PRINCETON,  N.  4 
 
 No.  Case, 
 No.  Shelf, 
 No.  Book, 
 
 The  John  M.  Krebs  Donation. 
 
 SC(L. 
 
*        «t 
 
r^ 
 
Sacramental  Difcoutfefii, 
 
 ON    SEVERAL 
 
 TEXTS, 
 
 BEFORE,  and  AFTER 
 
 THE 
 
 Eo^ib's  Supper. 
 
 With  a  PARAPHRASE 
 O  N    T  H  E 
 
 TheFirft  Fart.  " 
 
 By  fohn  Shoxner. 
 
 LONDON: 
 
 Printed  for  Tho.' Parkhurfi  at  the  BM  and 
 Three  Crorvns^  near  Mercers-Chdppel  in 
 Cheapfide^  and  J.  Robmfofj  at  the  Golden 
 Liorfy  in  St.  Paufs  Church-Tard,  1702. 
 
THE 
 
 PREFACE- 
 
 THERE  arc  three  Things  cfpccially  re- 
 qui(itc,unto  zWorthy  Communicant ;  to 
 Believe  and  own  the  Truths^  which 
 our  Blefled  Lord  would  prefervc 
 the  Memory  of,  by  this  Inftitution  ;  and  to 
 have  a  lively  Senfe  of  the  Comforts,  and  En^ 
 couragementSy  that  may  arife  from  thence  ;  and 
 then  to  perform  thofe  Dutits^  of  Love  and 
 Gratitude,  and  faithful  Obedience,  which  re- 
 fult  from  our  Covenant  Relation  to  him, 
 and  the  open  Profeflion  of  it.  The  Do^rina 
 and  Encouragements,  and  the  Duties  of  Chri- 
 ftianity,  arc  admirably  conncfted,  and  joyn'd 
 together.  The  Principal  of  all  thefe  we  arc 
 called  to  confidcr  in  this  Sacred  Ordinance, 
 Which  yet  is  fhamefully  negleded  by  many, 
 who  would  take  it  very  ill,  not  to  be  thought 
 
 A  I  Oood 
 
The  freface. 
 
 Good  Chriftians:    Who  live  from    Year  to 
 Year  in  the  OmifRon  of  it;   and  make  no 
 Confcience  of  Remembring    the  Death  of 
 C/'r/j'?  in  this  manner;    As  u  t!iey^a"nd'Sa- 
 vioilr  who  died  for  *e1ii ;  "or '  tiF'nad" not^'^p- 
 pointed  this  way  of  Remembring  his  dying 
 Love ;  Or,  as  if  the  Command,    Do  this^  in 
 Remembrance  of  me  ^    becaufe  fpoken  to  the 
 Afoflles^  did  only  concfcrrt  V^^;/;,  and  the  Mir 
 nifters  of  the  Church.     Whereas  though  our 
 Lord  fate  down  with  the  Twelve^  the  Com- 
 mand vis  given  t^^.them  fs  Difiiple^^  an(|  ^le- 
 prefen|atiyes'of  jail,  his  Churdi,  ^^ther  't|an 
 Jpqjftles*   ^Orif  trie  latter,  He  gave  it  to  them, 
 to  difpence  it  afterwards  to  Pt{i?r5 ;  (nQX  exr 
 eluding  their  own  Cc^pimunicat'^n^  ;  for*hey 
 wlip  'aelivei*  the  Elements  as  Mihifters]    do 
 partake  of  ^em  as  Diiciples,    antf  Chri^Sans, 
 arid 'Bi'ethren./    M^.hat  1'ha.ve  recerued  of  tl^e 
 JLpKd.  tkit  alfo  I  deliver  unto  ypu^    faith    the 
 ^polile:     And    if  JV//>?i/?fr/ ■a^e^bound'  to 
 Deliver  it,  the  People  are  bound  to  Receive ^ 
 if  our  Saviour's    words,    Do  this   in  Remem- 
 hranQe  of  me  I,  relate  to  Minifters  as  fuch^  it  is 
 a  Command  for  them  to  Adniinifler  thpLofd'^s 
 Supper;    and   the  fame    Cqinmand  mu'ft.  bje 
 fuppofefl,  to  bind  the  People  to  Heceiye  jt^ 
 that  doth  oblige  Mipifters  to  Deliver  it.      '' 
 There  be  Some,  who  omit  if  from  Syper- 
 ftitious,  unbecoming  Fear^,  and  Scruples  f  A^ 
 if  our  Lord  were' more  to  be  Honoured  by 
 our  abfenting  from  his  Tabic,  tlian  by  flx- 
 
 qucnting 
 
Tic   Trefaci^ 
 
 qucnting  of  it.  Many,  on  the  other  hand, 
 are  guilty  of  Prefumption,  and  Rafhnefs,  by 
 carclefs,  unprepared  Approaching  to  it.  Se- 
 veral Cafes  are  here  fpoken  to,  which  relate 
 tp  both  Sorts,  though  many  more  ihould  be 
 added.  »,- 
 
 As  to  die  Manner  of  performing  this  Duty, 
 we  cannot  come  too  humirljy  in  a  fenfc  of  our 
 Ignorance,  and  Weaknefs ,  and  Sinfulnefs, 
 owning,  that  we  are  nothing,  and  have  no- 
 thing, and  can  do  nothing,  without  his  Grace, 
 that  may  be  pleafing  to  him ;  and  that  we 
 have  done  very  much  to  difhonour  and  pro- 
 voke him,  (efpecially  by   our  late  Tranf- 
 greffions :  J  that  we  dcferve  to  be  cafl:  out  of 
 his   fight,  and   denied  the  Privileges  of  his 
 Houfe  and  Family,  never  to  tafte  of  the  Chil- 
 drem  Breads    But  having  renewed  our  Re- 
 pentance, before  we  come,  we  are  called  to 
 exprefs  our  Love,  Gratitude,  and  Joy.  When 
 we  view  a  Dying  Saviour,  a  Crucified  "jefus 
 before  our  Eyes,   lifted  up  upon   the   Crofsy 
 drawing  all  Men  to  him,  bowing  down  his 
 Head,  and  ftretching  out  his  Arms  to  em- 
 brace us.     As  he  appears  all  bloody,  to  fright 
 us  from  ous  Sins,  fo  he  opens  his  Side,  that 
 we  may  fee  his   Heart  flaming  with  Love, 
 He  calls  us  to  behold   his   wounded  Body, 
 with  Hearts   wounded  by  a  Penitent  Senfe 
 of  Sin,  and  a  growing  Love  to  the  Redee- 
 mer.    He  calls  us  to  feal  a  Covenant  of  Ft- 
 delity  to  him,  and  to  accept   the  Purchafed 
 
 A  4  Benefits 
 
'*the  Preface. 
 
 Benefits  of  a  Gracious  Co-z^^wf,  feal^d  back 
 from  him  to  us:  o^ouqffwi-.r^    c»  vjtm,;  - 
 
 Here  we  behold  the  Lamb  of  God  a  Sacri- 
 fice for  thofe  Sins,  we  have  fo  lately  Repented 
 bf ;  removing  that  Wrath  which  we  fo  lately 
 trembled  at,  as  having  juftly  deferved ;  and 
 therefore  we  fhould  Approach  this  Table 
 with  GUdnefs,  and  Rejoycing»  Here  we  are 
 called, to  give  publick  Expreflions  of  the  Love 
 and  Honour,  we  bear  to  the  Remembrance  of 
 ChriB,  We  do  it  in  Thmkfulnefs  to  him,  for 
 all  he  hath  done,  and  fuffered  for  us.  Her« 
 we  profefs  our  Faith,  and  Hope,  and  Trufi 
 in  a  Crucified  Saviour •  We  own  him  for  our 
 Lord,  and  our  'Jefus ;  we  declare  we  are  not 
 afhamed  of  his  Crofs^  or  of  any  Difficulties, 
 Trials,  or  Sufferings  we  may  be  expofed 
 to,  for  his  fake. 
 
 He  needed  not  have  cared  whether  we  were 
 Saved,  or  no :  And  yet  how  low  hath  he 
 condefcended,  to  Purchafe  our  Happinefs  and 
 Salvation  •,  and  to  Affure  us  of  it  ?  What  man- 
 ner of  Love  is  this  ?  That  the  Eternal  Son  of 
 God,  Incarnate,  fhould  endure  a  Painful,  Ig- 
 nominious, curled  Death  for  us,  that  we  might 
 not  die  Eternally  ?  How  wonderful  and  incom- 
 prehenfible  is  this  Love !  How  pleafant  fhould 
 be  the  Contemplation  of  it !  Here  is  an  Abyfs 
 of  Love^  Adorable,  Almighty  Love^  (on  this 
 fide  Heaven,  but  leading  to  it,)  which  we 
 cannot  fathom,  but  are  called  to  admire. 
 
 A 
 
The    Preface. 
 
 '  j/i  Crucified  Jefffi  reprefcnted,  and  comme- 
 morated, as  a  Sacrifice  for  us!  What  more 
 Glorious  Sight  can  we  defne  to  fee?  How 
 fhould  this  awaken  all  our  Affe6lions,  and, 
 in  fome  refpeft,  puzzle  not  only  our  PafTions, 
 but  our  Faith  too  ?  As  an  Objeft  too  large  for 
 our  narrow  Thoughts,  too  high  for  our  Finite 
 Minds,  too  great  tor  our  Wonder,  and  tor  our 
 little  Love,  and  Joy  1  How  delightful  is  it,  to 
 be  thus  even  loft,  in  the  confideration  of  this 
 matchlefs  Condcfcenlion,  and  Grace  of  our 
 Redeemer  ?  When  the  Objeft  is  too  big  for 
 our  higheft  Raptures, and  Tranfports,  and  wc 
 arc  fwallowcd  up  in  Silence,and  AftoniQiment. 
 How  fhould  this  Love  conftrain,  and  draw 
 forth  ours  ?  When  we  confider  for  what  vile 
 and  finful  Creatures  the  Son  of  God  gave  his 
 Life,  and  made  his  Soul  an  Offering  /  Hov/  his 
 /.ov^  to  us  Enemies  and  Rebels,  was  ftronger 
 than  Fear,or  .Shame,or  Death,  without  bounds, 
 and  without  Example  !  When  weFeaft  on  this 
 Sacrifice,  what  can  we  do  lefs,  in  requital  for 
 this  Infinite  Love,  than  devote  our  felves, 
 Souls  and  Bodies  to  him,  as  the  Purchafe  of 
 his  Death !  And  lay  all  our  Affairs,  and  deareft 
 Concernments  at  his  Feet,  to  be  difpofed  of 
 as  he  pieafeth !  How  can  it  be,  but  our  Love 
 to  him  mull  be  kindled,  maintained,  and  cn- 
 crcafed  by  fuch  an  Inftitution  ?  Remembring, 
 and  conlidcring  his  Love  to  us,  till  we  are 
 brought  pradically  to  conclude,  and  deter- 
 mine, that  pur  Loye  to  l^im  is  tooUttle,  if  we 
 
 love 
 
The    Preface. 
 
 love  any  thing  befides  hin^,  except  it  be  by  his 
 Order,  for  his  fake,  and  to  his  Glory ;  except 
 it  be  according  to  the  prefcribed  Rules,  and 
 Limits  he  hath  fetus. 
 
 And  how  proper  is  it  here,  to  Renew  our 
 Baptifmal  Covenant  f  Faithfully  to  promifc  to 
 be  entirely  the  Lords,  to  be  obedient  and  rc- 
 figned  to  him,  to  be  Treacherous  to  him  no 
 more,  butftedfaftand  refolved  in  his  Service? 
 Taking  his  Law  as  our  Rule,  his  Will  to  be  our 
 will,  to  love  what  he  loves,  to  hate  what  he 
 hates,  to  have  the  fame  Friends  and  Enemies 
 with  our  BleHed  Lord-    For  here  we  put  God 
 in  mind  of  his  Covenant  with  us,through  "Jefu^ 
 Chrlfly  and  our  felves  in  mind  of  our  Covenant 
 with  God.     and  upon  renewed  Repentance 
 for  any  Sins  we  have  committed,  after  any 
 Inftance  of  Unfaithfulnefs  to  our  Solemn  En- 
 gagements, by  unfuitable  walking,  we  here 
 implore  his  mercy  and  Grace  to  pardon  us.  We 
 declare  at  the  fame  time:  That  we  defire  to 
 take  hold  of  \\isCovenant^  that  though  we  are 
 pinners,  we  are  not  Jpofiates,  we-  confels  our 
 ^ins,  and  beg  Forgivenefs,  and  repeat  our  Re- 
 folptionsof  Fidelity  to  him.     We  truft  in  the 
 unfhaken  Faithfuinefs  and  Truth  of  God  to 
 his  gracious  Promifes :     We  place  our  Hope 
 and  Confidence  in  the  ftability  of  his  Ever/ajlr 
 ingCovenpit^  which  the  Blood  of  "Jefa^s^   {the 
 Blood  of  the  Covenant)  hath  confirmed,    and 
 made  Everlkjling:  Not  Trufting  in  our  own 
 ^alth, 'butto  his  Free  Mercy,  and  invariable 
 '  "  '  Truth; 
 
Trfftfi;;  not  t(^Jom  Kep'entariCb,  "ifbt  'his  Gra- 
 cioii"^  f  ardon ;    not  tb  oui*  pwr^.  Preparations ^ 
 buft^S  .merciful  Accept ance  of  lis' in  his  Beloved 
 Son  V  nor  to  anything  we  our'.l^fves  can  do, 
 Hiit'to  ihc 'Merits  of  C/;r//?,  the  F^_^/>/of  his 
 t^entL  ajnd  t}iQ  Pur ch^ce  of  hi^  f^ofo  as  (}i- 
 Tpepced'  a^(^  applie^i  according  to  the  Rule^ 
 Method,  knd  Tenpr  of  th«  Qpfpeifromife,^) 
 ^  This  is  our  Priyi^r  and  this  x3\irEmpId3f- 
 ment  at  the  Table  orotir  Lord,  '  Arid  there  is 
 hardly  any  Subjcd  will  better  bear  to  be  trea- 
 ted ot,  in  feveral  different  Methods,  than  this; 
 or  upon  which,  repeated  D//<rc>«r/^/,  by  feveral 
 Perfonsy  may  be  more  ufeful.     I  grant  there 
 are  many  Excellent  Books  already  written,  to 
 Inftrud  Men  in  the  Nature,  and  to  dired  and 
 ailift  their  Devotion^   in  the  Obfervation   of 
 this  Holy  Sacrament.     I  defign  not  to  wreft 
 them  out  of  therr  Hands,  into  whofe  this  may- 
 fall.     I  pretend  not  to  add,  but  to  urge  and 
 profecute  the  fame  Great  End ;  and  fomctimcs 
 by  the  fame   Arguments  and  Expreflions.    I 
 acknowledge  my  having  profited  by  the  H^r;- 
 twgs  of  others  ;  I  hope  'tis  what  they  defign'd. 
 Thefe  Difcourjfes  were    acceptable  to  many, 
 when  Preach" d^  and  being  fincc  reviewed (fome 
 of  them  with  fome  Enlargement,)  I  hope  they 
 may  be  of  Ufe,  at  leaf^  to  thofe  who  heard 
 'em,   and    defired  their  Pui^hcattojt,     And  it 
 muft  be  granted,  that  what  is  of  fo  Vniverfal, 
 a.nd  Important  a  Concern^  as  a  due  Participation 
 of  this  Ordwance,  ought  to  be  Treated  and  In- 
 
 culcatedi 
 
The  Trefate^ 
 
 culcated,  in  as  many  different  ways,  as  may 
 beftfuit  the  Varioit^  Cdpdekie^  of  feveral  Verfons. 
 Jtmaybe,  a  fhortcr  Account  of  th&  Do6iri»e  of 
 the  Lor£s  Supper y  with  Meditations  and  Devo'^ 
 tiom  adapted  thereto,  would  be  more  proper 
 jFor  the  Tounger^  and  more  Ignorant  ^ort :  this 
 I  have  intended,  if  God  permit,  but  have  not 
 yet  had  time  to  perfed.  The  Lor^  follow  this, 
 and  all  endeavours,  for  the  Furtherance  of 
 ^e/tlGqdUnefsy  with  an  Abundant  Bleffing. 
 
 f.  s. 
 
 ■'»  { .'    —^ 
 
 THE 
 
THE 
 
 CONTENTS- 
 
 — — — ^ — ■ -  -     '- 
 
 The  Firft  Difcourfc. 
 
 OF  Vmon  to  Chrt/f,  and  the  New  CreatMre  ; 
 Or  a  Preparatory  Sermon  to  the  Lord^s 
 Sapper,  on  the  Firft  Day  of  the  Year.  From 
 2  Cor,  5.17.  If  afrjf  Mm  he  in  Chrijty  he  is  a  New 
 CreMture^   p.  1. 
 
 The  Second  Difcourfc. 
 
 Of  ChriJI^s  paffng  over  the  Brook  Kedron,  and 
 entring  tnto  the  Garden  ^Gethfemine.  After 
 the  Lord's  Supper.  From  John  18.  i,  2. 
 fVhen  Jeffds  had  Jpoken  thefe  Words ^  he  rvent  forth 
 with  his  Dtfciples  over  the^Brook  Cedron,  where 
 
 WAS 
 
WAS  a  Gdrden^  into  which  he  entred^  And  his 
 Difcifks :  and  Judas  dfo  knew  the  FUce ;  For 
 Jefus  oft-times  reforted  thither  mth  his  Difci- 
 
 The  Third  Difcourfc. 
 
 Concerning  Spirituar  Wafbing,  the  Nature, 
 Means ,  and  Evidences  of  it.  Before  the 
 Lord's  Supper.  From  i  Cor.  6. .  f  i ..  And  fink 
 were  fof^e  of  you ,  bi^t  yo%  ar^  I^^My  bt^t  ykt 
 tire  SanEiijied ,  but  you  Are  jufltfied^^  iii  the 
 Ndtne  of  the  Lord  "JefuSy  und  by  the  Sfirit  of  our 
 God*  -   -  --    p*  75* 
 
 The  Fourth  Difcoutfc. 
 
