with our Lord among which this is one I wot not If I be in the Covenant and Contract of Redemption I know not if I be one of Gods elect Ans What is this ye know not well what ye say have ye any thing to do with that secret by a leap and at First hand are ye not called to Marry Christ Is not that his revealed will to you I protest in his name this is the thing that ye are called to and will ye make an exception where he has made none Or will ye shift obedience to a clear command upon a supposed decree which you cannot know but by the effects Will ye reason so in the matter of your eating and drinking upon a supposition that God hath decreed that ye shall die to Morrow or within a few dayes will ye this day not take your dinner nor make use of any refreshment till that supposed day come Or because ye know not if God hath appointed you to live so and so long Will ye forbear therefore your callings Or will any of you in seeking after a match in the World reason so Will ye not seek after nor Marry such a Woman till ye be clear that God hath decreed her to be your Wife When or whom would ye Marry at this rate of reasoning But 2. Because there is a sort of facultie and facilitie here to dispute against God I answer by way of question were there ever any that had that doubt cleared to them before they came to Christ whoever would have come to him if they had stayed till that had been taken out of the way Or hath the Lord told that to any before they came Hath he said to them believe for ye are Elected but his method is thus believe and ye shall know in due time that ye are Elected 3 Is there any that can say that the offer or the refusall of the match depended on this If any of you will say because I was not elected he refused me He will answer How often would I have gathered you And there will need no more ground for sentencing Professors of the Gospel to destruction then this Man woman thou hadst the offer of the Gospel and refusedst it therefore go to thy place he will not Judge you according to the decree of reprobation but according to his call and your disobedience to it And further ye may take Christs Answer to this Objection from John 6.39 Where there are two wills or rather two things willed of equal extent betwixt the Father and Christ in the Covenant of Redemption under which all the elect come The First is vers 39. This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing But as if he had said this is not it that ye have to do with at first hand Therefore vers 40. He sayes And this is the will of him that sent me that every one that seeth the Son and Believeth on Him may have everlasting life Not that all the elect should know that they are elected before they Believe but that he that Believes in Him may know that he is Elected He gives the same promise to them that Believe that is given to them that are Elected and they are distinguished because He would have them to come under distinct considerations And now to conclude Is there not need great need to come and have ye not good warrand to come Lay by therefore seeking satisfaction to sense and carnal reason and â—hile the Lord sayes All things are ready come to the Marriage It will be greatly to your prejudice to sit or shift the invitation ye have the Contract laid before you alter not the Terms dispute not delay not This is our Commission to you to day We tell you that the King hath made ready for the Feast yea all things are ready come then and let there be no more debate about the matter if ye will but say it and say it in earnest Here Lord Jesus I give up my self to thee and though my consent be now but confused I shall endeavour through Grace to give it more clearly and distinctly another time It shall go well with you only deliver up your selves to him and in the Lords Name I tell you that ye shall be dearly welcome as many as come humbly lothing themselves wond'ring at the free Grace of God and Highly esteeming of Precious and lovely Jesus and adventuring to hazard their souls on him on his own terms and to take him for their Husband and Lord It shall not be accounted Presumption in them so to do nay as it is Cant. 3. The bottom of his Chariot is Paved with love and it 's for the daughters of Jerusalem It is made for carrying and keeping Believers leap hither if I may speak so and ye will fall soft into a sweetly Perfumed and soft bed even in the arms of Christ There was never a Carpet never a feather or doun-bed so soft as that is only come and cast your selves over on it Though ye think that ye cannot apprehend and take hold of him He can and will apprehend and take hold of you and He is so very tender hearted that he will kisse you and even weep over you for joy as it were on your neck and if ye have no Garments Rings or Jewels to speake so to adorne you He will give these to you Come forward then come O! come and let it be a day of Covenanting with him and in signe and token thereof give up your names to him and for confirmation take the Seal of His Covenant the Sacrament with your hand and bless Him with your heart that so heartily welcomes you and the blessing of God shall come upon you that come on these terms A SERMON Preached after the Communion On PHILIP 1.27 Only let your conversation be as becometh the Gospel of Christ THere are two great works that the Ministers of the Gospel have to do one is to engage People to Christ and to perswade them to receive him and close with him The other is to induce them to walk worthy of him Col. 2.6 As ye have saith the Apostle received Christ Jesus the Lord so walk ye in Him Paul through the hand of the Lord with him had engaged the Philippians to close with Christ and as it were to conclude the Contract betwixt him and them and now being aged and in Prison and not knowing certainly if ever he shall see them again He commends this to them in a speciall manner whether he see them or be absent from them that only they would let their Conversation be as becometh the Gospel of Christ As if he had said ye are priviledged with the Gospel and have embraced it and are eminent in the Profession thereof let me therefore beg this of you that your Conversation may be answerable to it The adverb only intimats to them that this was so necessary
