hath been First some clear conviction of sin anâ— of your great need of Christ And 2. See if there hath been some uptaking of Christ in the Ordinance and He made precious and lovely therein in sâ—me measure and that it was your errand in going to that ordinance â—o take Christ to Supply your need and take away your sin and your aime to go about the Ordinance rightly in order to that end If the strain and Series of your way in these hath been honest and sincere ye have no reason to account your selves at least altogether unworthy communicants Though when we have done all that we can do It 's God himself who must enable us rightly to discern the Lords Body and who must graciously pass by many things that will be found amiss in us according to good King Hezekiah his prayer 2 Chron 30.38 19. The good Lord Pardon everie one that Prepareth his heart to seek God though he be not cleansed according to the purification of the Sanctuary So must we say the Good Lord Pardon us though we discern and take not up Christs Body with that Faith and love with that distinctness and clearness with that delight cheerfulness and joy that become and are requisite for such a Solemn action A SERMON Preached immediatly before the Communion On Matth. 22 2. 4. All things are ready come to the Marriage THere are many great and glorious things spoken of the Gospel and our Blessed Lord Jesus hath made use of many good Similitudes wonderfully opposite to set it out Sometimes it 's called the Kingdom of Heaven for reasons that we will noâ— now insist upon sometimes it 's called a Marriage as here and else-where some oâ— those Similitudes shew what great and singular satisfaction is to be had in it therefore it s compared to a Feast Supper and Dinner some of them shew the way how we are made Partakers of it So opening and receiving holds forth believing and some of those similitudes hold forth both as this of a Marriage which points at the strait union betwixt Christ and Believers and at the manner or way of our entring into this blessed union on which follows Communion We need not insist in opening the Words which are plain we shall only say these two Words to make way for Observations The first whereof shal be to shew that the scope of the Parable is not to hold forth Peoples coming to the Ordinances or the Sacraments only or mainly but their coming to Christ Jesus himself and to the fat things in the Ordinances Many come to the Ordinances who come not to Christ and to the feast that which is called for here is a real closing with Christ and an accepting of him for our Husband on his own terms The second word is to shew that though the Ordinances be neither the Marriage nor the Feast Yet it 's by the Ordinances that the marriage is furthered and the Feast prepared and made ready for Faith takes Christ in the word and strikes hands with him in the Sacrament when he sayeth in the Word be thou for me and I will be for thee Faith saith content Lord and when he saith in the Sacrament Take Faith sayeth welcome with all my heart He being there as well as he is in the Word These two things being premised we shall first at once and together Propose some Observations from the words Secondly we shall clear and confirm them and and then Thirdly we shall insist in the application of all joyntly The Observations are these First that in the Gospel there is a clear and manifest making up of a Marriage betwixt Christ and Souls The preaching of the Gospel is like a mans making of a marriage for his Son The second is that this marriage is one of the most excellent marriages that ever was therefore it s called the Marriage of the Kings Son The Third is that before this marriage can be brought about and accomplished there are many things to be made ready The Fourth is that where the Gospel comes all things are made ready for Souls closing with Christ in this marriage The Fifth is that the Master of the Feast the KING God the Father and the Kings Son the Bridegroom are not only content and willing but very desirous to have sinners coming to the Marriage they would fain to speak so with reverence have poor Souls espoused to Christ The Sixth is that when the Master sends out his servants in his name their great work is to invite to the wedding and to close the marriage The Seventh is that when People are invited to this Marriage it is their duty and greatly of their concern to come The Eighth is that all they that come may expect a very hearty welcome therefore they are invited once and again and if we compare this Text with Luke 14. We will find there that the Master orders his Servants to Compel them that are invited to come in All these Observations are very obvious in the Words and if the Lord would Graciously please to help us to speak and you to hear as they are no unpertinent to our Present Purpose So they might be made very edifying strengthening refreshing and comfortable to us We shall in the second Place a little more particularly clear and confirme every one of them The First was that There is a Marriage betwixt Christ and souls held forth and made offer of in this Gospel We take this for granted for here is the Kings Son and some bidden to his marriage and those that are bidden are not worthy they are all Professors members of the visible Church the scope of the Parable being to shew that the offer of this Marriage was first made to the Jews and again renewed to them and then from them it came to the Gentiles I shall in passing give you a litle hint of the nature of this Marriage in these four 1. There is by this Gospel a real union made up betwixt Christ and the souls of Believers Which union is not with the Oâ—dinances nor with sense nor with the Benefits which flow from Christ but with Christ himself Primarily and Principally and it is so near a â—ye and very close that it is preferred unto and goeâ—h beyond the union that is betwixt the Husband and Wife Ephes 5.30 We are says the Apostle Members of his Body of his Flesh and of his bones Where alluding to that union betwixt Husband and Wife he not only makes the union reall but makes the one much straiter then the other Secondly the nature of this union is such that it is Mutual the Bridegroom hath in a manneâ— to speak so with reverence of his Majesty no Power oveâ— himself when he is Married unâ—o the Bride and the Bride hath no Power over her self but the Bridegroâ—m So that here there is a sort of muâ—uall upgiving of the Bridegroom to the Bride and of the Bride to the Bridegroom according to those
embraces satisfie you at all times and be ye always ravished with his love and beware of embracing the bosom of a stranger let him be to you as a bundle of Myrrhe lying all night betwixt your breasts be for him and not for another so shall he be for and with you resting in his love and rejoycing over you with singing 2. Touch no unclean thing hate the very garment spotted with the flesh abstain tenderly from all appearance of evil O defile not those Temples of the living God of the Holy Ghost which Temples ye are let no unclean thing be harboured or tolerated there nothing that may provoke him to leave or loath his dwelling and Temple nothing that may make his abode in them grievous unpleasant lothsome or wearisome to him 3. Let all his Ordinances and duties of his worship be high in your esteem and much commended and even endeared to your hearts as means of Communion and fellowship with him O be much in love with the habitation of his house and the place where his Honour dwels let his Tabernacles be very Amiable to you these are his haunt and let them be yours 4. Beware of all sinfull dalliances with Idols whereby the Soul is estranged from Communion with God for there is no agreement betwixt the Temple of God and Idols from love to fellowship with him and from zeal to his Glory bid them all with indignation be gone saying to them what have we any more to do with Idols and as to a menstruous cloth get you hence 5. When He hides his face withdraws his presence and suspends you from fellowship with him be troubled arise shake off laziness sloth and security be Holily restless and go the round as it were of all Commanded duties till you find him seek him diligently in the night watches on your bed go forth to the streets and broad places go to the watch men and seek him whom your Souls love you will have gone but a little and you shall find him and when you have found him hold him and let him not go do not awake nor raise him till he please 6. Study to be very humble tender and contrite of heart to be poor in Spirit constantly sensible of your Spiritual poverty emptiness wants and indigencies and to tremble at his word at commands lest they be not suitably obeyed at threatnings lest they be executed at promises lest you seem to come short of them for it is in persons thus qualified that he delights to dwell and it is to such that he loves to look as is very clear Isai 57 15. and 66.2 7. Love prize improve and as ye have accesse study to keep up as you Sister in Particular are helped through Grace to do beyond many the Communion of Saints those excellent ones of the earth in whom next to his own blessed self all your delight should be in Communion with those Saints Communion with the King of Saints is readily attained it being there that he Commands the Blessing even life for evermore 8. Be much in the lively exercise of Faith in and of love to the Lord Jesus and be Spiritually precise strict exact accurate and punctual in obedience to all his Commands from Principles of Faith and love and Christ and his Father will love you and come and make their abode with you as he promiseth John 14.21 23. O! desirable Guests and worthie of all possible welcome of all ready and cheerfull entertainment follow hard after him constantly and closely pursue conformity to him and Communion with him It is but a litle and the conformity to him shall be compleated and you likened Perfectly to him according to creature capacity and the Communion with him which is now but in Part as all the spirituall priviledges and enjoyments of the People of God while upon earth are shall be fully perfected shal be Immediat without the intervention of the Comparatively dark Glass of Ordinances even to seeing him face to face and as he is and shall be eternally uninterrupted without the least cloud or moments Ecclipse now it is a Cloud a clear day a sun-blink and anone a shower rara hora brevis mora a rare hour but quickly gone It shal not be so then O desirable and delightsome day O sweet singularly sweet and solacious day O Rare and Ravishing day let all other dayes pass and hasten away and let that Glorious day come Even so come Lord Jesus and tarry not I am Beloved Christian Friends and dear Sister Your very affectionat Friend and Seriously well-wishing Servant in the Gospel J. C. Feb. 4. 1685. I heartily wish that this mite of service may be acceptable to the Saints it being not improbable that it may be the last service of this kind that I shall have access to do them A Preparation-Sermon FOR THE COMMVNION 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh Damnation to himself not discerning the Lords Body IT hath been so ordered in the good Providence of God that ye have lately heard of that main very comprehensive and indispensibly necessary duty called for from all that would worthily partake of the ordinance of the Lords Supper for which we are now making ready viz. Self Examination In reference to which the Apostle having perceived many faults and failings in these Corinthians and much unsuitableness as to their communicating gives advertisment that whoever for the time to come would aright approach to the Table of the Lord would examine themselves and so eat and knowing well that this is a difficult exercise and that there is naturally a great deal of averseness in peoples hearts from it he Judgeth it meet to Press the exhortation to that necessary though difficult duty by a reason or Motive set down in the words now read in your hearing For he that eateth and drinketh unworthily eateth and drinketh Damnation to himself As if he had said you had need to look well to the examination of your selves for if ye neglect or miscarry in that duty your hazard and danger is dreadfully great through unworthy communicating which if ye would escape then make conscience narrowly and carefully to examine your selves The last words of the verse are a confirmation of the reason and do shew why the Lord is so holily severe in punishing and Plaguing those who approach to this Table unworthily through not examining of themselves because They discern not the Lords Body The force whereof is that there is a most singular and graciâ—us presence of the Lord Christ in the Sacrament of his Supper and therefore the person who goes not aright about it doth put a great disrespect upon yea doth even vilifie him who is thus present in that ordinance It is the first Part of these Words that at this time we would mainly speak to wherein we would explicat the meaning of these three 1. To eat and drink unworthily here is to eat and drink unsuitably
