Covenant The grossest sins of Pagans are in some respect as no sins in comparison of this John 15.22 2. There will be much shame before God even shame and confusion of Face everlasting shame they shall rise from the dead to shame and everlasting contempt Dan. 12. Sinners will have much shame ere all be done for every sin But such as have wickedly betrayed their trust to God and after they had made Profession of entring in Covenant with him have dealt Perfidiously and falsly in it will be in a manner hissed at amongst devils and reprobat Pagans who never had such offers neither made such Professions and their condemnation will be acknowledged to carry eminent and conspicuous desert in it Because such had a good bargain and dealt treacherously with God and quite maried it to themselves they have often also much shame amongst men even here The man saith Christ That hears my sayings and does them not is like unto a foolish builder that built his house one the sand and elsewhere he resembles rash engagers in profest Covenanting with him to men who sit not down to count the cost that begin to build and not being able to finish expose themselves to the Mockage Scorn and Derision of all that pass by Such and such a man will some be ready to say was a great Professor but now behold what is become of him take him up yonder he seemed once to have some tenderness but now he is quite turned aside and become gross and loose Men of any Morall honesty and ingenuity will be ashamed to break their word to violat their engagements one to another in worldly matters how much greater shame is it to break to God and to deal falsly in his Covenant 3. It hath deep reflections upon God for the Covenant-breaker saith on the matter that it repents him that ever he made it for he hath never gotten good of it and that God hath not been faithfull in keeping to him and that therefore he thought himself loosed from all its Obligation Now will any of you dare to say that the Covenant is not a good bargain or that God is not a good responsall and faithfull party to deal with What iniquity have yâ—ur Fathers found in me saith the Lord to his Professing people Jer. 2. that they are gone so far from me Come saith he Micah 6. Before the Mountains and let the Hils hear my Controversy with you what iniquity have ye found in me wherein have I wearied you testifie against me Sure all that depart from God rub reproach on Gods Covenant as a bad bargain and on God as a bad and unfaithfull party to deal with O high and horrid practical Atheisme and Blasphemy Doubtless such will find that they have played the fools egregiously in Committing these two great evils in forsaking God the Fountain of living waters and in digging to themselves Cisterns even broken Cisterns that could hold no water O! If ye could Imagine what ye will think of it ere long when ye will not get a drop of watter to cool your tongue because ye said by your practice that God was not worth the having And to the Almighty depart from us we will have none of thee neithâ—r will we have the knowledge of thy ways 4. Much want of peace and much anxietie will follow upon it even the penitent and converting People of God Jer. 3.20 21. have much bitterness on this account of Treacherous dealing in Gods Covenant a voice of weeping and Lamentation is heard on the mountains the Children of Israel saying we have perverted our way we have forsaken the Lord our God how much more bitterness of another nature how much more Smart vexation Anguish Agony and gnawing of Conscience shall impenitent sinners have on account of their false and Perfidious dealing in Gods Covenant This will make the hearts of many to quake and tremble for terror If ye get Repentance it will be a heart-break to you and if ye get not repentance much heart less heart-break and crushing is abiding you in the end for evermore and O what trembling of heart failing of eyes and sorrow of mind may be betwixt and that 5 Much wrath will follow on it in the day of the Lord if it be continued in and judge ye withâ—n your selves if there be so many aggravations of or so many threatnings against any sin as of and against unfaithfull and false dealing in Gods Covenant this sin hath made the Jews to lye these Sixteen hundred years and above Scattered among all Nations as a curse Therefore make it your great designe and business â—ow to be Faithful to God and to have the Covenant with him A perpetual Covenant never to be forgotten As for the Third viz. Some motives and encouragements to excite you to be Faithful in Gods Covenant and to study to have it A perpetuall Covenant never to be forgotten consider in the First place that it is a singularly good and none-such bargain to them that keep Covenant there is no bargain more lovely to them that keep touches with God It 's saith dying David 2 Sam. 23. all my Salvation and all my desire It hath all things in it that my heart can wish we make a pitifull and poor life to our selves thorow our undervaluing Gods Covenant the Believer by improving of it might have as we use to speak a Lords life yea a Kings life yea a life infinitly preferable to the life of all the great men and Monarchs on earth having all things though Possessing nothing as it is 2 Cor. 6.10 and saith the Apostle Philip. 