for the living God as David saith his heart did Psal 42. Can tell what raw wishes were before and thaâ— the Grace of God works such desires as have another sort of edge on them and have a holily disquieting and restless hunger for the breasts of Gods Covenant and cannot rest nor be satisfied yea no not live without them Fourthly Observe That A people or person may have some sincere desires after Covenanting with God and yet have much weakness many infirmities and fears in the accomplishing of that their designe Many poor puzzled and perplexed souls may have this honest desire and yet not know well how to put the thing in Practice even like unto these mentioned here who are going toward Zion to join themselves to the Lord in Covenant and yet are asking the way they have covenanting with God in their eye as their great scope but are ignorant in a Considerable measure of the way yet they sit not still till they get the way as it were described on a Card to them but they rise and make forward as they may I nothing doubt the truth of this Doctrine is known in experience by some Serious though much tossed and puzzled Souls who have some honest and earnest longings after him and after Covenanting with him who yet know not well how to win at him or how to make this Covenanting Practicable thus the honest well meaning Daughters of Jerusalâ—m ask the Spouse Cant. 6. Whither is thy beloved gone that we may see him with thee There was a sincere desire after him and a fixed Purpose to be at him and to decline no Labour nor pains in order to coming by him yet they know not well whither to go for finding of him even like honest Mary who John 21. would fain have Christ and comes to the grave to seek him and missing him weeps and when the Angels speak to her to comfort her that will not do it She continues still weeping and tells the cause They have taken away my Lord and I know not wheâ—e they have laid him It was an evidence of the honesty of her desire that though she knew not where he was yet she could not be diverted by any thing from a mournfull restless and diligent Pursuit after his presence This may Proceed Partly in the First Place from believers their infirmity and their not being thorough in the knowledge of Gospel Mysteries from their ignorance of the Parties and conditions of the Covenant of the nature Properties and promises of it If they knew how kind and condescending the Lord is how near he brings his Word How litle he will take of their hand how solid the Covenant is how sure the cautioner is and how their Part of the Covenant is undertaken for as well as Gods they would not have such doubts and fears hence Rom. 14. They who are weak in knowledge are said to be weak in faith Because through their Ignorance they have many doubts This makes me to think that if many of you had sincerity and seriousness in the great concern of your Salvation ye would be much and almost inextricably Puzzled how to Rid your selves in many things ye would meet with in your condition because of the abunding of your ignorance ye cannot Alas tell what Repentance is what closing with Christ in the Covenant is what Christs offices are and what use should be made of them and therefore if ye were put inâ—o any strait or Dump through the sense of sin it needed be no great wonder that ye should be in much confusion and did not know what to do to get out of it It were good therefore that ye studied the knowledge of God and of the Covenant that if ever God do you good ye may have some clearness and distinctness in the way of the Remedy of your evils and of extricating you out of your difficulties But that which keeps many quiet is Alace their own Presumption grown to a great height and the devils rocking them fast asleep in the cradle of Securitie it 's a wonder to see so many very confident of Peace with God who yet know not how it is come at when God touches your Conscience ye will be put to cry what shall we do Because of your ignorance Secondly It proceeds partly from want of experience hence though some it may be have light and knowledge yet wanting experience of the thing they are at a stand and know not what to do in this or that case Just as if a man were to go to London and were informed of all the Towns and Posts in the way yet when he comes to advance in his Journey not having gone the way before he is often in doubt whether he be right So it is with many who from literall knowledge can tell what faith and Repentance is but when their Spirits are Jumbled to speak so confused and put through other the matter looks far otherwise upon them and they are like a man who coming to a shallow and safe foord of a River that is mudded yet fears to take it because he hath not ridden it before whereas another that hath gone thorow it can confidently hazard on it and indeed it is no Marvell to see much of this even amongst Believers A Third cause or ground whence this may proceed is prejudices at the way of God and of persons at themselves men have naturally a sort of Gospel of their own that they cannot go by till someway they be constrained and when God puts them to it they are at a stand as for instance there is this Prejudice in some that they think none can go and warrantably take hold of Gods Covenant till they be so and so humbled that they cannot go with Convictions Challenges till they get some more deep heart-work or be in a better and more tender frame Hence Peter saith to Christ Luke 5. very unreasonably Depart from me for I am a sinfull man O Lord whereas David reasoned otherwise and much more Pertinently Psal 