Paschall Supper when the Traitor Judas was going to bring the band of Souldiers to take him That he warrands us to take it and that we have therein sweet Communion amongst our selves every thing in it ought to draw us to admire his sufferings and the great love they came from and the notable affects thereof â—o us The second Use serves to Provoke us to studie to be in a Solemn Divine Heavenly frame for such a Solemn Divine Heavenly action as this is and thorowly to examine our selves and to see that all things be in good order like to a bride that is to be Married to morrow who will be trying on her marriage cloathes and seeing that all things be right I shal not descend to particulars but in Three or Four words in the general only point at such a frame as we conceive is called for from you 1. It should be such a frame as ye would desire to be in if Christ were coming personally and visibly to Marrie you to morrow and O! That this night might thus be a Brydel or Marriage evening to us all Consider what frame we wâ—uld wish to be in if we were to meet with him and strike hands with him personally and visibly Studie and seek after such a frame 2. It should be such a frame as we would desire to have if we were going to give up the Ghost when all earthly things will be insignifi an t and of little worth to us even such a Frame as if our eternal Peace and happiness were depending on that chock This would be the night of making our Testament as it were and of the adjusting our accounts with God and of putting things to a Point betwixt him and us other wayes our debt may increase and grow greater and it will not be so easie for us to win to a discharge of it 3. It should be such a frame as we would desire to be found in if the day of Judgement were coming and if that day were to be to morrow O! how humble how abstracted from the things of a present world and how confirmed in the Faith of Gods love would we study to be If the voice of the Arch angel and of the last Trumpet were sounding and a Solemn meeting of all before the Tribunal of Christ were presently to be what a frame I say would ye desire to be in in such a case Even such a frame should ye study to be in this night as ye would desire to be found in In that day We fear it will be to many then a Prick and a sting in their Consciences within them That they made so little Conscience to be in a suitable frame for this so Solemn an Oâ—dinance The Text tells that a sentence will pass on every one of you and you would by all means labour to be in such a Posture as the sentence may not be terrible to you 4. It should be a Heavenly and Divine frame for if it be a Heavenly and Divine action ye would consider what a frame it calleth for how abstracted as I just now said the Heart should be from the Worldr and from your carnall delights How much in Heaven and conversant with God what a pitch your communion with God should be raised to in apprehending of and meditating on him in considering of and admiâ—ing at the Sufferings of Christ and at the love they came from tasting that he is good and even delighâ—ing and solacing your selves in his love which is the Lords allowance on his People when the action is humbly and reverently gone about 2. Observe that though this â—e a most singularly Solemn Ordinance and Solemnly to be gone about yet oftimes men and women go most unworthily about it and abuse it This is implyed in the words and we need not many proofs of it If we will read from the 20. vers to this we will find it sufficiently proved and if we look forward to vers 30 and 31 We will find that many sad strokes came on these Corinthians for abusing and profaning this Ordinance and the Apostle would have them gathering their unworthy communicating from these strokes There is a readiness both in unbelievers and in believers themselves to miscarry in going about this ordinance a readiness in unbelievers for as they Spoile all things all ordinances and duties they meddle with all things being unclean to the unbeliever So there is a miserable and woful necessitie lying upon them to spoil this Ordinance and a readiness even in Believers who also may miscarry therein as is implied in the last words of the Chapteâ— compared with vers 32. When we are Judged we are chastened of the Lord that we should not be condemned with the World Some of them that were believers were chastised for this fault to prevent their eternal ruine and are there any acquainted with their own corrupt nature but they may and will in some measure find in themselves an aptitude to miscarry as in all other duties and ordinances so in this But the Doctrine holds out a singular and peculiar bentness to misca rie â—n this duty and Ordinance So thaâ— one who will pâ—ay with advertencie and be caâ—ried fairly thorow in that and several other du ies may yet in this Ordinance fall under the guilt of unworthy Communicating The reasons of it may be these 1. Because the more Solemn the duty be and the greater concurrence of duties be in it there is the greater difficulty in going about it for a Soul cannot be right in this except it be right in a number of other duties and Graces as in Prayer Faith Love and Repenâ—ance and that word Let a man examine himself takes in a complication of Duties and Graces there would be a good state and a good frame and Graces would be in some vigour and every Duty suitable and Proportionable to the Naâ—ure of the action and oâ— the day and if it be a great and difficult work to carry rightly on an ordinary Sabbath or in Prayer or meditation or other duties any day what a difficult work must it needs be to have all these rightly yoked together A Second reason may be drawn not only from the complication of Graces and Duties that is required in this action But from the Nature of the thing it self that calls for Duties in a high Degree of Spirituality if any o dinance or Duty call for a Spiritual fâ—ame its this It requires that the exeâ—cise of the Judgement be most clear that Faith be most distinct that Meditation be most Divine c. And the more Spiritual the Duty be there is cerâ—ainly the more aptness in us thoâ—ow our corruption to miscarry in it A Third reaâ—on is Because there is in Men and Women naâ—urally and ordinarly but very little study and endeavour to know and take up aright the â—ature of this ordinance There is in the most part a great ignorance of the Strain and Series of the Gospel
is this in our hands This bread in some respect is not bread but Christ This cup is not Wine but the cup of the New Testament in his Blood and by this reflex act the Believer applies and confirmes himself having received the Sacrament whereby his union with Christ is signified and sealed up he applies and sayes within himself now Christ is mine and I am his and he confirmes himself in Christs love to himself and in his interest in him Now sayeth he I have gotten no delusion but the signe and Seal of his blessed Body broken and of his Blood shed for me If unbelief say have ye gotten Christ indeed Yes sayes the Believers faith having received this Pledge of his love I have gotten himself and I should Believe it and this is to act on Christ not only directly which is a thing common to the Sacrament with the word but to act on Christ reflexly and to perswade our selves of our union and Communion with him which is the end of this Ordinance else we take not up Christ as giving a seal Therefore the word is Take eat This is my Body broken for you there is more then a bare signe here and faith acts not only for receiving but for confirming it self that by receiving it hath an union and Communion with him who is holden out in the Sacrament For if it be a seal and exhibit Christ as a seal then faith should receive and act on it as such for attaining the end that a seal should have supposing the condition to preceed Fifthly it consists in an act of spiritual affecting when there is a Holy smacking to speak so and kissing of Christ The soul digesting him for the life of the inner man and thereon delighting rejoycing and exulting in him and so the faith confidence and hope of the Believer are strengthened which makes him that he is not ashamed and upon the back of this ordinarily the Love of God is shed abroad in the heart and though there should be little sensible feeling yet the believer finds himself oblidged to cheer himself in Christ and in the Covenant and in the benefits that he hath thorow his purchase and there is readily some warming of love to Christ and he is confirmed in the faith of the love of Christ to him and it is impossible where these two are but some Holy tickling of affections which flow from the Word and from this Ordinance thus rightly gone about as has been said will follow and if this be not That is if Christ be not thus discerned in the Sacrament 1. God gets not what he calls for Christs death is not rightly minded his Glory and our edification are not promoved Nor 2. Is the end of the Sacrament attained neither 3. Is our comfort furthered For it s not the Ordinance barely or Ordinary Bread and Wine set apart for a Holy use But Jesus Christ discerned and received in the Ordinance that comforts otherwise the ordinance in and by it's self will not promove our comfort and growth The Third Doctrine is that it is though a very common and rife yet a very great sin not to discern the Lords body as he is holden out in this Sacrament discernible The greatness of which may be easily gathered from what we have discoursed concerning the great priviledge of the discernibleness of the Lords body therein from the horridness of the guilt that it involves in even the guilt of the body and Blood of the Lord the greatest and most horrid of all Blood guiltiness and from the dreadful Judgements and Plagues that follow on it temporal or bodily and Spiritual Plagues yea even eternal Damnaâ—ion if Repentance through Grace prevent not But we must because of the shortness of time leave all that might be spoken in the more particular Prosecution of this Doctrine and shall only give you Two or Three Caveats wherewith I shall close to guard against mistakes in reference to what hath been spoken I know it will readily be said If this be