 Of  the  Communion  of  Chriji^s  Body  and 
 Blood.  Ajter  the  Lord's  Supper.  From  i  Cot, 
 10.  1 6.  The  Cup  of  Blejiing  which  m  blefs^  Is  it 
 not  the  Communiori  of  the  Blood  ofChrift?  T^e 
 Bread  which  we  breaky  is  it  not  the  Comr^unkn  of 
 the  Body  of  Chrift  ?  p- 1  ©9 
 
 The  Fifth  Difcourrd 
 
 The  Sin  and  Danger  of  Unworthy  Re- 
 ceiving. Before  the  Lord's  Supper.  From 
 1  Cor,  II.    29.      He  thAe  eateth  And  drinketh 
 
 unvfOT'^ 
 
ttttworthilj,  (steth  and  drtnketh  Danwdfio^  to  him- 
 filf.  p.  137. 
 
 The  Sixth  Difcourfe, 
 
 Of  Chrift'*s  Laft  PalTover,  And  its  Accom- 
 plifhmcnt.  After  the  Lord's  Supper.  From 
 Luke  22.  15,  16,  17, 18.  With  deftre  have  I  de- 
 fired  to  tut  this  Pafjover,  with  j/ou,  before  Ifujfer, 
 For  If  Ay  unto  youy  I  mil  not  Any  more  eat  thereof^ 
 ^ntil  it  he  fulfilled  in  the  Kjngdom  of  God,  And 
 he  took  the  C*/>,  and  gAve  thanks^  And  faid^  Take 
 thisy  And  divide  it  among  your  felves,  for  I 
 fay  ftnto  you  /,  will  not  drink  of  the  Fruit  of 
 the  Vine  ^  until  the  Kjngdom  of  Cod  jhall 
 fome,  p.  167. 
 
 The  Seventh  Difcourfe, 
 
 Before  the  Lord's  Supper.  From  Cant.  2. 
 4*  He  brought  me  into  the  Banquetting-houfey  and 
 if  is  Banner  over  me^   (or  towards  me)  rvas  Loze. 
 
 p.20j. 
 
 The  Eighth  Difcourfe, 
 
 Aitcr  the  Lord's  Supper.  From  St.  "John 
 20.  27,  28.  Thenfaid  he  unto  Thomas,  Reach 
 hither  thy  Finger^  and  behold  my  Hands  ;  and 
 TUch  hither  thy  hand,  And  thrufl  tt  into  my  Stde^ 
 
 And 
 
Afjd  he  not  fyithlefit^  but  believing*  Ani  Tho- 
 mas dnfwered^  and  faid  unto  him^  My  Lord,  And 
 My  God.  '  P-2^5 
 
 A  Paraphrafe  of  the  Lord's  Prayer.     Our 
 I  At  her  ^  ike. 
 
 Cf  i 
 
 1  be 
 
The  Ftrjl  Difcour/e, 
 
 £)f  Pinion  to  Cljjift,  auD  of  tU 
 0t\\)  €ttamtt* 
 
 SERMON 
 
 Preparatory  to  the 
 
 Eo?D  s  flipper 
 
 On  the  Firft  Day  of  the  YEAR. 
 
 From  2  C  O  R.  V.  17. 
 If  any  Ma/f  be  in  Chrtftj  he  is  ti  New-CreAture^ 
 
 I 
 
 -<;H ROUGH  the  Mereiful  Forbea- 
 rance of  God,  wc  now  begin  ano- 
 ther Year;  and  have  outlived  Se- 
 veral, who,  a  twelve  month  ago, 
 were  as  hkc  to  have  feen  thi^  Netv  years-dajf, 
 as  any  of  us.  That  we  may  begin  it  with 
 feme   Serious  Reflexions,   fjicable  to  the  he- 
 
i        %^t  if  itft  l)ifcoucfe, 
 
 ginmrjg  of  the  Tear  ,  and  the  approaching 
 Solemnity  of  the  Lord's  Supper^  I  have  cho- 
 (tn  thefe  words,  as  proper  unto  both.  They 
 are  brought  in,  as  one  Inference,  among  o- 
 thers  ,  from  the  Conflrdimng  hove  of  Chrift  , 
 which  the  Apollle  had  mentioned  in  the 
 iA,th  Verfe.  Many  ufefui  things  might  be 
 obferved  ,  in  explaining  the  Context ,  and 
 fhewing  the  Connexion  of  this,  with  the 
 preceding  Verfes.  But  I  lliall  at  prefent 
 confider  them  more  abfolutely,  and  in  the 
 General. 
 
 Jf  any  M&fi  he  in  Chnfl^  he  is  a  N'ew  Crea- 
 ture :  or,  Let  him  he  a  New  Creature.  He 
 ought  to  be  (o.  The  Original  will  bear  ei- 
 ther fenfe;  The  words  may  be  taken  im- 
 feratruely^  or  iiffirmatively :  For  we  find  not 
 Js-  in  the  Original.  It  is  true  that  whoever 
 ism  Chilly  is  a  New  Creature-,  And  it  is 
 true ,  that  he  is  obliged  thereby  to  prove 
 his  Union  to  Chrift ,  he  ought  to  be  a  Nerv 
 Creature,  Neither  fenfe  is  to  be  excluded  , 
 That  the  State  of  fuch  as  are  in  Chrift,  and 
 likewife  their  QhligAtion^  may  be  comprehend- 
 ed. It  is  the  Charachr^  and  Qualification  of 
 fucli  as  are  in  Chrift,  and  it  is  their  Duty^ 
 So  that  we  may  confider  thefe  words ,  ei- 
 tljer  as  a  Docfrmal  Afjertion  ^  That  liich  as 
 a!-e  m  Chrift  Jefus,  are  always  New  Crea- 
 tures:  Or,  iiSd.  Seafo^'f able  Exhortation,  That 
 they  ftiould  manifeft  that  they  are  in  Chnfi  ^ 
 by 'diicovering  themfdves  to  be  New  Crea- 
 tures, 
 
£)f  Litton  to  Cftiift,  Sea     3 
 
 In  both  fenfcs  r/je  New  Creature  is  a  ne- 
 ccfHiry  Confcquent  of  Vrnon  to  Chrifii  The 
 connexion  is  infcparablc  between  thefe  two« 
 So  that  we  may  truly  affirm,  That  all fuch 
 are  fo\  And  we  may  rationally  exhort  All, 
 that  pretend  to  fuch  a  Priviledge,  that  they 
 rvouU  be  fu^  and  fhow  it.  But  whether  con- 
 fiderM  as  a  Command  from  God,  or  as  a 
 Wifh  and  Prayer  of  the  Apoflle;  There  are 
 three  things  obvious  enough  to  be  explained^ 
 and  fpoken  to.  i.  Something  concerning 
 this  Privilege  of  heim  in  Chrtjl  ,  and  the 
 import  of  it.  2.  Concerning  this  New  Crea- 
 tion^ which  is  to  be  Connected  with  it* 
 And  ,  ^.  Ot  the  Connexion  between  them, 
 and  the  Vniverf.1l  Ohligntton  upon  all  that  are 
 in  Chrifi^  to  be  Akw  Creatures-,  That  tf  any 
 Man  be  in  ChrtH ,  he  is  ^  he  muft  be  a  AkiP 
 Creature;  or  where  there  is  no  fuch  Change, 
 it  is  in  vain  to  pretend  to  be  //;  Chrijl -^ 
 Or  he  that  is  not  a  New  Creature,  he  is  not 
 in  Jrfas  Chriji  ;  he  hath  no  part  in  him  , 
 and  iliall  have  no  bcneHt  by  him. 
 
 Every  iMan's  Title  and  'Claim  to  2.  fpe^ 
 cial  Interefl  in  Chrtfr  ,  and  Relation  to  him^ 
 mult  be  tryed  by  this  Rule.  This  is  more 
 fully  t\^vQ,\\^Ephef,  4.  20,  21,  22,  2?.  But 
 you  hiivf  not  fo  learned  Chriji,  if  fo  be  jou  have 
 been  taught  of  him ,  ^s  the  Truth  is  in  Jefus^ 
 that  ye  put  off  concerning  the  former  converfx- 
 tionj  the  old  man^  which  is  corrupt  according  tO  . 
 the  deceitful  lujls  :  Jnd  be  ye  renewed  in  the 
 Spirit   of  your  mind :    And  that  ye  put   on  thg 
 
 B  3  Nerrf 
 
4        5CDe5ftrft2)ifc0ttitfe, 
 
 New  Man^  which  after  God  U  Created  in  Righ" 
 teoufnefs  and  true  Holinefs. 
 
 I.  If  any  man  he  tn  Chrift.  Something  it 
 will  be  necelTary  to  fpeak  concerning  this 
 Union  to  Chrifi^  from  which  we  are  faid  to 
 be  in  him ,  as  fometimes  Chrift  is  faid  to 
 be  in  Hs,  And  both  are  fometimes  joyned 
 together ,  ^ohn  6.  56.  He  that  eateth  my 
 Fle[h  and  drinketh  my  Blood,  dwe/ieth  in  me,  and 
 J  in  htm. 
 
 There  are  three  forts  of  X;/;/V>;f/,  which  wc 
 cannot  iufficiently  admire.  The  firft  from 
 all  Eternity,  in  the  impenetrable  Secrets  of  in- 
 (tcceffible  Li^ht.  The  fecond,  in  the  fulnefs  of 
 Time,  in  the  Womb  of  the  Virgin*  I'he  third 
 is  made  daily  by  the  Spirit  and  Grace  of 
 Chrift,  The  firft  ot"  thefe  is  the  Effental 
 Vnion  between  the  Eternal  Father ,  and  the 
 Eternal  Word,  in  the  Jdorable  My  fiery  of  the 
 tver  bleffed  Trinity.  Tht fecond  is,  the  Per- 
 fonal  Vnion  of  the  Humane  Nature  with  the 
 Divine,  in  that  unfpeakable  Myfiery  of  the  //?- 
 carnation.  The  third,  is  the  Spiritual  Union 
 between  Chrtfi  and  Chrifiians,  which  depends 
 on  the  two  former,  and  hath  fome  dark 
 rcfemblar-ce  of  them.  Concerning  which;, 
 let  me  mention  a  few  things. 
 
 I.  That  there  is  a  real  Union  between 
 Chrifi  and  the  Souls  of  Believers,  how  difficult 
 foever  it- be  to  undcriland  the  manner  of 
 ir»     He  is  not  only  Emanuel  ^   God  with  us. 
 
£)f  Wimn  tt  €^ii&^  &c:    $ 
 
 as  partaker  of  Flcfh  and  Blood,  having  af- 
 fumed  our  Nature;  He  is  not  only  for  w, 
 intl^c^fV^  of  Redemption,  by  giving  himfelt 
 to  God  a  RAnfom  and  Sacrifice  for  us:  But 
 he  is  faid  to  he  in  us ,  and  to  divdl  in  our 
 Hearts-^  and  we  are  faid  to  he  in  him,  and 
 dwell  w  him  ,  as  the  Bpc.rches  are  in  the 
 Vine,  and  by  many  other  /mages  and  LUn*£ 
 of  Union,  istliisfet  forth:  By  Allufions  and 
 Metaphors ,  and  Simihtudes  of  many  forts, 
 to  fignihc  and  reprefent  to  us  this  blefled 
 Union  between  Chrili  and  real  Chriftians. 
 And  as  he  did  partake  with  us  of  Flefli 
 and  Blood,  Heh.  2.  14.  We  are  faid  to  he 
 made  partakers  of  Chrift,  Heb.  ^.  14.  as  the 
 Principle  and  Meafure  of  all  Spiritual  En- 
 joyments and  Expe6lations.  And  to  he  wf 
 htm  that  is  true,  in  jcff^s  Chrifi,  John.   i»  5.  20. 
 
 It  is  fometimcs  fet  forth  by  the  natural 
 Union  between  Head  and  Members:  Ac  o- 
 ther  times,  bytheMarrage  Union;  and  both 
 are  difcourfed  of  together ,  Eph-  5.  25,  ^o, 
 jVe  are  members  of  his  hcdy,  of  his  flejh  ,  and  of 
 his  hones  ;  By  Allufion  to  what  is  faid  o^  Eve 
 as  to  the  Hrft  Jdam»  He  is  fet  forth  as  a  Foun* 
 dation  for  never  failing  Support,  as  a  Hi^band 
 for  the  dearcil  Love  ;  as  a  Vine,  as  an  Head^ 
 forVital  Influence;  as  Food,  and  Nourilliment, 
 for  the^  molt-  intimate  Conjunction.  He  is 
 faid  to  he  onefujh  with  us^   and  we  are  faid  to  he 
 
 B  J  one 
 
 ?  )Ai.  ToUbti,  Chriftu)  io  Cordc,  f.  i».  i2i 
 
s        %lit  3f  ita  SDifcoarre, 
 
 one  Sftrit  with  htm*  Yea,  as  ChrilHs  laid  ^'tf 
 he  in  the  Father^  Believers  are  fa  id  to  be  in  him^ 
 zndiheinthem^  Johf  14.  20.  Yea  further,  he 
 is  fa.id  to  be  one  with  them ;  a^  he  and  the  Father 
 are  one^  ^ohn  17.  21.  And  he  is  faid  alfo /"<? 
 live  in  them^  and  they  to  live  in  him^  Gal,  2. 
 20.  Infomuch  that  fometimes  the  Scripture 
 fpeaks  diChrifi  and  the  Church  as.  of  one  Per- 
 fon,  I  Cor.  12. 12.  where  the  Chuuh  is  called 
 Chrifl:. 
 
 Jflow  amazing  and  admirable  is  the  Expref- 
 lion,  Chrifl:  in  us^  and  we  in  him !  vVhat  Riches 
 and  Glory  is  tliere  in  this  Myftery  1  as  the  Apor- 
 ftle  fpeaks ,  I  Coiof.  27.  Who  ever  heard 
 before  of  a  Servant's  being  in  his  Mafter,  or  a 
 Difciple  in  his  Lord,  or  the  Members  being  in 
 th^  Head  ?  But  here  is  a  Myftery  of  Divine 
 Love  and  Grace  ,  which  the  Apoftle  feems 
 /"^ith  Tome  kind  ofAffe8;ation  to  fpeak  of,  ,  at 
 every  turn,  and  upon  every  occafion;  to  men- 
 tion it  feveral  times  in  o^je  Chapter ^  in  o/^/e  Verfe-^ 
 yea  and  over  and  over  in  thejame  Verfe  -.  So  uii- 
 feigned,and  fo  fervent  was  his  Love  to  Chrifl, 
 If  he  fight  or  triumph,  it  is  inChrifi^c[iis\  If 
 heblefs  God,  or  God  biefs  him.,  it  is  Ihll  fpo- 
 kea  "of  Ai  in  Chriji  Jefus  :  He  .fpeaks,  as  if  he. 
 could  do  nothing  without  him  ;■;  His  L//^i  his. 
 Motion^  \\\%  VQ^y  Bemg^htohe  iri  Chrijh  .  _;•• 
 We  niuft  fiiently  Adore  this  Wonder  of  Dj^ 
 vine. Love ^  and  cover  our  ¥a.CQS  in  hu^jib le  J^or^-x 
 twn  for  llich  an  Honour,  which  the  b/ejjedjn^. 
 gels  m.ight  envy,  if  they  were  capable  of  it: 
 F j'r  irav/cTf er  Ctiri fl  be  the ir  Head  ,   thef  arc 
 
£)fMnm  to  C&j«a,  &CC.    7 
 
 yet  at  his  Feet,  they  are  noi-  in  him,  as  Believers 
 are.  It  is  true,  the  Arfgels  ferve  him ,  and 
 worfhip  in  his  pretence  ;  they  follow  him  by 
 Millions ,  they  compafs  his  Throne  with 
 Flames  of  Love,  they  quit  Heaven  to  obey 
 his  Orders,  they  fly  fwift  as  the  Wind  to  exe- 
 cute his  pleafurej  But  Chrifh  is  not  i?i  them^  as 
 he  is  in  us ;  nor  tliey  tn  him^  as  we  are  faid  to 
 be.  The  Name  Emanuel,  is  to  them  an  inex- 
 prciFible  Name  ;  they  cannot  fay,  God  with  usy 
 in  the  fenfe  that  we  can:  For  he  took  not  the 
 Nature  of  A/jgels  at  firii:,  and  he  hath  not  ta^ 
 ken  them  into  iuch  an  union  with  himfelf,  as 
 he  has  the  Sons  of  men.     But, 
 
 2.  That  you  may  not  miftake,  remembsr 
 that  all  Chrillians  are  not  in  ChriH:  irt  a  like 
 mAnmr.     Some  are  fo  only  by  Ba^tifm^  and  a 
 n;ifible  frofcjfion^  others  by  a  Uving  Vnion,  Such 
 a  ditferencc  our  Saviour  makes,    ^john  15.  u. 
 6'  where  the  tells  us,  tliere  are  fome  Branches 
 of  a  Tree,  that  have  only  Influence  enough  to 
 bring  forth  Leaves^  and  no  Fruity  and  are  cafl 
 off  as  Branches,    «f  xA«/x<t;   They  feemed  to  be 
 Branches  in  Chrift,  they  appeared  as  Branches; 
 they  profeft  Union  to  him,  but  were  not  what 
 they  feemed  to  be.     In  this  fenfd  I  underiland 
 tliQ  bang  in  C hrijl  ipokta  of,    GaL  i.  22.    7 
 was  known  by  face  to  the  Churches  that  arc  in  Judea, 
 that  are  in  Qhnfi^ejus :  That  is,  to  the  Body  of 
 froftlfmg  Chrift ians  there,  as  diftinguiOied  from 
 phe  jfw/,    tliough  there  wci*e  many  rotten 
 
 3  4.  ^:  ur;j..   Members 
 
 -  ^   >  W'     W 
 
$        5CDe  jfttft  aDtfcotttfe, 
 
 Members  amongft  them ,   that  were  not  in 
 Chrift:  by  a  Uvely  Faith,    Therefore, 
 