could look on it suitably But Alace we may fear that we shall rather leave these sweet words with a vail cast over the Beauty Splendour and Lustre of them then lay them forth and unfold them as we ought and as they call for we would therefore look to himself whose words they are and beseech him to explain and make them out to us That this Text speaks of the Gospel of the times of the Gospel and of Gospel-mercies we take for granted and have good reason to do so as on other accounts so from Acts 13.34 Which clearly holds out to us that these Promises are not to be understood of Temporal things the fifth vers with all telling us that the offer of this Grace Promised shall be made to the Nations We may take up the Words in these Four or there is here a Gospel-cryed fair or Market set out in Four things First in the Wares Wine and Milk that which Satisfies and is good and fatness vers 2. Soul life and the sure mercies of David vers 3. These are the Wares which do all come to the same amount if ye would know what that is ye may consider David two wayes one is properly and personally as he is the Son of Jesse and King of Israel It 's the Covenant which was made with him a main Article whereof was that out of his loine theâ—e should one spring who should sit upon his Throne for ever and thus the sure mercies of David are Christ and his benefits The other way that ye would look on David is as he was a Type of Christ the Anti-type Principal Covenanter or confederating Party with God and so in effect it turns to the same thing only this latter way is more clear So then we look on David here as it is not unusuall for the Scriptures to hold him forth viz. As a Type of Jesus Christ and indeed the words following do abundantly clear it for David Personally considered was now long since dead and gone and was not the witness nor the leader of the people Therefore it must needs be Jesus Christ that here is meant mainly and Principally at least As is very clear Acts 13.34 Christ then being looked on as here understood The sure mercies of David are the sure Mercies Covenanted and bargained to speak so to Christ before the World was and it plainly implies that there was a Covenant or bargain betwixt the Father and the Son about the Elect before the beginning of the World whereof as to the benefits therein Covenanted to the Mediator the Gospel maketh an assignation to Believers in time 2. We have the Chap-man to say so or the Merchant to whom the wares are offered It is he that thrists he that wants and would have and if any serious Poor souls should think that they are not suitably sensible of their wants then saith the Lord Let him that hath no money come that is plain dyvours as we speak or bankrupts that have nothing 3. We have the terms on which all are offered to sale and they indeed suit wondrously well with the Merchant Come saith the Lord Buy without Money and without price Hear and your Soul shal live and I will make an everlasting Covenant with you There is to speak so with reverence not a Purse opened in nor a penny payed for the Assignation of this bargain though by Christ's satisfaction there was a very great a very costly and dear price payed when Christ came to buy and make a purchase of all these Mercies for the Elect the Market was very high and the prices were up but when Believers come by the Covenant of Grace to receive them the Market is come down and the prices are fallen wonderfully low that which stood him very dear is to be had by them Gratis very freely even for nothing It 's good that Christ was at the Market before us He hath cheapened the Prices admirably lest any should think that though there be no Merit yet something must be to Mollifie the seller and to commend the Merchant to him It 's said Let him come without Money and without price without money or money-worth he that hath no commending qualification is bid come 4. We have the Proclamation of this Market as Grace hath choice wares and sets them out very freely to sale so it keeps them not close shut up but brings them forth to publick view and to every one Ho Come to the waters it inviteth all to Come as it were to the shore as if some fleet were come in with rare and rich Commodities for which men were to pay nothing the Proclamation is Come and buy without Money and because Grace will not easily take a nay say there is O Ho an Oyes Prefixed Ho come and buy But because there is dulness and slowness on our part Notwithstanding all this there is an expostulation added vers 2. Wherefore spend ye your money for that which is not Bread and your labour for that which satisfieth not The Assignation of the Bargain and the offer of the wares are again urged Come and I will make an everlasting Covenant with you And to let us know that this is sure He subjoines vers 4. I have given him for a witness and leader to the people That all who are sensible of their own inability to come may be heartned to it in hope of his help to enable them We shall only in short Observe these Two Points of Doctrine From the words The first whereof is that There is a most gracious and mercifull transaction betwixt the Father and the Son for the good and Salvation of poor Souls even of all the elect past before the World was Theâ—e are sure Mâ—rcies bargained to David for they are first his This is clear from that part of the words Even the sure mercies of David The Second is that all those mercies are put to sale in the Gospel to dyvour bankrupt sinners upon exceeding easy low and condescending terms The First doctrine is implyed viz. That the Covenant of Redemption wherein there were so many given to Christ whose Price he undertook to pay is seâ—led and established according to that John 6.39 This is the Fathers will that of all he hath given me I should lose nothing but should raise it up again at the last day The Second looks to the Administration of this Covenant By the covenant of grace in the Gospel according to Vers 40. And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day So that what is laid on the Son vers 39 As the condition of this Covenant is in the 40 vers made offer of to Believers by the Gospel The First Doctrine hath two branches The First whereof is That there was a transaction concerning the Salvation of lost Sinners betwixt the Father and the Son
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
in the Lords strength the Performance of that which we are engaged to For there is a great difference betwixt mens failing and slipping of infirmity and their sinning with allowance the former sheweth a body of Death to be yet remaining and may consist with faithfulness in Gods Covenant but the latter speaks out a Slothful careless and neglâ—gent undervaluing of God and of his Covenant let never such a man cloke himself with the pretext of being in Covenant with God nor Palliat his palpably gross and voluntary breaches of Covenant with the pretext of infirmity who doth not seriously drive it as his great designe to be faiâ—hfull in Gods Covenant Now would ye know wherein this Seriousness in keeping and Performing Covenant consists Ye may take it in these Characters The man that is Serious in performing his engagement 1. His heart is taken up with it and there is an ardent longing to be answerable to the Covenant that he is entered into with God His greatest wish in all the world is as to be in it so to be faithfull in keeping it therefore saith the Psalmist Psal 119.5 O that my wayes were directed to keep thy statuts and this is given as a mark of the Blessed man who is undefiled in the way and saith he vers 6. Then shall I not be ashamed when I have respect unto all thy Commandments which is a reason of the former and a confirmation of it he designes to be short in his obedience to no command and he does not allow himself in his short-coming even as to degree but is constant in pursuing his designe always even unto the end 2. Seriousness in performing appeareth by kindly acknowledging the impression of the weightiness of the eye and obligation that the Covenant lays on Persons it someway affects and burdens them so that they walk not so lightly as others do under the obligation debt of the Covenant though it be a friendly debt