us in the Gospel whereby an union betwixt God and us through him as Mediator is made up wherein there is Gods offer and Promise on the one side and our Faith accepting of and submitting to the terms and Conditions on which the offer is made on the other side whereupon there followeth a mutuall closed bargain betwixt God and us or the very bargain is thus made up And so whatever way we look upon and consider our condition as evil or sad whether in respect of challenges for and convictions of sin and of wrongs done to God or in respect of darkness uncleanness confusion or in respect of Crosses and afflictions this is the way to win at the remedy thereof thus David 2 Sam. 23 5. When he is drawing near to Death and hath many challenges for things that had been wrong in his Personall walk and in his house which had brought on it much affliction and trouble and when he finds himself very infirm and under the want of much of that lively sense he had won to have he betakes himself to this Though saith he My house be not so with God yet he hath made with mâ— an everlasting Covenant ordered in all things and sureâ— and this is
sin should have this for their aim designe and endeavour as we see in these spoken of here who when they come to any sense of their sin this is clearly their great designe and work verie seriously and closely pursued by them To clear and Confirm it take these Three words Consider First What state and Condition man naturally is in Secondly What God is to man in reference to that estate And Thirdly What Covenanting with God is and we will find that there is nothing which he should more seriously designe and seek after First Man is naturally an enemy to God and in respect of his malicious desperat inclination given to thwart with God whereby God stands as an enemy to him he is liable to the curse of God and God is as an armed man against him as Job speaks and he like an unarmed Child runing on the bosses of his Buckler Secondly Consider that God is not only an enemy but stands stated as such with his Curse against sinners according to that word Cursed is every one that continueth not in all things written in the Law to do them and this Curse is like the flaming Sword in the hand of the Cherubims which with terrour separats betwixt God and the sinner So that there is no access for him to God and if he have any thoughts of God he is troubled with them and all the Creatures are armed against him So that he can expect nothing but enmity from every stone of the field Thirdâ— Consider that Covenanting with God is that wheâ— by a man who is naturally at enmity with God coâ—eth to be in friendship with him and hath the faâ— of every thing altered the meditation of God sweet to him the creatures are in league with hiâ— The Angels become Ministring Spirits to him a Gods dispensations become lovely and do work tâ—gether for his good even those that are in themselves most terrible Death and the Grave becomâ— servants to him and being in Covenant with Goâ— he can triumph over them and all troubles and peâ—secutions and say that he is More then Conqueror 〈◊〉 them all as it is Rom. 8. and saith the Apostle tâ— such 1 Cor. 3. All things are yours whether Pauâ— or Apollo or Cephas or Life or Death things presenâ— or things to come all are yours and ye are Christs Is it any wonder then that at Poor Soul toucheâ— with the sense of sin be desirous and Solicitous to bâ— in Covenant with God And therefore whetheâ— we look upon it as a dutie or as an evidence of 〈◊〉 person truly humbled for sin it is very desirable anâ— should be seriously sought after The Use Serves to show That the great Scope which ye should now have before you is to have a broken Covenant made up with God It should be your main designe to put this grand business to a point that there may be no war but a standing League betwixt God and you And therefore whâ— ever they be that satisfie themselves with going about the Ordinances misken this they certainly mistake the mark The great matter is not to come to the Communion neither is it to win at somewhat of heart softness or to a little sense which are good but it 's really to be in Covenant with God to be able to say on good ground The Lord is my God My beloved 〈◊〉 mine and I am his And when he saith Return backsliding Children to be in case to answer with the heart â—ehold we come unto thee for thou art the Lord our God â—his is indeed a desirable thing and he is an unhappie man that doth not that will not heartily desire and seek after it Secondly From their very great Seriousness in going and weeping in going to seek the Lord asking the way to Zion and from their encouraging one another to Join in Covenant with the Lord Observe that where there is any Sincerity or begun work of Grace it shews 〈◊〉 self in nothing sooner then in an impulse to be at Covenanting with God and to have some clearness therein For only to be in Covenant and not to have the knowledge of it cannot give that peace and comfort which a present sad exercise calleth for therefore say they while they are going and weeping Come and let us join our selves to the Lord in a perpetuall Covenant that shal not be forgotten So then we say that a sincere and gracious work of God appears in nothing sooner then in this impulse to have the Covenant of God fixed and put out of doubt to have this at a Point is their great designe