 J.  The  great  Bonds  of  Union  l^etween  Chrijl 
 and  re.tl  ChrifintnSy  or  true  Belie'uers)  are,  the 
 Spirit  on  hts  f  Art ^  Sind  Faithy  and  Lo-ve  on  oars, 
 C3n  which  account,  Chrifi  is  faid  to  dwell  in  us  by 
 kis  Spirit^  and  we  arc  laid  to  dwell  in  him  by 
 Ffiith,  By  the  Spirit  he  comes  down  to  us,  by 
 ^4/>/nve  afcend  up  to  him.  It  is  by  Faith  wo 
 z\'Q  pyntd  to Chr$fl-  a.som  Foundation,  i  Pet. 
 2.6,  And  by  the  Spirit  we  are  built  together 
 for  an  hxbitatio.^ofGody  Ephef.  2.  ^'•  22.  And, 
 hs  that  is  jojned  to  the  Lord  is  one  Spirit  with  him^ 
 
 1  Cor.  6.  17-  Our  Union  unto  Chriil:  im- 
 mediately anieth  from  the  Communication  of 
 his  Spirit  to  us;  and  Participation  of  the  lame 
 Spirit  with  him,  by  which  Spirit  the  Dinne 
 Nature y  as  the  hnage  of  Chrifi ,    ts  formed  in  uSy 
 
 2  Pet.  I.  4.  Gal.  4.  19.  And  the  Intro- 
 duclionofthis  Ne^iv  Spirit ud  for ti'i^  gives  dena- 
 mination  to  the  Perfon.  Ciirill:  enters  into  us 
 by  Fahhy  and  inhabits  in  us  by  his  Ho/)'  Spirit. 
 And  of  theic  two  Bonds,  the  Spirit  is  the/?W- 
 mary  or/e^  as  being  the  Author  of  the  other. 
 And  therefore  Bei!evers  are  faid  to  live  in  the 
 Spirit  of  Chrifi  y  and  to  wa^lk  tn  the  Spiv  it  y  and  ^ 
 ter  the  Spirit y  and  to  he  ted  by  the  Spirit,  Here- 
 by, fays  tiie  Apoltie,  JVe  kno.v  that  ive  dwell  in 
 mmy2iX\A  he  in  uSybecaufe  he  has  giiien  us  of  his  Spi^ 
 nty    1  John  4.  i^.    2  Corinth.  Jj,  14. 
 
 i  confefs  it  is  hard  to  conceive  any  Vnion 
 asarerthan  that  between  God  and.  everyCrea- 
 
 ture :; 
 
©f  Union  to  Cfjnft,  &c.     9 
 
 ture:   For  God,  as  Creator,  is  as  f?ear  toe- 
 very   Creature ,    as   that   Creature  is   to    it 
 felf ,  and  yet  diftrn^l  from   that  Creature , 
 for  that  Creature  is  not  God.     But   tfie  dif- 
 ferent fort  o^VnJon^  mull  bediftinguillicd  by 
 different  0 per  At  ions.     God  is   near  to  Crea- 
 tures in  their  Natural  State,  workethon  them 
 as  the  God  of  Nature.     Chrilf  is  near  to  the 
 Souls  of  Believers  by  his  Spirit,    workcth  on 
 them  as  an  Head  oiholy  gracious  hfluence.     The 
 liferent  Operations  make  tlie  great  difference. 
 Though  we  fhall  not  fully  underlfand  this,  till 
 we  come  to  that  Place  and  State,   where  that 
 which  is  imperfe^  (hall  be  done  awaj.     However 
 we  are  laid  to  h^  built  on  hir/7^  as  on  a  Foundati^ 
 on  ;to  be  inftrtedtnto  hir^i^d.s  Branches  into  aK//?f ; 
 to  be  irtcorf orated  rvith  him  as  an  Head  \   and 
 what  words  can  be  ufed  more  figniticant  of  an 
 Intimate  Union  ?  Therefor  e, 
 
 4.  We  may  add,  That  it  is  more  than  a 
 Relative 2,{\{\  PoltticalVntony  fuch  as  is  between 
 Kjng  and  Subjecls.  It  exceeds  it  in  the  Intima^ 
 <yot'the  Union,  as  well  as  the  Bf/;?////  of  it^ 
 The  Similitude  between  Head-^udi  Member Sy  ma* 
 lim^ontiWtturalBodj^  amounts  to  more.  Be* 
 lides,  his  Kjngdom  is  not  of  the  fame  fort  \  and 
 he  rules  his  SuhjtHs  after  another  manner.  And 
 theMyllery  o\  tht  Trinity  in  Vmty^  to  which 
 it  hath  fome  Rcfemblance,  carries  it  yet  hither 
 and  further.  It  is  therefore  a  moll  near  and 
 immediate  Spiritual  Vmon  ;  whereby  every 
 particular  ^£>/;>:rr  Is  jcr^ned  to  the  L,ord,     Ijiis 
 
 is 
 
19       ^Cfie  ifttft  DtfcoucTe, 
 
 is  a  Great  My  fiery  ^    Efhef.  5.  5  2.     Oh  liOW  -[; ,. 
 myjterious  and  ineffable  is  this 't/;?/^;^  ^  the  Lord. 
 and  tliQSoul!  Who  would  not. admire  at  their 
 proud  difdainful  Folly,  that  while  they  can- 
 not explain  the  Union  between  5^?/// and  H<9iy, 
 are  ready  to  jeer  at  their  jull:,  humble,    and 
 modefl  Ignorance,  who  call  this  other,  a  My- 
 fiicalVmon',  Or,  becaufe  they  know  not  what 
 to  make  of  it,  would  make  nothiMg',2indL  will  not 
 allow  there  fhould  be  anv  iucli  Thing  at  all,  or^ 
 would  have  it  to  be  next  to  nothing.    But  have . 
 thofe  words  no  fenfe  belonging  to  them,  oi* 
 not  a  Great  Senfe  ?    i  Cor.  6.  17.    He  that 
 iy  joyned  to  the  Lordy  is  one  Spirit,     This  is  a 
 My  fiery,  faith  the  Apollle,  that  hath  Riches  oj 
 Glory  in  it y  1  Col.  27. 
 
 And  that  Vmon  is  the  Foundation  of  Feiiowfiip 
 And  Communion  with  him,as  the  Apofile  fpeaks, 
 I  John  1.  ^.  That  he  may  have  Fellon^fhip  with 
 i4s^  and  truly  our  Fellowjhip  ts  wtth  the  Fat  her  ^  and 
 With  his  Son  'Jef/is  Chrtfi"  That  is,  That  you 
 niay  have  hkeFellowfhip  with  God  and  Oirift, 
 as  we  have.  Not  that  our  Union  and  Com- 
 rriunion  is//^  with  the  Churchy  aslbmeoflate 
 have  argued ; '  thoiigh  therein  they  contradift 
 a  Learned  Man,  whofe  Opinions,  in  other  In^ 
 ftances,  they  are  very  fond  of;  I  mean  Epifco^ 
 pus.  For  upon  that  place  he  fays,  Thyit^  this 
 Jfnfe  is  carefully  to  be, avoided^  That  ive  arefrfl  uni- 
 ted to  the  ApoJlleSy  and  then  to  GodmdQhriJl^^  ^  It 
 
 I  Mff  Hg^j  futieral  Sermon  ^fMrs>  Ba?iter,  f.  |0 
 
£>f  (iliuou  to  dj?ift,  Sec.      II 
 
 is  both  abfurd  in  it  felf,  and  of  very  ill  confe- 
 quence.  It  is  m  itfelfahfurd^  becaufe  n^e^  aiic 
 the  Afoftks  themfclves  arc  but  Rrethrcn^  in  rq' 
 ipc'ft  oi  Union  unto  Chrifl:;  The^  are  unite/ 
 to  him  in  the  fame  manner  with  us.  Aitl 
 there  are  very  ill  confequences  would  follc^^ 
 from  that  Opinion ;  For  then  tlitre  muf^/be 
 Union  and  Communion  with;  forae  Men  and 
 Company  of  Men,  before  we  can")iave  tJnfou 
 and  Communion  with  Chrill,  which  Error, 
 by  degrees,  was  ferviccable  to  introduce  the 
 Papacy.     Let  me  add, 
 
 5.  TIi?s  Union  is  not  to  be  fuppofed  with- 
 out RegenerAtion  ^  without  the  Renovation  of 
 our  corrupt  Nature  by  the  Spirit  of  Chrili,  in 
 order  to  Communion  with  him.  The  Union 
 otherwife  between  Chrifl:  and  us, would  belike 
 Nebuchadrjcz.zar'^s  Image,  the  HeadofGold^  dn^ 
 the  Arms  of  Stiver  ^md  the  Feet  of  City.  If  there  be 
 not  Spiritual  Life  from.Chriit  by  the  quickening 
 Spirit,  the  Body  of  Chrill  would  be  partly  dead, 
 And  who  would  ever  indure  a  dead  Body  to  be 
 joined  to  him,  though  it  were  the  Carkafe  of 
 one  he  never  fo  dearly  loved  ? 
 
 6.  This  mud:  alfo  be  remembred  ,  That 
 this  Union  between  Chriil  and  us,  is  to  be 
 t>i;ought  about  by  mutual Confent^  and  theieforc 
 often  fet  forth  by  the  Conjugal  Union,  to  which 
 Confent  is  neceffary.  Our  Lord  has  laid  the 
 Foundation,  and  declared  his  readinefs  to  re-- 
 ceive  us  into  Union  with  him,  by  the  pub- 
 lication of  his  Gofpel  \  Aud  it  is  the  work  of  his 
 
 Spirit, 
 
Spirit,  to  make  us  willing  to  yie/d  our  [elves  to 
 the  Lord^  that  wc  may  enter  into  Union  with 
 'lim,  and  be  brought  under  the  Bond  of  the 
 Covenant;  We  muft  know  him,  chufc  him, 
 aid  accept  him  for  our  Teacher,  Saviour,  and 
 L')rd,  by  a  prefent  compliance  with  his  Terms. 
 W^muft  devote  and  give  up  our  felvcs  hearti- 
 ly, and  unfeignedly,  and  unrefervedly  to  be 
 liis ;  And  then  we  may  lay,  My  Beloved  is  miney 
 and  /  Am  his\  I  am/»  Chrifi^  and  Chrifl:  in  me. 
 
 And  here  is  the  great  Office  and  Work  of 
 Fxith  in  this  Work,  to  bring  Chrift  and  our 
 Souls  into  this  bleifed  Union  ;  Upon  which 
 Account  we  are  notv  in  him^  as  hereafter  we  fliall 
 be  with  him.  When  the  work  of  Faith  is  over, 
 and  we  are  brought  to  Glory,  we  fliall  be  rvith 
 Chrifiy  and  iliall  be  ever  with  the  Lord  ;  But 
 now  we  are  faid  to  be  in  him. 
 
 It  is  true,  we  are  now  faid  to  ftt  m  Heavenly 
 places  in,  Chrift:  Jefus  ;  But  hereafter  it  is  pro- 
 mifed,  rvejha/l  jit  down  on  his  Throne  with  him. 
 Now  he  dwells  in  us,  and  we  in  him ;  Here- 
 after we  fhall  be  with  liim,  to  behold  his  Glo- 
 ry. For  fo  he  Prays,  '^jolm  17.  And  he  pro- 
 mifcd  the  Penitent  Thief,  that  he  lliould  be 
 rvith  him  that  day  in  Faradtj}'  Our  Spiritual  life 
 is  now  hid  mth  God  in  Chrt(l^  as  to  prefent.  Uni- 
 on by  Grace ;  but  it  is  hid  rvith  Chrifl  in  God, 
 as  to  eternal  Glory.  The  exprellions  are  ob- 
 fervably  different;  In  Chrift  now y  rvith  Chrift 
 hereafter-^  Now  united  with  God  in  Ghrift, 
 Hereafter  v/ith  Chrift  m  God ;  In  Christ  upon 
 E^th^  In  Gifd  tn  Huvph    For  to  be  in  Chrifb, 
 
 refers 
 
 ( 
 
iDftlntdtttoCD^ift,  &c.     13 
 
 refers  to  the  Mediator ,  and  is  by  Faitli;  But 
 Faith  fhall  ceafe  in  Heaven,  and  the  Mediator 
 dehvcr  up  the  Kingdom  to  the  Father,  that 
 God  may  be  all  in  all.  Thus  for  a  brief  Expli- 
 cation of  this  Privilege,  of  being  in  Chrili. 
 
 II.  Let  us  confider  what  is  affirmed  of  thofe 
 that  arc  in  Chrift-,  or  what  they  are  exhorted 
 to;  J'V/m:  they  are^  if  they  he  m  Chrift  j  What 
 they  muft  manifeft  themfelves  to  be,  if  tliey 
 will  prove  an  Intereft  in  fucli  a  Privilege ; 
 that  is,  New  Creatures,  If  any  Man  be  in  Chrift, 
 he  is  a  New  Creature  ;  Or  a  N'ew  Creationy  for 
 fo  the  Original  will  bear.  And  it  is  not  in  this 
 place  only,  but  feveral  others,  where  the  like 
 HxprefTions  are  ufed,  concerning  that  great 
 Change,  tiiat  is  made  by  the  Grace  of  God  on 
 the  Souls  of  Men.  It  is  termed  4  Creario»j  for 
 the  greatnefs  of  the  Change ;  and  a  New  Creati- 
 on, for  the  Excellency  of  it. 
 
 One  may  be  apt  to  think,  That  the  Extra- 
 ordinary  Converfion  of  the  Apoftle  PauI,  made 
 fo  gieata  Change  in  him,  that  it  is  on  that  Ac- 
 count he  fo  often  fpeaks  in  fuch  terms ;  that  he 
 mentions  fo  often  old  things  dons  atvay^  and  the 
 old  Adamput  off  J  That  he  fpeaks  of  a  Nerv  Man, 
 aNewCreatio/iy  znd  New  Creature' Sy  and  a  Spiri- 
 tual/^^/rrfr7/(?;^  from  tlieDcad,  and  tlielikej, 
 As  that  Glorioxs  Light,  wliich  (hone  round  a- 
 bout  him,  when  he  v/as  fiTUck  co  the  ground 
 in  the  way  to  Dawafcus,  might  occafion  him 
 fo  often  to  ufe  the  expreifion  of  Li^f)t ;  for,  at 
 ^vcry  turn,  lie  fpeaks  oi  the  Fdth:r  of  Lights^ 
 
 '  the 
 
14       %lit  iitftmkomk, 
 
 the  Armour  of  Light ^  the  Kjngdom  of  Light ^  the 
 Inheritance  of  the  Saints  in  Light ^  of  Illumina- 
 tion^ of  opening  the  Eyes,  &c.  But  \\o\v  fit  a  re- 
 prefentation  is  this  of  the  Change  by  convert- 
 ing Grace  ?  as  might  be  illuftrated,  by  confi- 
 ckring  the  ftate  of  Spiritual  Death,  that  we 
 are  in  before,  and  by  confidering  the  nature  of 
 the  Change  it  felf,  and  the  Effecls  and  Opera- 
 tions, that  do  afterwards  manifell  and  difcover 
 it. 
 
 We  arecreared  in  Chrift  Jefus  unto  good 
 Works,  begorceii  again,  born  from  above, 
 quickened  and  made  ahve,  who  were  dead  in 
 trefpaiies  and  (Ins.  Several  words  are  ufed, 
 according  to  the  feveral  Powers  of  the  Soul, 
 and  according  to  the  different  objefts,  the  ne)v 
 Crearure  is  converfant  about;  For  as  this 
 Change  difcovers  it  felf  in  the  V.^derftanding^ 
 it  IS  a  rraniiation  from  darknefs  into  Marvellous 
 Light^  and  brings  us  to  the  true  and  faving 
 knowledge  of  God  in  Chrift.  The  firft  thing 
 that  God  .reated  in  the  Natural  World,  was 
 Light,  I  Gf.'/.  j.  2  Cor.  4.6.  I  Pet,  2.  9,  10.  As 
 in  the /F///,  it  is  a  choice  of  God,  and  full  pur- 
 pofe  of  heart  to  cleave  to  him.  And  as  to  the 
 diBcre«t  objefts,  it  has  alfo  other  Names  ;  As 
 referring  to  Chrift  dying,  it  is  Faith ;  To  Chrift 
 living,  it  is  Love  ;  To  Chrift  ruling  and  com- 
 maading,  it  is  Netv  Obedience, 
 
 But  here  it  is  called  a  New  Creation,  Not  as  if 
 it  were  a  removal  of  the  old  Subftance,  or  any 
 of  tha  Powers  of  the  Soul ;  But  a  rectifying, 
 a  fanctifying  of  them,  by  fetting  up  a  new 
 
 ligh^ 
 
©fttJmontoCIjittft,  &c.     15 
 
 light  in  the  Underftanding,  giving  a  new  Byas 
 and  Inclination  to  the  Will,  turning  the  Heart 
 from  Sin  and  the  World,  to  God  and  Chrifl, 
 to  Hohnefs  and  Heaven,  Not  changing  the 
 Nature  of  our  Affedions ,  but  curing  the 
 Corruption  andDiforder  of  them,and  changing 
 the  Objects  about  which  they  are  converfant. 
 
 Some  think  the  Metaphor  is  taken  from  the 
 Pr§Jel^tes  to  the  Jcwifh  Religion,  whofe  Con- 
 veriion  to  Judaifm  was  accounted  a  kind  of 
 New  Btrth^  and  they  reckoned  New  Creatures- 
 Which  our  Lord  feems  to  allude  to,  in  his  Dif- 
 courfe  with  Nicodemu-s  ^  and  wonders  fuch  a 
 Do6lor  in  Ifrael  fhould  be  ignorant  of  it.  O- 
 thers  think  it  may  allude  to  the  Jewifh  Cullom, 
 with  refpeft  to  their  Children^  They  taught 
 them  to  read  at  three  years  old,  and  then  in- 
 ftruifbed  them  till  five,then  put  them  to  School, 
 where  they  learned  the  Law  of  Mofes  till  ten, 
 and  for  three  years  more  they  applied  them- 
 felves  to  underiiand  the  Jewiih  Traditions, 
 and  the  Mylferies  of  the  Synagogue;  and 
 when  that  time  was  expired,  at  the  Age  of 
 Thirteen,  they  faida  Child  was  a  New  Crea- 
 ture ;  that  is,  fufficientiy  inifru6led  how  to 
 live  and  pleafeGod,  alledging //^j.  4^.  21.  Thh 
 People  have  I  formed^  or  created  for  rny  felf. 
 