and also a Priviledge Their burden is not that they are under the obligation but how to get it performed thus saith the Psalmist Psa 56.12 Thy vows are upon me O God they take on vows to God and keep them on and walk as being under them this is a main thing to be looked to in keeping Covenant 3. This seriousness in performing appears in the fear that persons have of going wrong and Mis-carrying they are afraid to break to God neither are any so suspicious of them as they are of themselves knowing by sad experience that their hearts are deceitful above all things and this is a very native evidence considering what we heard of our sickleness which cannot be without the impression of fear 4. It appears in a Holy carefulness and diligence to prevent that which they fear lest at any time they let a buckle slip to speak so and lest that which they feared come on them their fear puts them to diligence to prevent the thing feared This makes them to fast and Pray and to be watchfull over themselves in loose and untender company and to eschew them as far as they can and to hazard some loss rather then to put themselves under a snare watching and praying lest they fall into the sin of dealing falsely in Gods Covenant 5. It appears in the sharpness of challenges when any thing miscarries in their hand They are soon challenged for the very first beginnings of a breach a wrong look will affect them therefore faith Job Chap. 31. I made a covenant with my eyes why then should I look upon a maid And the heart while tender will loath and scare at the least thing that hath the remotest tendency towards a breach were it but the appearance of evill Any the least guilt soon toucheth and smiteth them not only that which is their own but even that of others Thus good Ezra saith Chap. 9. Should we again break thy Commandments and Joyn in affinity with the People of these Abominations And he lyeth in the dust before God mourning because of this 6. It appears in respect of the exercise of a persons Faith as It 's an uptaking work and business to honest Souls to get their Faith founded rightly in closing the Covenant with God that they be well grounded in believing So it is no less an uptaking and exercising work to be improving their faith on Gods Promises to make them forth-coming according to their engagement and for keeping Covenanâ— which is the Apostles exercise Gal. 2.20 To live by Faith on the Son of God I am saith he Crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh is by Faith on the Son of God who loved me and gave himself for me and try it who will they shall find it to be an uptaking work rightly to exercise Faith for entertaining of Spiritual life and for preventing a Covenant breach with God It may be for as many Professed Covenanters as are here that but few of you know much if any thing at all what it is to be taken up with being Answerable to the Covenant according to your engagements this no doubt makes much unsound work that ye do not singly and seriously designe this that ye reach not forward that ye bear not down the bâ—dy and bring it under Subjection lest ye come short here If ye were suitably serious these Characters and evidences might be as so many directions to you there would be much watchfulness in doing ready entertaining of challenges and convictions much heaâ—t melting under the sense of wrongs done to God and the very appearances of evil would he scared at and appear terrible There is an evil readily incident to many Professours of Religion that they would fain be at marks of a good Spirituall state and of being in Covenant with God but such as would not disturb their carnal confidence ease and laziness nor put them on to painful diligence but we have no such marks to give neither dare we for the fear of God and because of the hazard of Souls assigne any such there being none such given or assigned in the word of God nay let me tell you that if there be not Painfull diligence and Faithfulness in keeping Covenant with Gâ—d it will darken the light of any other mark that can be given and no doubt it 's this negligence and unfaithfulness that makes many good marks clear in themselves dark to many Christians while they give not diligence to make their calling and election sure and give not all diligence to add one Grace to another and one degree of Grace to another It is also the cause of uncomfortable walking yea of uncomfortable Communicating but to be sincere serious in owning our Covenant-engagements and faithfully forth-coming in the Fruits thereof and in a corâ—espondent conversation is a mark that will give comfort and some quietness at least till Comfort come the Lord will comfortably confess
in reference to the institution are a real confirmation of our real partaking of the thing signified and in some respect make Christ really present as the giving of a sealed Charter of a house to a man is the giving him the house or as the giving of infeofment by a bit of earth and stone being a legall confirmation is the giving of that land to the man wherein he is infeoft because as I said it 's a legall right to it and makes it present and discernible to him even so Christ is maâ—e discernible in this ordinance because we have our right to him which is in the word in a special manner confirmed to us in it for not only doth this as other Sacraments do confirm the word and Covenant in general but it hath this peculiar to it that it confirms Christs making over his dieing â—eâ—â— to us Fourthly Christ is here present and diâ—cernible and made â—o by this ordinance if we consider the Sacramenâ— as a mean whereby we have Christ Communicat to us he not only makes over himself Covenant wise but sealeth this gift and the Sacrament is a mean of Communion with him thus made over to us in which respect the believer doth and may warrantably make use of the Sacrament for his quickening elevating and strengthening to cleave closer and to grip faster to Christ for which cause it 's called the Communion of his Body and hereby we are said to be made one Body with him Not but that without the Sacrament it may be and is often so but by the Sacrament this Union and Communion is strengthened and furthered to the faith and Spiritual sense of the believer Fourthly what are the reasons why Christ will have his broken Body made thus discernible and apprehensible in this Sacrament We answer that he will have it so for these reasons First for evidencing of and bearing Testimony to his great love to his People It sayes that a dieing Christ so loves us that he gave himself to us and â—o the memorie of his death is revived and kept up He will have his dieing self in a Sacrament bestowed on his People to keep his love still fresh to them in their remembrance Secondly for the Publick Professing and testifying our faith in a dieing Saviour For in this Sacrament we profess our Faith in him and dependence on him and we say thereby and declare to the world this my Saviour died and is able to give me life which is a piece of Honour and Glory to the Mediator and a part of our dutie when we give Publick testimonie that we think no shame of a crucified Redeemer Thirdly The Lord hath for the edification and benefit of his People made himself â—o