4. I have all I abound and have no lack while in the mean time he was living on a litle Charity from others we might have a good liâ—e here and hereafter doâ—h it not exceedingly Commend Gods Covenant that neither Sickness Poverty Reproach Contempt Persecution nor Death it self though violent and Bloody can marr this excellent life when the Covenanter comes to Judgement Who can lay any thing to his Charge It is God that Justifieth who shall condemn him He hath a friend before him Jesus the Mediator of the new Covenant and is in good-terms with God The great advantage of it in this life and in that which is to come for godliness is great gain having the promise of both may abundantly commend the Covenant and Faithfulness in it I am perswaded there is no suiter or wooer to court and put in for the sinners heart affection that can possibly out-bid Gods Covenant can the Lust of the eye the Lust of the flesh or the Pride of life can Profit Pleasure or Preferment make such Proffers Is there such advantage to be had in serving them as there is to be had in serving God By the one Ye bring forth fruit unto Holiness and in the end reap Eternal Life but by the other Ye sow to the flesh and shall of the flesh reap Corruption a poor and hungry
or unbecomingly as the Apostle when he willeth the Christian Romans Chap. 16.2 To receive Phebe as becometh and is suitable to Saints he makes use of the word worthily for so it is in the Original and this being the opposite to that is to be understood unsuitably and unbecomingly to such a manifestation oâ— the love of Christ in giving himself to and for his people as in our common language when a man does a thing unsuitably we say he did it unworthily when it answers not the end proposed 2. Judgment or Damnation here takes in these three things 1. A Temporal stroke as v. 30 31. For this cause many among you are sickly and weak and many sleep 2 It may look to eternal Judgement as Damnation is often taken in Scripture 3. It may look to Spiritual Judgements for though a Believer be not capable of eternal Judgement yet by unworthy Communicating he may draw upon himself temporal stroakes and spiritual Judgements he may much wear out the life of Grace and bring himself under blasting and withering and unbelievers draw upon themselves not only those but eternal damnation and that with a higher degree of aggravation 3. That he is said to Eat and Drink this to himself as in the former verse a man is Câ—mmanded to Examine himself It may take in these two as aimed at by the Apostle 1. It is to provoke every man to his particular duty from his particular hazaâ—d He hazards his own soul 2. It s put here to shew the restriction of the Judgement according to the Sun and so if a man examine himself though others neglect it the Judgment shal not overtake him but if he examine not himself whoever escape Judgement he shal not escape it and thus it s an encouragement to a man to go about the duty of Self-examination as well as a motive of terror Corinth being corrupted with manâ— abuses one Person could not amend all well sayes he Let a man examine himself and so he shal escape the hazard if not he will fall under it We shal First draw some observations from the words and then speak a word for Use First it is supposed here that in this ordinance of the Lords Supper there is a special eminencie excellencie dignitie and worth or this Ordinance of the Lords Supper is of a singular Solemn nature and this I gather partly from this verse considered in it self He that Eats and Drinks unworthily implies that there is a special worthiness in it that a man should not offer indignâ—ty to and partly from the connexion of this verse with the former for it is made a reason why he presses particular and strict Self-examination which shews that there is a more singular excellencie in this ordinance then in others and partly from the context for every Circumstance speaks out a Solemnity in this Ordinance as 1. The night when it was instituted vers 23 The same night in which he was betrayed and when he was taking his goodnight of his Disciples 2. His jealousie of and his quarrelling and threatening for the abuse of this Ordinance Speaks out a speciall excellencie in the Ordinance that all who approach thereunto should be suitably affected with all the ordinances of the Lord are excellent for if all his works be excellent Then much more the Gospel-ordinances as being a step above those and yet this ordinance of the Lords Supper