 Our  If  ate  of  Nature  and  Sin  is  ordinarily  ex- 
 prell  by  the  Metaphor  ^  oWldAge,  our  natu- 
 ral corrupt  Aifedions,  that  are  born  and  grow 
 up  with  us,  are  called  the  OldMar*;  as  if  fince 
 
 Ad  am* Si 
 
 Dr  Hnmmmd'i  Scrm.  on  Qal,  6j  fv 
 
1 6        ITfie  jfttftSDifcotttfe, 
 
 ^^.fw's  Fall  wc  were  decrepit,  and  feeble,  and 
 aged  as  Toon  as  born ;  as  a  Child  begotten  by  a 
 Man  in  a  Confumption,  never  comes  to  the 
 ftrengthof  a  Man,  is  always  weak,  and  cra- 
 zy, and  puling,  hath  all  the  Imperfe6lions,and 
 Corporal  Infirmities  of  Age,  before  he  is  out 
 of  his  Infancy.  And  accordingly,  all  that  is 
 oppolite  to  this  old,  decripit  ftate,  is  termed 
 New.  And  fo  we  read  of  a  New  Doctrine ^  and 
 New  Covenant^  New  Tongues^  2i  New  CornmAnd- 
 ment^  New  Mah  ^  hUrk  i.  27.  Ch^^,  16.  17. 
 ^ohn  13.  34.  ^fhe\.  2.  15.  and  the  fl"ate  oi 
 Grace  expreft  by  this,  All  things  are  become  New. 
 The  Man,  when  old,  hath  entered  a  fecond 
 time  into  his  Mothers  Womb,  and  is  born  a- 
 gAtn^  and  Is  become  a  glorious,  beauteous,yV(?}i^ 
 CffAture^  fo  that  you  would  wonder  to  fee  the 
 Change.  You  have  heard  in  the  Piimicivc 
 Church,  of  a  Grain  of  Faith  removing  Moun- 
 tains ;  The  work  of  Kfgeneration^  the  beflow- 
 •  ingof  a  Spiritual  Life  on  one  dead  in  Trefpaf* 
 fcs  and  Sins,  the  making  of  a  Carcafs  walk, 
 the  Natural  Old  Man  to  fpring  again,  and 
 move  fpiritually,  isas  great  a  Miracle  as  that. 
 Therefore  called  a  (IreAtton^  becauie  of  the 
 necedity  of  Divine  Grace,  and  thepowerof 
 the  Spirit  of  Chriil:,  (that  Power  that  made 
 usat  firft,  and  raifed  Chrill  from  the  Dead;  ) 
 'Tis  the  neccfTity  of  that  Power  unto  this 
 Change,  that  is  tlie  principal  ground  of  this 
 term  Cre^tton,  The  lifhciency  of  it,  by  th© 
 .tlie  power  of  Vidorious  Grace,  making  us  a 
 V^illing,  and  holy  People,  in  the  diiy  of  his 
 
 Power, 
 
£)f  ^nion  to  cf)2ill.  See.     i  r 
 
 Po%ver,CoiTiprehendiiig  habitual  Sanclification, 
 as  the  root  and  hte  of  actual  HoUnefs.  The 
 Excellency  and  Extent  of  this,  I  might  fliew, 
 as  to  the  inward  and  outward  Man,  Heart  and 
 Life ;  all  the  Powers  of  the  Soul,  and  Mem- 
 bers of  the  Body,  and  our  whole  Carriage, 
 Courfe,  and  Behaviour;  And  that  this  is  com- 
 mon unto  all  the  Children  of  God,  all  tha  tare 
 created  again  in  Chrifl  Jefus,  all  that  arc  born 
 from  above  ;  /f  any  Man  be  in  Chnfl^  be  is  x 
 new  Creature,     To  this  end, 
 
 III.  Let  us  confider  the  certain  and  infepara" 
 hie  Connexion  between  theje  twOy  That  all  who  are 
 tn  Chri/i- ^  are,  and  muft  be  New  Creatures, 
 E^ery  real  Clirillian,  he  is  in  Chrill  Jefus,  his 
 Union  to  Chrill  doth  conititute  him  a  living 
 Member,  and  his  being  a  New  Creature  doth 
 prove  it.  The  one  is  his  ElTence,  the  other 
 his  Property,  but  they  are  ijifeparable. 
 
 What  makes  a  Man,  but  the  Union  of  Soul 
 and  Body  ?  What  makes  a  Chrtfiiun,  but  the 
 Union  of  the  Soul  with  Chrift?  How  know 
 we  that  a  Man  hath  a  Soul,  but  by  the  Moti- 
 ons, Ac-lions,  and  Operations  of  a  Reafonable 
 Soul  ?  How  know  you  that  fuch  a  Profclling 
 Chrillian  is  United  to  Chriftby  his  Spirit,  but 
 by  the  EtTecls  and  Operations  of  this  Spirit  ^ 
 making  fuch  a  Change  in  Heart  and  Life,  from 
 which  tliey  may  bv:;  denominated  New  Cre.u 
 tares.  Therefore  they  are  fa  id  to  walk  in  the 
 spirit  J  and  after  the  Spirit :  And  at  other  times^ 
 as  ilie  Foundation  of  this,  to  be  born  of  the  Spi^ 
 
 C  rit. 
 
1 8       %^t  $itft^iitmtki 
 
 nt,  and  born  from  above ;  fo  as  the  Divine  Life, 
 and  Likenefs  is  introduced.  But  more  parti- 
 cularly ; 
 
 I.  They  who  are  thus  Spiritually  united  to 
 Chrifi: ,  they  mufl  be  New  Creatures^  becaufe 
 they  partake  of  the  Divim  Spirit  \  the  fame 
 Spirit  that  formed  Chrifi  in  the  Womb  of  the 
 Virgin^  hath  formed  the  New  Creature  in  all 
 that  are  in  Chrifi  :  the  fame  Spirit  that  quick- 
 ried  the  Dead  Body  of  Chrifl-,  and  raifed  him 
 from  the  Dead,  imploys  the  exceeding  greatnefs 
 of  his  Mighty  Power  towards  them  that  believe,  and 
 by  Faith  are  u]iited  to  him :  the  fame  Spirit 
 that  carried  out  the  Soul  of  Chrift  to  go  to 
 God  as  a  Father,  doth  enable  Believers  to  cry 
 Abba  Father.  For  the  Spirit  of  Chrifi ,  is  the 
 Spirit  of  Adoption.,  Gal.  4.  6.  The  fame  Spirit 
 that  led  Ciirill  into  his  Tryals  and  Temptati- 
 ons, and  brought  him  off  with  Viftory,  doth 
 iliQ  like  for  all  tlie  Followers  of  Chriff .  They 
 are  partakers  of  his  Spirit.  The  Blood  of  Chrilt 
 cannot  fave  thofe,  who  are  deflitute  of  his  Spi- 
 rit. 
 
 The  fune  Spirit  ofMoHnefs  conforms  them 
 to  the  Image  im^Ltfe  of  God;  they  are  under 
 the  condud  of  the  fame  Spirit  of  Humility  , 
 Meehiejs^  Love^  Chanty,  Prayers,  Courage,  Re- 
 fig^utiori,  and  the  like,  which  a£led  in  Chrift; 
 And  this  makes  them  like  to  him  \  hke  him  in 
 their  Judgments  and  Opinions  of  things ;  like 
 him  in  their  Affeftions,  like  him  in  their  De- 
 iigns  and  Ends,   and  like  him  in  a  courfe  of 
 
 Adions, 
 
£)f  Snion  to  Clj?<ft,  &c:     19 
 
 Adllons,  by  which  they  profecute  thofe  De^ 
 ligns  for  the  Glory  of  God.  I  might  fhew 
 their  relemblance  and  conformity  unto  Chrifi 
 in  Graces^  in  the  Rife  ot  them,  in  the  Kinds  of 
 them,  in  the  Exercife  of  them:  All  which  de- 
 pends upon  their  Participation  of  the  fame  Spi- 
 rit. 
 
 2.  They  mull  be  N'av  Creatures  if  they  are 
 in  Chrift^  becaufe  the  Nerv  Creature  is  an  Imita* 
 tion  of  Htm.  It  is  a  little  Module  of  Chrift  in 
 its  Birth^  and  a  conformity  to  his  Pattern  in 
 lisGrowth^  and  fully  fo  in  its  Perfect  ion.  And 
 therefore  we  read  of  coming  to  a  ferft^  man^ 
 to  the  me. i  [lire  of  the  feature  ofthefulnefs  ofChrtfi:^ 
 Ephef  4.  1 2.  All  that  arc  united  to  Chrift  are 
 conformed  to  him.  Every  Branch  in  him  an- 
 fwers  to  the  Root\  every  Member  fuits  to  the 
 Holy  Had  in  Heaven,  and  in  fome  meafurc 
 dot'h  refemble  him.  Ihat  the  Members  of 
 Chrift  fhould  be  of  a  contrary  Temper  to  their 
 Head,  is  utterly  imponibie. 
 
 I  might  here  urge  the  Imitation  oi  Chrifi,  as 
 becoming  thofe  who  profefs  to  be  in  him,  in 
 feveral  Infrdnces:  as  in  the  inward  Delight 
 which  he  took  to  do  theWillofhis  Father,  in  his 
 Active  Z^al  for  his  Father^s  Glory,  in  a  patient 
 SubmifTion  to  the  Hand  of  his  Father  and  De- 
 pendance  on  him  under  allDifcouragements  • 
 •  and  in  his  Conltancy  and  Perfe  vera  nee  to  do 
 good ,  notwirlillanding  all  the  Hatred  and 
 Malice  of  the  World,  6^c 
 
 C  ?  7.  Becaufe 
 
to       5CDeiftcll  Diftontfe, 
 
 ^.  Becaufe  the  New  Creature  is  Reprefented 
 in  Scripture  as  a  Conformity  to  the  De/ith  and 
 Refurre^ionof  Chrifi^  Philip.  3.10.  By  putting 
 ofTthe  old  mAHy  we  dye  unto  Sw  ;  by  putting 
 on  the  New,  we  arc  a/tve  to  God,  and  live  to 
 Righteoufnefs.  We  are  hereby  changed  into  the 
 Image  of  Chrtfiy  3.ndth^t  good  rvorkhegun^  which 
 is  to  be  fin/Jhed  and  confummated  in  the  Day  of 
 Chrtfly  Phil.  I.  6.  There  is  a  Conformity  to  his 
 Death  and  Sufferings,  mt\\t  mortific  at  ton  of  Sin, 
 Ouroldmaniscrucifiedrvithhim,  Rom.  6.  6.  Gal. 
 5-  24.  And  a  conformity  to  his  Refurre^ion,  in 
 Heavenlinefs  of  Mindy  Col.  5.  I.  and  in  Nervnefs 
 of  Life  J  Rom.  6.  4. 
 
 4.  Becaufe  nothing  elfc  will  fo  prove  our 
 Union  to  Chrifly  as  to  enable  us  to  take  Comfort 
 m  fuch  a  Privilege ;  no  external  Advantages 
 wliatfbever  will  do  it.  For  neither  circumctfwnj 
 rjor  uncircumcifion  availeth  any  thing,  hut  a  New 
 Creature,  Gal.  6.  i  5.  The  highell  Profeflion 
 of  Religion  without  fuch  a  Change,  will  not 
 lave  tiiee.  Except  a  Man  be  born  again,  ovfrom 
 above,  he  cannot  enter  into  Heaven,  John.  3.  50 
 Neitlier  can  he  be  accepted  of  God,  or  have  fellow- 
 ship with  him,  1  John  I-  2. 
 
 No  External  Duties  or  Performances,  will  a- 
 vail  you  without  this  :  YoumayRead,andHear, 
 and  Pray,  and  give  Alms,  and  do  many  other 
 things,  and  yet  not  be  in  Chrifl ;  if  you  are  noc 
 PvegeiK; rated,  Renewed,  and  inwardly  chan- 
 ged, by  the  Power.of  the  Divine  Spirit :  If  you 
 
 are 
 
arc  not  made  New  Creatures  ,  you  can  nev^r 
 prove  that  you  are  in  Cbrijl,  You  may  be  Bap- 
 tized in  the  Nxme  of  the  Sacred  Tri/titj  ;  you 
 may  continue  in  the  Bofom  of  the  Churchy  hear 
 xh^  foimd  of  the  glorious  Gofpel^  and  receive  the 
 Bread  and  Wine  in  the  hordes  S upper ^3.nd  yet  not 
 be  united  unto  Chrijl.  You  may  have  fome 
 leffer  Change  from  the  grojfer  Fotiutions  of  th^ 
 World;  you  may  have  lome  partial  Refoi^- 
 mation,  which  is  far  (hort  ot  being  A^(e»rCr^4- 
 tt4res\  fome  outward  temporary  change,  in 
 your  carriage  and  converfation,while  the  Heart 
 is  unrenewed.  In  a  word,  our  prefent  Fel- 
 Jowfhip  and  Communion  with  God,  our  after 
 Service  and  Obedience  in  the  Fruits  of  Righte- 
 oufnefs,to  thePraife  olGod,and  our  finalBlclfed- 
 nefsin  the  enioymentothimjdo  all  depend  upon 
 this  Change,  this  New  Creation  ;  And  there- 
 fore be  afTured,  AWf  can  be  in  Chrtft  without  it ; 
 none  in  Chrifi^  fo  as  to  haye  any  fpccial,  di- 
 ftinguifhing,  faving  Benefit  by  him. 
 
 Application  i .  Are  none  in  Chrijl  but  New  Crea^ 
 turesf  How  many  then  muft  be  excluded  ? 
 How  many  of  excellent  and  laudable  Qiialifi- 
 cations,  or  great  Attainments  and  high  Fro* 
 feflions ,  and  moral  Accomplifliments,  muft 
 yet  be  excluded  and  (liut  out  from  having  a- 
 ny  part  in  Chrill;  becaufe  they  are  yetStran-. 
 gers  to  this  New  Creation-,  and  confequently- 
 not  in  Chrill ,  but  under  Condemnation. 
 Meer  Civility,  and  a  plaudble  inotfcnfive  Car« 
 liage  is  quite  another  thing.    We  need  but 
 
 Q  ^  view 
 
%%        1C!je  ifirtt  S)ifcourfc, 
 
 view  the  Lives  and  Actions  of  the  generality 
 of  fuch,  as  are  called  Chriftians^  to  confirm  this, 
 That  the  Number  is  but  fmall  of  thofe  who 
 are  in  Chriil: :  How  few  have  had  any  awa- 
 kenhig  Convictions  about  thefe  things  ?  And 
 yet  many  fuch  mifcarry. 
 
 2.  How  miferable  is  the  Condition  of  all  un- 
 renewed 5'ouis  ;  without  a  change,  they  are 
 excluded  from  all  fi'vmg  Bemfit  by  the  Redee^ 
 mer.  They  are  not  in  Chrift,  and  therefore 
 are  under  the  Curfe  and  Condemnation ;  which 
 by  Union  to  Ch/ifi  we  are  delivered  from,  Rom^ 
 S.  I.  Kj^ow ye  noty  thit  Chrifi  is  in  you ^  except: 
 ye  are  Reprobates  P  2  Cor.  15.6.  All  our  hopes 
 of  Life  and  Salvation  by  Chrift  depend  upon 
 it:  The  Guilt  of  all  our  Sins  doth  otlierwife 
 lye  upon  us ;  And  all  the  black  Clouds  of  Di- 
 vine Vengeance  Iiang  over  our  heads;  The 
 Wrath  of  God  abides  upon  us;  as  if  there  were 
 noC/^r//?,  no  Gojhel:  And  there  is  nothing  be- 
 tween us  and  Evcilalling  Ruine,  but  a  little 
 Breath- 
 
 3»  Then  none  but  Neiv  Creatures  have  a 
 Rigi]t  to  the  Lord's  Table;  For  the  invited 
 Gueils  are  fuch  who  are  tn  Chrijl.  The  Cove- 
 nant of  Grace  cannot  be  fealed  in  that  Ordi- 
 nance^ to  thofe  who  are  not  under  the  Bond  of 
 theCo-venafjp  :  The  Benefits  purchafed  by  Chriit 
 are  not  coaBrmed  at  hisTabie  unto  thole,  who 
 are  none  of  his :  I  grant  there  is  an  Unworthi- 
 nels,  as  iq  prefect  Frame ^  that  even  thofe  who 
 
 are 
 
£)f  tHnion  to  Ctoift,  &c.     z} 
 
 are  in  Chrift  may  have  ;  but  it  is  the  Unwor- 
 tliinefs  as  to  State^  that  I  am  fpeaking  of:  Such 
 as  are  not  in  CaV/^'?,  having  nothing  to  do  to 
 eat  his  FleOi,  and  drink  his  Blood,  Iclt  tl)e)r 
 cat  and  drink  ')ticig}nent  and  CondemnAt'ion  to 
 themfelves:  He  chat  doth  not  truly  Repent, 
 cannot  be  f  uly  Interefted  in  the  Promife  of  Par* 
 clon^  and  therefore  cannot  have  a  Right  to  the 
 Sealo'Cit.  They  thatare  dead  in  Sw^  cannot  re- 
 ceive Nourijljment  by  this  f^iritud  Food.  The 
 lead  that  can  be  faid,  as  o^/e  obferves,  is  this  ^ 
 Th,it  it  is  in  "jxin^  a.nd  to  ?20  good  furpofe  ;  for 
 fuch  can  no  more  receive  Chrijl  m  the  SacrAmenty 
 than  a  Chicken  th^t  fhould  come  into  the  Affembljy 
 and  pick  up  fome  of  the  Crumbs  of  the  Bread  from 
 the  grotindy  after  Confecration^  can  be  faid  to  re^ 
 ceive  tlie  Body  ofChrtfi,  But  the  Danger  is  un- 
 fpeakableof  Eating  and  Drinking  unworthily, 
 io\'  Juch  eat  and  driy/k  Judgment  to  themfiheSj  not 
 difcerning  the  Lord's  Body. 
 