discernible in this Sacrament and there is a Fourfold edification oâ— benefit that redounds to them by it First instruction for they that cannot so well take up the Lord in the word may be some-what helped to take him up in the Sacrament as a slain Saviour and as being as needfull as meat and drink without which as we cannot live no more can we live without him and O! how manie Spiritual lessons may be haâ— by these significant ceremonies instituted by Christ Secondly There is here edification unto the faith of Gods Peopâ—e and thus it bâ—comes strengthening when not only Christ sayes in his word I have loved my Church and given my self for her and they that believe shal not perish but we have his ordinance Sealing this Its exceeding strengthening to a poor weak doubting body which could not easily believe that Christ would be so kind to a rebell when he gets a sacred Seal of his kindness it helps to Believe what is promised Thirdly It edifies as it serveth to promote the inward growth of Grace for in the Sacrament Christ is Communicat and as he is Communicat life is Communicat love to God and to one another is Communicat and in a word we cannot Imagine a Communication of Christ but it brings with it strengthening to the inward man Fourthly there is edification in respect of the believers consolation whether as to his Sense or as to his Faith the Gospel in its offer and Promises comes out and sayes men and women be it known to you that Christ is pâ—eached to you and remission of sins thorow him But the Sacrament sayes Believing man and woman there is my Body not only broken for all the Elect in generall but for thee in particular and this much silenceth the great debate whether I be elected or not or within the Covenant or not for it sayes O Man here is a slain and broken Redeemer made over unto thee upon condition that thou close with him in the Covenant as he offers himself and so when there has been some wavering and fainting in respect of consolation before it proves very strengthening of the Believers consolation considering the nature of the Ordinance and in this respect the Sacrament is as a Love-token of a kind Husband to his Spouse who when he is to remove to some considerable distance from her for a time sayes take and keep this in remembrance of me and think that I dearly love thee and will not forget thee till we meet again The second Point of Doctrine is the great duty called for from a worthy Communicant and that in short is rightly to discern the Lords Body made so discernible and as he is made discernible The Text confirmes the Doctrine for though a man had never so many good things Suppose that he had not only gifts but Grace yea and a Holy frame of Spirit yet if he be ignorant of what he is called to or a doing in this Ordinance he cannot discerne the Lords Body and so cannot Communicat worthily Hence it is that there is so much need of Knowledge without which a man can no more then a child or a fool rightly take up Christ in the Sacrament To open this a litle we shal speak a word to these three 1. To the Object to be discerned 2. To the act of discerning 3. To the reasons why this discerning is so necessary a duty First for the Object to be discerned It is Christ Jesus suffering dieing and making over himself to his Peoplâ— acoâ—ding to his Covenant It s Christ and yet Christ diâ—ing and Chriâ—â— dieing according to the Covenant from which he can never be sepa a ed and especially iâ— this ordinance in Particular considered with it's end anâ— institution with respect to the Covenant It 's Chrisâ— giving himself and in this Sacrament according to thâ— Covenant Secondly For the act of discerning It is taken Foâ— wayes the last whereof is the main 1. To discern thing in Scripture is to have distinct thoughts and apprehensions concerning it It s to take up a thing simplâ— and as it is in it self Thus to discern Christ present 〈◊〉 the Sacrament is to discern how and wherefore he is present 2. To discern a thing
exercise of Hope there was love to God under the Law but not so properly the exercise of hope There was it 's true hope in respect of the thing promised in case there had been no violation of the Law but not as respecting Christ Jesus who is the believers hope Col. 1.27 Christ in you the hope of Glory I doubt much if the exercise of hope be well known to Christians in this Generation few know what it is to Hope to the end as Peter exhorts 1 Pet. 1.13 A Fourth Is the denyall of our selves and the exercise of Humility for as the Gospel calleth for the denying of our own righteousness So for the denying of our own wills affections lusts appetits and desires There is another sort of love-singleness and denyedness called for now then under the Law because we are bought with a price and are not our own as it is 1 Cor. 6.20 If any man will follow me let him deny himself saith our Lord Matth. 16. A Fifth is much Mortification That we be crucified to the World to our self and to our sinfull lusts I am Crucified saith Paul Gal. 2. with Christ yet I live so Chap. 6. He tells us that he was crucified to the world and the World to him And he exhorts Christians Col. 3.5 To Mortifie their members which are upon the Earth Fornication Uncleanness Inordinat Affection Covetousness c. A Sixth is Much Patience Meekness Forbearance Long-suffering wherein our Lord hath given and left himself for a non such Pattern Matth. 11.29 Learn saith He of me for I am meek and lowly in heart So 1 Pet. 2.21 22. And hence Meekness Patience and forbearance are so much and so frequently called for in the Gospel and on Gospel grounds as great duties becoming the Gospel or as special pieces of a Gospel-conversation The Seventh Is a heavenliness in our conversation a denyedness a holy abstractedness from earthly things and living in Heaven while on earth and a living more where we love then where we live If ye be risen with Christ saith the Apostle Col. 3.1 Set your affections on things above not on things on the earth Which is also called for Philip. 3.20 By his own example proposed for our Pattern our Conversation saith he is in Heaven whence we look for the Saviour To be much in our affections set on the things that are on the Earth to be earthly minded is unbecoming the Gospel Anâ— Eighth is a great eye on Eternity an eye whose looks are not bounded within time but pierce thorow time and all the Fogs Mists and Clouds that are in it It 's much unbecoming the Gospel to have our hope much not to say only in this life or to be much taken up about the driving of Earthly designes and projects but it 's a good qualification of a Gospel conversation to have an eye before us on Eternal life 2 Cor. 4. ult While saith the Apostle We look not on the things that are seen but on the things that are not seen and Eternal A Ninth is Much joy in God much cheerfulness and heartsomeness therefore believers are willed to Rejoyce alway and evermore So 1 Thess 5. Rejoyce evermore and Philip. 4.4 Rejoyce in the Lord alway and again I say rejoyce which he so much presses on them because as it 's like he knew that they were given to walk droopingly and heavily which did not so become the Gospel as rejoycing in God singing and making melody in their hearts to him Cheering themselves in him and delighting themselves in the Almighty A Tenth is Spiritual contentment a contented conversation is a Conversation becoming the Gospel Be careful for nothing saith the Apostle Philip. 