a suitable and due esteem of fellowship and Communion with the Father and with his Son Jesus Christ which is commended and indeared to your Souls and to the Souls of others of the Lords People by the choice rare excellent and non-such Nature and Properties of it It being found by you all Priviledged with admission to the enjoyment thereof in your experience to be First most Real and no Chimerical fancy or a thing that hath no being but in the deluded imagination of the Person and truly saith the Apostle John 1 Jon. 1.3 Our Fellowship is with the Father and with his Son Jesus Christ It hath most reall effects though Spiritual Gracious Souls being more lively affected with them then their very external Senses are by the rarest and most Remarkable Objects And no doubt the more Spiritual any thing is It hath in it the greater reality and worketh the more Powerfully and efficaciously It is uncontrovertible and quite removed from all reach of rational debate that God is the greatest reality and by Proportion Communion with God Whereby nearest and closest Approaches are made to him must be very real marvellous are the effects of this Communion and that your Souls know right well as the Psalmist speaketh Psal 139 14. in another case Secondly It is an Awfull Fellowship and full of dread It impresseth the Soul with a deep yet kindly veneration of the Glorious Majesty of the great and Holy God Who as it is said Psal 89. vers 7. Is greatly to be feared in the assemblies of his Saints where they are admitted to fellowship with him and to be had in reverence by all that are about him When Jacob was admitted to very near Communion with him Gen. 28. He saith vers 16. Surely the Lord is in this place and I was not aware and vers 17. It is said of him that he was afraid and said how dreadfull is this Place this is none other but the house of God and this is the gate of Heaven Familiarity here breeds no contempt nor is it waited with any neglect or forgetfulness to keep due distance Thirdly It is a deeply humbling and Holily Self debasing Fellowship as appears in Abraham Gen. 18. who being as Gods speciall friend admitted to talk with him at an unusuall and extraordinary rate of Familiaritie Yet interlines as it were his discourse almost in every period of it with deeply self debasing acknowledgements of his being but dust and ashes and deprecatings of Gods anger for his taking upon him to speak to Him betwixt whom and himself there was so infinitly vast a disproportion so the Prophet Isaiah when he hath that Glorious Vision of the Majestie of God Chap. 6. and hears the Seraphims those purely intellectuall Creatures having their faces covered with their wings as not being able to behold the Brightness of the Glory of the most absolutely perfect Holiness of God crying in a transport of admiration each to another Holy Holy Holy is the Lord God of Hosts the Earth is full of his Glory he saith Wo's me for I am undone Because I am a man of unclean lips and dwel in the midst of a People of Polluted lips for mine eyes have seen the King the Lord of Hosts So also Job non-such in his time according to Divine testimony when he is admitted to unusual nearness to God saith Chap. 42. I have heard of Thee by the hearing of the Ear but now mine Eye seeth Thee wherefore I abhore my self and repent in dust and ashes The nearest approaches to that light wherein there is no darkness at all make the clearest discoveries of the most eminent Saints their unworthiness nothingness and vileness Fourthly It is a Transforming Fellowship and assimilats the Person Priviledged with admission to it to Him that is conversed with and with whom Fellowship is attained unto there is no real Communion with him but the result of it is some lineament of further likeness to him We all saith the Apostle 2 Cor. 3.18 Beholding the Glory of the Lord as in a Glass are changed or transformed into the same Image from Glory to Glory as by the Spirit of the Lord Communion with and conformity to God have mutual influence and Reciprocall force each upon other the more Communion with him the more likeness and conformity to him the more likeness to him the more Communion with him litle Communion with him makes litle conformity to him and litle conformity to him cannot but be attended with litle Communion with him Fifthly It is a wonderful Fellowship a fellowship that even sometimes transports in a manner the Soul admitted to it especially in any more then Ordinary way or measure into a sort of Rapture and extasy of Admiration at it Thus it did David 2 Sa. 7.18 Who saith he am I O Lord and what is my Fathers house that thou hast brought me hitherto and Solomon who being very near to God in that Solemn prayer of his at the Dedication of the Temple saith 1 Kings 8.27 But will God indeed dwell with men on earth and as it is 2 Chron. 6. vers 18. But will God in very deed dwell with men on Earth And indeed it is no great wonder that it be greatly wondered at that the Infinitly great and Holy God who inhabiteth Eternity and the High and Lofty one who dweleth in the High and Holy Place and is surrounded and attended there with an Innumerable Company of Angels of the Spirits of Just men made Perfect all of them shining in light and burning in zeal none of them wearying to do him service should humble himself so far and stoop so low so very low as to dwell also an Emphatick also with sinful though humble and contrit Creatures who dwell in Cottages of clay and whose habitation is in the dust that he who is of purer eyes then that he can behold iniquity without detestation and abhorrency should yet humble himself not only to Behold but with delight to dwell and keep fellowship with them who are in a great measure unholy and have so much of that dwelling in them which his Soul hates that the Glorious Persons of the dreadful and adorable God head should come and make their abode with such in whom so great a Remainder of stinking unmortified Corruption hath still its abode that infinitly pure and perfect light should have fellowship with them in whom there is so much darkness Sixthly It is an estranging fellowship from all Idols and what ever is displeasing to God and estranging from him Accordingly Ephraim being brought near to him saith Hos 14. v. 8. what have I to do any more with Idols and the people of God supposed to be in a good Spiritual frame and near to him say Isai 30 22. to every Idol which they cast away as a menstruous Cloth with Indignation and abhorrency get thee hence and David being admitted to very near Communion with God Psal 6. saith v. 8. To wicked men
and of so great concernment that in a manner it was their one thing they had to do In comparison of which in a manner they had no other thing else to do whether he were Present or absent This in some respect is all that he requires of them And the Argument whereby he presseth it is that whether he come to them or not he may hear of their affairs And that he desires and expects whether he be at Liberty or in Prison and bonds that they will thus especially testifie their respect to him which would be more refreshing and acceptable to him then their Communicating to him in his affliction beyond all the rest of the Churches was and for which he commends them Chap. 4. And in the close of the verse he instanceth Two Particulars wherein he would have their Conversation suiting the Gospel or Two qualifications of a Gospel-Conversation and walk one is Unity that they stand fast in one Spirit Another is Purity in the Faith that with one mind they strive together for the Faith of the Gospel The First Qualification is joint and united stayedness and stedfastness that they be not fleeting and wavering to and fro easily disjointed and divided one from another as many light Professors are And the Second is that they be studious in and striving for the Purity of the Doctrine of Faith and serious in the Practice and exercise of Faith Desireable and excellent Qualifications of a Christian viz. Purity Solidity and seriousness in Religion We shall at this time speak of the exhortation Only let your Conversation be as becometh the Gospel of Christ Where by Conversation we understand the whole of a mans carriage and walk towards and before God and men and by the Gospel the whole Doctrine thereof as it respects Faith and manners or Practice but here more especially as it respects Faith in Chrâ—st both as it is opposed to Heathenisme and as it 's opposed to the Law or Covenant of Works To walk then as becometh the Gospel is to walk answerably and suitably to it and in the whole of their carriage and Depoâ—tment to make a manifest difference to appear betwixt themselves and all other Persons as they are dignified and as the Gospel requireth The point of Doctrine to which we would speak from these words and which lyeth obviously in them is That they who are Priviledged with