25. when he saith Pardon my iniquity for it is great and hence the question ariseth what shall we do and when they are bidden believe they Object Ah! we are sinners and have evil and hard hearts and are unhumbled look what Passed betwixt Peter and his heaters Acts. 2. He layeth out before them their horrid guilt in crucificing Christ they are Pricked in their hearts and cry what shall we do He bids them Repent and be Baptized which takes in Faith and vers 41. It 's said that such as were kindly touched Gladly received the Word Now I pray what if they had objected can we that have even now or a very liâ—le since had our wicked hands embrewed in the precious blood of Christ Believe on him Come away saith he on the matter for there is no other way to Pardon and Peace with God there was much of this in the Primitive times amongst the Christian Romans Corinthians
is now in Jerusalem and in the seven famous Churches of Asia But the voice of Terrour and as it were the Scriching of Owls and seeing God is not slack as men count slackness what know ye when the Kingdom of God may be taken from you and given to others And when he will cry to speak so Pack and go Every day is not a Market day every Lords day is not a Communion day many Congregations in Ireland and else where have sadly found this wherein it hath come to pass that great scarcity and want are come where there was once great plenty And to press this a little further We may in the First Place Ask whereat it sticks and halts I tell you that there either must be a bargain or it must and will sometime be known where the blame lyes were it but the bare reading of these very words they bring the invitation and offer to you and will ye dare to cast at the wares or the terms on which they are offered Grace brings a good bargain to you and stoops very low with it For 1. It will not stand with you on bygones if now you deal honestly The sure Mercies of David will cover and blot out those and if any of you think that ye have much debt on your head as who haâ—h not It will not upbraid you the iniquity of Jacob shall be sought for and shall not be found There shall be as it were Scores drawn through them your accounts shall be all dashed out by free graces Pen This is a cryed Fair and Proclaimed Market of free grace from which no honest comer shall be secluded thrust back or sent away empty for here an empty purâ—e needs not make a blate o bashful Merchant 2. Grace stands not precisely on fore-prepa ations wheâ—e Souls honestly and sincerely come as that ye have not been so and so humbled and have not such and such previous qualifications as ye would be at Nay someway it excludes these as offering to bring money and some price which would quite spoile the nature of the Market of free grace nay yet me say further if it were possible that a soul would come without sense of sin Grace would embrace it sense of sin being no condition of the Covenant but a Physicall to speak so qualification of the Covenanter and grace is free to them that want it and let it be supposed to be in a person void of Grace and still in unrenewed black nature it 's there but a splendid sin as those shadows of Morall vertues in all meerly natural men are Grace can at the instant of coming creat qualifications there could readily be no qualifications in Zacheus when he was on the tree Yet Christ tells him Salvation this day is come to thy house 3. Grace stands not on the want of any effect of Faith where it calls to believing it will not stand on darkness of interest nor on want of progress in Sanctification nor on things being out of order for where it comes it puts things in order It will be no relevant exception for a person that hath noâ— closed with the bargain and hath not embraced Christ to say alace I have no love to God to the Godly and to his interest because Grace can say thou hast not closed with Christ and so canst not have the effect before the cause come and close and these and other effects shall follow 4. It stands not on degrees of Faith nor on the strength firmness and height of it it will take little even a look or a glance of the souls eye that sees not clearly according to that memorable word Psal 34.5 They looked to him and were lightened the more that souls look to Christ their eye grows the clearer it will take an honestly willing mind and hearty consent though the ability be very litle a receiving or a sincere minting at receiving of the offer Him that comes or is really a coming though he be not yet come at least as he thinks but is with the Prodigal still as he apprehends afar off Will Christ and Grace in no case cast-out for no sooner doth spiritual life stir in Faiths weakest acting and moving towards Christ but Grace meets it 5. It stands on no concomitants though there should be many Idols and lusts raging in the person if there be a reall consenting by Faith to the bargain with a sincere resolution to abandon all these grace will not send him away empty or if the man say Lord I believe help my unbelief that is a done bargain nay were it to come with many spiritual issues and sores running and with fear to presume and as it were to steal a hint of Christ not to speak a word to him but to touch him He will not be angry nor upbraid but will say go in peace thy Faith hath made the whole We may Ask yet further to the recommendation of Grace 1. Was there ever a Merchant that came to the market with that purpose to buy on its own terms that went away empty and without wares If all the Congregation of the first born were put to it they would be ready to bear