4.6 But in every thing let your requests be made known unto God by Prayer and Supplication with Thanks giving and then follows downward a litle I have learned in every State or case to be content I know how to suffer want and how to abound c. This conversation was very becoming the Gospel he proposes himself as a pattern herein to them There are many professors of Religion who cannot have but they aâ—e vain and when they want they are anxious and discouraged It 's hard to carry the Cup even But a Gospel-Conversation is equall sober and composed and not much up with having nor much down with want nor is it easily outwitted and non plussed by the vicissitudes of those externall things An Eleventh is Watchfulness a Gospel-Conversation is a watchfull conversation and never much Surprised or moved or thus watching especially over the heart joyned with Prayer is a peculiar duty that a walk becoming the Gospel calls for that we be not found like the slothful servant when his Lord cometh This is a duty well becoming us who live under the Gospel because we have readily stronger Corruptions and are at least under more temptations then those who lived under the Law A Twelfth is much Self-examination or self-searching because of much corruption in us and much guilt lying on us is a duty which the Gospel calls for that we may see what comes of it how it is mortified and done away and there being many Promises in our offer we should see what acception they get and how they are embraced there is hazard of mistaking our Spirituall state c. All which calls us to be much in this duty Examine your selves prove your own selves as says the Apostle 2 Cor. 13.5 13ly The making of our calling and election sure becomes the Gospel when we are hovering and at an uncertainty as to our souls estate we are not only to try it but to endeavour to put it out of question I write these things to you sayes John 1 Joh. 5.13 That Believe that ye may know that ye have eternal life ye would not only believe but study to know that ye believe that ye may comfort your selves in it and it is a piece of a conversation and walk unbecoming the Gospel to hang loose in suspense and at an uncertainty in that greatest and gravest business 14ly Trusting in God becomes the Gospel and unbelief and distrust of God is unbecoming the Gospel Said I not unto thee saith the Lord to Martha John 11. That if thou wouldest believe thou shouldst see the glory of God To have a gracious offer from God and to scare at it as if he were not in earnest is very unbecoming the Gospel when ever he Pipeth it becomes us well to dance and to Believe and Credit him when he speaks fair and comfortably 15ly A Gospel-Conversation takes in and calls for not only Holiness but a shining examplary Holiness Holiness with a divine Lustre and splendor on it meerly legal holiness is dim and dark and hath litle or no luster Therefore Believers are called Children of the light and of the day and they are said to shine as lights in the midst of a crooked Generation it is not only a Conversation not spotted or that is
the best to please where there is sincerity and willingness to live honestly he pities and spares all up right hearted servants As a Father pitieth his Children and a man spareth his son that serveth him And if any think they find it otherwise it 's most certainly their owâ— fault Therefore I beseech you study First To be iâ— case to take Graces wares home with you Repentance Faith Hope Love Mortification Meekness Patience c. These things are in the Covenant betwixâ— Christ and you and set to Sale in the Market 2. Be making ready for the Market is ready many shops as it were are opened and much precious ware laid out bring empty vessels and not a few that ye may carry them away full that ye may take a Rich loading home with you though you take up never so much of this ware it will never be missed nor grow the less and indeed it is a part and a considerable part of our preparation for the Communion to be rooted in the Faith of these great things and to get our affections stretched dilated and widened to receive them To get the everlasting doores cast up that the King of Glory may come in That when he calls for entrie the doors may be opened at the very first knock 3. If so be your desires be stirred up and your appetites quickened in any measure there is nothing that will more effectually and powerfully stir them up provoke and sharpen them then grace believingly looked to and improved longing to see his Power and Glory as they have been seen by his people in the Sanctuary would notably make way for him pleading and working with your own hearts alone will not do the business but grace imployed and made use of will do it effectually and to purpose and the more Grace you draw forth out of Christs fulness and drink so much the better It will be to speak so no forestalling of the market neither will the sweet savour of the perfume be the weaker or less to morrow that ye break the Box of this Precious oyntment to night Now God himself who proclaimes the Fair sets the Market and exposeth the Rich ware to sale give you wisdom to Prove wise merchants to your Eternal advantage and up making A SERMON Preached after the Communion On Psal 85.8 He will speak Peace to his People and to his Saints but let them not turn again to Folly IT is hard to know in Spiritual exercises whether it be more difficult to attain some good frame or to keep maintain it when it is attained whether more seriousness is required for making peace with God or for keeping of it when made whether more diligence should be in preparing for a Communion or more watchfulness after it sure both are required and it was our Blessed Lords word Matth. 26.41 after the first celebration of this his Supper Watch and pray thâ—t ye enter not into Temptation Here that saying holds eminently non minor est virtus quam quaerere parta tueri No lesse vertue and valour is requisit to maintain then â—o make a purchase or Conquest In the words to leave the introduction and scope There is first a great mercy promised from the Lord to his People viz. He will speak peace to them 2. A speciall caveat and advertisment given them poin ing at their hazard But let them not turn again to follie That is Let not his People and Saints to whom He hath spoken peace return to sin Let them beware of bounding and dallying with Gods mercy and of turning his Grace into wantonness of cooling in their affections to him of slipping back to their old way and of embracing their old lovers and Idols For that is folly even in folio to speak so We shall first propose Six Observations from the words and then apply them First then Observe that Sin against God iâ— an exceeding great folly It 's the fooliâ—h h st and maddest thing in the world Therefore it is here called Folly to wit in an eminent way and degree It 's that which doth most ye that which doth in effect Only marre and interrupt Saints peace that which Vers 2. Is called iniquity which he so graciously pardoned