the Gospel ought seriously to endeavour and to make it their great business to have their Conversation suitable to and becoming the same This is some way the one thing required of all the hearers of the Gospel of all that are Baptized in the name of Christ We need not stay on the Proof and reasons of it and the lesse that none will dare down-right to denie it and that the reasonâ— aâ—e so obvious There aâ—e three Uses of it that we would speak a little to The First is for instruction to teach us our dutie The Second is of Regraâ—e and expostulation that the Professors of the Gospel and of the Name of Christ should be so unlike and uâ—answerable to it The Third is of Exhortation to this so verie necessarie and so mucâ— called for a dutie as the Compend of all duties whicâ— we would presse and set home by some consideration drawn from the necessitie and advantage of it As for the First I think I may say that if ye had the Apostle Paul Preaching to you who have been Communicants yester-day this would be the great dutie which he would enforce upon you Only let your Conversation be as it becomes the Gospel of Christ Ye will readilie say what is that I confess it 's hard to tell it 's so verie Marrowie and comprehensive but it will be as hard to practise it and a great deal harder O that we were all Breathing and Pressing seriouslie and hard after it However we shall in the first Place and in the generall desire you to consider these few Scriptures that hold it out as namelie Luke 1.74 75. 2 Cor. 7.1 Tit. 2.10 11 12 1 Pet. 1.15 Philip. 3 20. More Particularlie from other Scriptures ye may take it up in these or if we read and consider the Gospel aright we will find these Five things in it which require a walk suitable or a walk with respect to them and such a walk becomes the Gospel 1. In the Substance of it Our blessed Lord Jesus is as it were the Text on whom the Gospel is a notable Commentarie and what he did and how he suffered is proposed as a fair Copie for us to write after in all things wherein he is set forth to us as a pattern for our Imitation 2. That from whence the Gospel comes and which gives it it's rise even the Love of the Father and of the Son and of the Holie Ghost in whose blessed breast it bred and To walk as it becomes the Gospel is to walk suitablie to that love 3. To walk as becomes the Gospel is to walk suitablie to the great offers of it and to the Promises contained in it The exceeding great and Precious Promises whereby we are made Partakers of the Divine nature To walk suitablie to all the excellent things the sublimelie Spirituall and divine things Promised 4. It is to walk suitablie to the Commands and directions of the Gospel in reference to all duties having therefore saith the Apostle 2 Cor. 7.1 These Promises let us cleanse our selves from all filthiness of the flesh and Spirit perfecting Holiness in the fear of God 5. It is to walk answerablie to the obligations which the Gospel lays on us and to the consolations that flow from it to us If then we would walk as becomes the Gospel of Christ we must have a due respect unto all these If it should be enquired what is it to have a respect to these in our walk We answer it supposeth and includeth these things 1. A likeness and conformitie that what is called for in the matter of dutie or offered in the Promise we studie to be like it We all saith the Apostle 2 Cor. 3 18. Beholding as in a Glass the glory of the Lord are changed into the same Image from Glory to Glory as by the Spirit of the Lord. 2. Our suffering none of these things to ly by us unimproved our endevouring to make the right use of them to suffer none of the Promises relating to Justification Sanctification or any other Spiritual priviledge and benefit to be useless but to be laying due weight on each of them and more especiallie to be making right use of Christ the Mediator in whom all the Promises are yea and amen for certainlie they neither walk as it becomes the Gospel nor are worthie of it who make not use of him to be making right use of the Ordinances word and Sacraments and of all appointed means of edification Publick Privat and secret and to be making right use of the comforts of the Gospel
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
Burges-ship The Second is a suitableness and peculiar manner of living and carrying according to the Lawes of that City as it is often said in the book of the Acts of the Apostles After the manner of the Romans who had their own lawes customes and usages and being applied here in a Spiritual sense it supposes 1. A joint interest with the saints or being Fellow Citizens with the Saints As it is Ephes 2.19 Who are all Burgesses of the Heavenly Jerusalem though some of them be as it were in the Suburbs and lower Town and some in the Higher yet all here below have the same Master and Father with them who are above in Heaven 2. It supposeth a way walk and conversation like Heaven to be peculiarly indued with a nature inclinations desires designes and qualifications suitable to heaven We take it here especially in the latter sense because Paul proposeth himself as a pattern to them to imitat and it holds his suitableness to Heaven The Second thing to be cleared a litle is what it is to have a conversation in Heaven I Answer these Two are in effect one and the same to have a conversation in heaven and to be Heavenly in our conversation it 's even to have a conversation like that which Christians hope to have in Heaven and such as are bounden and on their way thitherward should have This is a generall hint of what a Heavenly Conversation or a Conversation in Heaven is and because in prosecuting the Doctrines to be deduced from the words we will have occasion to explain it More Particularly we shall say no more of it now The Doctrines that arise from the words are especially these Four The first whereof is that There is a sort of Heavenliness in the Conversation of Christians that should be studied by them all without exception and that lyeth on them all as their duty The Second is that This Heavenliness of Conversation is in a great measure through Grace attainable for Paul and other believers attained it which is not so to be understood as if there were an universall suitableness or a suitableness in all things in sojourning Saints to Glorified Saints in Heaven for in Heaven they do not eat nor drink neither are they married nor given in Marriage But it 's to be understood of a suitableness in respect of qualification conformity and likeness in so far as is incumbent to sojourners who are walking thither-ward The Third is That It is a peculiar and contradistinguishing mark of a serious and suitably exercised Christian from all other men in the world That his conversation is in Heaven while that of others is not The Fourth is That It 's not an ordinary and common but a rare thing among Professed Christians to have a Conversation in Heaven Many sayes the Apostle Walk of whom I have told you and now tell you weeping that they are enemies to the Cross of Christ But I and some few others with me have our Conversation in Heaven and the many that he speaks of here we take to be those of whom he speaks in the First Chapter who preached Christ but out of envy and pressed Holiness it is like with more then ordinary fervour being zealous of the Law and seeking to mix the righteousness of it with the Righteousness of Christ in the point of Justification yet they had not their Conversation in Heaven as he and some others had We shall not prosecute these Doctrines distinctly seeing this is the scope of them all even to hold forth and commend the Necessity and excellency of a Heavenly conversation which we shall first clear 2 Confirme and then 3. We shall speak to the Use of it First Then for Clearing what a Heavenly Conversation is ye would consider that the Apostle speaks of his owne and of some few other Godly persons their conversation in opposition to those many mentioned by him before And it imports or implies these Four First it 's to have Heaven proposed to our selves as our great Scope and designe next to the glory of God even as to have an earthly Conversation is to mind earthly things to have a bentness of spirit towards them and to be wholly or Mostly taken up about the things of the World So to be Heavenly in our Conversation is to have the mind taken up about Heaven Prizing affecting and seeking after Heaven and Heavenly things as the word is Col. 3.1 Seek after or set your affections on those things that are above Secondly As it imports Prizing and affecting of Heaven and of Heavenly things so it imports the taking of that way that leads to the end and so it is to be in the use of all means and duties that lead to Heaven seek saith the Apostle in that Col. 3.1 Those things that are above Set your affections on things above not on things beneath or on the