witness that Grace never stood with them on any qualification in them when they came honestly 2. I Would Ask was there ever any that adventured honestly on it whom it mis-gave That hazarded to speak so and yet fell by the way or that ever repented themselves that they hazarded and entrusted their Souls to this bargain 3. Let me Ask was there eveâ— any that took hold on and griped it in whose hand iâ— brake The bargain and Covenant is everlasting thâ— mercies are sure mercies once sure and alwayes sure once rich and for ever so It was and is a Covenanâ— well ordered in all things and sure blessed for ever bâ— the contriver and suretie thereof Some may possibly think that this doctrine looks to be somewhat laxâ— or lose But sure Grace is not laxe for as we maâ— say of Gods power Is any thing to hard for him Sâ— we may say of his Grace Is any thing too free for it Only abuse not Grace Prostitute it not turn not youâ— back on it neither turn it into wantonness It ye looâ— on grace and cheapen only and do not buy or if ye bid for one piece of it only and not for all Wo unto you that ever is was offered unto you what would yâ— be at Is it Holiness Heaven and happiness and thaâ— freely They are here Is it Christ and Christ freely and all that is his He is here in your offer whaâ— means then this whining to speak so and standing so much on terms as if the way of grace were a hard untoward unpassable way and as if God were a â—arâ— master Nay it 's a good soft sweet easie way and plain to them that walk in it and God the best Masteâ— that ever Rich or Poor served and the easiest to servâ— and
a these in the Prodigal who when he came to himselâ— reckons thus with himself 1. I perish for hunger thiâ— Points at the sense of his need 2. There is Bread enougâ— in my Fathers house and to spare which shews his Believing esteem of the fulness of God for a supply of hiâ— need and for making him a Poor Miserable Perishing wretch compleatly happy 3. His resolution is I will go and say Father c. This holds out his actuall purpose of Covenanting with God which hath always faith in it It is the same on the matter with this Come and let us join our selves to the Lord in a perpetual Covenant The Use of it serveth to shew what a serious or well qualified desire after Covenanting with God is and wherein it consists and those things that are marks of it may also serve for Directions how to go about it aright First This Well qualified or serious desire of Covenanting with God floweth from a two fold Conviction 1. From a conviction of Peoples sin and breach of Covenant formerly and of their distance from God whereof we spake somewhat the Last day we are afraid that many of you think you desire when yet ye never knew aâ—ight your guilt in breaking Covenant nor took up aright the distance betwixt God and you It 's one sort of desire that a whole man hath to speak with the Phâ—sitian and another which a sick man hath it is of the latter that we mean here Secondly From a Conviction of the want of Gods Company These here know now though they be Abrahams seed that yet they are nevertheless naturally enemies to God and Christ and without both and therefore they seek him and to make a Covenant with him There are some that pretend to be seeking God and Christ and yet they have him they think always in their hearts But speak soberly did ye ever want or miss him It may be at the one word ye will say we hope not and at the next word Perhaps too often and it is still but a guessing at the best when the Prodigall came to himself he saw that he had been to speak so in the wrong close Secondly This well qualified desire hath a kindly heart softness with it which is a good though a very rare thing They go here weeping and when they are a saying these words Come and let us join to the Lord in Covenant their tears are trickling down It 's a good and hopeful desire which is expressed with the tear in the eye proceeding from a suitably affected heart There are Alace many of our desires that do not kindly affect neither do they make any change the heart remaineth dead stiff and hard under them Thirdly This well qualified desire puts on to diligence and is not like the sluggards desire therefore they go and seek the Lord they are eager and earnest in the matter and are taken up with it This desire will make the man sometimes forget to eat his bread and it may be to Pray seven times a day what if I had said twice seven times and very oft to with draw from all company at least that is not edifieing and profitable and to retire to the fields or to the Chamber quietly to lay as it were a chase by the pursuit of Faith to the finding out of Gods Company It will make him and her go to the poorest body in all the town or village that is gracious to ask the way to Zion this is also a very rare thing ye all know the way to Heaven as ye think and this makes you foolishly confident till ye run your selves into the mire and into the pit at last if Grace by making a saving change pâ—event not Fourthly This well qualified desire is a humbling desire there is no pleading here with God of the priviledge of their Relation they have â—o Abraham and to the Covenant made with him they cannot find in their hearts nor have they confidence to do that they Judge themselves to be very unlike him and they carry humbly towards one another glad to ask the way at and to get some knowledge of it from one another how they may win forward they are like the Spouse who saith to the Daughters of Jerusalem Cant. 5. If ye see my Beloved tell him that I am sick of Love take my