is here called Folly because of the follie and madness that is in sin and iâ— is on this ground and account that the sinner is so often called a Fool and Simple in the Book of Proverbs and Ephes 5. The Apostle exhorts Christians to walk not as Fools but as wise and Luk. 15. The Prodigal is said when converted to come to himself as if he had been in a distraction and beside himself all the while he was going on in his sinful way This may be further clear if we look First To the vanity of the matter wherein men sin is it not follie for a man to sit tippling and debauching away his time to be given to Harlotrie and filthiness to neglect Prayer to Curse and Swear to let his mind rove upon things that never were nor will be and wherein there is no profit There is a great vanity in the matter of sin Secondly If we look to the sad effects and bitter fruits of sin and to the great prejudice that comes by it It will be found to be desperat Madness and dear bought pleasure which is but fancied and Imaginary and no reall Pleasure It marres the life of Grace of peace with God and treasures up Wrath against the day of Wrath See this verified eminently in Ahithophel that Prodigy of profound Policie Whose counsel in those dayes with David and Absalom was as if one had enquired at the Oracle of God The upshot of whose deep wit was rank follie when he went and hanged himself See it also convincingly made good in the rich Man in the Gospel To whom it's sadly and surprisingly said Thou fool this night thy soul shall be taken from thee and whose then shall those things be And what advantage or wisdom is it I pray for a man to gain the whole World if he lose his own Soul O Madly foolish bargain Thirdly If we look to sin with a Spirituall eye we will see folly in the very appearance and manner of it a wicked man in sinning is foolish-like or looks as like a fool as David did when he played the Mad-man before the King of Gath Scrabled on the doors and let his spittle fall on his Beard Is it not folly to see a man Labouring in the fire for very vanity loading himself with thick clay pursuing the East-wind He is just like a man in a frenzie who imagines himself to be a King and to be riding in great State and Triumph when in the mean time he is a Poor naked Pitifull and despicable creature in the eyes of all that behold him Fourthly If we look to the spring fountain and cause of it There can be no just nor relevant reason given for sin It 's therefore no doubt folly Is
not to the Covenant to be really anâ— perpetually Joyned to the Lord himself 7. Ye woulâ— seek after some heart-warming by Gods Spirit withiâ— you and some lively exercise of your faith in him aâ— ye see to be in this Peoples case 8. Persons that arâ— in earnest will be much affected with bygone slips failings and unfaithfull dealings with God and are afraid oâ— falling back and of dealing loosly with the Lord anâ— this puts them on to be more Solicitous and carefull to take on the mo bands and to cast the knot the fasteâ— because the heart is deceitful Come say they here and let us Join our selves to the Lord in a Perpetual Câ—venant never to be forgott n They are not content wiâ— a Covenant except it be siker the heart protests against it self if it shall draw back and resignes and râ—nounces its liberty to do so any more if it may be caâ—â—ed liberty 9. A person would aim to have him seâ—â— sure and satisfied as to this that he hath really given hâ— consent that he may have quietness in the assurance 〈◊〉 its being so yet not laying the weight of his Peace oâ— his clearness and assurance but because his comfoâ—â— much depends thereon therefore he will endeavour 〈◊〉 have any blank filled up and the business put to a poiâ—â— he comes to this Covenanting with Holy fear self-suspition and jealousy and goeth from it with fear and as he is attended with this fear in Covenanting so in receiving the Sacrament the Seal of the Covenant Come say they and let us Join our selves to the Lord in a perpetuall Covenant that shall never be forgotten O! So sure as they would have it ye who shall thorow Grace come thus shall find the Lord Jesus waiting and reaâ—y to welcome you But it 's like ye will Ask how is the Sacrament made useful and helpful in this joyning to the Lord in Covenant I Answer in generall as to the Believer that all the Promises are his and it Seals all the Blessings of the Covenant to him Because the condition of the Covenant is found in him Even as a pardon given to a Rebell on condition he lay down his Arms when he doth lay them down and accepts of the Pardon the Seal is appended to it which makes it firm and sure But what if the persons doubt of their having entered into the Covenant Answer 1. They are either such as are meer strangers to God and have no desire after nor respect to the Covenant those are under Gods curse and shall get no good of the Sacrament because they resolve not to take Christ to fulfill the condition of the Covenant in them and are not in earnest to be in under the bond of the Covenant yet if even such would seriously resolve to fulfill the condition or rather to take Christ to help them to fulfill it they should be welcome or they are such as are doubting though they have some honest desire such would remember the bargain is Mutuall and they must engage to God if they would have God engaged to them and if ye have not done it before do it even now and the Sacrament shall be usefull and helpfull to you in these respects more Particularly 1. For sealing this general trutâ— If I believe in Christ I shall have eternal life In whicâ— respect it 's like a pardon offered to a Rebell on condâ—tion he lay down his Arms he would first see it iâ— writ and then he would have it Sealed well saiâ—â— the King ye shall get it Sealed 2. It 's usefull aâ— hath influence in a Moral waâ— to make you accept Pardon and to enter in the Covenant In which râ—spect it 's an argument as to allure the Rebell to acceâ—â— of the Pardon So to perswade and assure him that oâ— his acceptance he shall have it actually and certainlâ— when it 's holden forth Sealed for saith the Lord 〈◊〉 the Sacrament ye have my Covenant and here I aâ— ready to seal it 3. It furthers our joining in Covenanâ— In respect of its clear holding forth and manifesting thâ— blessings of the Covenant the word saith that ye aâ—â— Sinners and that ye will get nothing that is truely gooâ— but in and through Christ and that God is content 〈◊〉 Covenant with you and to Pardon your sins througâ— him and the Sacrament brings Christ and the blessinâ— of the Covenant to be some way visible and sensible 〈◊〉 you and the Goâ—pel tells how it is done 4. In thâ— Sacrament the Lord condescends in the most formaâ— way to Covenant for in it he saith take you my Souâ— blood to wash you who are guilty and filthy and youâ— taking is as it were a striking of hands with him anâ— a saying content Lord let this blood wash me and thiâ— looking to the word of institution which gives foot in to Faith and exercising Faith thereon as your warranâ— your Faith is helped to take hold of Christ by and 〈◊〉 the Sacrament 5. It helps to close with the Covenanâ— by letting you see the grounds of the Covenant wherâ—on it is bottomed and built