earth To hold forth the earnestness and ardency of affections that Christians ought to have towards things heavenly and how very much they should be with Holy care and solicitude busied in the use of all means and in the Practice of all duties for the furthering and promoting of an Heavenly designe even as worldly men are taken up and exercised with carking cares leaving as it were no stone unmoved to promove and compass their earthly designes Thirdly It imports the having of our Conversation like heaven to be walking like those that are in Heaven not to be conformed to the World or like the men of the world but to be like Angels and Glorified Saints in Heaven according to our Capacitie as we are taught to pray in the Lords Prayer They will be done on earth as it is done in Heaven It 's to have a native and kindly suitableness and proportionableness to them that are glorified in Heaven Fourthly It imports this that we should be often in Heaven as to our thoughts and affections as to our desires and delights Though we be living on the earth that we should have as it were more then our one half in heaven as David hath it Psal 25.1 Unto thee O Lord do I lift up my soul or as the Word is 2 Cor. 5. Though we be absent in the Body that yet we may be some way present in our Spirits with the Lord that we should make frequent visits to Heaven that we should have much to do there have much Traffique commerce correspondence and intercourse in and with Heaven that in a word we should converse more where we love then where we live which is held forth and expressed in the Scripture by walking with God by having fellowship with him by following hard after him and the like a suitableness to and a converse in Heaven are mainly meant here As for the Second thing proposed viz. The Confirmation of this that a Christian should study this Heavenliness of Conversation the Argument is clear and pressing from Vers 17. Where the Apostle exhorts the
evening though ye did not so much as designe or aime at this throughout the day And can ye with any shadow of reason think ye have attained it or can attain it who never seriously proposed this as a Rule to your selves to walk by nor never had a Conscience-disquieting challenge for such neglect and manifest short-coming 2. What Labour are ye at what pains take ye to prosecute such a designe and blessed project as this It 's one thing to pray to be about external duties of Religion and to be a Christian in the letter and another thing to be in these duties after a heavenly manner and to be a Christian indeed a Christian inwardly and in the spirit whose praise is not of men but of God Is it really your honest aime designe and endeavour whatever be the attainment to be as much Heavenly in your conversation as it is to be civil and formal or to attend the outward Ordinances I fear many of you cannot say it is 3. What weight lyes on your spirits for your short coming in this Ye will be like say we are all short which is a sad truth for indeed so we are but are ye really weighted and grieved for your short-coming in this Have there been any times taken to deal purposely with the Lord to remove the earthly mind and to help to Heavenly-mindedness Have there been challenges and any measure of serious heart-exercise because of the want of a heavenly mind and that not only sometimes at the hearing of a Sermon or in time of sickness or when under some other trouble but in your more constant and habituall walk Is it one of the great things for which ye blame and find fault with your selves before God And though your outside and visible Conversation be blameless yet while you look on the carnalness and earthliness of your mind and on the want of this Divine and heavenly frame of soul it makes you hang the head marres your boldness and as it were layes your feathers because do what ye can your heart will not abide in heaven If it be thus It 's a token for good and some ground of peace but O! How rare is this many of you be like have often overly prayed Forgive us our sins who never took with nor prayed for the Pardon of this sin but have lyen down at night and risen up in the morning having your hearts plunged and pudled in the world without once minding heaven in earnest and yet have never been challenged for it Q sad state The Third Use Serves to Reprove and Expostulat for this unworthy carriage for having either nothing at all or but very litle of a Conversation in Heaven We take it for granted that many of us are far from it and that all of us are litle in it but very few even of the best are dayly and constantly Conversing in Heaven Alace it's but now and then with many sad interruptions For quickning this reproof and expostulation a litle let me propose these few Queries to you and in the First place do ye not know that the neglect of this is a sin and the breach of a Command Be ye followers of me 2. Is not this an excellent duty and royall priviledge to be admitted to converse in Heaven And therefore the neglect of it must not only be a sin but a great sin even a trampling on the Grace of God a slighting of heaven and of a most noble priviledge and dignity 3. Think ye Heaven to be of great worth if so must not conversing in heaven be of much worth Will ye never so much as once go to see the house wherein ye say ye are to dwel Q How unsuitable a thing is it that those who are but dayes men here should sit down and settle on the earth without minding Heaven and be so confined within time as not seriously to mind eternity 4. How can ye come before God with confidence and boldness who do not endeavour thus to walk with him Can ye say with Holy boldness Our Father which art in Heaven Whose Conversation is not Heavenly Can ye pray for Holiness and say these words Thy will be done on Earth as it is done in Heaven who never studied to be heavenly in any duty that ye put hand to But 5. And above all I would ask you can ye hope to die comfortably nay can ye hope to die in safety as to your souls who know not heaven nor what is there nor what is the way to it It gives a man confidence and comfort at death that he hath conversed in heaven in his life-time such a man hath but litle to do when he comes to die he knows the way and is not afraid he knows the company and longs to be with them he knows the privileges and longs for the full enjoyment of them he hath litle here his Treasure is above in heaven and his heart Faith Love and hope are there his Anchor is cast within the vail and he would fain be ashore sure this is the Believers both duty and priviledge do not think that it is only called for from some More then ordinary Christians and who have nothing else to do the matter is not so it 's most certainly a duty to which ye are all called that have a mind to land fairly in heaven when ye come off the troublesome tossing and tempestuous Sea of this world Now Therefore in the Last room as the Fourth Use of the Doctrine I Exhort beseech and Obtest in the Name of our Lord Jesus Christ all of you that lay any claim to the hope of heaven that ye would and more then ever study to have your Conversation in heaven Q Be followers of Paul and of his fellows in this thing Need we adduce any motives to press this Is not the duty clear And is it not a most excellent duty a most desireable qualification of a Christian walk Is not heaven Transcendently excellent And is it not excellent to be heavenly minded and conversant in heaven Wherein may we expect to prevail with you if not in bringing you to heaven what is the thing that should sweeten the study of holiness to you Is it not this even that by having your conversation in heaven ye come thither Those who are now in heaven think it a great motive and if it be not a motive to you ye will one day curse your selves that ye Neglected it studie it therefore in due time This is the way to be free of the encombrances of an evil World there is no hazard of this estate its being forfeited or sequestred there are no Plunderings nor quarterings here no poverty nor pain nor any sad evil occurrent here Q what a desirable life is it to be above all those things And indeed in so far as your Conversation is heavenly in so far ye are above them and live the life of Angels It 's like ye will Ask what
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