seems dignified with an eminencie and excellencie above them all 1. In reference to what it sets out and exhibits They all set out love but this sets out love in an eminent degree for it sets forth the Lords Death wherein the most eminent step and degree of his Love shines Yea this Ordinance sets out his actual dieing and so sets out his Love in its Liveliest Colours and as the great Master-piece of it 2. In respect of the excellent Benefits communicated in it It is true there is no other thing on the matter communicat in it then there is Communicat in the word and Baptisme Yet if we look to the words Take ye eat ye this is my Body They hold out Christ Jesus not so much giving any Particular gift as actually conferring himself in his Death and Suffering And the main scope being to conferr Christ and all that is in him to the Believer It holds out some way the excellencie of this ordinance beyond others 3. In respect of the manner how our Lord Jesus makes over himself whereby I mean not only the clearness of his making over himself for in this ordinance there is the clearest view of a slain Saviour and of Covenanting wiâ—h God and often the most comfortable manifestations of Love go alongst with it for which cause it s called eminently the Communion But also that there is here a clear glance of Heaven upon earth Jesus Christ and his People mixing to speak so and being familiar together he condescending not only to keep company with them but to be their food and refreshment and he giving them not only the word to their faith but himself as it were to their sense in so far as the mean whereby He communica eth himself is more sensible It is by his Spirit that the mean is made effectual and there is not only a fixedness of Faith on ouâ— Part but a sort of Divineness in the ordinance it self the very First fruits of Heaven being communicat as it were to the very senses of the Believer I say unto you sayes the Lord Matth. 26 29. I will not Drink henceforth of the Fruit of the Vine until that day I Drink it new with you in my Fathers Kingdome where he seems to point out a more speciall way of keeping communion with his people in this Ordinance in resemblance to that which he will have with them in heaven There being here a more speciall union and communion betwixt the head and members sealed up a type of that which is to be in Heaven A taste whereof is sometimes given in this ordinance of the Communion hence it s not only called the Communion as in the foregoing Chapter but the communion of the Body and Blood of Christ and the Table of the Lord. The first Use of it serves to let us see how much we are oblidged to Christ Jesus what could he have given more then himself And what mean could have been invented that could have mo e confirmed and warmed the hearts of his people then this which is so lively a representation and Commemoration of his Blessed Body very like we might come to dâ—scern His body better if there were a more high estimation of this ordinance not as if there were any efficacie in it of it self to communicat Grace Yet in respect of Christs institution it s a most lively mean of Grace and there is not a circumstance in all the action but it s to be wondered at as that it was instituted the same night he was betrayed and aâ—ter the
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
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
Lord hath been offering peace to them treating with them saying Behold me Behold me intreating and requesting them to be reconciled And hath there not been some tickling of the affections of many If so will ye be such fools as to fall back and to wear out the sense of that peace and warmness that any of you have win to And ye with whom God hath been meeting and treating about the pardon of sin what a folly will it be in place of getting a discharge to increase and multiply your debt 4 Are there not some engagements on you Or what ever be reall is there not a profession of coming under engagements Are not the vowes of God on some of you Is there not some sin that hath stared you in the face which ye have resolved to abstain from And hath there not been some stirring and stickling of desires to perform what ye have resolved and engaged to And will ye break all these bands Will ye repent and rue that ever ye ingaged to God If so as ye notably play the fools So the Lord will be about with you and even spew you out of his Mouth that ye may puddle your fill in the mire of sin 5. Is there not a great bentness and propension in all naturally to turn again to follie Is there not an evil heart of unbelief ready to depart from the living God I have so much Charity for you as that you will grant this and when the Lord hath said Watch and tells that He is at hand that betrayes you will ye go securely and not take warning O! What desperat folly would this be 6. Consider what will