If thou shouldst say Thougâ— God would Covenant with me I will not keep Thâ— Sacrament holds out Christ as Cautioner that hath put himself in our Room and engaged in our Name to make us forth-coming and if thou shouldst yet say will God indeed accept of the like of me It saâ—th here is a broken and bleeding Saviour and Mediator to lead thee to God a Saviour who hath made himself a propitiation for sin and hereupon the sinner may be strengthened to take hold of the Covenant because in the Sacrament he sees Christ himself laid as a bridge on which he may come over to God and his rent flesh as the Vaill through which he may as by a new and living way enter into the Holiest Jeremiah 50. Vers 5. Come and let us Joyn our selves to the Lord in a perpetuall Covenant that shall noâ— be forgotten SERMON IV. THere are Two main and Mighty uptaking Businesses to the People of God The one whereof is how to win to be in Covenant with God to be friends and in good terms with him The other is how to stand to and keep Covenant with him and to live as being made friends with him according to the obligation that lyeth on them This is the great designe of all preaching to bring them within the Covenant who are without and to make those who are within the Covenant to walk suitably to it and as these are never separated on the Lords side So should they never be Separated on our side therefore these People are brought in here Saying Let us Join our selves to the Loâ—d in a Covenant and not only So but there are Two words added by them to shew their earnest desire to keep and stand to the Covenant The one is A perpetuall Covenant the other a Covenant that shall not be forgotten the impression whereof may never wear
care ye for Remission of sins Or care ye for the enjoying of God If ye do then sure it is unspeakably of your concernment to consider and close with the call offer of this Gospel And if there be any of you that have loved your Idols and after them will go I would desire you in soberness to say to it will ye prefer any Idol to Christ the Creature to the Creator the temporal finfull being of your body to the Eternall well-being of both Soul and Body If ye will then be sure that this Conviction in your Judgement and Conscience will go along with such a cursed Resolution that Christ and Heaven were the absolutly best Bargain The Third Use Serves to Cheer and Solace sinners that have betaken themselves to Christ O All ye who are glad to hear tell of such a Saviour and whose heart is even now content to take him to Renounce all Idolâ— for his sake We have First Remission of sins Noâ— only to offer but even to proclaim freely to you Hâ—â— that believes is past from death to life and shall not comâ— into condemnation There is no Condemnation to them who are in Christ Jesus who walk not after the flesh buâ— after the Spirit as it is Rom. 8.1 If ye say what wilâ— become of the sins that we are now under the guilt of I answer they shall be freely forgiven in those dayeâ— and at that time saith the Lord by the Prophet Jeremy Chap. 50.20 The Iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will Pardon them whom I reserve When all the books shall be cast open there shall be nothing found to Charge upon a Believing Elect It 's God that justifieth who shall condemn sin as Pardoned to you it was to Abraham and to David and Heaven is made as sure to you as it was to them who are now in it ye have the same Surety the same Saviour the same Covenant Secondly What Promise would ye have I know ye need many but is â—here any of all the Promises that is not in the Covenant Yea ye have the Covenant and Christ both for He is given for a Covenant to you All things are yours as it is 1 Cor. 3. Whether Paul or Apollos or Cephas or the world or Life or Death or things present or things to come all are yours and ye are Christs Ye have a title and right to all the Promises and may comfort your selves in the assured hope of the Performance of them O! That many were in capacity to receive this consolation Thirdly There may be a wearisome time here and who knows what tryals and Scatterings may overtake you What times may go over you ere ye get another Communion It were best then that ye who seriously mind to cleave to Christ and his Covenant were making for them and therefore lay up this Consolation O Believers Comfort your selves in this Blessed bargain ye have Christ and Remission of sins take the Sacrament as a Seal thereof There is a day coming when ye will drink it new in the Kingdom of Heaven O cheer your selves in the hope of it and for the time in this Resemblance of it when ye see a poor man personating our Lord Jesus Christ and by his warrant offering him to you The day is coming when there shall be no Resemblance no Temple no Ministers no Ordinances no Sacrament but ye shal drink of that new wine the grapes whereof grow on Christ Jesus the Tree of Life in the midst of the Paradise of God Even the wine of the Consolation of Glory that will keep you in a continuall Holy Ravishment when all fears shall be wiped away and ye shall have fully Satisfying Blessedness in the Immediat vision and fruition of God And since it is so Let the joy of the Lord be your strength There shall not a Believer come to the Lords Table this day but there is a day coming when he and she shall drink it new without interruption Eternally in the Kingdome of Heaven Father saith Christ John 17. I will that these whom thou hast given me may be with me where I am to Behold my Glory and again the Glory which thou gavest me I have given them and saith he Revel 3.12 I will write upon him my new Name and the Name of the City of my God c. That is the Communication and Participation of the Glory of the head as the Members are Capable Labour O Labour to have your Appetits Sharpened and your longing desires quickened to taste of this new wine It will be fresh strong and sweet there And seeing the Lord allows you such consolation take it and take the Sacrament as a Pledge of it and think with thy self O Believer in Christ what shall I sinfull and unworthy I ere long sit with Christ at his Table in Glory and is this a signe and Representation of it under a vail What manner of Person ought I to be in all Holy Conversation and Godliness ought I not to love him much and to continue with him in all his Tentations The Kingdom will Superabundantly make up all The very fiâ—st draught of this new Wine will make sighing and Soâ—row for ever to flee away Let your Souls be comforted in what ye have and in the expectation of what is coming There are great things coming ye have a Rich and liberall a free and frank bestower and notably good Security Come therefore all of you to the due use-making of the Covenant and of the Sacrament in reference to this end And the Lord himself that calls you enable you to come aright that it may be a closed Sealed and confirmed bargain betwixt him and you this day that ye may have ground to say This is the day which the Lord hath made we will be glad and rejoyce in it A Thanks-giving Sermon after the Communion the last that ever the Author Preached on such an occasion at Glasgow On Matth. 26. Vers 29. But I say unto you I will not drink henceforth of this fruit of the Vine untill that day when I drink it new with you in my Fathers Kingdom SERMON II. OUr Blessed Lord Jesus is now near taking leave of his Apostles and preparing them for the storm they were to meet with and for the consolation of them and of all his followers to the end of the World He instituteth this Ordinance of the Communion to be His Love-token in His absence that all his People might be confident of his respect to them as well as to those then Present and that all of them might thereby be put and kept in the Remembrance of him till his coming again He hath given them a Massie and marrowy Sum of the Gospel in the words immediatly Preceeding This Cup saith he is my Blood of the New Testament shed for the Remission of the sins of many To