proof then the History of Gods People their dealing with him which holds out clearly and convincingly the strong Propension and bent of heart that is naturally in them to back-slide and like a deceitfull bow to turn aside and to prove unstedfast in his Covenant Secondly There is here implyed A distance betwixt God and them following on the breach of Covenant Their going to seek the Lord saith that he is a seeking this is very sad yet most true that Sin and unfaithfull dealing in Gods Covenant will make a separation betwixt him and a People in Covenant with him Thus it 's said Isai 59.1 The Lords hand is not shortened that it cannot save nor his ear heavy that it cannot hear but your iniquities have separated betwixt you and your God It 's very like that many believe not this that sin hath such influence in making separation betwixt God and sinners but in that day when an eternall separation shall be made betwixt God and them It will be undenyably made known and manifest when many of you that now â—â—rong to the Ordinances will if Grace prevent not meet with that sentence O dreadfull sentence depart from me ye workers of iniquitie I never knew you Thirdly There is here their sensibleness of both these 1. That they had broken Covenant 2. That God bad separated himself and withdrawn his Presence from them for their breach of Covenant though sin be very evil and the want of Gods Presence very sad yet they had this good that they were kindly sensible of both whence we may Observe That Conviction of by gone wrongs done to God and kindly resenting of his absence are the first rises and springs of Repentance and turning to God or they are the first steps of Conversion What is it I pray that all this business and stir among this People flows from Here it is First They apprehend a quarrell betwixt God and them And next they apprehend a distance this puts them seriously to mind turning to God with weeping and supplications and to renew their Covenant for recovering of Gods presence this same is the Spirits Method John 16 I will saith the Lord Christ send the spirit and the first thing he doth is this He convinceth the world of sin so Acts 2.37 the first thing that ever to speak so turned the chase in Peters hearers was that they were pricked in their hearts for sin and this did put them to an advisement and to cry out Men and brethren what shall we do And indeed there is a necessitie of this Considering the Lords way of administring his Grace for so long as persons are not convinced of their sin they are not apprehensive of a quarrell but conviction of sin makes them apprehensive of it and to think that they would be oblidged to any who would relieve them out of that sad Condition and while God is absent and not missed they sleep on and though he be absent yet they know it not as Samson knew not that God had left him till he went out to shake himself But when Gods departure becometh sensible it will make a wicked Saul to howl and will make a gracious tender Soul to take the Alarme hot and we see Cant. 3. and 5. Where the Bride missing Christ is put to seeking and still missing him her heart is keeped fluttering and on wing in Pursuing after his presence till she recover and find it As the Use of the Point we would Exhort you to let this truth sink in your hearts there is a necessity of the conviction of these Two 1. Of wrongs done to God 2. Of Gods absence ere ye can be serious in the exercise of repentance and turning to God what is the cause that many ly still in deep security with much debt upon their score and ly down and rise up without Gods company Even this that they never had it and were never troubled for the want of it they were never convinced and made sensible of their Sin now this conviction is not simply to know that we have sin as many take it to be who think it enough that they know that they are sinners but It 's such a Conviction as arrests the sinner before God and puts him to answer for his Sin It 's like an officer coming with an order to put a man in Prison for debt be may go confidently and stoutly enough up and down the street under the knowledge of his debt But when He is arrested for it by the officer it affects him and toucheth him in the quick so is it with a Soul throughly convinced of sin Men may know that they are sinners but the Conscience for a time may not much trouble them and they may take on more to a long day and shift challenges and Convictions but when the Conscience awaketh and the law arresteth them the matter sinks deeper on them would ye then know what is a suitable frame for Fasting and Communicating We would Commend this to you even to Study a thorowness of the Conviction of sin and to be sensible of the distance that is betwixt God and you and narrowly to observe whether he be present or absent It 's very sad and much to be Lamented that many who are ignorant of the way of God should be so strongly perswaded of the goodness of their Condition that there is no access for any word so much as once to bear upon them If we should aâ—k many of you whether are ye throughly convinced of your wrongs done to God and sensible of the distance betwixt him and you ye would readily answer that ye never wanted nor missed him he hath been always your God and ye have been always his people not from any strength of Faith but from ignorance stupidity and carnall Presumption yea many of you have not so much knowledge as to cover your ignorance and Hypocrisie neither can any gain the least ground of you to make you sensible that your faith and Communion with God are unsound and delusory because they have not had a right rise from conviction of sin and of distance from God putting you on to repentance and covenanting with him But because severall persons will be ready to think and say that they have convictions of sin as indeed there is much ground and reason for them I shall point at some convictions for which there is Just ground and whereby ye may know if your Convictions have been thorow and sound most whereof if not all of them may be gathered from the words 1. There is a Conviction of the want of Faith The holy Spirits first work John 16.9 Is to convince the world of sin because they believe not on him Were ye ever convinced of your unbelief Many will be convinced of Sabbath-breaking of cursing Swearing lying Drunkenness c. to be sins who were never convinced of the sin of their want of Faith for they always had it as they think and what I
sin should have this for their aim designe and endeavour as we see in these spoken of here who when they come to any sense of their sin this is clearly their great designe and work verie seriously and closely pursued by them To clear and Confirm it take these Three words Consider First What state and Condition man naturally is in Secondly What God is to man in reference to that estate And Thirdly What Covenanting with God is and we will find that there is nothing which he should more seriously designe and seek after First Man is naturally an enemy to God and in respect of his malicious desperat inclination given to thwart with God whereby God stands as an enemy to him he is liable to the curse of God and God is as an armed man against him as Job speaks and he like an unarmed Child runing on the bosses of his Buckler Secondly Consider that God is not only an enemy but stands stated as such with his Curse against sinners according to that word Cursed is every one that continueth not in all things written in the Law to do them and this Curse is like the flaming Sword in the hand of the Cherubims which with terrour separats betwixt God and the sinner So that there is no access for him to God and if he have any thoughts of God he is troubled with them and all the Creatures are armed against him So that he can expect nothing but enmity from every stone of the field Thirdâ— Consider that Covenanting with God is that wheâ— by a man who is naturally at enmity with God coâ—eth to be in friendship with him and hath the faâ— of every thing altered the meditation of God sweet to him the creatures are in league with hiâ— The Angels become Ministring Spirits to him a Gods dispensations become lovely and do work tâ—gether for his good even those that are in themselves most terrible Death and the Grave becomâ— servants to him and being in Covenant with Goâ— he can triumph over them and all troubles and peâ—secutions and say that he is More then Conqueror 〈◊〉 them all as it is Rom. 8. and saith the Apostle tâ— such 1 Cor. 3. All things are yours whether Pauâ— or Apollo or Cephas or Life or Death things presenâ— or things to come all are yours and ye are Christs Is it any wonder then that at Poor Soul toucheâ— with the sense of sin be desirous and Solicitous to bâ— in Covenant with God And therefore whetheâ— we look upon it as a dutie or as an evidence of 〈◊〉 person truly humbled for sin it is very desirable anâ— should be seriously sought after The Use Serves to show That the great Scope which ye should now have before you is to have a broken Covenant made up with God It should be your main designe to put this grand business to a point that there may be no war but a standing League betwixt God and you And therefore whâ— ever they be that satisfie themselves with going about the Ordinances misken this they certainly mistake the mark The great matter is not to come to the Communion neither is it to win at somewhat of heart softness or to a little sense which are