Commendations as if she had said to him and lay out my case before him such serious and humble Souls will be glad to take help in the way from any body that can give it which saith that they are diligent and Painfull Fifthly This desire as it may is always setting forward they are going and asking the way and though they have a strong tide as it were against them yet the wind of their own desire and impulse steereth them through and maketh them Stem the Port and though they make but flow progress yet it is always towards Zion Sixthly This desire is a Peremptory and to say so an illimited desire and that in a twofold respect 1. In respect of coming at God It must have him and will not submit to the want of him Communion with him it must have 2. In this respect that it maketh no Conditions with God of its own but is heartily well content to take him on his own terms This indeed is a notably good mark of a well qualified desire when a Soul desires not so much to be at Heaven as to be at God and when it is as I Just now said content to take him on his own terms many will desire God and Heaven but with some such secret reservation as this that they get leave to brook their lusts and Idols that they may have liberty to tipple and triffle away their time to take their fill of the World to be in credit and reputation and to pursue after some one thing or other in the World or at least they must be allowed to go about the establishing of their own righteousness but this desire is waited with the abandoning of all Idols without any allowed exception or reservation and with the renouncing of self-righteousness also in the Point of Justification and therefore it 's called Submitting to the Righteousness of God It says not a word against the terms of the Covenant but holds all these things were good to be seriously thought on and sought after in our approaching to the Table of the Lord to renew our Covenant with him and where they are not in some measure our desires will not be found to be of the light kind it were therefore very suitable for you to think how ye may get your hearts quickened and warmed with vehement and unquenchable desires after this covenanting with God and after the water of life O! know ye any thing of this There are some who have found it in experience and who can represent it better to themselves then we can expâ—ess it ye who have had your hearts Panting for God
may possibly be under for the time it may be that ye shal never be priviledged with such convictions again nor be brought â—o near Heaven hereafter but more delusion and seduction by Error more Prophanity Security Hypocrisie and Presumptâ—on may break in among you And though these be not thought much of now by some aâ— least but lookt aâ— as very light things yet the day will come when they will be found to be inâ—uppo tably Heavy And men will be put rather to wish that this house wherein we now aâ—e had fallen on them and bruised them or that the Sword had fallen in upon them and slain them then to ly under such a weight Thirdly know that it may bring on eternal Judgement And O! but this will draw deep on the Score of many Professors even the abuse of the Lords Table in partaking of His Table and of the Table of devils I shall Name but a few Sins here that ye would notice and try your selves in as to this First Ye have often Communicat have ye also often Examined your selves can many of you Pitch on such an hour or half hour that ye set a part to try your Souls condition Secondly I would ask what Repenâ—ance hath there been Right examination makes discovery of Guilt and discovery of Guilt brings out Repentance which hath some pricking and Soul panging with it Thirdly What effect hath followed What engagements have been keeped How have many of us reformed our walk Is not our carriage as it was Passion and Pride as quick and lively as they had wont to be Deadness Security and worldly mindedness as they were before Are we not as little Self denyed As unready to Fo give As Ignorant and having as little knowledge of Gospel mysteries as we were and had many a Year Since But very few can say on good grounds that they have made any Progresse in Mortifiâ—ation and Holiness and except it be some conviction Some flash of affection Or some faint Resolution to amend things amisse What use hath been made of or what benefit hath been reaped by many and that not of the worst sort by the Communion and therefore in the next place let me say that it were not unbecoming or unsuitable to the Communion to make this night a night of Humiliation before God and of prayer to him to be delivered from Blood Guiltiness There is not a more legible Evidence of our untenderness then our being little pricked at the heart for this sin a word of reflexion from our Neighbour or the apprehension of some great Mans displeasure and Feud hath lyen nearer our hearts then the wronging of the Son of God at this rate hath done for which it were good now to cast an eye To look to him and to mourn as on mourneth for his only Son and to go to Zion weeping as we go asking the way thitherward These are no uncouth nor strange things but such as are Ordinarily prest upon us We are afraid that many have loathed and left the simple way of Godliness to get and look after some Shining and Glistering thing to the Eye and that way will never profit them to take a serious look of your Souls condition and to be in good earnest in the exercise of Repentance as the life oâ— your Preparation even that ye may come knowing well what ye need and what ye are to Receive if ye come aright The