come of it if ye shall fall back if ye slacken your bent and growing cold turn again to folly ye will wear out any bit of good frame that ye have attained ye will blur and sully the reall or supposed clearness of your interest marr your Peace and become in a manner more beastly and swinish in your sinfull way then before At the very thoughts whereof your hearts should scare Nauseat and even grow sick And what will be the upshot thereof Either ye will repent or never repent If ye say ye will repent are ye sure that God will give you Repentance If ye shall hazard on some sin Are not many given up to hardness of heart who never come to Repentance Know ye what Repentance is have ye not been already essaying and doing somewhat at Repentance and have ye not found it difficult and hard to come by And if ye shall sin yet more will not Repentance be yet a greater more difficult and hard work and suppose ye should get Repentance ye shall know the truth of that saying Jer. 2. That it was an evil and a bitter thing to depart from the Living God and that his fear was not before your eyes O! what shame and confusion of face will it bring with it to remember that we had so Many warnings from the word without and so manie Convictions and challenges from our conscience within and that yet we went over them and with a high hand went on in our folly will those things be litle think ye what pleasure or profit can ye have in those things whereof ye will be ashamed Yea suppose ye come to repentance and a hundred to one if ever ye come to it ye shall weep and mourn bitterly that ever ye hazarded so on sin over your light and convictions and over the belly of your Conscience If ye get not repentance as I am afraid many never shall what will come of it Convictions and challenges will wear out the heart will grow harder you will go on Laughing at reproofs mocking at exhortations to Repentance and Reformation and regardlesly treading on what might reclaim you you will be angrie at them who brought you under any engagements ye will become very Atheists in your hearts and as so many profaine Heathens in your carriage and when you have lived thus for a time and the Lord knows how long will ye not come to die will not your moneth come on you will not your bed take you or ye take your bed and then the Conscience will eiâ—her awake or be silent if it awake will not this be your language which is the language of many a poor wretched creature Wo is me I have mispent my time and have been gluâ—ting my self with the World and sinfull pleasures Oh vaine world O bewitching and beguiling world Alace that ever I was so much taken up with it And if the Conscience be quiet what will come of it Will that fin ly on and not be sought account of know ye not consider ye not that word Gal. 6 Be not deceived God will not be Mocked As men sow so they shall reap Think ye that God will be inferior to the Creature will not your Governor or Land-Lord seek account of you according to your engagement And shall not the Lord call you to a reckoning Yea certainly and the Conscience will then awake and roar on you then the curse Wo and damnation will seize upon and take hold of your Soul in death and devils shall carrie it thither where Hypocrites are untill the Judgement of the great day and then ye will say turning again to sin was the greatest folly and madness And thus whether God have a purpose of repentance to you or not ye shall one day rue it at all the veines of your heart to speak so and shall find the follie of it and that to your everlasting prejudice and loss if ye repent not And therefore let me press this Use upon you and earâ—estly exhort you to let these Considerations sink down â—nto your ears and hearts Beloved We are jealous over you and would God it were with a suitable Godly jealâ—usie We are afraid that many ere we be aware be â—own in their former puddle that ignorance and Proâ—anity be as rife as ever there have been so many fits â—nd good appearances and of so short continuance hereâ—ofore and now ye have been making some mint but what will come of it if ye fall back If these ordinances shall do you no good we know not what will do it 〈◊〉 think ye were never nearer to some great Crise to a â—ick of being lost or gained we have you as it were 〈◊〉 the very place of the breaking forth of Children So â—hat now you must be either safely and fairly delivered â—r prove abortives Ah! are our fasts and Communions â—o no purpose Are all your Purposes and resolutions â—our engagements and seeming willingness to engage 〈◊〉 vain and to no effect If ye shall fall back after this â—nd turn again to folly I do not much expect that any â—â—dinances or future engagements shall do you much â—ood we must either look for better and more fruit â—r there will be more barrenness and stubbornness â—ither ye shall be more Holy or more of that old sin of Malignity