discerning of the Lords body and if none other do discern it but such as go about these things it will be hard for any to discern it For answer to this I would have you to consider 1. That there is a more explicit distinct and perfect discerning and a more implicit confused and indistinct discerning of the Lords Body if we speak of perfection in discerning who come up to that but if we speak of an honest sincere way of aiming to discern though it be somewhat indistinct and confused that may be won at yea I would not think them in a good condition that rest satisfied with themselves as being distinct enough in all these things whereof we have spoken yet where there is as I just now said honest aiming at these things though in a confused and indistinct way where faith and love are in some measure acting with a sort of fear joy mixed together when there is a fear to profane the ordinance and yet the soul loves it so well that it cannot endure to want it nor Christ in it There is a discerning of the Lords Body that warrands to draw near 2. Consider that there is a general confusion and a particular confusion to speak so in going about this Ordinance The general confusion is this when persons are so very ignorant and confused that they know not at all what they are doing a Particular confusion is only in some respect that is when a Soul knoweth that Jesus Christ is in the Ordinance and knoweth its own condition to stand in need of him that it hath many Spiritual wants to be supplied and that there is much good and a Supply of all those wants to be had from Christ in this Ordinance but how to come at it thereby it knows not so well nor so distinctly A person that is confused in the generall cannot discern the Lords Body in the Sacrament But one that is confused in a particular may and thoughâ— such an one cannot it may be Pitch on a particular promise that suites his need yet he may fix on Christ and on the covenant in general which is one of the main things that Faith acts on and indeed unless himself be acted on by Faith his benefits fail and though a serious Soul cannot get a particular promise to settle on We say it should stick by the Covenant in general as including all particulars 3. Consider the discerning is not to be astricted to the very instant oâ— receiving but we would look well what is our aâ—m aâ— endeavour alâ—ngst the action and if habitually we bâ— indeed seriously seeking after and pursuing tâ—ese thingâ— we cannot have them all in our thoughts at once thaâ— is scarce if at all Possible but if the aime and straiâ— of your Souls exercise run this way and though theâ— be failing in many things yet this is not a neglectivâ— slighting and careless inconsideration In a word see 〈◊〉 there
come ashore all tears shall be wiped from your eyes and sorrow and sighing shall flee away and ye shall meet with that word O warm word Come ye faithful Servants enter into the joy of your Lord ye will not always fight and wrestle neither will ye be alwayes tempted and troubled rest and repose is a coming it 's even at hand then one ray of his Counâ—enance will be infinitly more heartsome refreshing and satisfieing then all these things that ye are now called to abandon and part with can possibly amount to Christs first welcome to his Fathers house will eternally banish the remembrance of all the sad things that ye meet with in this world The Fourth and last Observation is that The great mean of securing a Covenanter making him stedfast is Faith exercised on God or adhering to him by Faith by vertue of this Covenant It is not to lay weight on or trust to our own strength but seeing God hath made a promise of thorow-bearing to undertake the duties that we are called to in his strength trusting to his Faithfulness and to his furnishing of us according to the Covenant As when poor sinners are Summoned to appear before God and they have no righteousness of their own they are to step forward trusting to Christs righteousness So when they are called to dutie and they have no strength of their own to enable them to a suitable discharge thereof they are to consider that God is faithfull who hath promised and who will also do it and indeed Believers have found in their comfortable experience that when they have adventured on dutie with a believing look to Gods Covenanted strength they have found it go sweetly surprisingly well with them Thus it is said of those worthies mentioned Heb. 11. That through faith they wrought Righteousness as well as they did all other things thereby This also is it which the Lord inculcateth John 15. abide in me saith He and ye shall bring forth much fruit as the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me for without me ye can do nothing Where it is clear that it 's not enough that we be in Christ but that we must abide in him and have continuall dependance on him for the influences of life and strength derived from him Ye then that would be faithfull in Gods Covenant would have it Perpetuall never to be forgotten must especially make use of this mean make Conscience of all other appointed means Watch and pray that ye enter not into Tentation but see that ye neglect not this mean which if ye do the Watchman will watch in vain and your grip or hold will be unsiker if ye make not use of him to make it sure and to keep it so And therefore 1. Mind seriously and constantly what ye are in and of your selves even fickle fectless weak feeble and unconstant creatures not daring to undertake any thing in your own strength 2. Remember what God is and that ye have a worthy able and responsall Cautioner 3. Remember that ye are engaged in a Covenant never to be forgotten forgetting is the first rise of unfaithfulness 4. Remember the Promises that God hath made for your thorow-bearing and let faith be exercised on them Joyn with diligence and watchfulness a suitable exercise of Faith 5. Take a serious look every day when ye go to pray of your resolutions and engagements renew them frequently and seriously in his own strength and be casting the other knot and put the heart distinctly to say this was my bargain and I will through Grace abide by it and then go and pray over it that ye may be made faithful in your thus Covenanting with God that ye may be enabled to pay your vowes and make your honest resolutions Practicable levelling at this as your Scope and designe in all duties I have said such a thing and have not kept my word Lord forgive it for Christs sake I am engaged in this and that and the other duty Lord help me to perform And for your furtherance in humiliation and soft walking before God look on all your sins as aggravated by this unfaithful and treacherous dealing in Gods Covenant and on all duties as those which your Covenant with God binds you to depend on him for strength to be Communicated to you according to the Covenant for going about them suitably and acceptably and within a litle while ye shall get a fair pass to be gone and a full discharge of all that ye were trusted with according to the Covenant And the Lord help you to be faithful so that it may be betwixt God and you in very deed A perpetuall Covenant that shall not be forgotten A SERMON Preached Immediatly before the Communion On Matth. 26. Vers 28.29 For thiâ— is my Blood of the New Testament whâ—â— is shed for many for the Remission of sins But I sâ— unto you I w ll not drink henceforth of this fruit 〈◊〉 the Vine untill that day when I drink it new wâ— you in my Fathers Kingdom ALthough we had no more to do at our meeting together in this place to day but to Read and heâ— these same wonderful words If our hearts were in suitable spiritual frame knowing and considering whâ— we are about and doing we would be in a Divine Raâ—ture and Transport of Admiration at His love aâ— kindled into a flame of Holy zeal for his glory by then O What sweet and happy words are these from our diâ—ing Lord Jesus Christ his mouth Eye hath not seen eâ— hath not heard Neither hath it entered into the heart 〈◊〉 Man to conceive what things the Lord hath prepared fâ—â— them that wait for him And indeed there is a sum oâ— them in these words they being a Compend of tâ— Testament and legacy which our Lord hath left to hâ— friends O Sinners be of good chear there are gooâ— news and glad tidings of great joy here Here is tâ— new Covenant and all that is in it and Remission 〈◊〉 sins in Particular as the Legacy Here is Christ whiâ—â— maketh this Covenant Savoury and it is confirmed 〈◊〉 his Death who is the Testator thereof Which makes it sure Here is Heaven and Eternall glory and what would you have more This is saith he my Blood of the New Testament Whiâ—h is shed for the Remission of the sins of many Which holds forth the Promises and the convey of them the Legacy and how it comes to us I will not saith he Drink of this fruit of the Vine untill I drink it new with you in my Fathers Kingdome There is Heaven the heartsome up shot of all Remission of sins comes to sinners Covenant wise thorow Christs Blood and by closing with Christ and making Application of this Blood sinners come to get Remission of sins and all the benefits of the Covenant and are brought at last to Drink the new
silent to the Lord If the heart cannot so well and distinctly say Amen to the bargain Let it as it were hold its tongue or hold its peace let it be silent say nothing against it or give a silent quiet answer or by way 〈◊〉 Approbation and Acceptation keep silence and 〈◊〉 shall be accepâ—ed O wonderfull stooping Doth nâ— this declare and manifestly Preach the exceeding greâ—â— willingness that our sweet Lord Jesus hath to Communicat and apply his purchase to sinners Ninthlâ— Consider the Persons on whom he confers the offer aâ—â— the manner how he Prosecuts it and it may yet furthâ—â— hold forth how seriously willing he is that sinne should welcome it and be made up by it who 〈◊〉 pray are called Luke 14 21 It 's the Poor the Blinâ— the Maimed the Halt the Lame c. And are the any that can say they are worse If thou say I can 〈◊〉 nothing I am Maimed and cannot come The Gospâ—â— bids call the Cripple and provides Him a Chariot of 〈◊〉 wood of Lebanon Paved with love and having 〈◊〉 speak so all the Seats and cushions of it of love Caâ—â— 3.10 And giveth stilts or crutches of Grace to undeâ— prop and Eagles wings to carry them If thou be 〈◊〉 confused body and worst not what to do it bids caâ— the Blind If thou be Poor Blind Miserable Wretâ—ed and Naked and yet having conceited and faâ—ciâ—â— that thou wast Rich Thou art not excluded for all that 〈◊〉 for Revel 3.18 Laodicea consists of a Hypocritie Pack and company of Luke-warm Professours wâ—â— are so loathsome to Christ that He threatens to speâ—â— them out of his mouth And yet to such even to sucâ—â— he saith I counsell thee to buy of me c. And if the be invited who can exempt or exclude themselvâ— from the offer or bargain Do not these things moâ—â— Convincingly and Irrefragably demonstrat his willinâ—ness When there is not a sinner that is either Pooâ— proud vain Hypocritical c. But he is included 〈◊〉 the call of the Gospel Tenthly Consider his urgenâ— and pressingnâ—ss in making and bearing home the offer O how long-suffering is He And with what Patience doth he wait on It 's not an Ambassage that 's broken up if it be not presently closed with as a hastie-man doth but All the day have I stretcheâ— out my hands to again-saying people Isaiah 65. Jerusalem Jerusalem how often would I have gathered thee c. Matth. 