good but it 's really to be in Covenant with God to be able to say on good ground The Lord is my God My beloved 〈◊〉 mine and I am his And when he saith Return backsliding Children to be in case to answer with the heart â—ehold we come unto thee for thou art the Lord our God â—his is indeed a desirable thing and he is an unhappie man that doth not that will not heartily desire and seek after it Secondly From their very great Seriousness in going and weeping in going to seek the Lord asking the way to Zion and from their encouraging one another to Join in Covenant with the Lord Observe that where there is any Sincerity or begun work of Grace it shews 〈◊〉 self in nothing sooner then in an impulse to be at Covenanting with God and to have some clearness therein For only to be in Covenant and not to have the knowledge of it cannot give that peace and comfort which a present sad exercise calleth for therefore say they while they are going and weeping Come and let us join our selves to the Lord in a perpetuall Covenant that shal not be forgotten So then we say that a sincere and gracious work of God appears in nothing sooner then in this impulse to have the Covenant of God fixed and put out of doubt to have this at a Point is their great designe here and they are very serious in it So Isaiah 44. where vers 3. There is a Promise of the work of the Spirit in Sanctifieng and how is this work of the Spirit proved or wherein doth it appear Even thus vers 5. One shal say I am the Lords and another shall call himself by the Name of Jacob and another shall subscribe with his hand unto the Lord and sur-name himself by the name of Israel the work of Gods Spirit whâ— he comes to Sanctifie and save is such as makes a maâ— run and devote himself to God with hand heart aâ— mouth ye never saw people more quickly and wiâ— better will come to the Church at the most Solemâ— occasion then when this work is begun or there any kindly exercise about it serious Souls will 〈◊〉 ready to run with their heart to Subscribe to Gods Câ—venant when the Terms of it are laid out before theâ— Only advert to these Two things in this Observatioâ— First When I speak of entering in Covenant with Goâ— I mean of the hearts closing with him by Fai h according as he offers himself in this Gospel when he saitâ— quit and renounce your own righteousness and taâ— mine quit and abandon your lusts and Idols and giâ—â— your selves to me and I will be your God and be fortâ— coming to you in all things that concern your happineâ— here and hereafter the heart yeelds and says conteâ— Lord the offer is good and I accept of it and 〈◊〉 wives were wont as it is yet the custom to surnaâ— themselves by their husbands so doth the Soul upâ— the matter in this Covenant Subscribe I am Godâ— This is called a yeelding to God or the giving of tâ— hand to him 2 Chron. 30.8 and Rom. 10.3 It 〈◊〉 called A submitting to the righteousness of God Seconâ—ly When we speak of this impulse towards or desiâ— of Covenanting with God It 's noâ— to be understood 〈◊〉 every raw wish such as Balaam bad to be in Heaven but it is a seriously urging impulse an earnest hungâ— and thirst and an ardent longing to have this at a point It 's such a thirsting desire as all the world beside wâ— not be able to quench It makes the Soul eager in tâ— pursuit of the thing even to meet and close with Goâ— in the Covenant It 's in effect that which Matth. 5.6 is called
a hungring and thirsting after righteousness Because it hath in it a fixed longing with Holy Pain which Cant. 5.8 Is called a being sick of Love It 's such a desire as makes the heart even faint and sick for the want of the thing desired which can be satisfied with nothing else no more then a very hungry man can be satisfied if handfuls of Gold were offered to him it 's meat he must have In this respect which will be the Reason of the Doctrine Christ Jesus is called the food of the Soul and the Covenant is like the Pap whereby Christs fulness is Communicated and conveyed to us for we have no access to Christ but by the Covenant therefore Ephes 2.12 These two are put together being without Christ and being without the Covenant and Isaiah 66.11 12. Converts are said to Suck and be satisfied with the Breasts of the Churches Consolation and to be dandled on her knees Believers are like new born Babes whom nothing can satisfie or do good to but the Breasts and the Ordinances are as it were the breasts at which they suck and which are as so many Pipes to conveigh to them Spirituall nourishment to which the Apostle alludeth 1 Pet. 2.2 when he saith As new born Babes desire the sincere milk of the word that ye may grow thereby if so be that ye have tasted that the Lord is Gracious and then follows to whom coming as unto a living stone c. Jesus Christ is the milk and the word the Pap that conveighs him and as the first thing that evidenceth life to be in a new-born Babe is hunger after the breast so is it here the Covenant satisfies the new born New creature The Use of the Point serves to put you to look back and to consider whether ever ye have in your experience known this wherein spirituall life shews it self Even to be holily fond or browden so to speak on the Papâ— the Regenerat Soul cannot endure to be keeped back from sucking the breasts of these Consolations that are in the Covenant Now it 's very Probable that many will catch at this as a very Comfortable Mark of Regeneration to themselves and will be ready to say why have we not this desire to be in Covenant with God And if that will be a proof of a work of grace we wanâ— it not and these Jewes hear spoken of before their coming to be in this blessed Frame were ready to boast â—hat they were Abrahams Children and that they had a desire to be in Covenant with God but it will be another sort of desire and eagerness which they will have When the Redeemer comes out of Zion to turn away iniquitie from Jacob. But that ye may know what this desire and impulse that we speak of is and if indeed ye have it consider these evidences of it First That it iâ— an ardent and vehement desire a pressingly urgent impulse not such as ye have had all your dayes but itâ— an effect of the Spirits out-pouring as that Paralell place with this viz. Zech. 12.10 clears I will saith the Lord Pour upon the house of David the Spirit of Grace c. Away with that Grace with that Faith and Love which are as old as your selves Secondly This desire and Impulse hath such a vehemencie with it as puts the man to his feet to go and Pray and to go weeping It stirreth him then so as he must needs go though he be much in the Dark and knows not so well and distinctly whither he is going because Love to be in Covenant with God will in a manner make a fool go right to Gâ—d though there is reason that he should seek after help to his infirmitie the desiâ—es of many are like the sluggards desire who lyeth still on his bed and his ease slays him This desire maketh some Holy stir and rouzeth to diligence in the use of means Thirdly This desire is such as never dies out till the Person be thorow in the point of Covenanting with God and therefore though he should be put as it were to digg wells in the wilderness and to go from strength to strength yet he will adventure on it and hold on in his way The Apostle Philip. 3. Speaks of it as his One Thing and when persons are suitably serious in this it is their one thing and not a peece of work only on the by and if they may come to it in all their lifetime they think as they have reason to do that they make a good bargain and have gained a noble Prize never did a man on Horse back in a race spur faster then they do that by any means they may attain it Fourthly The principle of desire after Covenanting with God holds them constantly in an estimation of and sucking at it as the mean of their life as the Babe cannot live without the breasts So they cannot live without the Covenant they cannot rest but in it I speak not now what Believers are in their declinings but when they are in a right Frame they have no being but in this Covenant they must needs have milk flowing through the Breasts of it for their nourishment that is a cursed life or raâ—her death of persons who come to the word and caâ—e not whether it be made lively or not and come to the Communion and care not whether they get by it any life and comfort or not and a cursed Faith that keeps Souls from making use of Christ and such is the faith of many hearers of the Gospel Now Covenanting is the Believers Earnest and they are thereby made to forget their Faâ—hers house in hope to be admitted to dwell with Christ for evermore Thirdly Observe that A well qualified desire of Covenanting with God is a good token of Conversion or a rightly byassed desire of being in Covenant with God the language of Persons coming home to God Come 〈◊〉 they and let us join our selves to the Lord in a perpâ—uall Covenant The Lord se s down this as their coâ—mendation and as an evidence of his begun Gracioâ— work in them They no doubt had wo ds of Coâ—nanting before but wanted this right impulse and dâ—sire and therefore Sat still but now they are much aâ—fected stirred and put to their feet It being aâ— effeâ— of the Poured out Spirit on them We saâ— this is good token of a begun work of Grace and of persoâ— their coming home to God because this impulse tâ—wards and desire of Covenanting with Goâ— speaks oâ— these three First The sense of their need of him aâ— that they cannot live without him and the stopping 〈◊〉 their Mouth with Holy shame and confusion befoâ— God Secondly An high estimation that they have 〈◊〉 him a Judging that they have no happiness but in bin Thirdly It speaks out faith in their actuall betakinâ— of themselves to him for the up making of what the want and stand in need of There is some what of