Third and main Use is that seeing there is so great ground to fear Communicating unworthily and that so great Judgements follow upon it it would be as our fear to Communicat unworthily So our uptaking business how we may communicat worthily This is the end of the day and should be our task and work this night even to endeavour to be worthy communicants to morrow Ye will readily ask how is such a Frame to be attained and come by I would for answer desire you seriously to mind what ye have heard on these words Let a man Examine himself and so let him eat Which comprehend the Summe of what is called for from you and we shal now add these Four things that in your preparing your selves to Communicat Rightly and worthily ye would seriously mind 1. A right uptaking of your selves Secondly A Right uptaking of the Ordinance Thirdly A right Acting in reference to both Fourthly A right manner of Acting or a right Frame in your going about the work For the First We say there would be a right uptaking of our Selves that we may know what we are what are our Sins Spiritual wants and necessities that we may have some distinct errand to God This is implyed in these Words Let a man examine himself That he may be well acquainted with himself if there be not some time taken for attaining to a right Consideration of our Selves we cannot come rightly to thi Oâ—dinance or if any word come that suits our condition it will come by guesse as to us and we may come to the Communion and neither know what we need not what we are seeking or would be at For the Second We say there would be a right uptaking of the ordinance it self which when wanting it marâ—es us that we know not how to Communicat in the ordinance we would take up the substance of it the end of it and how it effectuaâ—s the end First The Substance of the ordinance is Christ Jesus himself who though he be not bodily yet is he really present in the Sacrament His words are not empty words the Signes are â—oâ— empty Signes But the Bread is his Body and the wine is his Blood For if there be a presence in the woâ—d as he makes it known through his Spirit by the efficacie of it on the Heart then in a more speciall and Solemn manner there is a presence in the Sacrament which also he makes sensible to the Spiritual senses of the Believer Secondly The end and use of the Ordinance for which God hath appointed it would also be rightly taken up and this is large It serves for the man festing of his love in his Death till he come again and this would be a piece of your exercise to descover the love of Christ in it and to put your faith to exercise on that love In which respect Christians have not only their Particular case to look to in the Sacraments But also that their Spirits be taken up with the thoughts of the wonderfully condescending love of Christ who hath given and left behinâ— him a token and Memoriall of it and especially these ends would be looked to and considered viz. That its given for our instruction for it gives us a Sight oâ— Christ crucified It shewes us the way of making up our union with him and the necessity of it and the warand given us to make use of him and as it s given for instruction and teaching so for sealing and confi ming the Lord would have us the eby knowing the truth of
evening though ye did not so much as designe or aime at this throughout the day And can ye with any shadow of reason think ye have attained it or can attain it who never seriously proposed this as a Rule to your selves to walk by nor never had a Conscience-disquieting challenge for such neglect and manifest short-coming 2. What Labour are ye at what pains take ye to prosecute such a designe and blessed project as this It 's one thing to pray to be about external duties of Religion and to be a Christian in the letter and another thing to be in these duties after a heavenly manner and to be a Christian indeed a Christian inwardly and in the spirit whose praise is not of men but of God Is it really your honest aime designe and endeavour whatever be the attainment to be as much Heavenly in your conversation as it is to be civil and formal or to attend the outward Ordinances I fear many of you cannot say it is 3. What weight lyes on your spirits for your short coming in this Ye will be like say we are all short which is a sad truth for indeed so we are but are ye really weighted and grieved for your short-coming in this Have there been any times taken to deal purposely with the Lord to remove the earthly mind and to help to Heavenly-mindedness Have there been challenges and any measure of serious heart-exercise because of the want of a heavenly mind and that not only sometimes at the hearing of a Sermon or in time of sickness or when under some other trouble but in your more constant and habituall walk Is it one of the great things for which ye blame and find fault with your selves before God And though your outside and visible Conversation be blameless yet while you look on the carnalness and earthliness of your mind and on the want of this Divine and heavenly frame of soul it makes you hang the head marres your boldness and as it were layes your feathers because do what ye can your heart will not abide in heaven If it be thus It 's a token for good and some ground of peace but O! How rare is this many of you be like have often overly prayed Forgive us our sins who never took with nor prayed for the Pardon of this sin but have lyen down at night and risen up in the morning having your hearts plunged and pudled in the world without once minding heaven in earnest and yet