 You  may  defire  to  come  to  this  Table^  and 
 you  may  lliy  enough,  it  may  be,  to  latisfie  a 
 Minifterof  Chriil,  who  cannot  judge  of  your 
 Heart  and  Confcience,  and  doth  not  know  the 
 whole  of  your  Life  ;  But  you  your  lelves  mull 
 look  to  it,  that  you  be  in  Chrift^  and  that  you 
 evidence  you  are  lb,  by  being  Arrr  Creatures. 
 We  can  but  warn  and  admonilh  you,  and  of- 
 fer our  AiTiilancc  and  Help;  At  your  own 
 Peril  be  it  ,  if  you  come  ,  and  yet  live 
 in  any  known  Sms ,  and  cherifh  tiie  Ene- 
 mies of  Chrifi  ,  though  you  profefs  to  be 
 hisy   and  prefumc  upon  all  the  Privileges  of 
 
 C  4  his 
 
t4       ©je  ifitft  SDifcoutfr, 
 
 hisHoufeand  Family,  as  real  Members  ofiL 
 But, 
 
 i  will  yet  add,  That  thofe  who  are  in  Chrift, 
 if  they  would  have  Afliftance  and  Grace  from 
 the  Spirit  of  Chriil,  to  walk  as  New  Creatures, 
 they  ought,  on  the  other  hand,  to  take  heed 
 how  they  abfent  themfelves  from  that  Ordi- 
 nance.    If  they  would  either  have  the  comfort 
 of  their  being  in  Chrift,  or  would  have  fup- 
 plies  of  Grace,  to  walk  as  New  Creatures,  they 
 (liould  be  frequent  and  ferious  in  Sacramental 
 Duties.    Have  you  not  weak  Graces  to  be 
 ftrengthened?  And  manifold  Corruptions  to 
 be  more  fubdued  ?    Inordinate  Love  to  this 
 World  more  Crucified  ?    Do  you  not  need 
 rnorc  Ability,  to  difchargefeveral  Duties, and 
 overcome  divers  Temptations  ?  Do  you  not 
 defire  to  be  more  Partakers  of  the  Image,  and 
 Life,  and  Spirit  of  Chrift  ?  Is  your  likenefs  to 
 Chrift. fo  complcat,   your  Faith,    in  all  its 
 branches,  fo  adive  and  firm,   your  Love  to 
 Chrift   fo  warm,  your  F^eavenly  Defires  fo 
 fervent,  your  Patience  and  Refignatlon  fo  per- 
 fect, your  Obedience  fo  exa*^,  your  ftanding 
 fo  fure  ,   that  you  need  no  more  Influence 
 of  tire  Spirit  of  Chrift  ^  Should  not  your  own 
 necefTnvobhge  you  to  be  frequent  in  this  work; 
 befides  the  Authority  of  your  Lord,  which  is 
 motive  enough  to  tiiofe  that  are  in  Chrift^ 
 And  he  requires,   you  fliould  remember  his 
 Dying  Love  tliis  wav,  and  Jhow  forth  his  death 
 till  he  come.     It  is  proper  work  for  us  to  begin 
 th  ^'^^r  V'.'ith :  To  renew  our  Covenant  with 
 
 the 
 
€)f  Wimw  to  CDnft,  &c.      1 5 
 
 the  Lord  ,  by  partaking  of  th€  Symlw/s  of 
 Chri/l^s  Body  and  Blood  ;  giving  up  our  felvei.  a- 
 gain  to  be  the  Lord's,  with  renewed  Repen- 
 tance for  the  Sins  of  the  Tear  pajl^  and  repeated 
 Exercifes  of  Faith,  for  Pardon,  and  Peace,  and 
 Grace,  and  Righteoufnets,  and  Life- 
 
 4.  The  next  Vfe  may  be  oi  ExAmi?7AtioN^  To 
 try  whether  we  arc  tn  (Ihrjfl^  or  no^  by  inqui- 
 nn^JVhether  ive  are  A'ew Creatures ^  or  not  f  Your 
 Love  to  Clirift,  your  Likenefs  to  hiin,  your 
 Subjeftion  to  him,  your  Fruitfuhicfs  in  him, 
 will  difcover  ir.  Are  all  old  things  done  away 
 with  you,  and  all  things  become  new?  Is 
 there  If  ill  the  old  Darknefs  and  Blindnefs  that 
 was  upon  your  minds  i^  Or,  Are  you  Lr^ht  in 
 the  Lord?  Doth  the  old  Deadnels,  vSecurity, 
 and  Carelefsnefs  remain  upon  your  Hearts  and 
 Confciences?  Old  Thou2;hts,  and  old  Dcfic^ns, 
 old  Diicourles  and  Converfations.  As  little  Sa- 
 vour in  the  things  of  God  as  ever  ?  As  little 
 Vi£lory  over  the  Temptations  of  the  World, 
 and  the  Flefl],  as  formerly  ?  Arc  your  Wills 
 as  rebellious  and  (lubborn  as  ever?  Are  your 
 Defircs  after  Vanity,  and  your  Jfeciwns  to- 
 wards E^rr/;/)'  Things^  the  lame  as  formerly? 
 So  for  your  Hopes  and  Fears,  Joys  and  Sor- 
 rows, What  Change  hath  been  wrought? 
 Does  flefliy  Appetite,  and  Senfe,  and  Carnal 
 Intercft  fway,  and  govern  as  much  as  ever? 
 Or  is  there  a  New  Creation  wrought  in  you  ? 
 Have  you  a  new  Mind  and  Judgment,  a  new 
 W^^M  and  new  Affcdions  ?  Do  you  walk  ia 
 
 Newnefs 
 
x6       5:8^  5f  irft  a>ifcoucfe, 
 
 Newnefs  of  Life  ?  Is  your  Internal  Principk 
 changed,and  the  External  Rule  of  your  Anions 
 changed  too  ?  Are  you  no  longer  conformed 
 to  the  World,  but  transformed  by  the  renew- 
 ing  of  your  Minds  ?  Rom- 12.2.  Is  that  fin  ha- 
 ted and  crucified,  that  before  was  indulged  ? 
 Is  that  Saviour  prized,  [for  io  them  that  believe^ 
 he  is  frecious^  and  the  Chief efi  of  Ten  thoufunds^ 
 that  before  was  flighted  ?  Do  you  delight  in 
 the  Law  of  God,  after  the  Inrvard  Man  ?  Do 
 you  find  the  Holy  Law  of  God  written  in  your 
 Hearts,  fetting  you  againft  every  fin,  in  your 
 felvcs  and  others  ?  Do  you  walk  in  the  Spirit^ 
 and  3.hcr  the  Spirit  of  Chrifi^  and  not  after  the 
 FkfJj,  or  according  to  the  co^^rfe  of  the  JVorldy 
 as  formerly  ?  Is  the  Life  you  lead  in  the  F/eJJj 
 by  the  Faah  of  the  Son  nf  God? 
 
 How  do  you  iiand  affected  as  to  inward 
 Spiritud  Duties^  that  concern  the  inward 
 workings  of  your  Thoughts,  and  Confcience, 
 and  Affe£lions,  and  fuch  things  as  none  but 
 God  and  you  do  know  of?  Is  it  as  great  a  bur- 
 den and  trouble  to  your  Souls,  to  a£l  contrary 
 to  the  renewed  Nature,  as  before  to  contradit;l 
 the  Inclinations  of  the  Flcfli  ?  fs  Prayer  your 
 daily  work,  and  delight  ?  Do  you  cherifh  and 
 promote  the  new  Creature  ?  Are  you  reftlefs 
 after  you  have  fallen  into  Sin,  'till  by  Repen- 
 tance you  recover  Pardon  and  Peace  ?  Do  you 
 grow  up  daily  into  greater  Conformity  to 
 Chrilt,  and  Imitation  of  him  ?  Defiring  no- 
 thing more,than  that  his  Image  may  be  drawn 
 more  hveiy  on  your  Plearts,  and  exprgii  more 
 
 fully 
 
fully  in  your  Lives  according  to  the  various 
 Providences  ot  Gj'.I  tliat  call  lor  the  Exercife 
 of  liichand  f^ich  braces,  and  according  to  th^ 
 various  Inftitutions  of  Ch'iri:,  wherein  fuch 
 and  luch  Holv  Affections  arc  to  be  imployedf 
 The  knowledge  of  this  Union  to  Chrill  upon 
 exam"; ration,  will  give  us  the  Comfort  of  all 
 thofc  Privileges  which  refuit  from  it. 
 
 Examine  how  Matters  are  with  you  ns  to 
 thele  things,  and  u  hat  care  you  take  to  main- 
 tain the  Bonds  of  Union :  To  ilrengthen  Faith, 
 and  obey  the  Spirit  ;  and  whether  it  be  better 
 now  than  it  was  a  year  ago.  While  Merchants 
 and  Tradef/mn  cafl  up  their  Books^  And  make  uf 
 their  Accounts^  /it  the  end  of  the  Tear ;  let  us  not 
 negleft  the  likx  work,  asChrijiians^  with  refe- 
 rence to  our  Spiritual  State  :  Let  us  not  be  lefs 
 concerned  to  knov/,  whether  we  thrive  or  de- 
 cay, whether  we  advance  and  go  forward,  or 
 clfe  decline. 
 
 5.  The  next  lyi?  may  be  q{  Comfort  to  fach 
 as  are  in  Chriif.  Our  Union  to  him  is  the 
 Foundation  of  all  ouv  Fellorvjhtp  with  him,  and 
 after  Supplies  of  Gi-4<:f'  and  L//^.  If  we  are  in 
 Jefrs  Chnfiy  he  is  made  of  God  unto  us  Wifdom^ 
 and  Right eo ufne fs  ^  and  Sancitficatton^  and  Ke^ 
 demptio?iy  i  Cor.  i-  30.  .  Such  fliall  be  delive- 
 red from  JVrath,  entituled  to  Eterpja/  Life,  have 
 the  Pardon  of  all  their  Si?is^  thrift  as  their  Jdijo- 
 f4ff  pleads  for  'em  in  Heaven^  in  him  they  are 
 Adopted^  and  liave  free  4<:<:^  to  God,  his  Spirit 
 dsvclli  in  them,  their  Services  ar^  accepted,  &c. 
 
 ^       If 
 
i8       SClJe  ^ftft  axrcottrfe, 
 
 If  we  are  in  him,  there  is  no  coniemnAtion 
 unto  ftich^  Rom.  8- 1.  Such  a  Man  is  not  con- 
 demned, is  not  in  a  ftate  of  condemnation  for 
 the  prefent,  jTo/'^  ^.  i8.  And  fuch  a  Member 
 of  Chrift  cannot  perifh,  who  by  Union  to  him, 
 is  united  to  God,  the  Fountain  of  Life.  Our 
 Lord  fpeaks  of  the  Union  of  the  Father  unto 
 him  as  Mediator,  and  his  Union  unto  us,  as 
 both  in  order  to  our  Perfeiflion,  and  eternal 
 Felicity,  '^ohn  17.  20,  2^.  /  in  them^  and  thou 
 in  me^  that  they  may  all  be  made  perfe&-  in  one. 
 But  there  is  no  Reconciliation  to  God,  no  Re- 
 miffion  of  Sins,  no  Adoption,  no  Salvation  by 
 Chrift,  but  for  fuch  as  are  in  him.  Whereas 
 dit  things  are  yours ^  even  Life  and  Death,  things 
 prcfent,  and  things  to  come,  when  you  are 
 Chrifs 
 
 There  is  a  Train  of  invaluable  Bleflings  fol- 
 low this  new  Creation,  and  Union  to  Chrift, 
 where  it  is  truly  wrought,  *  2  Ephef.  15.  14. 
 I  Ccr,  5.  22.  You  are  brought  under  the  Bond 
 and  Blelling  of  the  New  Covenant,  Jer.  ^1.35. 
 You  are  dignified  with  a  new  Name,  Rom. 2.1 7. 
 You  are  begotten  to  a  new  Hope^  entitled  to  a 
 new Inheritmce^  i  Pet.  i .  ^.  j  John  12.  13.  And 
 you  fliall  be  prefervcd  and  kept  by  the  pow- 
 erful Grace  of  Chrift,  unto  the  full  poireifion 
 of  it- 
 
 Nonefhall  pluck  you  out  of  his  hands,  he- 
 caufe  he  lives  ^  you  fh  ill  live-,  nothing  fhall  be  a- 
 ble  to  feparate  you  from^   him.    I'i  >ou  are 
 
 planted 
 
 ^  Sff  AKPolhill'sChriftusmCorde,  cbafA^ 
 
planted  into  the  hkenefs  of  his  Death^  for  the 
 deitruclion  ofthe  Body  ot  Sin,  you  fhaW  grow 
 up  with  him,  in  the  Hkenefs  of  his  Refur  reel  ion, 
 Rom.  6.  5,6.  Not  only  (hall  you  receive  In- 
 fluence of  Spiritual  Life  from  him,  while  you 
 hve,  but  by  virtue  of  this  Union,  you  fljalldye 
 in  the  Lordy  and  fie ep  in  Jefus,  Rev,  14.  j  ^, 
 1  Thef  4.  14.  You  mail  be  with  him  in  Glory, 
 and  your  Bodies  fhall  be  raifed  by  him,  and  be 
 made  like  his  mofl:  glorious  Body,  Ro/n.  8.  ii» 
 But, 
 
 La/Hj^LqI  mcclo{c\v'ith  Exhortation,  i.  Un- 
 to all,  to  labour  after  Vmon  to  Chrifl,  2.  Un- 
 to thofe  that  have  good  hope  through  Grace 
 that  they  are  in  him^  and  profefs  to  be  fo.  Let 
 mc  exhort  them  that  they  would  live  as  new 
 Creatures, 
 
 I.  Labour  after  Vnion  unto  Chrifl,  How  car- 
 neftly  fhould  this  be  defired,  how  diligently 
 purfued  ?  For  we  can  have  no  Communion,  no 
 Adoption,  no  Freedom  from  Condemnation^ 
 without  it.  Fatth  on  our  part,  and  the  Spirit 
 on  Chnil's,  are  the  Bonds  of  Union.  Let  us 
 carefully  make  ufe  ofthe  Word  and  Prayer,  in 
 order  to  both,  waiting  and  begging  of  God, 
 and  uiing  all  the  hopeful  means  that  are  in  our 
 power  in  order  to  it.  Kow  earneft  fhould  be 
 our  pu'-fuits  of  tijis  Privilege,  how  fervent  our 
 Prayers,  and  conflantour  Endeavours  after  it  ? 
 Never  leave  foliciting  the  Throne  of  God,  till 
 the  Creator  and  Father  of  Spirits  have  created 
 
 smother 
 
io       Xlje  5?  irft  2Difcourfe, 
 
 another  breath  into  your  noftrils,  another  Spi- 
 rit into  your  Souls,  even  the  Spirit  of  Chrijl^ 
 whereby  we  are  united  to  him  ;  lay  your 
 felf  at  his  feet,  and  with  all  the  violence  and 
 importunity, and  humility,  that  yourdiftrefTed 
 cafe  may  prompt  you  to,  beg  the  Holy  Spirit 
 to  over  fhadow  thee.  And  yet  learn  fo  much 
 Patience  from  thy  beggarly  ftate,  as  not  to 
 challenge  him  at  thine  own  times,  but  wait 
 his  leafure,  and  obferve  his  motions;  doing 
 all  that  poffible  thou  canft  in  the  ufe  of  common 
 Grace,  to  prepare  the  room  againll  his  com- 
 ing; and  contmuQ  in  Prayer,  watching  chere- 
 untoin  the  ufe  of  all  the  outward  means,  which 
 God  hath  afforded  thee. 
 