Consolations of God being dilated Capacitated Elevated and enlarged for that very end Fourthly This Communion is uninterrupted there shall be nothing to mar it no Cross no Sin no Temptation to sin For no unclean thing enters within the Gates of the new Jerusalem no Curse no Cry in those Streets no weeping no Sorrow no sighing for any thing past nor Horrour nor fear from the apprehension of any evil coming nor any the least mis-turning of the Lambs Song of Praise the heart shall to speak so be so stringed and bended as it shall never again slack in its bent but be stil keeped at its highest note our Harps shall never hang any more on the Willows but we shall keep them still in our hand chanting the Praises of the Redeemer to that new Heavenly Tune never heard on earth with Psalmes of victory in our hands and Crowns of Glory on our heads following the Lamb whithersoever He goes Fifthly It is an Eternall communion we shall drink for ever with him and be abundantly satisfied with the fatness of his house and made Holily drunk with the River of his pleasures with whom is the Fountain of Life and in whose light we shall eminently see light whose Well of life is always running in Whose presence is fulness of joys and at his right hand Pleasures for evermore though through all Eternity thousands and Millions will be drinking of this new Wine yet it shall never be the less but is and shall be still fresh and flowing Now for Application Let me ask you do ye believe this that there is such a day coming and that these are the true and Faithfull sayings of God O! If ye all that hear me this day did indeed believe it the belief of it sure is very suitable and would make a very sweet life ye will never be Holy ye will never aright fear nor love God ye will never hate sin nor be heartsome in his Service neither will ye be truly thankful till ye really Believe it I am afraid if Atheists Earthly Wretches drunkards Tipplers Cursers Swearers Hypocrites c. Were singled out and Separated from among us they would be found to be but a smal number who Believe this Do ye or can ye Believe it that have your Portion in this life and seek no more Nay believers if ye indeed Believe it why are ye so heartless Why envy ye the poor prosperity of the men of the world Why do ye not press after this mark and Prize If ye believed it suitably your hearts would laugh within you your Spirits would rejoice your faces would some way shine and what is spoken of this day would have a Divine splendor and lustre in your eyes If you believe it why is it not your work and business to live so as ye may hope to drink of this cup of this new Wine with Christ in Heaven Though ye should drink water all your days this Wine will abundantly compense that though now the bread of some of you be but brown this feast of truly Royal dainties is before you our Christian friends that are gone are feeding sweetly on it Long O Believers to be with them and take it not ill though ye be here somewhat straitned and kept scarce and have but a litle portion a small pittance and scant measure of the things of this world when others fare well and Sumptuously live high are Gorgiously apparelled Your Feast and Royal Robes are before you The Rich and great men of this world whose portion is in this life care litle for Poor bodies that seek Gâ—d care ye as litle for their portion as they care for yours they shall not a litle hence get a drink nay not a drop of cold water when ye shall drink this new Wine this Royal wine in abundance Christs Servants shall eat when they shall be hungry his servants shall drink when they shall be thirsty they shall sing for joy of heart when the others shall mourn and howl for vexation of spirit as it is Isaiah 65.13 O seek after clearness of interest in him that ye may throughly Believe Love and long for this life This heartsome Communion with Christ in Heaven is reserved for them that keep Communion with him here on earth and to them it is here promised I will not say that none can get Heaven but those who get the Sacrament but this I dare boldly say that those who have not Communion with Christ here shall never get Commvnion with him hereafter and whoever Communicat honestly here shall have Communion with Christ in Glory be ye comforted who believe in Christ who Covenant honestly with him and who hope in his mercy For He and ye together shall have a compleatly full immediat uninterrupted and eternal Communion in Heaven that shall new end Need ye to be confirmed in the truth of this hiâ— word may serve you and ye have the Sacrament besidâ— he hath left his word to hearten poor Believers undâ— all their inward and outward troubles under their Spâ—ritual maladies and bodily sicknesses and infirmities aâ— to assure them for their comfort that there is a goâ—â— life coming and be hath given the Sacrament as a pledgâ— of it will ye then consider seriously whether this woâ—â— belong to you and if ye may with his allowance heaâ—ten your selves from it that there is a day coming thâ— ye shall get Communion with Christ in Heaven Hâ— doth not mean that all that get the Sacrament get thâ— Communion For Judas who not unprobably got thâ— Sacrament is excluded Would ye know then whâ— have been honest Communicants to day that may expect this Heavenly Communion And me thinks thaâ— every one of you that hath any serious concern for yoâ— Souls will be roused here and greedily longing foâ— marks and evidences of that But if any of you woulâ— be at evidences to make you secure I declare I havâ— none such to give you But I shall hint at Two or Three which may be as directions in duty to you who minâ— honestly The First whereof is Luke 22.29 Ye arâ— they that have continued with me in my Temptation anâ— I appoint unto you a Kingdom here it is clear that theâ— Two go together viz. Continuing with Christ in hiâ— temptations and Coming to his Kingdom In a worâ— it is not to be religious for the fashion but in earnest is not to be Religious for a day or two or in somâ— trials only but to continue in it and with him in hâ—â— Temptations what ever they be Not only to be Râ—ligious when religion is countenanced but when it discountenanced and persecution is met with for it sake and when there are many snares and temptations to draw you away 't is a stedfast abiding with Christ in trying times Summer and Winter so to say If a blast of triall and temptation come and ye grow giddy and wavering in the truth Or if a spirit of Profanity come and look for