have never been challenged for it Q sad state The Third Use Serves to Reprove and Expostulat for this unworthy carriage for having either nothing at all or but very litle of a Conversation in Heaven We take it for granted that many of us are far from it and that all of us are litle in it but very few even of the best are dayly and constantly Conversing in Heaven Alace it's but now and then with many sad interruptions For quickning this reproof and expostulation a litle let me propose these few Queries to you and in the First place do ye not know that the neglect of this is a sin and the breach of a Command Be ye followers of me 2. Is not this an excellent duty and royall priviledge to be admitted to converse in Heaven And therefore the neglect of it must not only be a sin but a great sin even a trampling on the Grace of God a slighting of heaven and of a most noble priviledge and dignity 3. Think ye Heaven to be of great worth if so must not conversing in heaven be of much worth Will ye never so much as once go to see the house wherein ye say ye are to dwel Q How unsuitable a thing is it that those who are but dayes men here should sit down and settle on the earth without minding Heaven and be so confined within time as not seriously to mind eternity 4. How can ye come before God with confidence and boldness who do not endeavour thus to walk with him Can ye say with Holy boldness Our Father which art in Heaven Whose Conversation is not Heavenly Can ye pray for Holiness and say these words Thy will be done on Earth as it is done in Heaven who never studied to be heavenly in any duty that ye put hand to But 5. And above all I would ask you can ye hope to die comfortably nay can ye hope to die in safety as to your souls who know not heaven nor what is there nor what is the way to it It gives a man confidence and comfort at death that he hath conversed in heaven in his life-time such a man hath but litle to do when he comes to die he knows the way and is not afraid he knows the company and longs to be with them he knows the privileges and longs for the full enjoyment of them he hath litle here his Treasure is above in heaven and his heart Faith Love and hope are there his Anchor is cast within the vail and he would fain be ashore sure this is the Believers both duty and priviledge do not think that it is only called for from some More then ordinary Christians and who have nothing else to do the matter is not so it 's most certainly a duty to which ye are all called that have a mind to land fairly in heaven when ye come off the troublesome tossing and tempestuous Sea of this world Now Therefore in the Last room as the Fourth Use of the Doctrine I Exhort beseech and Obtest in the Name of our Lord Jesus Christ all of you that lay any claim to the hope of heaven that ye would and more then ever study to have your Conversation in heaven Q Be followers of Paul and of his fellows in this thing Need we adduce any motives to press this Is not the duty clear And is it not a most excellent duty a most desireable qualification of a Christian walk Is not heaven Transcendently excellent And is it not excellent to be heavenly minded and conversant in heaven Wherein may we expect to prevail with you if not in bringing you to heaven what is the thing that should sweeten the study of holiness to you Is it not this even that by having your conversation in heaven ye come thither Those who are now in heaven think it a great motive and if it be not a motive to you ye will one day curse your selves that ye Neglected it studie it therefore in due time This is the way to be free of the encombrances of an evil World there is no hazard of this estate its being forfeited or sequestred there are no Plunderings nor quarterings here no poverty nor pain nor any sad evil occurrent here Q what a desirable life is it to be above all those things And indeed in so far as your Conversation is heavenly in so far ye are above them and live the life of Angels It 's like ye will Ask what
Galatians and Hebrews many Prejudices at and wrong conceptions of the Gospel and Covenant of Grace and therefore they would have patched up a Gospel of Grace of works they would have brought in the Ceremonies of the Law and established a self-righteousness and this in particular is one great Prejudice that the devil Laboureth deeply to possess the minds of wakened sinners with even to make them think that it's Presumption for them though they would fain do it to come to Christ and by Faith to close with him unless they be so and so qualified as long as they are secure he makes them take their Presumption for Faith but the next day when they are wakened and exhorted to betake themselves to Christ by Faith he calls that also Presumption and indeed as it is Satans manner to drive Sinners on extremes So it is our way to run into extrems that which made us call our Presumption Faith is the same which makes us call our Faith presumption because we lay it for a ground that it is our honestie or good disposition and so and so qualified frame that must commend us to God and therefore while we conceive that we have that it 's the ground of our presumption and when the Conscience is wakened and we find that we want that we cannot believe A Fourth Cause or ground whence this in some may proceed who would fain believe is not so much their darkness and ignorance of the way as the backwardness frowardness and deceit of their heart that will not for them come up to it such are puzzled and perplexed what to do because they cannot get it well done as they would such are