Depart from me I never knew you Yea suppose there were not such great ground of fear as to that as indeed there is can ye promise to your selves Gods hearing any of your Prayers the performance of any Promise or the accepting of any duty off your hand as service to him till ye be in Covenant with the Lord And think ye nothing or but litle of this Secondly Consider the great prejudice that follows on not Covenanting with God and that will attend many in the visible Church Many saith the Lord Luke 13. Will seek to enter who shall not be able The solid Faith of this would make many Congregations to tremble for it 's not only many profane persons but many of them that countenance Ordinances yea many of them that have preached and prayed to the Edification of others and many of them who have heard Christ preach in their streets and who have countenanced faithfull Ministers and furthered the work of God and who have had indignation at others that did not so who will not be able to enter this word with that other which we have Psal 78.34 where there is such a seeming seriousness and personating of many Graces of the Spirit and yet nevertheless it is but a flattering of God with the mouth and a lying to him with the tongue which is a very rife and common thing amongst professos amongst such as profess Covenanting with God should put us in fear And Thirdly Consider this â—hat ye have naturally such hearts as others have that aâ—e ready to beguile you and to back slide and slip ouâ— from God and are not those beguiles and disappointments of others written for our warning and advertisments And if any of you should say we hope there is no such ground of fear as to us That 's but a bewraying of your Ignorance and senselesness for those who are best acquainted with their own hearts will tell you thaâ— it is a ticklish and diâ—ficult business to deal truly and throughly with God Do ye not know that many take a counterfeit for grace And were ye noâ— heaâ—ing lately that many Hypocrites have personated almost if there be need to say almost every Grace surely many oâ— you will find it true one day that the heart is deceitfull above all things and desperatly wicked and that ye havâ— etred and played the fools egregiously and in nothing moâ—e then in trusting your own hearts for saith the wise man He that trusts his own heart is a fool Fourthly Consider that it is now come to a Nick and pincâ— with you that either ye must close the Covenant wiâ—h God or put your selves farther under his Curse and eat and driâ—k damnation to your selves because ye have mis-kent Gods Covenant and slighâ—ed Covenanting with him and so have come as enemies to his Table without making your friend-ship with him we declare to you that eâ—e the morrow at this time many of yoâ— will eiâ—her have a bit or a Miss of the greatest bargain a d of the greatest concernment that ever was made betwixt parties and although ye should not eternally incapacitate your selves for Covenanting with God which many may do and bring themselves under such a sad sentence that they shall never hencefoâ—th be quickened nor awaked any more yet ye may make your bands stronger and may make the business of your Covenanting with God far more difficult to your selves then now it might be The Second general Observation is this that a soft tender and melting heart is a good and suitable frame for Covenanting with God would ye then know what is a fit frame for Covenanting with God It 's even this a heart melting frame they shall go weeping as they go they have much seriousness inward stir and warmness of heart and that makes it to meâ—t and as iâ— were flow down before the Lord this is according to what we have Zech. 12.10 I will saith the Lord Pour upon the house of David and on the inhabitance of Jerusalem the Spirit of Grace and supplications and they shall look to him whom they have pierced and shall mourn and be in bitterness as one is for hâ—s first born even when they are coming home and asking the way to Zion with their faces thither ward and about to enter in Covenant they are mourning Hence Isaiah 44.3 4 5. And elsewhere even almost where ever entring into or renewing of the Covenant with God is spoken of the out-pouring of the Spirit is spoken of also a pouring water on him that is thirstie and flouds of the dry ground bringing Rivers out of Rocks c. for preparing a People for the Lord. And this will be the more clear if we consider that softness and melting of heart gives a man a right impâ—ession of himself and a right impression of God and of his free Grace and goodness and it makes the man to become folding tractable Pliant and yeelding to God and also makes way for much Spiritual sense and comfort and for Gods refâ—eshfull manifesting of himself to the Soul that is so pliable and tender thus the Lord saith Hos 2.14 I will allure her and bring her to the wilderness and speak comfortably to her or to her heart as the word is Alluring speaks pliableness that hath Gods Comfortable speaking to the heart following on it The First Use of this point serves to give you another Mark for Triall if things be right and in good case with you for Covenanting with God and as the upshot of all to commend such a desirable frame as thiâ— to you would ye know theâ— further what is a right frame for Covenanting with God Here it is even to have a heart melting within to have a soft tender and mournfull disposition of Soul and would ye know what this is We think that from the words it may be gathered to consist in these five or six things that concurre to it First There are some pricking challenges for sin and wrongs done to God they humbly acknowledge take with and are made sensible of these Secondly There is some missing and sensibleness of the want of Gods presence and of the want of Communion and Fellowship with him â—hey know not well where he is but they are a king after him Thirdly There is an ardent affection and serious desire to be at him and in Covenant with him a heart filled with love to God whereby it is softened and made to flow down as wax by the fire is melted and the hardest iron made soft Fourthly There is a Holy fear and carefulness whereby the heart is kept from growing cold and indifferent as to this condition and from settling and sitting down in it such a fear and trembling as old Eli had 1 Sam. 4. for the Ark whereby he was kept in a fright here is going and weeping with a Holy fear lest the Covenant be again broken Fifthly There is a self loathing kindly humiliation exercise of Repentance
own righteousness and betaâ—â— thee to my Son the mediator for righteousness and lifâ— The sinners Covenanting is his formal and distinct 〈◊〉 least his reall consenting to that offer on these term saying with his very heart I am content to have God 〈◊〉 be my God not by vertue of any thing in my self bâ— by vertue of Christs satisfaction which hath procurâ— access to sinners for peace and Reconciliation with Goâ— and this is called a Submitting to Christs Righteousnesâ— So then there is a devoting of the Soul to God a hearâ— consenting to give it self away to him to be saved aâ— Sanctified to live to him and to his Honour as iâ— Isaiah 44.5 One shall say I am the Lords and anothâ—â— shall call himself by the name of Jacob and another shâ— Subscribe with his hand unto the Lord As if it were saiâ— whose are you and the person should say I am God for as plainly and distinctly at least as really and solâ—ly a person wrought upon by Gods Spirit gives 〈◊〉 Answer and return to Gods offer in his Covenant aâ—â— resignes himself to God as if Paper were laid down bâ—fore him and he should subscribe his Name with 〈◊〉 hand to be Gods There is an obligation really takâ— on and a consent plainly given the person with â—very heart Subscribing the Contract which 2 Chrâ— 30 8. is called a yeelding or giving the hand to God He cometh with stretched out armes in the Gospel and saith Man or woman who findest thy self