 2.  Be  exhorted  to  live  as  New  Creatures, 
 You  are  obliged  to  it  by  your  Baptifm,  and 
 by  your  Profeifion  of  Chriitianity.  You  that 
 come  to  the  Lord's  Table  are  efpecialiy  obli- 
 ged, That  old  things  fiiould  be  done  away, 
 "all things  become  New,  You  conhder  his  Suffer- 
 ings from  time  to  time,  as  reprefented  in  that 
 Ordinance.  You  there  fcaft  upon  his  Sacrifice, 
 and  confider  the  caufe  of  his  Sufferings,  your 
 own  Sins  ;  and  the  End  of  them,  your  Re- 
 demption from  theGuilt,  and  Filth,  and  Pow- 
 er of  Sin.  Can  you  do  this,  and  not  feel  the 
 Obligation  to  live  a:.  New  Creatures^  and  refolve 
 upon  it  ?  Do  you  not:  there  renew  your  Cove- 
 nant, and  engage  3-our  felves  afrelh  to.  walk 
 as  the  Redeemed  of  the  Lord,  unto  all  well-plea- 
 JW?  Do  you  :iQi  t here  Q<k^  your  felves  into  the 
 
 Arms 
 
^f  Mnioxx  to  Cljitft,  Sec     3 1 
 
 Arms  of  a  Crucified  Saviour,  and  plead  the 
 Merits  of  his  Death,  and  beg  the  Supphes  of 
 his  Spirit,  and  bind  your  felves  to  flri£l  fideU- 
 ty  to  him,  as  long  as  you  live,  under  a  grate- 
 ful fenfe  of  his  kindnefs,  who  has  loved  you, 
 and  wajhed  you  from  your  (ins  in  hki  Bloody  that  he 
 might  purchnje  to  himfelj  a  People  z^enlous  of  good 
 works  f  Fa/Je  are  we  to  all  t his ^  tf  tve  do  not  rvalk  as 
 New  Creatures,  There  are  but  two  Motives 
 with  which  I  fhall  enforce  this.  The  Text 
 furnifiics  me  with  one ,  And  the  Seafon  of  the 
 Tear  with  ihQ other' 
 
 I.  Tlie  Motive  in  the  Text,  Old  things  are 
 done  awayy  Behold  all  things  are  become  iXew,  I 
 Ihall  not  Gonfider  it  as  amplifying  the  other 
 exprefTion,  and  fo  referring  to  the  Change  of 
 thofe  that  are  in  Chrifi:,  and  confequently  of 
 like  import  with  the  Fhrafe  a  New  Creature , 
 but  as  an  Argument  to  urge  and  enforce  it :  And 
 accordingly  underltand  thefe  words ,  as  vd^H" 
 zmgtotheObligationof  the  Laws  ofMofes)  That 
 thati'i  now  ceafed;  Thofe  old  things  arc  now 
 done  away ;  The  Shadows  of  the  Ceremonial 
 Law  are  expired ,  at  the  coming  of  the  Sub- 
 llance  which  is  Chrifi:,  ColoJ]  2.  20.  We  arc 
 faid  to  be  Dead  with  Chrifi^  from  the  Rudiment Sy 
 or  EUme?its  cf  the  IVor/d,  Refpecbing  material 
 and  worldly  things,  either  to  do,  or  forbear 
 them:  For  of  that  kind  were  the  Ordinances, 
 and  Inititutions  of  the  Ceremonial  Law  : 
 They  were  the  firit  and  loweft  Leflbns,  fitted 
 to  the  InfancJV' of  the  Church;  But  new  the 
 
 Kjngdom 
 
?  I        'JZU  iritfl;  axfcoutfe, 
 
 Kjngdom  of  Heaven  in  come  by  the  Ereftion 
 oftheGofpel-Church,  a  Kingdom  which  fhall 
 not  be  (liaken,  and  the  Orders  and  Inllitutions 
 of  it  never  be  changed.  Now  a  more  noble 
 and  Spiritual  Worfhip  is  to  take  place,  thofe  old 
 things  arepd/l-  away.  No  wonder  ifthe  Scafirold-i 
 of  Ceremonies  be  taken  down ,  when  the 
 Church  of  God,  the.  Spiritual  Building,  is 
 brought  by  Chrifttoits  full  height. 
 
 Now  all  things  are  heco?ns  New  by  Chrifl^  tlie 
 yi^^vxiOK  Q>^  the  New  Qovsnant*  The  Tefta- 
 ment  he  left  us  is  <«  New  Tefiament.  He  rent 
 the  Vail  of  the  Temple  in  twain  when  he  dyed, 
 and  put  an  End  by  his  own  Sacrifice  of  him- 
 felf^  unto  all  the  Sacnfces  and  Services  of  the 
 JewiJJj  Temple ;  And  therefore  it  is  obfervable, 
 that  the  hril  time  he  fpake  of  his  Death^WdiSm  the 
 Temple  \  But  alter  his  Death^  he  never  entred 
 into  />,  though  we  read  that  he  was  injerufa- 
 km  after  his  Refurreclion.  We  have  a  New 
 Sanctuary^  an  Heavenly  one;  A  New  High 
 Friefl^  of  a  better  Order  than  that  of  Aaron  ; 
 New  HeavenSy  and  a  New  Earthy  as  the.  Got- 
 pel  State  is  called;  A  New  Lighty  to  inlighteo 
 the  World,  even  the  Knowledge  of  God  m  the 
 Face  of  Chriil  ;  J  New  Sun^  even  Chrill  the 
 Sun  of  Rtghteoufnefsy  with  healing  in  his  Beams  \ 
 A  New  Adam^  after  the  Image  of  God,  theex- 
 prefs  Image  of  his  Perfon,  and  the  Brightnef^ 
 of  his  Glory,  in  whom  all  fulnefs  dwells-  We 
 have  a  New  Cssk^ial  Paradfe,  uito  whicii  the  Old 
 Serpent  Iliall  never  enter:^A>;rrr^^</L7/^,whofe 
 Leaves  are  for  the  healing  of  theN aiions:  AN ewEve ^ 
 the  Church  of  Chrilt,Bi?/;^  ifhts  Bone^and  Flejh  vf 
 
 hi 
 
£)f  tlttlOtt  to  €l)?lft,  Sea        ^  ; 
 
 his  Flefh^  formed  of  his  Blood,  and  animated 
 by  his  Spirit.  We  have  Nerv  Sacrifices  ^ 
 New  Sacramems^  a  Nerv  Circumcifion^  a  New 
 Paffover^  ^  A^eirjcrujk/em,  2.  A^en'Tewp/e,  Be* 
 hold  a/i  tht?7gs  are  made  New,  And  fliall  not 
 we,  that  profefs  to  be  the  Difciples,  and  Fol- 
 lowers ofChrift,  by  whom  all  things  arc  thus 
 made  Nen\  Anfwer  all  this  ,  by  being  Ne^p 
 Creatures,  that  we  may  ferve  him,  tn  th  new- 
 Kefs  of  the  Spirit ,  and  not  tn  the  oldnefs  of  the  Let- 
 ter, Rom.  7.  6.  That  is^  thxt  we  being  delivered 
 fi'om  the  manifold  difficult  Impofitions  of  the  Mo- 
 J  nick  Law,  all  which  we  could  not  fulfil,  and 
 pom  the  Curje  upon  thoje  which  did  not,  we  jhould 
 now  fir  ve  God,  with  New  Hearts,  and  Lives,  by 
 t!ie  Spirit  of  Ghrift,  according  to  the  Laws  of 
 Grace* 
 
 2.  There  is  yet  another  Argument ,  fom 
 the  Ctrctimjlance  of  ttm^.  In  the  beginning  Q^  the 
 NewTear,  which  makes  diQ  Exhortation feafon- 
 able,  to  prefs  you  to  be  New  Creatures.  And 
 when  may  I  expeft  to  be  attentively  heard 
 upon  fueh  a  Subiecb,  if  not  at  fuch  a  Seafon, 
 when  I  may  hope  feveral  o'i  you  have  had/f- 
 rious  Reflexions,  this  very  Morning,  u^ov.Time 
 and  Eternity,  from  the  Conclufion  of  the  /<?/? 
 7>^>^,andthe  beginning  oi' Another  ;  to  awaken 
 your  Thanktulnefs  for  the  Mercies  of  the  Tear 
 pafl,  and  your  Repentance  for  the  Sins  of  it,  and 
 your  good  Refoiutions,  and  Self-Dedication 
 ^o  the  Lord  for  the  future  ? 
 
 D  ti 
 
54      ^D«  IFttft  aDiftdutfe, 
 
 It  will  be  fad,  if  the  Experience  of  mother 
 Tear  do  not  teach  us  fome  Underfiandrngy  when 
 ddy  unto  day  uttereth  Kjiowkdge^  and  night  un- 
 to night  might  teach  us  Wifdom,  The  very 
 thoughts  of  our  hAfy  Time^  meafured  by  Tears, 
 and  Months^  and  Weeks ^  and  D^j,  fhould  put 
 us  upon  confidcring,  how  Irrevocable^  and  fafi 
 Recovery  is  the  laji  Tear^  and  all  om  former  Tear Sy 
 it  being  utterly  impoflible  to  call  back  Tefierday. 
 Almighty  Power  may  flop  thecourfe  of  the  Sun, 
 as  in  the  time  ofjojhua;  but  to  make  that  which 
 ispafl^  to  hQpreJent,  and  not  pajiy  is  a  Contra- 
 diction, and  cannot  be  done.  And  oh  how 
 fmall  a  point  doth  fepar ate  and  difiinguijh  that, 
 which  is  pafi^  from  that  which  is  yet  to  come! 
 They  are  divided  by  one  Moment^  by  an  Inftant 
 that  is  almofi  nothmg  \  by  that  which  we  cannot 
 fpeak  of  without  lofing,  it  being  gone  while 
 we  open  our  Mouths  to  fay  the  leall  word  a- 
 bout  it.  So  near  is  Death  to  Life,  The  very 
 Nature  of  Time  it  felfmay  teach  tdsthis. 
 
 And  certainly  the  Changes  of  the  Tear  pafl 
 Ihould  be  very  Injlru^ive^  and  give  us  many 
 Reflexions y  according  to  our  «Si»j-,  2inA  Mercies -, 
 according  to  ihtTrials^  and  Exercifes  we  have 
 been  carried  tltrough,  tliis  lalf  Year.  May 
 not  all  of  you,  look  back  upon  many  Changes 
 the  preceding  Year,  of  feveral  kinds;  Thofe 
 efpecjally  which  God  hath  made  amongft  us 
 by  Death?  We  are  called  to  review,  how 
 many  of  Them  we  knew,  and  were  acquainted 
 with,  with  whom  we  familiarly  coaverfed, 
 not  a  Year  (uice,    are  nowfilent  in  the  duil: 
 
 While 
 
£)f Itntoti  to  CD?ift,  &c.     ?  5f 
 
 While  theii'  immortal  Spirits  are  fome  in  i^^/«- 
 'L'^;;,  and  Others  in  the  place  of  Tor meP7t,  .-'.nd 
 of  the  Mul: itude  that  have  dyed  this  lall  Year, 
 could  we  but  fcparate  the  corrupted,  putrify- 
 ing  Relicks  of  thofe  Perfons,  whom  we  Ho- 
 noured, Valued,  and  Loved,  from  the  reft  of 
 the  Decealed,  and  view  their  Bodies,  as  now 
 they  are ,  How  affcding  would  be  the  Spe^ta- 
 clt  ?  To  think  wh^t  they  were,  lefs  than  a  Year 
 ago ;  and  to  coniider,  n^hat  now  they  are,  as  to 
 their  Bodies \  and  the  greater  Change  there  is  as 
 to  their  Souls.  But  even  as  to  tho,  for?7ier,  lee 
 us  compare  in  our  thoughts  the  Figure  they 
 lately  made,  while  adding  their  Parts  upon  this 
 Stage,  as  living  Men  and  Women  amongft 
 us :  What  a  Change  is  made  in  a  few  Months, 
 as  to  every  of  them  ?  And  the  like  may  be 
 our  own  Cafe,  within  a  few  Months  from  this 
 moment,  long  before  the  End  of  this  Year  ws 
 now  begin. 
 
 For  confider  it,  ChrifttAnSy  This  laft  Year^ 
 that  is  now  ended,  is  one  made  towards  the 
 Grave.  Another  Rich  may  bring  us  home. 
 O  that  we  may  be  found  ready  !  Who  knows, 
 but  as  the  LtH  Tear  carried  off  many  of  our  Ac- 
 quaintance, and  Friends,  but  that  our  Names 
 may  be  amongft  thofe  who  fliall  not  out-live 
 this  ?  It  is.  true,//^  ni.ty  be^yow  fliall  live  to  fee  the 
 Conclufion  of  this  New- Year,  butyit  may  he^  you 
 Jh all  not  live  till  Mid; twimcr.  It  may  be,I  may 
 French  aTwelve-moncli  hence- but  pcrad  venture 
 you  may  hear  a  Sermon  occafioixd  by  myDeath, 
 before  that  time^Or  your  own  Ears  may  be  ilop-< 
 
 D  ?  ped, 
 
%6       ILfje  SFitft  SOiTcotttfe, 
 
 ped,  if  my  Mouth  be  not:  Tou  may  die ,  if  I 
 Hiould  live  yet  a  few  Years   more. 
 
 I  cannot  look  round  on  this  AlTembly,  but  I 
 muftconlude,that  of  all  this  number,  it  is  pad 
 doubt,  but  Some  One  or  more  will  die  before  this 
 Year  be  over ;  I  believe  I  need  not  fcruple  to  prO' 
 nounce  it.  There  is  none  can  queftion,but  if  the 
 number  were  much  lefs,  one  or  more  would  die 
 withinaYear.Therefore  the  Voice  of  God  is  to£- 
 veryoneofyou^k^2k.^2i'i\^  mind  yourWork;Turn 
 to  theLord,  and  feek  afterUnion  toChrin:,and  fee 
 that  you  h^New  Creatures^  fo^  yoti  (hall  die  before 
 Another  Tear, 
 
 But  you  will  almoft  All  be  ready  to  fay,  To 
 whmn,  in  particular,  do  you  fpeak  this  ?  Sure^ 
 not  to  me.  Yes,  I  fpeak  it  to  Tnu^  to  every  vj 
 Tou^  whether  in  Touth  or  Jge ;  To  you, Parents, 
 and  to  you  thd.ta.i'Q Children;  To  you,  Mafiers^ 
 and  to  y ou^  Servmts;  To  you,  M;^shandsy  and 
 to  you,  fVives ;  To  you  before  me,  and  to  you 
 on  either  Hand)  This  Call  of  God,  is  to  every 
 one  of  you  in  particular,6>e  that  you  be  found  inChrifi, 
 for  yoii  may  not  he  found  Alive, At  the  End  oj  this  Tear- 
 
 Oh  but  I  hope  the  contrary,  fay  fuch  and 
 f  iich  j  As  for  me,  1  hope  I  have  many  a  fair  Tear 
 to-  come;  I  am  m  fpri;fjtly  vigorous  Youth,  or  I 
 am  in  fetledy  confirmed  Strength,  ^W  Health:  or 
 I  am  hut  jufi  entred  into  the  bujie  World ;  or  jujl 
 ?.*OiV  entnng  upon  it,  Sec-  Bur,  How  many  Toun^ 
 ger,  /md  ?nore  likely  to  live,  have  dyed  this  lafl 
 Tear ;  and  therefore  why  may  not  you  be  one 
 afthofc,  wholliall  dye  this? 
 
 Nay,  Elder  Perfons  are  ready  to  excufe  them- 
 felves,'  and  fay^  They  have  many  6'eaiors  to  go 
 
 be* 
 
^f  ^nf  bit  to  €l)?ift,  &c.      1 7 
 
 before  them  ;  Th/tt  tnmy^  who  Are  Elder  thun  they^ 
 they  fee,  do  yet  hold  out  Tear  after  Tear,     Their  in* 
 ]vard thought  iiy  that  they  have  efcaped  many  Dan- 
 gers,    and  been  recovered  from    many  Skkneffes  ; 
 Jnd  though  they  are  hut  rveak  and  Crazy,  and  have 
 many  InfirmitteSy  and  Pains,    to  prejage  their  Dif 
 folution;    Tet  notwithjlanding  thefe,   i  hey  make  a 
 (hi  ft  to  live,  and  have  ruhh^d  on  for  fever al  Tears^ 
 under  fuch  iveaknefs  ;  J nd fever al  of  their  Acquaint 
 tance,  as  rveak  and  fickly  as  they,  have  continued-  a 
 good  rvhiie for  all  that.     And  fo,  neither  Toung, 
 nor  Old,  will  admit  the  Suppoficion,  2iS  to  their 
 own  Cafe;  Nor  T<^u,  nor  Tou,  nor  any  Body, w'lW 
 believe  they  fhall  dye  this  Tear.     And  ib  the 
 next  Tear,    I  doubt  not,  your  Hearts  will  fay 
 the  fame  as  non^;  for  there  will  be  the  fame 
 pretence:   And  therefore  it  is  not  unto  you  I  mull 
 fpeak  of  Death,  but  rather  wiOi  you  Joy  of  the 
 long  Life,  which  with  (o  much  confidence  you 
 reckon  upon.     Well,    ShaH  Ifaj  then  ,    '■  Go 
 **  and  enioy'this  World,  and  live  as  you  lift, 
 "  if  you  durft  put  it  to  the  Venture-,  Go,  and 
 "  gratifie  your  Senfes,    Appetites  and  Lufts, 
 **  hv  this  Tear ,  as  you  did  the  Lift;  and  never 
 ''  think  o{  Deaths  or  fear  it :  You  arc  not  like 
 "  todyer/;/V  TV^r,  or  the  next?  But,  Howun- 
 reafonable  is  fuch  .Security ,    when  fome   ons 
 or  more  of  this  AfTcmbly,    you  grant,    may 
 probably ,    or  moil  certainly  ,  dye  this  year : 
 And  how  can  you  he  certain,  that  you  fhall  be 
 the  Exempted  Perfon ;  Or  that  your  neare/l-  Relati- 
 ons, and  thofe  you  love  beft,  that  they  ihail 
 not  dje  thisTfar}    Ygur  Parents,  your  Paftors, 
 
 D  J  your 
 
?8       CDe  jf  irS  2Dtfc6utfe, 
 
 your  Husbands,  and  your  Wives,  and  your 
 Children-  and  your Bofom  Friends.  You  will 
 as  hardly  admit  the  thoughts  that  rhey  ihall 
 dye  this  Tear ;  But  if  fom^  or  other  of  tho% 
 that  now  hear  me,  that  now  look  upon  me, 
 that  now  liden ,  and  attend  to  what  I  fay, 
 fhould  be  called  away  to  Judgment  before  ano- 
 ther Tear )  Why  may  iioiyou  in  farticulir^ be  the 
 Perfons,  or  the  Dejire  ofyourEyes^  thole  whofe 
 Lives  are  deareft  to  you  ? 
 