23. How doth wisdom stand and press her invitation Prov. 1 20. and 8.1 2. c. Ezek. 18.31.32 Turn you at my Rebuke why wâ—ll ye die Luke 14.23 Go to the high wayes and compell them to come in 1 John 3.23 This is his Comâ—andment that ye believe on the Name of the Son of God It 's not left as an indifferent thing at sinners option to do or not do but the same Authority that enjoines keeping the Sabbath and that forbids Cursing and Swearing doth lay on this Command of Believing Come to the Wedding Beleve man and woman and be saved and what is all this to the bowels of Mercy Grace and Love that are in him His Belly is like Ivory overlaid with Saphirs His face is white and Ruddy a part whereof this is and yet it 's nothing to speak so to the principall copie which is his heart that 's a great depth even the very Center and Element as it were of love God is love saith John as if he were nothing else but love and what a love must it be where he is to speak so turned into love in the person of Christ Angels cannot to the full consider of it nor conceive it Your hearts cannot reach it sure there is much wonderfully much ground here to lay it for an undoubted truth that our Lord Jesus is exceedingly desirous of the Salvation of sinners and of many sinners and is in a great readiness to make his Righteousness forth-coming to them and heartily to welcom all that come to him The Second use is of Exhortation and ye may at first blush see whither it runs Even to stir us up to accept of and embrace these good news with glad hearts is there here a good bargain and a sure way through Faith to make use of it And is Christ so willing to Communicat it What shall I say to you Is it not a pity to miss it Nay would ye do Christ a pleasure then lay weight on his Righteousness and give him sinfull Souls to be saved by him if we sought great or hard things from you to please him would you not judge your selves oblidged to grant them But when he saith on the matter give me your Souls to be saved and I shal account that Satisfaction to me for all the travell of my Soul O How unspeakably great is your Obligation readily and cheerfully to grant so loving and reasonable a request l If such a gracious offer had never been made It would have been Men and Brethren what shall we do And there would have been a mighty great scaring and trembling to draw neer but when it is not to the Mount that cannot be touched not to Moses that we are called to come but to a Saviour whom ye cannot please better then Nay not at all but by receiving of him and whom in some respect ye cannot displease at all if ye receive him let me beseech and obtest you as ye would not be found guilty of treading this blood of thâ— Covenant under foot and as ye would not for evâ—r debar your selves from Remission of sins with him make use O make use of this Propitiation for sin and for procuring your Pardon and peace would to God this were the fruit of such a days work for indeed it 's our great work and the very scope of all our Preaching And behold I Proclaim to you that Remission of sins is to be had thorow his Blood and that there shall not be any upbraiding of you nor casting up of bygones if ye will indeed receive him and close with him on his own sweet easy and very reasonable terms O then sit not this urgent Call and the day of your merciful Visitation And to press this Exhortation a litle Consider that Grace hath a Throne and shall triumph in this Gospel either in your gâ—ining or in being avenged upon you for your despising of its richest and freest offers Let us I Pray reason the matter with you a litle And First Are there not sinners here There is not a designe in this Gospel to save any others but sinners and if so to you is this Salvation set who by Nature are sinners enemies and at feud with God The Doctrine of this Gospel carries in its bosom Remission of sins would to God ye were suitably affected with sin and Judging your selves that so ye might be in some Capacity to receive it Sâ—condly Tell me what is it that ye would be at Is it Remission of sins It 's here
above or of that Cup of the unmixed Wine of the wrath of God having no rest day nor night O Profane Atheist unbeliever hollow hearted Hypocrite and slighter of Christ all thy dayes what a bitter draught will that be when God shall put into thy hand the Cup of his Iâ—dignation which shall be for ever poured out unto thee and shall never come from thy head O drunkard tippler and belly God be think thy self how that draught will go down with thee The Lord with his one foot on Earth and the other on the Sea with an uplifted hand to Heaven hath Sworn that within a litle time shal be no more Ye that are young People may if ye will follow the sight of your eyes and the way of your own hearts and may take you Pleasure in the dayes of your youth but know and remember that God will bring you to Judgement Your time is wearing away and ye will wear away 't is but a litle and ye will hear no moe Preachings and get no moe warnings O take them in time if ye be wise and the Lord perswade you so to do In the Third place The scope both of the advertisment and consolation is observable when he was giving them the Cup and told them that 't is the Cup of the new Testament in his blood He subjoins but I say unto you I will not drink henceforth c. This he doth First because he would send them away advertised and assured that There is a father Ben to speak so a more inward room in Religion then the most lively and comfortable Ordinance here on earth doth afford a higher more intense spiritual Practice then any outward part of Religion He would have them to go away thinking with themselves that all is not done that may be done that all is not win at which may be had that they are not yet Holy enough nor happy enough O place not for Christs sake Place not your Religion here I was at the Sacrament or I got my Communion Wo to that empty sound and to them who lean all their weight on it ye may come and abide here for a time and go away leaving the marrow of the matter behind you all is not yet done A Second Reason is Because he would have them parting and going from the Communion wiâ—h some thoughts of death of their approaching change and passing out of time and of Eternity it s quickly Marching upon them And indeed it were good going from the Communion and from every other Ordinance with such thoughts as these Death is fast coming on me and I will be soon gone saith our Lord on the matter to the Disciples and ye will ere long follow me and it is not these Ordinances that will be your life in Eternity It were good that we came to the Lordâ— Table to Preaching and Prayer and went away as dieing Men and Women this would lay much of our Pride deaden us to the world and make us endeavouâ— to hold a loose gripe of all things in it and would keeâ— us under the kindly sense of the changeableness uncertainty and short continuance of them all and might be of more use and worth to us then Twenâ—ie thanksgiving Sermons Labour then to go from every Ordinance as if ye were not to enjoy another A Third Reason may be that our Lord would lead in his followers 〈◊〉 look after some stamp of Heaven and of the Glorious Communion that is a coming on their Spirits and would have them going from the Ordinances with such thoughts Alace we have very few such thoughts Our conversation is very litle or not at all in Heaven Believers think and think often that these rags will be rent off us and we shall be set down on the Throne with Christ in that Rayment of needle work It is a good token wheâ— a person goes from a Cummunion from Preaching and Prayer more Divine and Heavenly making every Ordinance the step of a stair as it were to ascend upward having a high esteem of Heaven and a heaâ— Holily eager and bent on it content nay desirous 〈◊〉 be gone when ever He shall see it meet and till theâ— putting on and keeping on the whole armour of God making for one assault of temptation afâ—er another Heavenly in his whole walk in his actions words and thoughts As ye would not O Believers interrupt your Communion with God in Christ study to be Heavenly in your Conversation for saith the Apostle Phil. 3.20 Our Conversation is in Heaven from whence we look for the Saviour Lay aside as if be had said your earthly mindedness away with that and be Heavenly in your conversation for our Conversation is such and Believers are described to be such as Love Christs appearing A Fourth Reason May be that our Lord would hearten Comfort his Disciples and send them away refreshed Yea it is to Root out their unbelief and to arm them against approaching tryals So then First our Lord Jesus Allows Believers to go from the Communion and proportionally from every Ordinance rightly come to cheerfull and Comforted and therefore he leaves them with this word telling them that they will have hard and sad days but withall bids them cheer themselves in the assured expectation of a day coming when He and they shall drink the Wine new in Heaven Our Lord would have Believers humble thinking on Death and making ready for it dayly yet be would not have them tortured with the thoughts of it but cheerfull as having his joy for their strength though he would not have their joy carnal but Heavenly And it is the Token of a right Communicant and of a good hearer of the word when a Person goes away from it more Spiritually cheered and more Heavenly minded Secondly There is nothing that can be more heartsome cheering and refreshing to the Believer then the lively hope of Communion and of a seat on the Throne in Heaven with Christ and it is the mark and Character of a believer to have no lower designe Alace for the sensless way of hearing the word and of Communicating customary to many who have no other nor higher designe then to partake of the outward Ordinance 't is a heart some thing to go from the Table of the Lord with this sweet and Heavenly Meditation Christ and I will meet again ere long at a table in Heaven Thirdly The thoughts of Heaven and the hope thereof may well sustain a Believe were there never so many BUTS and wants in their present condition here We will not be long together saith He there will be a scattering but this may keep you from weeping and mourning as those who have no hope that the day cometh when we shall meet again and never part asunder It is really a wonder that we have so few serious and solacing thoughts of coming to Heaven there are none who look for a Rich loading coming home by Sea but they will comfort themselves in the expectation of it why do we not then comfort our selves in the thoughts of Heaven since we profess to have a hope of being there even because we are carnal and earthly and it sayes that we either think Heaven litle worth or that it is an insufficient and unvalid right that is to be had to it or that we do not really believe it all the silver and gold in the world comforts not a poor body because he hath no hope to come by it So there are not a few hearers of the Gospel who bear much of Heaven and of the hope of it that never refresheth them A Fifth Reason may be to waken up longing desires and to sharpen and put an edge upon an appetit in his followers after Heaven and to teach them not to place their happiness in any thing on this side Heaven otherwise he would never have put their Satisfaction to a term so far off but he over-leaps to speak so with reverence all the brave days that they had and were to have here and gives them this for their full satisfaction that the day is a coming when he will drink the Wine new with them in his Fathers Kingdom and would have them in their flight never resting nor sitting down till they be there For he sends them away hungering for that Communion-Table And we would yet again exhort and beseech you to study to be in case to go from the Communion and from every Sermon having some serious thoughts of Heaven and longings for it believing that the day the joyfull day is coming when Christ and ye will meet and never shed or separat again when ye shall be with him where he is and be set with him at his Table and on his Throne never to rise off it any more again Blessed be God that that desirable day is coming Believers in Christ cheer your selves in the hope of it If there be any of you as Alace I fear there be very many that relish not this blessed change there is a sad and Sorrowful change before you O be busie very busie to have your interest in Christ and the hope of Heaven well secured by Union and Communion with him here that so ye may have the well grounded hope of Heaven and may frequently draw Comfort from it And O that we could sunder so The litle inch and moment of time that we have will soon and very quickly wear away and be at an end Go then my dear friends wiâ—h this well fixed resolution that ye must needs in Gods own way have Heaven and be eternally happy in the Soul-satisfieing and ravishing enjoyment of that fullest and sweetest never to be interrupted Communion that will be there And thank God and Christ the Mediator for the least measure of the well grounded hope of it and make it your business to have your Conversation suited to and smelling strong of that blessed hope FINIS