like a good Archer that can shoot well but hath a deceitfull bow which when he hath put his Arrow on the string and hath drawn it to the very head starts aside and makes him quite misse his mark the fault and defect is not in the mans skill but in the Bow we the rather make use of this Comparison that the Holy Ghost doth so in the Scripture resembling our heart to a deceitfull bow that turns aside So that they who are acquainted with their own hearts know not what to do with them how to guide them and bring them up unto or bold them at any thing that is good and though it may be they could to good purpose give directions to others in such a case yet they find their own hearts very untractable to admit of them as if they did not suit or meet with their own case This is indeed a very puzzling difficultie yet to such perplexed Souls there is no new direction to be given but the renewed exercise of faith and to put the directions which they know in practice and when one shot to speak so misgives to essay another not to seek as it were a new string but to cast a new knot on it and if two knots should slip to cast a third improving more that Grace of â—he Covenant to make them hold better Therefore Acts 2 When those pricked in their hearts ask what they shall do Peter bids them Repent they were begun to do so and he bids them be doing and go on ye then that are indeed serious and to whom your short comings are really your Souls burden would not think it any uncouth strange or extraordinary thing to find desire and affection running far before your light and practise though ye would endeavour to have them foot-side a Christians desire may be a dayes Journey as it were before himself as to his attainment and indeed in some respect it would not be good if it were otherwise for it is no good signe of progress in Gods way when the desires of Persons go no further length then their Practise or when they their Practice falls nothing short of their desires both in that case are to be much suspected for even eminently Holy Paul sees himself to be behind Philip. 3. when he saith I think not my self perfect but one thing I do forgetting things that are behind and reaching forth to those things that are before I press towards the mark Where he came one Post in his attainment His desire was ten in a manner before him and so is it with those people here spoken of Come say they Let us Join our selves to the Lord they find themselves to be behind and endeavour to work themselves up and to draw themselves and one another forward we must now draw to a close and shall therefore but touch the following Observations and pass them in a word Fifthly Observe that in Peoples covenanting with God their desires and designes will be much sooner Proposed and laid down then they will be got accomplished and put inexecution or then they will win to satisfie themselves therein although an Union be betwixt Christ and them yet they are not satisfied till they be some-what clear and distinct about it they are like the Prodigal who being in another and strange Countrey saith first I will go then he ariseth and I will say to my Father before he actually speak to his Father himself calling him Father Some reall acting of Faith Preceeds his more distinct ct satisfieing acting of it there is a faith in resolving to believe before there be a resting of Faith or stayed believing and yet it 's Faith that begets that same resolution if the Prodigal had not had some Faith of enough in his Fathers house and of his Fathers affection he would not have resolved to go home and these people mentioned here would not have set their faces towards Zion if they had not had some begun stirrings of Faith Sixthly Observe That it is a good token to be asking seriously the way to Heaven though the askers be not so clear in it there is some ground to think that such Persons are in the way and if they hold on and fo low the directions of the word they may come thither It is far better to be dissatisfied and to ask the Way then not to ask and yet to be satisfied with our own knowledge of the way Seventhly Observe that Persons may fall very far short of their desire and have much infirmitie and may meet with many puzzling difficulties how to accomplish what they would be at yet where a serious and longing desire is wakened after Covenanting with God they should go forward and follow it forth This people are short of what they desired and yet they go and they know not as it were where to set down the next fooâ— till they ask the way yet they go on still asking there is no disputing here but forward we should go I suppose these here spoken of might have had severall difficulties started and severall obstructions laid in their way yet on they go as First This that they were Covenant breakers yet they taking seriously with it step over that and say notwithstanding Come let us join our selves to the Lord in a