here and they are very serious in it So Isaiah 44. where vers 3. There is a Promise of the work of the Spirit in Sanctifieng and how is this work of the Spirit proved or wherein doth it appear Even thus vers 5. One shal say I am the Lords and another shall call himself by the Name of Jacob and another shall subscribe with his hand unto the Lord and sur-name himself by the name of Israel the work of Gods Spirit whâ— he comes to Sanctifie and save is such as makes a maâ— run and devote himself to God with hand heart aâ— mouth ye never saw people more quickly and wiâ— better will come to the Church at the most Solemâ— occasion then when this work is begun or there any kindly exercise about it serious Souls will 〈◊〉 ready to run with their heart to Subscribe to Gods Câ—venant when the Terms of it are laid out before theâ— Only advert to these Two things in this Observatioâ— First When I speak of entering in Covenant with Goâ— I mean of the hearts closing with him by Fai h according as he offers himself in this Gospel when he saitâ— quit and renounce your own righteousness and taâ— mine quit and abandon your lusts and Idols and giâ—â— your selves to me and I will be your God and be fortâ— coming to you in all things that concern your happineâ— here and hereafter the heart yeelds and says conteâ— Lord the offer is good and I accept of it and 〈◊〉 wives were wont as it is yet the custom to surnaâ— themselves by their husbands so doth the Soul upâ— the matter in this Covenant Subscribe I am Godâ— This is called a yeelding to God or the giving of tâ— hand to him 2 Chron. 30.8 and Rom. 10.3 It 〈◊〉 called A submitting to the righteousness of God Seconâ—ly When we speak of this impulse towards or desiâ— of Covenanting with God It 's noâ— to be understood 〈◊〉 every raw wish such as Balaam bad to be in Heaven but it is a seriously urging impulse an earnest hungâ— and thirst and an ardent longing to have this at a point It 's such a thirsting desire as all the world beside wâ— not be able to quench It makes the Soul eager in tâ— pursuit of the thing even to meet and close with Goâ— in the Covenant It 's in effect that which Matth. 5.6 is called
for the living God as David saith his heart did Psal 42. Can tell what raw wishes were before and thaâ— the Grace of God works such desires as have another sort of edge on them and have a holily disquieting and restless hunger for the breasts of Gods Covenant and cannot rest nor be satisfied yea no not live without them Fourthly Observe That A people or person may have some sincere desires after Covenanting with God and yet have much weakness many infirmities and fears in the accomplishing of that their designe Many poor puzzled and perplexed souls may have this honest desire and yet not know well how to put the thing in Practice even like unto these mentioned here who are going toward Zion to join themselves to the Lord in Covenant and yet are asking the way they have covenanting with God in their eye as their great scope but are ignorant in a Considerable measure of the way yet they sit not still till they get the way as it were described on a Card to them but they rise and make forward as they may I nothing doubt the truth of this Doctrine is known in experience by some Serious though much tossed and puzzled Souls who have some honest and earnest longings after him and after Covenanting with him who yet know not well how to win at him or how to make this Covenanting Practicable thus the honest well meaning Daughters of Jerusalâ—m ask the Spouse Cant. 6. Whither is thy beloved gone that we may see him with thee There was a sincere desire after him and a fixed Purpose to be at him and to decline no Labour nor pains in order to coming by him yet they know not well whither to go for finding of him even like honest Mary who John 21. would fain have Christ and comes to the grave to seek him and missing him weeps and when the Angels speak to her to comfort her that will not do it She continues still weeping and tells the cause They have taken away my Lord and I know not wheâ—e they have laid him It was an evidence of the honesty of her desire that though she knew not where he was yet she could not be diverted by any thing from a mournfull restless and diligent Pursuit after his presence This may Proceed Partly in the First Place from believers their infirmity and their not being thorough in the knowledge of Gospel Mysteries from their ignorance of the Parties and conditions of the Covenant of the nature Properties and promises of it If they knew how kind and condescending the Lord is how near he brings his Word How litle he will take of their hand how solid the Covenant is how sure the cautioner is and how their Part of the Covenant is undertaken for as well as Gods they would not have such doubts and fears hence Rom. 14. They who are weak in knowledge are said to be weak in faith Because through their Ignorance they have many doubts This makes me to think that if many of you had sincerity and seriousness in the great concern of your Salvation ye would be much and almost inextricably Puzzled how to Rid your selves in many things ye would meet with in your condition because of the abunding of your ignorance ye cannot Alas tell what Repentance is what closing with Christ in the Covenant is what Christs offices are and what use should be made of them and therefore if