is to difference it from otheâ— things and in this respect a â—hing is said to be discerneâ— comparatively as 1 Cor. 4.7 Who maketh thee to diffeâ— from another Thus to discerne this Sacrament anâ— Christ in it is to difference it from other things considering thaâ— it was once common Bread and Wine buâ— that now it is not so It is to put a difference betwixt thâ— Sacrament and common bread and wine and betwixâ— the Sacrament and the Word and Covenant yet with respect to the Covenant as the Seal differs from the Charter and to difference this Sacrament from other Sacraments In respect that it looks to a dieing Saviour and Communicats him and his benefits that way 3. To discern a thing is to have a high esteem of it such aâ— was the discerning of Meats dayes and Places So to discern Christ in this Ordinance is to have a deep impression and high estimation of Jesus Christ of his death and of his maâ—chless love shining therein To have much Spiritualitie Holy fear awe and reverence in reference to him Such a fear and reverence as mean men will have before a King or a great man who when they carrie not suitably before such a great person we wil say to them know ye where ye are So the right discerning and uptaking of Christ here is to have a high estâ—mation of him 4. There is a complex discerning of a thing in reference to its use and end or we may call it a Relative discerning which is Practicall when a man conforms himself Suiâ—ably to his diâ—cerning of the thing the want whereof ouâ— Lord reproves in the Jews Hypocâ—its sayes he Ye can diâ—cern the face of the Sky but ye cannot diâ—cern the signes of the times and in this respâ—ct also whâ—n a man carries unsuitably before a Magistrat it 's said to him by discerning Persons know ye where ye are And this being the main thiâ—g here implied we shall speak a litle more to it wherâ—in these two things are supposed 1. Some distinct up taking of our selves of our need and of our hazard 2. The right pâ—taking of Christ in this Ordinance as to the supply of those necessities and preventing of that hazard and this Doctrinal discerning goâ—th before that which is Practicall which is a mans suitable use-making of Christ or suitablâ— exercising himself in reference to his need and that ordinance appointed for supply of his need by Jesus Christ which is with a reflex look sometimes on himself sometimes on Christ And there are in this these five steps which follow one of them upon another 1. It consists in a suitable frame of heart as becomes such a poor sinful unworthy and needy person in the presence of so Holy a Lord going about such a Holy action another frame then is called for at our dinner or Supper or at ordinary hearing the word or at Prayer A holy humble cheerfull serious Heavenly and hungry frame Holy awe and respect to God making humble Faith of Gods goodness and rich Grace in Christ shining in this Ordinance making cheerful The conviction of need making Sober and yet very serious and eager in what he is about It 's a frame made up as it were of contrarieties ardent love and zeal and yet a calme and composed Spirit to hear what God sayes To take what he gives and to behold what he manifests 2. It consists in an exercise of the mind in meditation both in reference to our selves and to Christ Meditation in reference to our own sinfulness and misery and meditation on Christs love calling to mind all that he hath done thinking with delight on Christs suffering and on the end of it and again reflecting a look on our selves to keep life in this meditation what was I when he suffered and did all this for me and what am I now when he is offering this to me To have the picture of a loving Husband hanging by a wife to what purpose is it and for what use doth it serve if she never look on it to mind him whom it represents 3. It consists in an exercise of Graces It 's even as it is laid in the Song a making of all the Spices to cast forth their smell and the putting of all things in good order and studying to have them in good case It 's to have love warm to the giver and closing with the gift of a dieing Saviour and to have love warm to others of his people for his sake and because he hath taken us in with others to partake of the benefits of his love shining in his Death for love to the head and members go together It 's to have repentance lively stirred up sin made heart-pricking and Godly sorrow to flow the heart made to loath it and the mind exercised in forming hearty resolutions Purposes vows and engagements against it but it 's especially to have faith stirred up and in exercise and to have all the senses of Faith to speak so set a going as when the word comes out and sayes Take ye Eat ye this is my Body which is broken for you Faith beholds and gets as clear and satisfieing a view of Christs Suffering and dieing as if the man saw him with his Bodily eyes when the hand is stretched out to take Faith acts Proportionably in stretching out it's hand to take Christ and not only grips him but in this Ordinance and according to the end of it takes it as a pledge of Christ performing what he hath promised making use of him for the end appointed when the eye looks on what is done Faith is considering and taking a view of Christ and of the covenant and of the benefits purchased by him and sees another thing then the elements even the wakened up sword of the Fathers justice pursueing the mediator as the elects cautioner when the eye looks on the distribution Faith it sees Christ made as it were believers Common-good given among them and to every one of them when the hand puts the bread and wine to the mouth Faith hath a way of opening it's mouth and as it were chewing and feeding upon Jesus Christ and of strengthening refreshing and cheering it self in him counting it self well come to with him and secure in him and fastening it's engagements to him all which strengthen our Spirituall life as eating and drinking doth the natural life and then when it comes to the taste Christ relisheth most sweetly to the Believer so that no Wine doth cheer the natural heart so much as Christ in the Sacrament considered in his love and Covenant and in the benefits that come by him do the Soul of the believer Faith here considers Christ not only as communicable but as actually communicated The fourth thing wherein this discerning consists is a reflecting exercise when we have received the Sacrament we are to reflect and consider what we have done and what we are doing are we indeed feeding upon Christ What
Bridegroom is there any other like to him or that can compare with him I appeal even to you Atheists and Profane Wretches that live and ly in your Lusts Is there a beloved like this Beloved hath He a match in Heaven or Earth Is He not the Kings Son and if ye ask who that is ye may hear and know from Psal 24. The King of Glory the Lord of Hosts strong and mighty in Battel and from Heb 1.3 The brightness of the Fathers Glory the express Image of his Person upholding all things by the word of his Power There is none like him but the Father and the Holy Spirit and as God he is one with them ye have both the Question and answer Cant. 5.9 What is thy beloved more then another Beloved What is yonder Christ of whom we hear so much The answer is given which we cannot stay now to Paraphase upon He is white and ruddiâ— the chiefest or Standard bearer among ten thousands Fairer then the Sons of men and if ye would know him more Particularly His head is as the most fine gold He is God His locks or his hair are bushie and black as a Raven there is not the least unseemliness even in those things that would to our thinking seem less necessary as his hair Yea his very Garments smel of Myrrhe Aloes and Cassia as it is Psal 45. His eyes are as the eyes of Doves by the Rivers of waters washed with milk and fitly set O! so lovely as his Properties are his Cheeks as beds of Spices as sweet flowers His lips like Lilies dropping sweet smelling Myrrhe his hands as Gold rings set with Berill His belly or bowels of love and affection Like the bright Ivory overlaid with Saphires His legs like pillars of Marble set upon Sockets of fine Gold His Countenance like Lebanon excellent as the Cedars O! So excellent and stately His mouth is most sweet or as the word is sweetness in the abstract never soul kissed his mouth but there was a bond thereby laid on it that it could never again part with him in a word He is altogether lovely or as the word is all desires there is nothing that Souls can desire but it is in him and there is nothing in him but what has desireableness in it This is my beloved and this is my Friend says the Bride O! ye Daughters of Jerusalem this is He he is sure no common or ordinary Beloved see if among all the beloveds in Heaven or earth there be any like Him O! Ye despisers and slighters of the Son of God put your selves to it Is there any like him to be found has he not the preference of and the Preheminence above all beloveds He is the only begotten of the Father full of Grace and truth He is the mighty God the wonderfull Counseller the everlasting Father the Prince of Peace It would well become us all to be wondering at him and to be drawing near to him to behold Him in his beauty To go forth and Behold King Solomon with the Crown wherewith his Mother Crowned him in the day of his espousals O! take a stayed view of him in his Personall excellencies and in the excellent qualifications of this Mediatory Office and it cannot be that on this ground ye will cast at the Match Will any of you dare to say it or to abide by it that ye will not Marry Christ because ye think nothing of him or because he is not worthy to be thought of We suppose none will do so If it be the Second viz. The terms That ye are not content with ye would have Christ Grace and Glory and every good thing but here it sticketh you look at it as an hard matter to be denyed to your self and to be wholly Gods to renounce your own righteousness and your lusts your Idols to be absolutely devoted to him and wholly dependent on him in your walk As the evil the slothfull Servant called him a hard Master So do many think of him though they will not down right say so much in express words But I would ask you is there any unreasonable thing here Or shall all those termes