would ye have the Covenant and Promises here they are Is it Christ himself that ye would have because ye dare not trust to a promise without a Cautioner Here he is or would ye have Heaven and be Eternally happy It 's also here Consider then I beseech you what is in your Offer dare you say that the security is not valid good and sufficient And if ye should there are many witnesses in Heaven against you and also the Sacrament on Earth which now is offered to confirm you This bargain therefore and its security must be receiv'dr else wo unto you for ever This word which we now Preach Nay these stones shall bear witness against you that our Lord Jesus was willing to save you and every one of you and ye would not And therefore your Blood shall be required at your own hand and He found without any the least Culpable accession to it Thirdly Ye are either to Communicat to day or ye are only to be hearers and Spectators whether the one or the other Is there not a necessity that ye close this bargain If ye be to Communicat will ye take the Bread and wine and misken and slight Christ If so ye will eat and drink your own Damnation would you have the Character of a right Communicant This is it that ye renounce your own and trust to his Righteousness and take the Sacrament for a confirmation of your interest in it If ye come thus ye shal be welcome for this Ordinance is appointed for this very end if ye be not to Communicat this word of the Gospel comes to you though ye have secluded your selves from the Sacrament either thorow Ignorance or scandal It might be a sweet Communion to you If yet Christ get a welcome and it should I assure you in his Name make way to a new communion here or in Heaven But Fourthly I would a litle mote particularly beseech you to consider that ye must either give Christ a welcome or not a yea or a naysay a grant or a denyal for there is no mean or middle This day shall not pass and go by without a hit or a miss to speak so Christ will not knock at your door and nothing follow or be done It will either be that Christ was at such a time ruzed or commended and made offer of and his People would have none of him or that the heart opened as the heart of Lydia unto the Lord and that Salvation came to the Soul as it did to Zacheus his house your time is but short and uncertain Ye know not if ye shall come another Sabbath to hear some that now speak to you and some that hear are dayly removed And this bids you make haste to creep in to him quickly without longer delay while his armes are stretched out to receive and embrace you There are several sorts among you that keep at a distance from Christ but I would have all of you soberly to think whether ye will say Yea or Nay There is here what may silence and satisfy any Soul that thwarts with the call of God Can ye say that there is any better bargain any better security or any heartier call and invitation Let us come and reason together saith the Lord Isaiah 1.18 19 Though your sins be as Crimson they shall be as white as Snow though they be red as Scarlet they shal be as Wooll if ye be willing and obedient ye shall eat the good of the land but if ye refuse and rebel ye shall be destroyed Our Lords Blood is of that efficacy that it can make Crimson and Scarlet-coloured sins white white as Snow and Wooll Why do ye then linger stick stand or halt Ye will it may be Object and say First I would fain come if I durst but Consider I pray you that it 's Christ and the Covenant and Grace on the Throne that call you and this is their voice Thou hast spoken and done evil as thou couldest yet return unto me and therefore fear and tremble yet come fear and bring your sins with you to the Fountain to be washen and to a skirt of his love to be covered thereby and you shall on your coming be cleansed and covered But it may be ye will Next Object and say I would fain come but I cannot come for Answer Let me ask you Is there a Soul in hell this day that can say I would fain have come and could not come That which we seek of you is to make no long tedious or toilsome Voyage if there be honesty it 's only that when Christ is come to you ye will be willing to receive him and if ye thus come ye are Believers Do not I beseech you mistake in thinking and thereby obstructing your own coming that persons must first be Believers and then come to Christ No but first ye must come with the litle glimmering that ye have and â—ame as ye are and it will go with you his Chariot is waiting for you and the very Cripplest of you that cannot come of your selves to Christ if ye be willing to close with him on his own terms He shall come to you But it 's like some will in the Third place Object and say Alace I am very indisposed to come For Answer I shall grant it may indeed be true but yet consider who are invited it 's the Poor Blind Halt Maimed Wretched and Miserable O what unfitness have such and yet none of them are excepted against I would have none to be presumptuous and vain but if indeed ye would fain come ye cannot come so indisposed as the bargain will on that account be cast It will not be the want of a Disposition that shall cast it else the Cripple and Blind and Luke warm Laodiceans had never been invited whether is a suitable disposition of your own making or of Christs Sure it 's of his and can ye expect ought from him without coming to him or Believing in him But Fourthly Some will Object and say Alace I have often come and broken away again How can I then Believe that I am invited For Answer I would desire you to Consider whether that Objection tends Even to question the truth of the Gospel our Lord Jesus saith He came to save sinners and ye say I would fain know if that be true or not if ye be Poor Blind Miserable Naked c. And have need He commands us to invite and call such and it 's the way of unbelief to make them scare at Christ and stand furthest a back from him who have most need to draw near to him if ye have come and broken afterward Come again and where a knot hath not holden cast a new one But alace There is a sort of Careless Atheists and secure Hypocrits whom this Gospel strikes dead and carnall worldlings who have no serious thoughts of what is coming I would pose such and ask you Care ye for your Souls