ye were put inâ—o any strait or Dump through the sense of sin it needed be no great wonder that ye should be in much confusion and did not know what to do to get out of it It were good therefore that ye studied the knowledge of God and of the Covenant that if ever God do you good ye may have some clearness and distinctness in the way of the Remedy of your evils and of extricating you out of your difficulties But that which keeps many quiet is Alace their own Presumption grown to a great height and the devils rocking them fast asleep in the cradle of Securitie it 's a wonder to see so many very confident of Peace with God who yet know not how it is come at when God touches your Conscience ye will be put to cry what shall we do Because of your ignorance Secondly It proceeds partly from want of experience hence though some it may be have light and knowledge yet wanting experience of the thing they are at a stand and know not what to do in this or that case Just as if a man were to go to London and were informed of all the Towns and Posts in the way yet when he comes to advance in his Journey not having gone the way before he is often in doubt whether he be right So it is with many who from literall knowledge can tell what faith and Repentance is but when their Spirits are Jumbled to speak so confused and put through other the matter looks far otherwise upon them and they are like a man who coming to a shallow and safe foord of a River that is mudded yet fears to take it because he hath not ridden it before whereas another that hath gone thorow it can confidently hazard on it and indeed it is no Marvell to see much of this even amongst Believers A Third cause or ground whence this may proceed is prejudices at the way of God and of persons at themselves men have naturally a sort of Gospel of their own that they cannot go by till someway they be constrained and when God puts them to it they are at a stand as for instance there is this Prejudice in some that they think none can go and warrantably take hold of Gods Covenant till they be so and so humbled that they cannot go with Convictions Challenges till they get some more deep heart-work or be in a better and more tender frame Hence Peter saith to Christ Luke 5. very unreasonably Depart from me for I am a sinfull man O Lord whereas David reasoned otherwise and much more Pertinently Psal 25. when he saith Pardon my iniquity for it is great and hence the question ariseth what shall we do and when they are bidden believe they Object Ah! we are sinners and have evil and hard hearts and are unhumbled look what Passed betwixt Peter and his heaters Acts. 2. He layeth out before them their horrid guilt in crucificing Christ they are Pricked in their hearts and cry what shall we do He bids them Repent and be Baptized which takes in Faith and vers 41. It 's said that such as were kindly touched Gladly received the Word Now I pray what if they had objected can we that have even now or a very liâ—le since had our wicked hands embrewed in the precious blood of Christ Believe on him Come away saith he on the matter for there is no other way to Pardon and Peace with God there was much of this in the Primitive times amongst the Christian Romans Corinthians
Galatians and Hebrews many Prejudices at and wrong conceptions of the Gospel and Covenant of Grace and therefore they would have patched up a Gospel of Grace of works they would have brought in the Ceremonies of the Law and established a self-righteousness and this in particular is one great Prejudice that the devil Laboureth deeply to possess the minds of wakened sinners with even to make them think that it's Presumption for them though they would fain do it to come to Christ and by Faith to close with him unless they be so and so qualified as long as they are secure he makes them take their Presumption for Faith but the next day when they are wakened and exhorted to betake themselves to Christ by Faith he calls that also Presumption and indeed as it is Satans manner to drive Sinners on extremes So it is our way to run into extrems that which made us call our Presumption Faith is the same which makes us call our Faith presumption because we lay it for a ground that it is our honestie or good disposition and so and so qualified frame that must commend us to God and therefore while we conceive that we have that it 's the ground of our presumption and when the Conscience is wakened and we find that we want that we cannot believe A Fourth Cause or ground whence this in some may proceed who would fain believe is not so much their darkness and ignorance of the way as the backwardness frowardness and deceit of their heart that will not for them come up to it such are puzzled and perplexed what to do because they cannot get it well done as they would such are like a good Archer that can shoot well but hath a deceitfull bow which when he hath put his Arrow on the string and hath drawn it to the very head starts aside and makes him quite misse his mark the fault and defect is not in the mans skill but in the Bow we the rather make use of this Comparison that the Holy Ghost doth so in the Scripture resembling our heart to a deceitfull bow that turns aside So that they who are acquainted with their own hearts know not what to do with them how to guide them and bring them up unto or bold them at any thing that is good