be sought after in some respect in the Marriage of a poor creature like your selves And will ye deny them to Christ 1. If you get his righteousness should ye not deny your own If ye come under the Covenant of Grace with him is there any prejudice to lay by the Covenant of works If ye get him for your second Husband and infinitly best is it any prejudice to quit your first husband the Law And in that respect is it reasonable to cast at the bargain because it is free Secondly Is it not reasonable that ye should give him the room of all things If He be able to fill the room of all let him have his room as being well worthy of it It is your advantage to quit your lusts and sinfull pleasures your covetousness Pride vanity self conceit c. To exchange all for him and if ye be not content of this condition ye say he is not worth the having 3. Is it not reasonable that ye should be devoted to him in your Conversation That ye should no longer Play the harlot but be as a chast Virgin to him Is it any advantage to you to follow your Idols that wil go betwixt you and happiness If Heaven be an advantage it is your advantage to quit them and be for Christ Or is it any Prejudice to be Holy Or will ye quit Christ because ye must be Holy Or will ye refuse him because he will not suffer you to your ruine to take your own will as formerly yea it is not only reasonable but very good and Profitable Nay there is a necessity you should be Holy and may not love to him loose your heart from sin There was another sort of consolation and other bowels of love at the first making of the Bargain betwixt the Father and the Son and it was calculated for more honourable designes and levelled to more Noble ends then any thing the Devil or the World or the flesh can Promise to you and any of you that will stand and stick at the termes that are so just equitable and every way reasonable and easie with all we take your own consciences to be witnesses that they are so and you dare not avouch the denyall of their being so If ye be content to take him to be reconciled and made friends with God by his satisfaction and to be made Holy by his Sanctifieing Spirit to be for him as he shall be for you It is a bargain and what I pray ailes you at such a baâ—gain If this be not made ye shall never be able to make such another What should ye do then but come to the wedding It 's not time to dispute or debate but to close Say O! say sincerely as those do Jeremie 3.22 Behold we come unto thee for thou
something welfavoured but such a Conversation that is well lyned to speak so within with the imputed righteousness of Christ and much inherent Grace and Holiness and with outward self-denyed visible Splendor and glory Let your light saith the Lord Matth. 5. So shine before men c. Even as the glory of his body when he was transfigured on the Mount made his Clothes to shine So there is something of Grace within that makes the external actions and carriage of Believers to shine and words that will be very tasteless and sapless from others though for the matter good will have another sort of relâ—sh and weight from them and Prayer from their mouth will have another sort of refreshful sweetness 16ly A Gospel conversation takes in and calls for much joy in affliction and tribulation We rejoyce in tribulation saith the Apostle It will make the Christian take joyfully the spoiling of his goods as they did Heb. 10.34 It will make men come from the presence of Councils rejoycing that they are accounted worthy to suffer for the name of Christ as it did the Apostles Acts 5. last My brethren sayes James Count it all joy when ye fall into divers temptations or tribulations It makes pleasant and heartsome bearing of Crosses from God and of injuries from men It makes the Christian stoop humbly and very low to these It will not suffer him to render evil for evil but will put him to do good for evil and it makes him do it on a Gospel ground and account because Christ frankly forgave the Christian ten thousand Talents of his debt he is ready to forgive an hundred pence of petty and inconsiderable injuries done against him 17ly A Gospel conversation is a sweet quiet peaceable well humoured Conversation it makes men and women good to live with It hath much love and pity to them that are without it 's a good neighbour it 's a great friend to unity and a great enemy to division it presses hard after standing fast in on Spirit .. 18ly A Gospel-conversation implyes a setled fixed condition that is not fleeting and wavering It suffers not Christians to be one thing to day and another thing to morrow very unbecoming the Gospel a Gospel-conversation will not suffer a man to be a temporizer or one that cometh and goeth with every turn of the tyde to be of any Party that is upmost but puts to stand fast in the liberty wherewith Christ hath made him free the Believers heart is fixed and his conversation is stable when it is as it becometh the Gospel 19ly It 's a bold Conversation that will scare at no tryal for Christ but will hazard and venture far ere it expose the Gospel to contempt and reproach Therefore it is said Philip. 1. In nothing being terrified by your adversaries It is very loth to do or to forbear any thing that may make the Gospel to be evil spoken of 20ly It is a Spiritual conversation or a walking in the Spirit as the word is Gal. 5. Walk in the spirit saith the Apostle And ye shall not fulfill the lusts of the flesh and Vers 25. If we live in the Spirit let us walk in the Spirit It makes us to pray in the Spirit to praise in the Spirit and by assistance of the Spirit it puts upon endeavours to do every thing that is called for 21ly A Gospel conversation is a wrestling and fighting conversation striving and warring against temptations without and a body of death within a lazie secure whole-hearted conversation when a person is lying by and is not setting himself against nor purifieing himself from all filthiness of the flesh and spirit but at truce with corruption is not sure becoming the Gospel Hence the Apostle Rom. 7. hath such a combate with the remainder of indwelling corruption Sometimes complaining of sometimes Protesting against it and sometimes bitterly bemoaning and crying out under its captivating power There being in the Believer two contrary parties one of Grace and another of corrupt nature which are contrary one to another as it is Gal. 5.17 A Believer in a Gospel Conversation is like Jacobs and Esaus Strugling in the womb It is for this cause that Ephes 6. All the pieces of the Spirituall armour are particularly described and Christians as Christs souldiers commanded to put them on and to have a Gospel-conversation is to be improving all the pieces of that compleat Armour of God aright to their several ends These are things and such others that are particularly called for in a Gospel-walk and conversation and if we would take a litle view of them all together and gather the meaning of this use of Instruction from the exhortation Let your conversation be as it becometh the Gospel of Christ the Sum of it may be briefly given in these Four 1. To be exactly studying Holiness 2. To be denyed to our Holiness as Paul was Philip. 3. 3. To be especially taken up with those particular duties of living by Faith of exercising Repentance of aiming at and closely pursuing after Communion with God in Christ Jesus which is though a much abused duty and unworthily prostituted in the mouths of many a most precious both duty and priviledge exercising Hope Self-denyall c So that we may be in case warrantably to say with the Apostle 1 John 1.4 Truly our fellowship is with the Father and with his Son Jesus Christ 4. To be much in the Exercise of all these heartsomely and chearfully and to be comforted and refreshed in doing duty and yet denyed to all our doing A Christian having a suitable Conversation to the Gospel Sees his ills and is humbled observes Gods goodness and Comforts himself and blesses God heartily for his goodness in respect of both and because there is hope of an outgate from all his evils and a day coming when he shall be finally and fully Redeemed from all his iniquities The Second Use Leads us to Regrate and Expostulat with hearers and Professors of the Gospel of this time Though this be the thing and the only thing that they are called to yet if we should go through and view the Conversation of the most part O! how very unsuitable and unbecoming is it to the Gospel even so very unsuitable that if our hearts were tender they would break and bleed within us to behold it but Alace it is a part of our unsuitableness that we cannot suitably lament it Litle zeal for God and sorrow for what dishonours him and reflects on the Profession of his Name are much gone from this generation Oh! whither shall we go into the City or Countrey to find a Conversation becoming the Gospel We cannot be without some conviction that we ought to be zealous for the glory of God and serious in the study of Holiness in all manner of Conversation that the Gospel be not reproached and blasphemed if we be so and if such a Conversation be a duty and a very reasonable duty
he delights in and on which his soul feeds and all that he is comforted with is in heaven and he hath not a day to do well nor one comfortable good hour but that which is given him from heaven and this is not only to be abiding with but to be delighting in God having the peace of God that passeth understanding guarding the heart and His love shed abroad therein and having all that which entertains his life coming from heaven Thus Col. 3.3 It is said that our life is hid with Christ in God So that the Believer is affected with nothing feeds upon and is satisfied with nothing so much as he is with that which comes from heaven He awakes he sleeps he rests there This is to live in Heaven and to be heavenly in our Conversation And this is it that ye are called and oblidged to even to have your conversation in heaven in all these forementioned respects that as ye believers are of another nature so ye may be of another and more divine Frame of soul in your work and walk in your thoughts and words in your outward duties and in the exercise of inward Graces in your commerce and trading in your contentment delight and satisfaction to be heavenly in all And if any shall here say This is a very hard task I Answer first Can it be hard to be in heaven Nay it 's an ease rather for Christ's yoke is easie and his burden is light in as much as our Conversation is in heaven we have so much true Spiritual ease repose of soul it is what we leave behind in the world that makes the difficulty to get our Spirits scrued up to heaven and to be kept there here lyes the difficulty but the more the heart and the mind be there we have really the more ease 2. Will ye shift deny or decline the duty because it 's difficult and hard As indeed it is to corrupt nature Notwithstanding all the difficulty of it the Apostle Paul with his fellows and followers did win to it in a good measure and we may attain it through Grace according to our Measure Is not this the way to heaven which our Lord calleth Strait and which but few find And yet if ye would try and make proof of it in good earnest ye would find it to be not so very strait or unpassable as ye Imagine it to be It would be found to be waited with such delight as would much sweeten any hardness in it and ye would not want an insight in those heavenly mysteries and the beholding your names written in heaven and in the Lambs book of life nor one hours feeding upon and being solaced by them for all he delights of the men of this world and since it 's only hard to corruption