lost close with me in my Son Christ and thou shalt be saved and our consenting is our hearts catching hold of that word and yeelding to him as one striking hands with another with whom he hath before been at odds variance in signe of his being content and satisfied to be reconciled to him and of his being so in very deed The Second Observation is That This covenanting wiâ—h God hath with it or in it a near union and Conjunction with the Lord. Let us say they Join our selves to the Lord in a perpetuaâ—l Covenant the word â—o ning hath in it a speciall Emphasis being such as is used to set out the conjunction that is betwixt the Husband and Wife for this cause saith the Lord shall a man leave Father and Mother and cleave to his wife and so the wife cleaveth to her husband Thus the word is Gen. 29.34 Now shall my Husband be joined to me therefore she called his name Levi which flowes from this root Added or Joined In prosecuting this point a litle we would speak shortly 1. To the nature of this Union 2. To the properties of it First As to it's Nature we would consider that there is 1. A legall union wherein by contract and bond there is a transferring of the interest of one Partie to another which is here for God becomes the sinners God and the sinner becomes Gods own as his portion and Property Even as in marriage the Husband is the wifes and the wife is the Husbands and the Relation stands though they should be in Severall Kingdomes 2. There is a Mysticall union which is spirituall and more Mysterious wherbey God becometh one with Covenanting sinners and they become one with him God by his Spirit dwelling in the Covenanter and the Covenanter dwelling by faith in God which floweth from the former mutually transferred right or legall union and followeth on it In which respect it 's said 1 Cor. 6 17. He that is Joyned to the Lord is one spirit He is Gods Temple and God by his Spirit dwels in him by this one spi it is meant a Spirituall conjunction Union or Communion whereby God takes hold really of the Soul by his Spirit and the Soul takes a reall hold of God by Faith they do mutually embrace each other as the Husband doth the wife by vertue of their Union 3. This Union implyeth a nearness a friendliness an intimacy and familiarity and it is opposed to distance and estrangement from God The Covenant really entered into is like a bond to keep the believer near God glued as it were and straitly join'd to him or it is a cementing with God to speak so By this Covenant God and sinners are made near and knit to one another and kept from ever Separating There is such a near and strait Union betwixt Christ and Believers as is betwixt the foundation or corner-stone and the house yea as is betwixt the vine and the branches Ephes 2. John 15. Secondly As for the Properties of this Union by Covenant a few of which we shall only now touch at not having access to inlarge as this Subject by it self would require 1. It is with the Lord himself not with any benefit common gift or Grace or Mercie these foâ—low the union with himself the Covenanter becomes one Spirit with him as is said and saith the Apostle Ephes 5. we are flesh of his fl sh and bâ—ne of his bonâ— 2. This Union is in and through Christ by whom it is made up he being the Temple and Tabernacle or meeting place wherein we meet with God So that we are not anxiously to enquire nor curiously to dispute here how our union with God and with the Mediator do differ we unite with God in him and upon the Grounds of his Redemption in which respect our union with God is more Mediat 3. This Union is very friendly most firm and indissoluble It 's a wonderfull near and sure Union It is an inexpressible union and therefore we must here give over speaking further to it only looking to a word of it John 17.21 23. in the 21. vers saith our Lord That they all may be one as thou father art in me and I in thee that they also may be one in us It 's such an union by the Believers being in God and in the Mediator as is that whereby God and the Mediator are one though no parity is here to be understood but a resemblance only and vers 23. I in them and thou in me that they may be made Perfect in one I in them here the union is most Immediat and thou in me there the Union is more mediat viz. by Gods being in the Mediator dwelling in the Believer and the Believers dwelling in God the fulness of the God-head being in the mediator by his meeting with God through faith in the Mediator and indeed were there no more but this It saith that this Covenant is a good bargain The third Observation is that Union with the Lord by this Covenant is accessible to a run-away Sinner that hath perverted his way upon his coming aright to close with him therein on the terms of it Who are those coming here to Join in Covenant with the Lord It is even those spoken of Jerem. 3.6 7. Back-sliding Children Treacherous dealers who are bidden return and he will heal their back-slidings which could not be if this Covenant were not accessible to sinners nay let me say there
Life may be made sure to lost Sinners that came to Christ Why I pray was the Covenant made was it not for this end As it is Heb. 8. This is my Covenant saith the Lord that I will make with the house of Israel I will be Merciful to their unrighteousness and their sins and Iniquities will I remember no more no more O sweet sound What is the designe of the Mediator in his Sufferings Is it not this So John 10.10 I am come that they might have Life and have it more abundantly and John 17. For their sakes I Sanctifie my self that they also may be Sanctified and here the new Covenant in his Blood is for the Remission of the sins of many and this being the mean for attaining the end It is Impossible that it can misgive or fail Thirdly Consider the Contrivance of the Covenant and ye will see that it is impossible it can fall Heaven and Earth shall sooner fail then one Title of this sworn and confirmed Covenant It cannot fail on the Mediators side for he hath Payed the price already Neither can it fail on Jehovahs side He will not fail to make Application of Grace to sinners nor be unfaithful to the Faithfull Mediator And since upon the one side Justice had access to exact of Christ the full price even to the least farthing by vertue of the Covenant of Redemption when he became surety will not the same Covenant on the other side make it out that Grace shall have as good access to Pardon the sinner for whom be undertook For he saith the Apostle 2 Cor. 5. was made sin for us who knew no sin that we might be made the Righteousness of God in him If the Covenant which is one hath had the designed effect in and on the Mediator as to his fulfilling all that was undertaken by him therein shall not the Promises made to him as namely these Isaiah 53.10.11 He shall see his seed the Pleasure of the Lord shall Prosper in his hand by his knowledge shall my righteous servant justify many take effect and be fulfilled Doubtless they will most certainly and infrustrably Fourthly Consider the great experience which the Saints have had of the truth of this in all ages are there any this day before the Throne Blessing the Lamb and him that sits thereon or any that are on their way thither ward But they are so many wiâ—nesses of this Truth that closing with Christ hath good Security for Remission of sins and for Eternal life There shall never be one who shall have it to say I trusted to this security and it failed me and hereupon riseth the sweet Song Worthy is the Lamb to receive Power and Riches and Wisdome and Strength and Honour and Glory and Blessing Revel 5.12 Nay even those in the Pit shall bear witness to this truth for saith the Apostle 2 Cor. 2.15 We are unto God a sweet Savour in them that are saved and in them that Perish to the one we are the Savour of Death unto death and to the other the Savour of Life unto life And in the preceeding words he saith Thanks be to God which alwayes causeth us to triumph in Christ He maketh the Triumph of the Faithfull Ministers of the Gospel some way to be in them that are damned by his taking Vengeance on them for despising His Grace offered and they are made to see that it was a sure bargain to them that through Grace embraced it And it this be so Good a bargain to them that embrace it and so very siker and sure What I pray are we seeking But that this good bargain and the sufficient security thereof may be taken hold on as it is proposed alter not the terms of it and indeed it would be very unreasonable to presume to do so or so much as to desire an alteration of them for though we had them at our own contriving We could never by very fat contrive them so well Nay let me say if Angels were Preaching to you they would think it a Priviledge to have access to mention His precious Name Now seeing it is the Great designe of the Gospel to have sinners closing with Christ on his own Terms O do not frustrat the Grace of God And seeing Grace makes offer of Life Life and of Remission of sins to sinners to save them freely let Grace get such sinners to save as it 's seeking and it shall be a bargain Thirdly To prosecute this yet a litle further ye would consider that as there is a good bargain to be had thorow Christ and by Faith in him and as there is good security for it so it is our Lords delight and good Pleasure and he is very desirous that sinners should make Application of it by Faith receive and rest on him and his righteousness for making themselves eternally Happy We are not speaking of such a Happiness and security that the Lord will be angry at you if ye take hold of it but of a happiness and security that he is seriously willing ye should receive And he doth most earnestly beseech you to take hold of this Covenant on these Sweet and easy terms that ye be Heartily content and well Pleased with it O sensible sinners do ye indeed believe this when we Preach to you that our Lord Jesus is as desirous to have you saved as ye are and that his righteousness be closed with as ye are to have it Nay more that there was never a Soul more hungry and greedy when with a heart chock-full of desires after it to Communicat then he is seriously willing to admit such a Soul to Commonion with him Then as ye would do him a Pleasure and it 's all that ye can do keep not a distance but step to and take what he Offers not only the Sacrament but himself in it for your head Husband and Lord and that ye may not Scare-stand nor halt to do so Consider that there is not only a warrant to come but that he calleth you to come and is ready heartily to welcome you come on his call and his call is no less broad then the call of the Gospel there is a warrant given you on your hearing of the Gospel and quiting of your own righteousness to receive Christ and his Righteousness and to admit of him to the exercise of his offices about you according to the Covenant And indeed we know not a truth of the Gospel that hath mo confirmations then this hath viz. That Christ the Mediator is very willing and desirous that sinners close with him and get the good of his Purchase For the making out of which take these following Considerations First what is the great designe of the Covenant but this As we have it Isaiah 61 1 2 3. The Spirit of the Lord God is upon me because he hath anointed me to Preach good tidings to the meek He hath sent me to bind up the broken hearted to
Proclaim liberty to the Captives to give to them that mourn beauty for Ashes the Oyl of joy for Mourning and the Garment of Praise for the Spirit of Heaviness and this is called the Proclaiming of the acceptable year of the Lord Wherein all the three Persons of the Blessed Trinity concurr as is clear vers 1. Consider Secondly All his Offices and ye will find that they Preach and Proclaim the same thing his Name is Jesus because He saves his People from their sins He is King Priest and Prophet for this end and what saith his Preaching and Corrospondent Prayer John 17. Father I will that they whom thou hast given me be with me but that he would fain have them there And what shall I say Is there any proof of it that can be given beyond His Death I lay down my life saith he for my sheep The Salvation of lost Elect sinners went very near his heart Therefore when none in Heaven nor on earth can help then saith he Lo I come to do thy will O my God Thirdly Consider with what Pleasure and delight he went about the work of Redemption As is very clear in that 40th Psalm where he heartsomly saith Lo I come I delight to do thy will I even hasten to undertake it And when he is come he saith John 4.34 It is my meat to do the will of him that sent me and to finish his work and what work was that Even to lay down his Life to gather the lost sheep of the house of Israel to take away the seud that was betwixt God and them and to Reconcile them to him and when it cometh to the very push of actuall laying down his life He will not open his month to divert it though he might have commanded more then twelve Legions of Angels yet he would not do it for this cause saith he Came I into this World Fourthely Consider the end of all the Ordinances wherefore are they instituted what saith the word but that Thorow this man is preached unto you forgiveness of sins What say Ministers but that We are Ambassadours in Christ stead beseching you to be Reconciled unto God Which evidenceth Plainly that Christ would fain to speak so have peace made betwixt God and sinners and them saved and what saith the Sacrament but even the words of the Text This is the new Covenant in my Blood shed for the Remission of the sins of many And can we think on the end of these Ordinances but we must also think on Christs willingness that sinners should make Application of him and of his Purchase Fifthly Consider further How he esteems of a sinners coming to him There is saith he Joy in Heaven at the Conversion of a sinner We may say that it is the gladness of his heart when any sinner cometh home to him Therefore it is said that the pleasure of the Lord shall prosper in his hand and he shall see of the travel of his soul and be Satisfied Isaiah 53.10 11. It is Satisfaction to him for all the Travel of his Soul to see sinners coming in and getting good of him and in the Song He is said to feed in the Gardens and to be gathering lilies Yea that the day of Souls being espoused to him is the day of the gladness of his heart Sixthly Consider how weighted to speak so with reverence to him our Lord is when sinners will not make use of him it 's accounted by him as it were an affronting of him Even a troading of the Blood of the Covenant under foot and an accounting of it to be an unholy thing a sort and degree of doing despight to the Spirit of Grace He who could look sometimes on the wrath of God and not shed a tear yet when he came to Jerusalem weeped over it And upon the other hand O! what complacency hath he in a sinners coming home to him which makes him sweetly smile and rejoice Seventhly Consider his exceeding great forbearance toward sinners while they are straying and his exceeding heartie welcoming of them when they return Let an inquest to say so be led on his Procedure with all the hearers of the Gospel that are here on earth and with all that are in Heaven and hell and all of them will be constrained to subscribe to the truth of this that he is full of long-suffering Doth he not spare even the vessels of wrath fitted to distruction And doth He not only spare his own but Pity them as a Father pitieth his Children And that wonderfull wescom of the Father to his Prodigal Son is nothing to Christs welcoming of a repenting sinner being but a dark Resemblance of it He casts not up to him his bygone faults Neither sayes what is this you have done miserable wretch No such word but This is my Son that was dead and is alive that was lost and now is found Believe it O Believe it which is the very scope of the Parable Our Lord Jesus is as glad in a Holy way at a sinners coming home Eightly Consider how easie our Lord is to be pleased with any honest mint or essay that is made of returning to him He is so very willing that a sinner make Application of his Righteousness that where there is reality he will as it were take half a Faith for Faith were it even but like a Smoking flax or bruised Reed or a grain of mustard seed He will take a sincere resolution to confess for the confession of sin which is clear Psalm 32. I said saith David I will confess my Transgression and thou forgavâ—st the Iniquity of my sin If he had proposed the offer of life on such terms as would have wearied us all our dayes we ought to have Judged him willing that we should partake of it for it cost him very dear But when it is not Abrahams Faith only but any Faith how weak so ever if sound that he graciously accepts How doth it set forth his great willingness Him that cometh to me saith he I will in no wise cast out The word is doubled in the Original I will not Not to shew the holy passionatness of our Lords desire and his exceeding great willingness to have sinners closing with him So Isaiah 45. Salvation is promised even to a Look look unto me all the ends of the Earth and be Saved and if sinners cannot well look think but honestly and let their heart yeeld and it shall be a bargain He that is athirst let him come Revel 22. And if there be scarce the pain of Hunger or Thirst The Spirit and the Bride say come and whosoever will let him come and take of the Water of Life freely And this willingness is nothing else but the thought and desire of an heart consenting to accept of his offer Or if this be not litle enough there is less yet Psalm 37.7 Rest in the Lord the word as it is on the Margent and Psal 62.1 is be
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