 Certainly,  To  begin  the  Year  with  fuch  a 
 Thought,  can  do  you  no  harm,  but  may  be  im- 
 proved to  many  ufeful  purpofes.  However,  I 
 jnult  tell  you,  If,  after  all  the  C.Lwges  \v\\ich, 
 we  have  feen  within  a  Twelve  Month ^  ('and 
 which  every  Year  brings  frelh  exper'ence  of,) 
 we  will  not  look  forward  to  our  o.rn  great 
 Change  j  li  we  will  not  heartily  concern  our 
 felves  tor  our  greateil,  trued  Int'reft,  and  pre- 
 pare for  an  Everlailing  State,  by  voluntary , 
 vital  Union  with  the  Son  of  God;  /  muft  tell 
 yoUy  for  a  ConcluHon,  I'hat  God  changeth  not. 
 And  if  neither  the  Voce  of  his  Providence,  nor 
 the  Voice  of  Confcicncc  ;  If  neither  the  Calls  of 
 the  W^ordjUor  theMotians  of  the  Spirit ;  If  nei- 
 ther theExperience  of  others,  nor  fo  much  as  we 
 have  had  of  our  own,  will  awaken  us  to  change  our 
 Cofirfe: low  muft know,that the Holincfs oi God, 
 his  JLittice,  and  his  Vx'aih^-^VQ'unchangcahle:  He 
 will  not  alter  the  terms  of  Life  for  you  and  me, 
 He  will  not  find  another  way,  for  us  to  efcape 
 Condernuation,  than  by  bemg  m  Chrifi^  and^6?- 
 mg  Niiv  Creatures^    Therefore  look  to  it  that 
 
 you 
 
0f  ^iJniOtt  to  Clj?tft,  &c.     g  9 
 
 you  may  be  hundfich.  And  in  wifliing,  and 
 praying  you  may  all  be  Such^  I  do  not  only 
 jvt/b  you  a  happy  New  Tear-j  but  a  happy  Life , 
 if  it  be  for  mAr/y  Tears  ,  and  withal,  a  Blef- 
 fed  Eternity  after  Death :  which  fuch  as  are 
 now  in  Chrift,  fhall  then  Enjoy  with  him, 
 when  Days,  and  Years,  and  Time,  fliall  be 
 no  more.  God  grant  it  for  Chrijl''s  fake!  A« 
 men. 
 
 D  4  The 
 
4» 
 
 The  Second  T^ifcourfe^ 
 
 ^f  Cljzift  s  paffmg  oDer  tlje  B?ooli, 
 euD  eutnug  mto  iljc  ©atnen. 
 
 After  the  Lord's  Supper. 
 
 From  JOHN  XVIII.  i,  2. 
 
 H^Jd-;;  j'c/^'-^  hadfpoken  thefe  words,  he  went  forth 
 with  his  Difciples  over  the  Brook  Cedron,  where 
 ^vxs  a  Garder;  ;  i»to  the  which  he  entredy  and  his 
 Difciples  ;  And  Judas  alfb  which  betrjiyed  hi?n^ 
 knew  the  place'.  For  Jefus  oftti/ue^  r^Jcrted 
 thither  with  his  Difciples, 
 
 UPON  Thurfday,  the  Day  before  the 
 Crucifixion  of  our  Lordy  lie  goes  toje^ 
 rujale?n  from  Bethany^  and  there  eats 
 the  Pajfover  with  his  Difciples ;  at 
 tlie  End  whereof,  he  inllitutes  th^  Sacrament 
 of  the  Supper,  and  then  makes  a  large  Patheci- 
 tical  Difcourfe,  contained  in  the  15/^  and  i6ith 
 Chapters,  Upon  which  followed  his  admirable 
 Mediatory  Prayer  in  th?  i-jth  Chapter^ 
 
41    %^t  Mcom  aoifcottrfe. 
 
 Now  having  faid,  and  done  this,  having 
 faid  thefe  words,  and  fung  an  Hymn  with  his 
 Difciples,  he  goes  forth  with  his  Difciples  over  the 
 Brook  Cedron,  &c. 
 
 The  Jews^  it  is  true,  did  not  go  out  of  their 
 Houfes  that  Night,  after  the  Celebration  of 
 the  PafTover ,  Exod.  12.  22,  24.  Becaufe  of 
 the  Angels  pafTirg  by  the  Houfes  of  the  Ifrae- 
 lites,  when  the  firil  born  of  the  Egyptians  "Wqvq 
 to  be  cut  off;  That  the  IJraelites  might  not 
 mix  with  the  Egyptians  at  that  time  ,  but 
 fprinkle  the  Blood  of  the  Pafchal  Lamb  on  their 
 own  Door-pofts ,  as  a  Mark  of  Diftindion. 
 Whereas  our  Lord  having  abrogated  the 
 Pailbver,  and  inftituted  his  Supper  to  fucceed 
 in  its  room  ;  all  the  Precepts  that  concern  the 
 Jeivijh  Paffover^  with  all  thQ  Jppendixes  belong- 
 ing to  it,  were  made  Null,  and  of  no  EfFeQ:. 
 And  confequently  our  Saviour  might  go  out 
 that  Evening  ;  efpecially  when  the  Jews  tarried 
 withi'i  door,  to  avoid  fuffering  the  Wrath  of 
 the  Angel;  but  he  goes  forth  that  Evening, 
 to  meet  with  fuffering :  For  he  knew  that 
 ]udzs  wo» Id  betray  him  that  Night,  and  that  he- 
 rvas  we/I  acquainted  with  the  Place  he  went  to\  for 
 he  was  wont  to  retire  thither  with  his  Difci- 
 ples« 
 
 He  went  forth,  when  he  was  to  be  betrayed 
 and  taken,  as  afterwards  he  fuflered  Death 
 mthottt  the  Gate  of  the  City.  He  went  out  of 
 ferufalern,  thereby  declaring,  it  is  thought, 
 That  the  Gentiles  had  an  interell:  in  his  Suffer- 
 ings, as  wcllastheym'j;  That  it  was  not  that 
 
 particlar 
 
£>f  CD?ift's  pafling,  &c.     4 ; 
 
 particular  People  alone  he  was  to  fufFer  for^ 
 but  the  reft  of  the  World  were  to  be  equal 
 Sharers  in  the  Benefits  of  his  PafTion.  He  ive^f 
 forth  with  his  DtfctpleSy  over  the  Brook  Cedron, 
 jvhere  was  a  Garden^  into  which  he  entredy  Sec. 
 
 In  thefe  Two  Verfes  we  may  confider, 
 
 1 .  The  FUce  he  pafTed  over,  the  Brook  Ce- 
 dron. 
 
 2.  The  QomfATiy  that  was  witli  him,    his 
 
 Dijct^leS' 
 
 ^.  The  Time^  after  he  had  eat  the  Paffo-ver^ 
 and  inlltttited  the  Supftr, 
 
 4.  The  Vkce  he  reiired  to,  that  was  the 
 Garden  ofGcthfcmane- 
 
 5.  The  Reafon  why  he  chofe  this  Place,  for 
 Meditation  andBr  ayer  ^the  beginning  of  his  P  off  on, 
 
 6.  His  Oiftom  to  retire  there,  He  was  wont 
 to  dofo. 
 
 And  UJtly^  I  fliall  confider  what  Fraciical 
 JnjiruclioHs  may  be  gathered  from  the  wholcj 
 for  our  own  Ufe, 
 
 I.  The  P/ace  over  which  he  palTed,  the  Brook 
 Cedron  ;  a  little  Rivulet  of  that  Name  ,  be- 
 tween the  Temple  oi^Jerufa/em,  and  the  Mount 
 o^O/ives^  that'  ran  through  a  dark  deep  Val- 
 ley. In  Summer  it  was  often  dry  ,  and  in 
 Winter,  or  after  the  fall  of  any  confiderable 
 Rains  ,  it  was  full.  The  curfcd  things 
 WQVQ  burnt  here  y    when  Hezekiah  and  "Jofi^b 
 
 purged 
 
44     ^De  ^mm  SDifcourfe, 
 
 purged  the  Temple  and  City  of  Idolatry. 
 The  Filth  and  Uncleannefs  of  the  Temple  was 
 caft  into  the  Valley,  through  which  this  Brook 
 ran,  that  our  Lord  palled  over.  Which  may 
 mind  us  of  his  being  made  Sin,  and  a  Curfe  for 
 us,  to  abolifh  the  Curfe  of  the  Law,  to  purge 
 us  from  our  Filthinefs,  and  to  bring  about  E- 
 verlafting  Righteoufnefs  for  us. 
 
 As  hardly  Two  Circumftances  of  our  Savi- 
 our's Paflion,  but  had  a  Type  -,  fo  in  this ,  for 
 inftance,  we  have  an  Eminent  One,  in  David^s 
 going  over  the  Brook  CedroMj  when,  by  the  Re- 
 hellion  of  his  Son  Ahfdomy  he  was  forced  to  quit 
 the  City  oi^erufdem^  2  Sxm*  i^rh  Chapter, 
 David  was  then  forfaken  by  his  own  Country- 
 men; and  as  He  ^  and  all  the  People  rvept  ^ 
 when  they  went  over  the  Brook  Cedron^  to  the 
 Afcent  of  the  Mount  of  Olives ;  Our  Lord,  when 
 he  went  over  this  Brook^  retired  to  ^Garden  on 
 a  part  of  that  Mount,  and  there  prayed  himfelf 
 into  an  Agony,  and  wept  Tears  of  Blood.  As 
 foon  as  David  had  pafTed  over  this  Brook,  He 
 worHiipped  God,  and  poured  out  a  Prayer,  re- 
 corded in  the  ^d  Vfalm.  So  did  our  Lord  pour 
 out  flrong  Crys  and  IntercefTions  to  God,on  the 
 fame  Mountain,  when  he  had  palled  over  tliis 
 very  Brook  Cedroa, 
 
 From  t\iisFirflP articular ^hz\oxQl  proceed  fur-^ 
 ther,  we  may  learn  to  expect,  in  Imitation  of 
 Chrill,  to  follow  him  in  the  like  Path ;  to  go 
 through  the  dark  Valley  of  SufFering,before  we 
 come  to  God'sHolyMountain.  As  lie  palled  over 
 
 the 
 
£)f  CDjift '6  pafling,  &c:     45 
 
 the  Brook  Cedro^^  to  the  Mount  of  Olives,  we 
 muft  afcend  like  wife  by  the  Crofs,  to  God's 
 Holy  Hill.  But  for  our  Encouragement,  we 
 may  confider  too,  That  he  having  drank  of 
 the  Brook  by  the  way,  hath  fanftified  the  bit- 
 tcrcil  Cup  of  Affli6lion  unto  us.  This  little 
 Brook^  this  Rivulet^  would  never  have  been 
 fordable  for  us,  but  we  muft  have  been 
 drowned  in  the  Waters  of  Cedro?7,  if  he  had 
 not  palTed  over  before  us.  But  now  a  Cup  of 
 Confolation  is  put  into  our  hands,  he  hath 
 prepared  a  Path  for  us  to  Mount  Olivet ,  he 
 hath  fmoothed  our  way  to  God's  Holy  Hill, 
 by  his  own  Sufferings  and  Death  5  fo  as  we 
 need  not  fear,  to  walk  through  tjie  Valley  of 
 the  fhadow  of  Death. 
 
 2.  Let  us  confider  the  Company y  wherewith 
 our  Lord  paffed  over  this  Brook,  mth  his  Dtf- 
 cip/es.  There  may  be  Tiro  Accounts  of  this ;  the 
 one^  in  reference  to  their  future  preaching  of 
 the  Gofpel ;  the  other^  for  their  more  refolute 
 and  courageous  fufFering  for  it. 
 
 I  •  As  to  their  future  preaching  of  the  GofpeL 
 It  was  fit  and  neceflary  the  Difciples  fhould  be 
 Spedators,  of  the  moft  confiderable  PalTages  of 
 our  Lord's  fuffering ;  Not  only  becaufe  fome 
 of  them  were  to  write  ±e  Hilfory  of  his  Life 
 and  Death,  and  tranfmit  this  Everlafting  Gof- 
 pel to /^///rf  Gf/vfntr/cjw ;  But  they  are  alfoto 
 Preach  to  "Jews  and  Gentiles^  in  the  Name  of 
 Chrifl:  j    and    what    more   powerfpj  Argument 
 
 could 
 
a6     %\^t  ^ecouD  SDifCOiirf?, 
 
 could  they  ufe  to  gain  Credit  to  what  they 
 faid,  than  by  being  able  to  atteft  the  Truth  of 
 their  Hiftory  by  their  own  Evidence  :  And  to 
 fay  upon  their  own  Knowledge,  We  [peak  that 
 which  we  h.ive  feen  and  heard»  The  Apoftle  Pe^ 
 ?^r,and  the  Evangehll  Joh^^-WQ  find,iniiii:  much 
 on  this,  We  cmnot  hut  fpeak  the  things  which  rvg 
 have  feen^  Acts  ^.  lo.  ijoh,  i.  2. 
 
 2.  Hereby  They  might  not  only  be  the  bet- 
 ter fitted  for  their  Miniftry  to^  preach  in  his 
 Name,  but  be  thereby ^the  better  prepared  tofuffer 
 for  his  fake.     His  Example  of  Patience,    and 
 Meeknefs,  and  Refignation,  might  be  of  An- 
 gular U^fi  to  them  upon  tiiat  account.     He 
 had  foretold  and  forewarned  them  by  his  Dif- 
 courfe  in  the  way,  Tliat  they  muft  expe8:  to 
 p*jf<^r.     He  had  told  them,  that  rvhen  the  She- 
 pherd  was  fmitten^  tl)£  Sheep  fjould  be  Jcattered» 
 And  what  more  likely  to  animate  them  to  Pa- 
 tience, and  Perfeverance,  than  the  Example  of 
 tlieir  Lord's  Vcinntary  Sujferi^ig  ?  Efpecially  if 
 in  any  meafurc  they  underdood  the  Defign,and 
 Reafon,  and   End  of  his  Suffering :  For  if  he 
 drank  of  the  Brook  in  the  way ,    they  might 
 well  expecl  to  tajte  of  it ;    If  he  travelled  thro' 
 tlie  dark  Valley,they  could  not  expect  a  fmooth 
 and  a  pleafant  Path  to  Glory  ;  if  he  endured 
 the  Contradiftions  of  Sinners  againft  himfeif, 
 they  could  uol  think  that  they  Jhould  cfcape 
 Oppofition.     Let  us  remember  this^  and  not 
 think  it  Strarjge^  if  we  meet  with  fuch  Vfage  as 
 our  Lord  and  his  Followers  have  already  done. 
 
 I.  We 
 
0t  cDjiffs  patrmg,  ace.     47 
 
 1.  We  may  learn  from  the  Influence  their 
 Prefence  with  Chrift  might  have  r/pon  their  fu- 
 ture  Mimftry  y  by  being  Eye-witnelTes  of  the 
 Tr/z^/'j  that  they  dehv^cred,  Th^it  tf  ever  Mi m- 
 flers  would,  ferjxvxde  Others  to  believe  any  Doclrine^ 
 the  hefl  Expedient  is  ^  to  endeavour  to  be  fully  per- 
 fwadedour  felves  of  the  Truth  and  Certainty  of 
 thofe  things  that  rve  deliver.-  No  wonder  if  o- 
 ther  Men  are  not  perfwaded  by  «/,  if  we 
 fpeak  to  them  fuch  things^  as  we  behevenot  our 
 felves  ;  or  do  either  preach,  or  hve  in  fuch  a 
 manner,  as  to  give  them  reafon  to  think  fo. 
 
 2.  From  the  other  Reafon,  to  encourage 
 them  to  patient  (uffering^  we  may  obferve, 
 That  tlie  Example  of  Chriji'*s  Courage  and  Con- 
 (lancyy  jhould  be  very  influential  upon  all  his  Fol- 
 lowers ;  and  if  duly  confidered  is  like  to  be  fo.  For 
 he  is  our  Captain  and  Forerunner ^  we  are  to  fol- 
 low him,  and  fill  up  that  which  remains  of 
 iiis  Sufferings,  All  that  we  ca.n  fuffer,  is  but  the 
 gleaning  of  the  Vintage,  after  he  has  trodden 
 the  Wine-Prefs  alone.  God  hath  fpoken  it 
 once,  yea  twice  have  we  heard  it  ;  that  is^  in 
 the  Old  Teftament,  and  in  the  New,  That  Suf- 
 ferings are  the  way  to  Glory;  That  many  are 
 the  Alfliclions  of  the  Righteous  ;  That  through 
 many  Tribulations  we  mull  enter  into  Hea- 
 ven, 6"c, 
 
 I,  The  Clfcumflaiice  of  Time  is  next  to  be 
 confidered,  When  our  Lord  paJed  over  the 
 
 Brook 
 
4«     %\)t  ^econfc  Difcottrfe, 
 
 Brook  Cedroff ;  "uiz.  After  he  had  inftituted  the 
 Sacrament  of  the  Supper,  After  he  had  fpokeii 
 thofe  words  of  Confolation,  and  Inllruftion 
 to  his  Difciples,  and  of  Petition  to  his  Father, 
 Then  he  walked  over  the  Brook  Cedroriywith  his  Dtf- 
 ciples.  He  went  forth  to  meet  With  Sufferings, 
 and  his  Difciples  were  with  him.  How  admi- 
 rable is  the  ^yifdom,  and  Condefcenfion  of  our 
 merciful  Saviour,  thus  to  antidote  and  fore- 
 arm his  poor  Difciples  ?  thus  to  prepare  and 
 «fifpofe  his  f:iint-hearted  Followers,  to  be  Wit- 
 neifes  of  his  Sufferings,  and  Partakers  of  them : 
 For  after  fuch  a  bletTed  Preparative ,  what 
 fhould  be  able  to  fmk  their  Spirits  ?  After  they 
 had  joined  in  fuch  an  Ordinance,  as  the  Lord's 
 Supper,  adminiftred  by  Chrift  himfelf;  After 
 they  had  received  fuch  excellent  Inftruclions, 
 and  heard  fuch  a  Sermon  from  his  own  Mouth ; 
 After  they  had  been  prefent,  when  he  put  up 
 fuch  a  Prayer  to  God,  as  that  recorded  in  the- 
 0.-] t\\o'[  "If o)my  what  could  difliearten  them,  or 
 damp  their  Courage  ? 
 