it should be so much the more endeavoured and plyed hard The Second Use serves for Tryall that we may know who is a Christian indeed and a Thriving Christian or it may serve rather to be an use of Discovery and of Conviction and indeed it may very easily and quickly make discovery of the unsoundness of many and of the short-coming of all Need we insist on this Is it not a truth obvious to all viz. That Christians are called and oblidged to be heavenly in their Conversation Are not these the Characters of such a Conversation Nay is there not yet much more requisit in a Christian even a divineness above what we can express And if ye be as ye may be convinced that this is a truth then let me in the next place ask you if your Conversation be such Put your own consciences to it enquire at them whether your trade be to Heaven whether your peace and joy your delight and satisfaction be there Would God ye would essay it and could upon good ground say that it is so But Ah! is there any that can say it without some hesitation Is not the best exceeding defective Or if many of you shall say it is so What then means your carnalness your prevailing lust distempering humours and passions What means your so much pleading for self-interests this turning as it were of the World up-side down for our own particulars How comes it to pass that ye who are profane do spend so much of your precious time in Tipling and trifle away so much of it unprofitably many other wayes Dare ye say that ye who walk thus are indeed followers of the Apostle Paul Or if ye dare not say that ye are followers of him in his Heavenly Conversation can ye think or expect to dwel with him in Heaven O! be not deceived for God will not be mocked when ye reflect seriously on your selves and on your way will ye not find just ground for being ashamed and confounded before God or is there any of us all that needs to want an errand to the Throne of Grace to confess and crave Pardon for our sinfull short-coming in this I shall only speak a word or two in further prosecution of this Use to you that are Stout-hearted and know no changes that have alwayes a good opinion and a good word to say of your selves Who are ready to say that ye have a good meaning and to think and say that ye loved God all your dayes and who at best content your selves with and sit down on a form of Religion who never studied to die to the world and never made it your business in good earnest to Mortifie your lusts and to be holy in the inward frame of your souls Is this think ye to have your Conversation in Heaven Would ye know then if ever ye have studied Christianity seriously try it by this viz. Whether ye have been heavenly in your conversation for however ye Judge of your selves God will most certainly Judge you according to this Rule and qualification of a Christian It is both sad and strange to think how it comes to pass that many of you bear and bolster up your selves with a hope of Heaven and profess that ye have no doubt but you shall come thither who yet want and are void of this qualification I know such will be ready to Object Who are they that come this length To which I shall only Answer That as I would be very loth to quench any smoking flax or to break any bruised reed whereof our Lord and Master is very tender or to cast water of discouragement upon any the least spark or spunk of sincerity where there is any honest aiming to walk according to this Rule So I cannot I dare not but say to others in the first Place have ye walked under the conviction of this as a duty incumbent on you and have ye seriously Proposed it to your selves as your great business in the World to be sincerely aiming at and endeavouring after this Conversation in Heaven or have ye not rather had peace such as it was when ye said your prayers morning and
before the World was A Covenant made with David before it is or can be declared and Preached in the Gospel the terms whereof were resolved on and all the Articles of it agreed upon The Father proposing and the Son accepting the bargain from eternity as is clear Psal 40.6 7. Where when it is as it were consulâ—ed what shall be the Price of Redemption It is not Sacrifices nor burnt Offerings but a bodie hast thou Prepared me Behold come in the Volume of thy book it is written of me I delight to do thy will O my God Which is expresly applyed to Christ Heb. 10 7. This is easily cleared from the consideration of the parties contracting and of the ends for which this Covenant was undertaken and of the effects that follow upon it The Second Branch of the Doctrine is that this as to sinners is a most gracious and mercifull a most kind lowing and lovely transaction exceedingly for the behove and advantage of Sinners There are Four words in the Text Which hold out this 1. The Nature of this Covenant is Mercy all the Articles of it Savour strong of Mercy to sinners They are exempted though Christ came under sore strokes whether we consider this Covenant as exacting of Christ or promising to Christ it is alwayes for sinners behove 2. It is a Covenant of Mercies of many various mercies So 2 Sam. 23.5 It is said to be an everlasting Covenant ordered in all things and sure and 2 Pet. 1.4 It is said according as his divine Power hath given unto us all things that pertain to life and Godliness Mercies of Justification Pardon of sin Sanctification in all its graduall advances of fellowship with God of grace and Glory even of every good thing or good things of all sorts 3. It 's very gracious and mercifull in respect of the excellent kind of these Mercies they are not common mercies but mercies of David bestowed upon his anointed Christ is furnished and filled with them That out of his fulness we may receive and grace for grace even grace in a good measure 4. They are stable mercies not fleeting and quickly gone not a glance of Mercy which evanisheth the Covenant is everlasting and the mercies are the sure mercies of David If we might Particularly go through all the parts of this Covenant Mercie will be found sweetly looking out in everie article clause and Circumstance of it Look first more generally to the whole of it it 's all loving kindnesses and mercies to sinners Look to Christs Sufferings and Death O! what mercy shines conspicuously there To his qualifications for the discharge of all his Offices to his anointing with the spirit without measure There is great mercie there to all the Promises made to him such as these He shal see his seed the Pleasure of the Lord shall prosper in his hand by his knowledge shall he Justifie many He shall have a willing People Eternally to reign with him c. Are not these loud speaking Mercies The grace and wisdome that is on the Fathers side and the grace and love that is on the Sons side aâ—e all for the behove and good of sinners It 's all wonderfully behovefull is it not great Mercy to you believers that you were minded in this bargain The Lord Christ as God neither needed nor was capable of any accession of Grace he took the relation of our Redeemer and Mediator and as such in the humane nature was filled with Grace and Bowels of Mercy and Compassion that Grace and Mercy might look through that relation to us Secondly And more particularly look to the rise of it It bred in Gods own bosome to speak so John 3.16 God so loved the world that He gave his only Begotten Son that whosoever should believe on Him might not perish but have Eternal life and the Son laid down His life out of pure love there was no necessity on him to do so but what he voluntarily came under there was no Motive from us to it nor had he any adviser to it Thirdly Look to the manner of his undertaking It was very readily Chearfully and with ardent vehemently ardent love So that we may say of it as of that Chariot mentioned Cant. 3.10 It is made of and Paved with Love for the Daughters of Jerusalem The Elect being under the curse Christ out of meer love undertakes to satisfie Justice for them Sacrifices will not do it rivers of Oyle will not do it The first born of the body will not do it nor satisfie for the sin of the Soul What will do it then Grace suggests that the Son shall become man and do it and the Son saith Lo I come O! What love and mercy are here Fourthly Look to the Contrivance of it and there ye will find much Grace and Mercy that it is made with a Mediator and with a mediator that is a Surety that the stock is bestowed on him and put under his Custodie that the Promises are made to him and the Price exacted from himself 5ly Look to the Manner of executing it what love Grace and mercy shines forth in the Father in taking vengeance on his only begotten Son for us What love in the Son in yeelding to take it on and in his leaving his manifestative Glory for a time that he might undergo the curse and in his doing all this with delight Sixthly Look to the confirmations of this Covenant the Oath of God on the Fathers side the death of the Mediator on the Sons side and he hath freely bequeathed it as a confirmed Testament and legacy to us Believers and hath instituted Sacraments to be Seals thereof O! What mercy upon mercy Seventhly Consider the effects of it it runs in the sweet streams of Grace into the vast Gulfe and Ocean of Glory Wonderfull mercy Eightly Look to the Parties Confederating and Covenanting the Father Son and Spirit all are here And it 's Grace and mercy that they Covenant 2. Who are the Contrivers of it Are not even they in their deep wisdom and in their exuberant Superabundant and infinit Grace and mercy 3. What is the end of it Even ehe Praise of the Glory of his Grace Eph. 1.5 Grace bringing forth and manifestly shewing here it 's great master-peece 4. As infinit wisdom and love contrive so infinit Power executs it and when all these concurre in this bargain when the infinitly wise God all the Persons of the most Glorious Dreadful and Adorable Trinity as it were set themselves to set forth the Glory of free Grace to make Angels and Saints Behold and Admire in it infinit Wisdom and incomprehensible love what a rare piece must it needs be And this is the end of it as is clear Ephes 3 9. That all men might see what is the fellowship of this Mystery which from the beginning of the World hath been hid in God who Created all things by Jesus Christ to the intent that now unto the Principalities