and though it may be they could to good purpose give directions to others in such a case yet they find their own hearts very untractable to admit of them as if they did not suit or meet with their own case This is indeed a very puzzling difficultie yet to such perplexed Souls there is no new direction to be given but the renewed exercise of faith and to put the directions which they know in practice and when one shot to speak so misgives to essay another not to seek as it were a new string but to cast a new knot on it and if two knots should slip to cast a third improving more that Grace of â—he Covenant to make them hold better Therefore Acts 2 When those pricked in their hearts ask what they shall do Peter bids them Repent they were begun to do so and he bids them be doing and go on ye then that are indeed serious and to whom your short comings are really your Souls burden would not think it any uncouth strange or extraordinary thing to find desire and affection running far before your light and practise though ye would endeavour to have them foot-side a Christians desire may be a dayes Journey as it were before himself as to his attainment and indeed in some respect it would not be good if it were otherwise for it is no good signe of progress in Gods way when the desires of Persons go no further length then their Practise or when they their Practice falls nothing short of their desires both in that case are to be much suspected for even eminently Holy Paul sees himself to be behind Philip. 3. when he saith I think not my self perfect but one thing I do forgetting things that are behind and reaching forth to those things that are before I press towards the mark Where he came one Post in his attainment His desire was ten in a manner before him and so is it with those people here spoken of Come say they Let us Join our selves to the Lord they find themselves to be behind and endeavour to work themselves up and to draw themselves and one another forward we must now draw to a close and shall therefore but touch the following Observations and pass them in a word Fifthly Observe that in Peoples covenanting with God their desires and designes will be much sooner Proposed and laid down then they will be got accomplished and put inexecution or then they will win to satisfie themselves therein although an Union be betwixt Christ and them yet they are not satisfied till they be some-what clear and distinct about it they are like the Prodigal who being in another and strange Countrey saith first I will go then he ariseth and I will say to my Father before he actually speak to his Father himself calling him Father Some reall acting of Faith Preceeds his more distinct ct satisfieing acting of it there is a faith in resolving to believe before there be a resting of Faith or stayed believing and yet it 's Faith that begets that same resolution if the Prodigal had not had some Faith of enough in his Fathers house and of his Fathers affection he would not have resolved to go home and these people mentioned here would not have set their faces towards Zion if they had not had some begun stirrings of Faith Sixthly Observe That it is a good token to be asking seriously the way to Heaven though the askers be not so clear in it there is some ground to think that such Persons are in the way and if they hold on and fo low the directions of the word they may come thither It is far better to be dissatisfied and to ask the Way then not to ask and yet to be satisfied with our own knowledge of the way Seventhly Observe that Persons may fall very far short of their desire and have much infirmitie and may meet with many puzzling difficulties how to accomplish what they would be at yet where a serious and longing desire is wakened after Covenanting with God they should go forward and follow it forth This people are short of what they desired and yet they go and they know not as it were where to set down the next fooâ— till they ask the way yet they go on still asking there is no disputing here but forward we should go I suppose these here spoken of might have had severall difficulties started and severall obstructions laid in their way yet on they go as First This that they were Covenant breakers yet they taking seriously with it step over that and say notwithstanding Come let us join our selves to the Lord in a
Life may be made sure to lost Sinners that came to Christ Why I pray was the Covenant made was it not for this end As it is Heb. 8. This is my Covenant saith the Lord that I will make with the house of Israel I will be Merciful to their unrighteousness and their sins and Iniquities will I remember no more no more O sweet sound What is the designe of the Mediator in his Sufferings Is it not this So John 10.10 I am come that they might have Life and have it more abundantly and John 17. For their sakes I Sanctifie my self that they also may be Sanctified and here the new Covenant in his Blood is for the Remission of the sins of many and this being the mean for attaining the end It is Impossible that it can misgive or fail Thirdly Consider the Contrivance of the Covenant and ye will see that it is impossible it can fall Heaven and Earth shall sooner fail then one Title of this sworn and confirmed Covenant It cannot fail on the Mediators side for he hath Payed the price already Neither can it fail on Jehovahs side He will not fail to make Application of Grace to sinners nor be unfaithful to the Faithfull Mediator And since upon the one side Justice had access to exact of Christ the full price even to the least farthing by vertue of the Covenant of Redemption when he became surety will not the same Covenant on the other side make it out that Grace shall have as good access to Pardon the sinner for whom be undertook For he saith the Apostle 2 Cor. 5. was made sin for us who knew no sin that we might be made the Righteousness of God in him If the Covenant which is one hath had the designed effect in and on the Mediator as to his fulfilling all that was undertaken by him therein shall not the Promises made to him as namely these Isaiah 53.10.11 He shall see his seed the Pleasure of the Lord shall Prosper in his hand by his knowledge shall my righteous servant justify many take effect and be fulfilled Doubtless they will most certainly and infrustrably Fourthly Consider the great experience which the Saints have had of the truth of this in all ages are there any this day before the Throne Blessing the Lamb and him that sits thereon or any that are on their way thither ward But they are so many wiâ—nesses of this Truth that closing with Christ hath good Security for Remission of sins and for Eternal life There shall never be one who shall have it to say I trusted to this security and it failed me and hereupon riseth the sweet Song Worthy is the Lamb to receive Power and Riches and Wisdome and Strength and Honour and Glory and Blessing Revel 5.12 Nay even those in the Pit shall bear witness to this truth for saith the Apostle 2 Cor. 2.15 We are unto God a sweet Savour in them that are saved and in them that Perish to the one we are the Savour of Death unto death and to the other the Savour of Life unto life And in the preceeding words he saith Thanks be to God which alwayes causeth us to triumph in Christ He maketh the Triumph of the Faithfull Ministers of the Gospel some way to be in them that are damned by his taking Vengeance on them for despising His Grace offered and they are made to see that it was a sure bargain to them that through Grace embraced it And it this be so Good a bargain to them that embrace it and so very siker and sure What I pray are we seeking But that this good bargain and the sufficient security thereof may be taken hold on as it is proposed alter not the terms of it and indeed it would be very unreasonable to presume to do so or so much as to desire an alteration of them for though we had them at our own contriving We could never by very fat contrive them so well Nay let me say if Angels were Preaching to you they would think it a Priviledge to have access to mention His precious Name Now seeing it is the Great designe of the Gospel to have sinners closing with Christ on his own Terms O do not frustrat the Grace of God And seeing Grace makes offer of Life Life and of Remission of sins to sinners to save them freely let Grace get such sinners to save as it 's seeking and it shall be a bargain Thirdly To prosecute this yet a litle further ye would consider that as there is a good bargain to be had thorow Christ and by Faith in him and as there is good security for it so it is our Lords delight and good Pleasure and he is very desirous that sinners should make Application of it by Faith receive and rest on him and his righteousness for making themselves eternally Happy We are not speaking of such a Happiness and security that the Lord will be angry at you if ye take hold of it but of a happiness and security that he is seriously willing ye should receive And he doth most earnestly beseech you to take hold of this Covenant on these Sweet and easy terms that ye be Heartily content and well Pleased with it O sensible sinners do ye indeed believe this when we Preach to you that our Lord Jesus is as desirous to have you saved as ye are and that his righteousness be closed with as ye are to have it Nay more that there was never a Soul more hungry and greedy when with a heart chock-full of desires after it to Communicat then he is seriously willing to admit such a Soul to Commonion with him Then as ye would do him a Pleasure and it 's all that ye can do keep not a distance but step to and take what he Offers not only the Sacrament but himself in it for your head Husband and Lord and that ye may not Scare-stand nor halt to do so Consider that there is not only a warrant to come but that he calleth you to come and is ready heartily to welcome you come on his call and his call is no less broad then the call of the Gospel there is a warrant given you on your hearing of the Gospel and quiting of your own righteousness to receive Christ and his Righteousness and to admit of him to the exercise of his offices about you according to the Covenant And indeed we know not a truth of the Gospel that hath mo confirmations then this hath viz. That Christ the Mediator is very willing and desirous that sinners close with him and get the good of his Purchase For the making out of which take these following Considerations First what is the great designe of the Covenant but this As we have it Isaiah 61 1 2 3. The Spirit of the Lord God is upon me because he hath anointed me to Preach good tidings to the meek He hath sent me to bind up the broken hearted to
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