liberty to return to their own land Yet considering the great scope of the Words and that this liberty of the Jews is in a great part fulfilled in Christ and that the union spoken of here is such as hath in it the gathering together of all the Tribes and withall that the Covenant which they enter into with the Lord Christ is such as shall never be forgotten We must extend the words to their Ingraffing again into their own Olive when all Israel shall be saved and they shall be graffed into their own root and Stock from off which they were broken As for the Scope it 's partly off encourage the Jews This being not only a Promise of their return but also and mainly of their Repentance and of their Friendship Reconciliation with God and with one another In those dayes they that had been far from him and busie vexing one another shall come and come together Their work and business in coming is to seek the Lord and the manner of it is going and weeping Praying and repenting and although the way be somewhat dark and not so discernible to them yet they go on asking the way to Zion with their faces thitherward They ask how they may come to Him worship God again aright and perform the duties of a people inchurched to and in Covenant with him And as it were from one Post or Town to another they ask the way and get Direction from one day to another and from one duty to another And their designe in all is Come say they on the matter we were once in Covenant with God and with one another but we have been unfaithfull in both now let us amend and make up the breach in both Let us Joyn our selves to the Lord in a perpetuall Covenant never to be forgotten Let us renew our Covenant with God and let it be done firmly and surely so as it may not be broken again this looks and hath respect to Jeremiah 31.31 c. and 32.49 40. Where the Lord Promiseth To make a new Covenant with the House of Israel and with the house of Judah Cited by the Apostle Heb. 8. And it 's called Chap. 32. An everlasting Covenant Which is not so much to be understood of meer externall Covenanting as of saving sharing in and partaking of Christs Righteousness for the Pardon of sin and of their engaging to God in his own strength to be forth-coming in the fruits of saving Grace and Holiness in their practice This is in Sum the way and course which they take and is a short directory for what should be a peoples carriage when they would make up the breach of a broken Covenant with God As for the Particular Scope of this place as it relateth to Israel and Judah their returning together we shall not insist in it yet from these words we may see First That There is good ground for us to expect the Lords bringing back his scattered People the Jews and their ingraffing again into their own Olive The same God that perswaded Japhet to dwel in the Tents of Shem can perswade Shem to dwell in the tents of Japhet As they minded us Gentiles as a litle Sister and were Holily Solicitous what they might do for us we ought in gratitude to mind them as the elder Sister that they may turn again to the Lord who hath given us his faithful Word for it which cannot fail but must be fulfilled Secondly We see that Heart-melting towards God and seriousness to make up the breach of a broken Covenant betwixt a People and him conduce natively to make the hearts of those that have been divided and set at variance from one another in much warmness of love to unite and sweetly to join together It 's from this that Israel and Judah become one Stick in the Lords hand Ezek. 37. This makes them as melted mettall to run close together as it were into one Lump though it was a long continued Schisme and had much bitterness attending it yet when their hearts are touched with a Sense of sin and of a broken Covenant their former differences and animosities evanish softness of heart in the sense of by gone sin would silence many things among us that all disputings writings and Printings will not be able to do Pray for this to the Land as the most effectuall mean and way of curing out divisions and of uniting us in the Lord It Joins Judah and Israel together whose breach was much greater and of far longer continuance then ours Thirdly We see here that A peoples joining and running together in serious seeking of the Lord is very Commendable and lovely and a good token and evidence to them of their turning to God and of Gods accepting of them even as bitterness and division is exceeding displeasing to God and prejudiciall to themselves and to the Work of Grace in them This is an happy-like hopeful and promising day of Repentance and turning to God that bodeth much unspeakably much good to a land and People But we come to consider the words as they do direct unto and chalk out the way for a people returning to make up a broken Covenant with God which is the Scope And we may take it up in these Three First As it respects the frame of their hearts And O what a tender humble warm and mournfull frame are they represented to be in They shall come and go together exciting one another going and weeping with their faces towards Zion Secondly As it respects and holds forth the great designe they have and that is to renew and make sure the Covenant betwixt God them Though it was now broken and they want not challenges for it Yet they do not say we will never enter in it again Because we brake it the last time we made it But come say they let us make it the more firm and stable Thirdly As it respects and hold out their posture and the way which they take in pursuing this designe There is a going and weeping a praying to and seeking of the Lord in a word they seek and endeavour to renew their Covenant with God seriously diligently and humbly and thus they pursue their designe First then If we look to their frame we will find implyed in it 1. A guilty condition 2. A challenging and convinced condition 3. A repenting condition they are kindly affected with the wrongs done to God and desire and use means to have them righted We shall name Two or Three generall Doctrines from this First Consideration of the word though in effect it will fall in with the Last The First whereof is this That Gods Covenanted People may deal foully and falsly in his Covenant For their coming to renew the Covenant supposeth that they had broken it and it 's also implyed in their mourning and weeping and saying Come and let us join our selves to the Lord in a perpetuall Covenant never to be forgotten This needs no further
which especially appears in this weeping when serious looking into the persons own Condition so affects the heart as it flâ—ws either in tears without and in sighs and groans within or in the latter without the former There is a Holy indifferencie as to their externall lot and an absolute submissiveness to the will of God to be dealt with and disposed upon as himself thinks fit If so be they be admitted into a Covenant with him they are sweetly Submissive to the terms let God do with them what he will they know it will be well if they get once within the bond of his Covenant and that it will never be well with them if they be without it Though this be somewhat general yet it will be found to be a near yea a narrow tryall If soâ—tness of heart bespeak a good frame and fit for Covenanting with God Ah! where is it The little heart-softness that is amongst us is one oâ— the neck-breaks of Religion and marrs our growth exceedingly what shall we say or think of our condition when we call to remembrance the seekers of God of old who watered their couches with tears and made their beds to swim who mingled their drink with tears and their meat with weeping O! what is become of that now or what Religion is this that we have in these dayes in comparison of that which they had who were so serious and so much affected and heart-wrought with their Religion when we are so chil-cold and frozen when our hearts are scarce kindly warmed much less softened and melted It is no wonder there be much lamenting for the want of sense and life when there is so much heart-hardness the contrarie of this heart melting softness But it may be Asked here How comes it to pass that the People of God are now so unlike that which Gods People were wont to be so litle softned contriâ— and melted I speak not of externall weeping and shedding of tears for there may be much of that where the heart is but litle softned though not ordinarily often when the heart is inwardly melted externall weeping in some Measure follows though the one of these may be and is some times without the other neither do I speak of that softness which is peculiarly requisit for the Communion but of that which is called for in our ordinary walk to make us folding yeelding and pliable to God ready to receive any impression that he will please to stamp on us what I say can be the causes of the want of this Or that we are not in it as Gods people were wont to be I answer First It may be that Professors now have much more conceit of their Profession and content themselves better with the form and with the Gospels being clearer now then it was in former days and God resists the proud yea even pride in the Godly Trembling such other evidences of tenderness in severall of those Saints mentioned in the Scripture are not much to be found with us we are Alace very unlike them a sharp word from God would have made the strongest of them to tremble nay the Godly are several times in the old Testament descriâ—ed to be tremblers at the Word but we very generally are bolstered up in a manner with much stout-heartedness and self conceit as if we were abâ—ve challenges fears doubtings and puzzling cases of Conscience David Job Paul and others of the Saints who had not such ground for that sort of exercise as most of us have may I not say as all of us have yet were more in it then we Whence this comes were worthy of our serious enquiâ—y It 's probable that Pride and Self conceit have much influence upon it Secondly We fear that Christians now a dayes have much betaken themselves to the external deckings and adornings of religion with neglect in part at least and to the Prejudice of Religion it self of the soul and substance of it The Godly of old were single and Plain in Religion as Jacob is called a plain Man and taken up with the power of Godliness but many now are so much taken with gifts and are so fond of them that a Covenant interest self-denyal Mortificatiâ—n and the like take them up the less Many of you are at more labour and Pain to hold up a Name then to mortifie such a lust as is a Self-seeking humour or to have matters tho ough and clear betwixt God and you Thirdly They made moâ—e and greater account of Communion with God then we do seeking after it as a thing they were taken up with which now Alace is much neglected bâ—cau e we bear that our Salvation doth not depend simply on intimaâ— and familiar fellowship with God we are the less carefull and solicitous about it whereas of old the want of it made them Sick of Love as the Spouse is Cant. 5 And what longing fainting and out-crying is there for it Psal 42 It was a Prison to them to be in a Palace wanting Gods Company This is a main thing that softens peoples hearts even to have the Lord manifesting himself to have the light of his Countenance lifted up and the beams of his love and good will shining warm on us too much seeking of great things for our selves foâ— g andure or greatness in the world in makinâ— godliness some way to be gain and counting gain as it were to be Godliness Alace it is not much our care to have victory over the World and that it may have liâ—le of our heart and Christ much of it It 's not the designe that we drive with suitable vigour even to be Heavenly minded and to brook a soft heart Love not the World saith the Apostle 1 John 2.15 Nor the things of the World for whoso loveth the world the love of the Father is not in him They so far overcame the world that they suffered joyfully the spoiling of their goods knowing in themselves they had a better and an enduring substance in heaven as it is Heb. 10.34 But the wicked and men of the world having what heart can wish even waters of a full cup are wrung out to them Gods People turn in thither and will needs essay and try the comforts of a present world what satisfaction they can yeeld them as we may see Solomon did to his great pâ—ejudice for the things of the world in a great measure got the upper hand of him and that after the Lord had appeared to him twice It were good and much to be wished that many of you did espy this evil in your selves the Scripture insists much in it as that which mens hearts are mainly carried out after and yet we can get none almost convinced of it Men will be got convinced of gross out-breaking evils but of this evil the most earthly minded wormes cannot be gotten convinced nay even good people are hardly got convinced of it but ye are not in the less hazard of
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