 We  may  hence  take  notice.  That  the  Parti- 
 dp. it io^ of  Solemn  Ordinxnces^  cLndCommunionmth 
 God  thereip^,  is  an  excellent  Preparative  to  ?J^ore 
 than  ordinary  Trials,  What  better  Preparatiof4 
 for  patient  and  courageous  fuffering  for  Chrifl:, 
 than  the  Lord's  Supper,  wherein  we  remem-^ 
 her  his  dying  Love  that  fhould  engage  us  to 
 it?  And  fo  for  other  Affliclions,  even  the  Ca- 
 lamities common  to  Men :  The  Sacramental 
 Bread  may  be  our  flaff,  and  (f  rength,  to  forti- 
 fie,  and  confirm  our  Minds  acrainit  all  Diifieul- 
 
 ties ; 
 
€)f  €l)H\l'B  padlttS,  Sec.      4p 
 
 ties ;  The  Sacramental  Wine  may  be  a  Cor- 
 dial to  our  fainting  Spirits,  to  inbolden  us  a- 
 gainft  all  Difcouragements.  On  this  Account^ 
 they  that  neglect  this  Ordinance  are  wanting 
 to  theinfelves,  asto  preparednefsfor,  aild  flip- 
 port  in,a  time  of  AfFli<^ion.  And  for  this  Rea- 
 lon,  we  may  fuppofe,  the  Primitive  Chriftians 
 did  communicate  fo  often,  every  Lord^s  Daj^ 
 fomctimes  every  D.iy,  whenever  they  met  for 
 pubhck  Wordiip,  becaufe  they  were  in  con- 
 tinual Jeopardy  of  their  Lives  :  And  the  mul- 
 titude oiMirtyrs  in  thofe  Times,  and  their  in- 
 vincible Patience  and  Perfeverance,  was  much 
 owing  to  this,  and  influenced  by  it* 
 
 4.  Let  us  confider  the  P/ace  he  retired  /(^,wheri 
 lie  went  over  the  Brook  Cedron  ;  viz.  The  Gar- 
 den  of  Gethjem.we.  The  word  Gethfe?nane  (Ig- 
 nifies  an  Oil-prefs.  It  was  a  little  Village  fi- 
 tuated  at  the  foot  of  the  Mount  of  Olives^  on 
 which  Mountain  there  were  many  Olive-trees^ 
 and  fo  many  0/i-preJfes  in  that  ytlU^e,  The 
 Monnt  op  Olive s\\?it\\\i'^  name  with  relation  to 
 this  :  And  the  Jewrfh  Writers  call  it  fometimes 
 the  Mountain  of~0/iciion^  Ibmetimes /^/'c'  Moun" 
 tain  of  Light ^  Ibmetimes  the  Mount ain  of  Hedth^ 
 becaufe  of  tho  ufe  of  Oil,  as  to  all  thefe. 
 
 This  Garden  of  GethJ'ern^ine^  as  fbme  think^ 
 was  firfl  planted  by  D^vtd^  or  Solomo?i^  and 
 then  enlarged  and  beuutified  by  fucceediog 
 Princes,  for  their  Recreation  and  Delis^ht.  If 
 that  be  true,  where  tliey  took  their  pieafure, 
 the  Meffias,  the  true  Son  of  D.tvtdy  began  his 
 
 E  Paifion^ 
 
50      d)e  ^econt>  2>i(cotttre, 
 
 Paffion  ;  in  memory  whereof  Hellerty  the  Mo- 
 ther oiConftantim  theGyeat,  afterwards  built  a 
 Chapel  there,  which  was  vifible  in  the  days 
 of  Jerom ;  and  fome  affirm  the  Firgm  Marjy 
 the  Mother  of  our  Lord,  was  buried  in,  or  near 
 this  place.  But  to  pafs  that  as  doubtful,  it  is 
 very  probable,  that  in  or  near  this  Village, 
 ^near  Jerufalemy)  many  of  the  rich  Citizens 
 had  their  Gardens,  and  Country-Houles,  and 
 among  them  fome  of  Chrift's  Followers,  who 
 gave  him  and  his  twelve  Difciples  Entertain- 
 ment, therefore  it  is  faid,  he  often  reformed  thi- 
 ther ^  with  his  Difciples.     But, 
 
 5.  Why  he  did  fo,  is  more  to  our  purpofe  to 
 enquire.  Why  our  Lord  chofe  this  place  to 
 prepare  himfelf  for  his  Suffering,  and  to  begin 
 liis  Agony.  And  this  may  be  anfwered  in 
 Three  Pauiculars. 
 
 I.  The///?  Si»  was  committed  in  a  G/trdef^y 
 and  therefore  the  beginning  of  our  Lord's  Paf- 
 lion^  for  the  expiation  of  Sin,  did  very  fitly  be- 
 gin in  a  Garden  too.  It  was  in  a  Garden  that 
 Man  began  to  fin,  and  in  fuch  a  place,  the  Son 
 of  God  began  his  Sufferings.  The  firfi  Mam 
 incurs  the  Wrath  and  Difpleafure  of  God  in  a 
 G.%rden:  The  fecopd  Adam  trembles,  and  groans, 
 and  fweats,  and  prays,  for  the  turning  away 
 of  that  Wrath  from-  us,in  a  Garden  too,  he  there 
 began  his  Paffion  for  our  Recd^erf,  Our  firfi 
 F^rfc';?^^  lofi:  the  Image  of  God  by  their  Difobe- 
 dience,  and  heard  the  SentjepceplCondemna- 
 '  ;  r'  tion 
 
£>f  €l)i:i(l'S  pafling,  &c.     y  r 
 
 tioii  in  a  Garden j  our  Lord  comes  to  reftore 
 the  Divine  Image,  and  reverfe  the  Sentence  of 
 Cdiidehindtwv^  by  his  bloody  Sufferings^  and  Denth^ 
 which  begin  in  this  Garden  of  Gethfemane^  as 
 the  Fromilcof  it  was  firil  made  in  the  Garden 
 oi\Edenj  that  the  Seed  of  the  ]Vor?9an  jhould  bruifi 
 thi  ^erPents-head* 
 
 Compare  Eden  and  Gethfcmane>  We  were 
 firfl:  reduced  by  the  old  Serpent  in  the  Garden  of 
 Eden\  and  his  Head  was  bruifedby  th^Agony^ 
 and  Bloody  Faffio?i  ofChrift^  which  began  in  this 
 Garden  ol  Gethfemane,  In  the  one  Gardeny  the 
 Devil  conquered  the  firfi  Adam ;  but  is  over- 
 come by  the  fecond  Adam  in  the  other ^  when  he^ 
 rfefolved  to  drink  the  Cup,  faying,  Not  my 
 Will,  but  thine  be  done.  In  ihQ  firf  Garden,  that 
 of  Eden,  Man  forfeited  on  tlie  forbidden  Fruit , 
 and  fell  from  God,  for  which  our  blejGTed  Re- 
 deemer had  a  bloody  Sweat  in  the  Second,  the 
 Garden  o^Gethfemane,  We  were  turned  out  of 
 tlie  Earthly  Paradice  by  fi fining  in  the  prfi  ;  we 
 have  the  Purchace  of  iht  Heavenly  Paradue,  by 
 our  Lord^s  Suffering,  which  began  in  the  fecond' 
 The  beginning  of  our  Calamity,  and  of  all  the 
 Miferies  of  Mankind,  had  its  rife  in  the  Gar- 
 deft  of  Eden  :  And  the  beginning  of  the  Mejjias 
 Paffion  for  our  Recovery,  was  in  the  Garden  of 
 Gtthfemarie,  There  our  Lord  figned  the  Decree 
 for  his  ov/n  Crucifixion  by  his  bloody  Sweaty  as 
 the  Pledge  and  earned  of  his  Ihedding  his  Bloody 
 the  next  day,  upon  tlie  Crofs, 
 
 E  »  ^.  Ano^ 
 
5  X      %l)t  ^econS  2Dtfcoutfej 
 
 2.  Another,  and  more  evident  Reafon,  why 
 our  Lord  chofe  this  Garden ,  was  becaufe  it  was 
 a  folitary  place,  fit  for  Meditation  and  Prayer ^ 
 and  //'^  ^/for^  folemn  Preparation  of  htmfelf  for  his 
 Crucifixion,  which  was  now  fo  near.  He  was 
 now  in  profpect  of  his  approaching  Death,  he 
 knew  that  within  a  few  Hours  he  (hould  be 
 apprehended  and  taken,  judged  ,  and  con- 
 demned to  2ifharyieful  Crofs  \  and  therefore  re-. 
 tires  here  for  Meditation  and  Prayer,  in  order  to 
 it.  To  bear  the  Curfe  of  the  Law,  andftrug- 
 glewith  the  Wrath  of  God,  the  due  Wages  of 
 our  fin,  which  he  undertook  to  expiate  -,  And 
 toconflift  with  all  thofe  Sufferings,  antecedent 
 and  concomitant  to  fuch  a  Death,  needed  fuch 
 Preparation.  Yea,  the  folemn  Keftgnation  oi 
 himfelf  to  the  Will  of  God,  by  Prayer,  in  this 
 Garden  ,  before  he  offered  himfelf  upon  the 
 Crofs,  was  neceffary,  as  the  Accomplifhment 
 of  a  legal  Type,  that  prefigured  it :  For  all  the 
 Levitical  Sacrifices  Vf^vo.  firll  confecrated  by, 
 Prayer,  before  they  were  burnt  upon  the  uiltar,  ^ 
 This  Lamb  of  God,  the  Truth  of  all  thofe  Sa- 
 crifices, the  Subftance  of  all  thofe  Types,  was 
 firit  to  devote  himfelf  to  God  by  Prayer,  before 
 he  was  nailed  to  the  Crofs ;  And  this  Garden  of 
 Gethfemane,  being  a  foUtary  Place,  was  fit  for 
 tliat  purpole. 
 
 3.  I  may  add  another  Reafon,  He  went  thi- 
 ther becaufe  it  rvas  a  Place  that  Judas  knew  ofj 
 where  his  Enemies  might  be  fure  to  find  him, 
 and  fo  accomplilli  the  eternal  Counfels  of  God 
 
 con* 
 
£)f  C!)«ft's  pairing,  &c.     5  ^ 
 
 concerning  his  Sufferings  and  Deatli.  Several 
 times  before  tliis ,  they  endeavoured  to  lay 
 hands  on  him,  but  his  hour  was  not  come  ;  But 
 mw  he  was  wiHing ,  and  refolved  to  dye  ; 
 And  therefore  knowing  that  "Judxs  would  be- 
 tray him,  and  Iiaving  bid  him^^  quickly  what 
 he  intended  to  do,  he  doth  not  go  about  to  ab- 
 fcond,  and  hide  himfelf  to  prevent  it :  He  re- 
 tires to  this  Garden  which  the  Traytor  was 
 well  acquainted  with:  And  when  he  comes 
 with  a  Company  to  take  him,  he  tells  tliem 
 more  than  once,  He  is  the  Perfon  they  feek 
 ibr. 
 
 Let  me  make  a  few  Reflexions  on  this  Par-' 
 ticular.  As  i.  Since  our  Lord's  Paflion  began 
 in  a  Garden,  Let  me  caution  you  not  to  abufe 
 your  Gardens,  and  Places  of  Retirement,  and 
 Recreation,  to  Vanity  and  Sin  ;  but  improve 
 them  by  holy  Meditation,  when  you  are  walk- 
 ing there.  How  often  is  Chriil  diflionour'd  in 
 fuch  places,  either  v/hen  you  are  in  Company, 
 or  when  you  are  alone  ?  In  Comfmy,  by  in- 
 temperance in  Banquetting ,  or  by  vain  or 
 wanton  Difcourfes  ,  or  by  uncharitable  and 
 backbiting  Stories  of  others,  &c.  Or  when 
 \QM2iX^  alone ,  by  wanton  and  iuftful  Thoughts, 
 by  fpeculativc  Uncleannefs,  wicked  Projedls, 
 ^c.  But  thus  to  retire  into  a  Garden,  is  to  re- 
 treat from  Men,  and  fall  into  the  hands  of  the 
 Devil.  Sucli  perfons  imitate  their  Mother  Ei'f, 
 in  the  Garden  of  Eden^  and  hold  a  Dialogue 
 With  the  old  Servient, 
 
 E  ?  Others 
 
54     %fit  S>ttQm  a)ifcoi!rfe, 
 
 Others,  who  are  lefs  criminal,  are  yet  to  be 
 
 reproved,  that  make  no  holy  Improvement  of 
 fuch  places,  but  only  for  Recreation  and  Plea- 
 iure,  to  giatifie  their  Senfes.  Every  wife  and 
 good  Man  loves  fometimes  to  be  a!o/je,  and 
 ought  to  be  fo,  forferwus  Meditafiom  :  Now  a 
 Garden  is  a  fit  place  for  fuch  a  purpofe,  and 
 maybe  of  excellent  ufe  to  fuch  an  end.  And 
 there  is  no  Object  can  meet  our  Eyes,  or  affe6l 
 any  of  our  Senfes  there,  without  giving  us 
 fome  Notices  of  God,  and  dire6ling  us  to  Ibme 
 ufefiil  Inftruclions  in  reference  to  our  felves,  if 
 we  did  not  want  a  holy  heart,and  fpiritual  wif- 
 dom  to  improve  them. 
 
 Efpecially  in  your  Garden-walks  meditate  on 
 the  Gut  den  of  Eden^  and  think  of  this  Gay  den 
 of  Gethfem.we.  Confider  how  Man  finned  in 
 tliQo^^e,  and  how  C/?r/i/ fuffered  in  an  Agony 
 in  the  o.^her.  Firfi^  From  the  Garden  o'iEden^ 
 you  may  takeOccafion  to  contemplate  the  State 
 of  Innocence,  the  Entrance  of  Sin,  the  Fall  of 
 our  Firft  Parents,  the  Subtiky  of  tlie  Tempter, 
 theDaager  of  gratifying  the  feniual  Appetite, 
 from  their  Example  in  eating  the  Forbidden 
 Fruit  •  the  prevalency  of  Temptation,  when 
 a  near  and  beloved  Relation  is  the  Inif  rument 
 of  the  Devil,  to  urge  it,  d^r.  Secondly^  Think 
 of  the  Garden  o'l  Qetl:fema/ie  too,  when  you  are 
 delighting  your  felf  in  forne  ^leAfmt  Walk  in 
 your  own  Garden.  Think  how  the  Son  of  God 
 Uy  pro  (Irate  on  his  Face  in  an  Agony,  in  this 
 Garden  (fGethfef^ane,  When  you  look  upon  ^ 
 Frult-trce ,  efpecially  a  Vine  ^  or  taile  of  a 
 
 ^rape, 
 
£5f  CJ)?ift'spa(ring,  &c.    55 
 
 Grape,  remember  the  Blood  of  Chrrfi y  that 
 trickled  from  his  Sacred  Body.  If  you  are 
 fometimes  merry,  and  chearfiil  with  your 
 Friends  in  a  Gxrden^  forget  not  how  your  Sa- 
 viour was  exceeding  forronful;  My  Soul  is  exceed- 
 ing Sorrowful  unto  De/itb,  When  you  are  cool- 
 ing your  felves  in  tlie  Shade,  remember  his 
 Agony^  2Lnd  Bloody  Sir  eat  ^  under  the  Apprehen- 
 fions  of  the  Wrath  of  God,  due  to  your  fin. 
 How  his  Soul  hoiled  up,  as  one  of  t!ie  Greek  Ex- 
 frefjions  does  fignifie,  and  his  Blood  broke  out 
 at  every  part  of  his  Body,  with  the  extremity 
 of  the  Heat.  You  may  confider  liow  the  Hrfi 
 Adam  was  tempted  by  an  Evil  Angel  in  the 
 Garden  of  Eden,  and  the  Second  was  comforted 
 in  his  Agony  by  a  Good  one*  Adam's  Sentence 
 in  the  former,  was,  to  get  his  Living  hj  the 
 Sweat  of  his  brows ;  Chrifl ,  by  /;//  Bloody  Sweat, 
 in  this,  procures  our  Life.  And  let  not  fuch 
 places  be  abufed  to  Sin  and  Vanity,  that  may 
 fo  eahly  be  improved,  to  put  us  in  mind  of 
 fuch  Important  Truths. 
 
 2.  In  that  this  was  a  Solitary  Place,  we  may 
 obferve.  That  it  is  fie  to  retire  for  Meditation 
 and  Prayer  to  (omc  Secret  Place^  from  the  Com- 
 pany, and  Obfervation  ot  others.  There  are 
 many  things,  which  are  proper  enough,  and 
 may  become  us  in  an  affe(^^ionate  Prayer  inje^ 
 crct,  cfpecially  for  a  Penitent,  which  are  not 
 allowable  in  Social  WorOiip,  or  Publick Prayer 
 With  others.  As  Proftration  of  our  felves  on 
 the  Ground,  Beating  the  Bread,  Extraordinary 
 >'  E  4  i>obs 
 
^6    %fit  Attorn  2Dtfcottrfe, 
 
 Sobs  and  Sighs,  Plentiful  Tears,  and  Paffionate 
 Expoftulations  with  God,  &c.  which  either 
 Modefty,  or  Prudence  may  reftrain  in  pub- 
 lick,  may  be  ufed  with  greater  Liberty  m  Se- 
 cret, where  is  no  Temptation  to  Hypocrifie,  or 
 Vain-glory  to  abufe  them.  And  therefore  our 
 Lord  dire6ls  us,  Ahtth,  6.  That  we  e^^ter  into. 
 our  CiofetSy  ^nd  fhut  the  doory  And  then  ^ray  to 
 pur  Father^  who  is  in  Heavfn^  iv^afeeth  in  fecr^ty 
 and  mil  reward  m  o.fenly<. 
 
 3«  In  that  Chrift  retires  here,  lo prepare  him^ 
 felf\  with  the  greater  Solemnity,  for  hii  Jp- 
 froaching  Death ;  We  may  learn.  That  when- 
 ever we  havea  Profpecl  of  our  Change  at  hand, 
 we  fliouidnot  content  our  felves  with  habitual 
 Preparation^  but  u it  a  more fi/emn^  difiincl^  and 
 Actual  Preparation  for  it.  Our  Lord,  no  doubt, 
 was  always  in  a  Readinefs,  for  that  which  he 
 knew  was  tiic  great  end  of  his  Incarnation : 
 And  yet  the  Night  before  his  Sufferings,  he 
 retires  into  this  Garden  to  prepare  himicU^  for 
 rhat  hour.  We  fhould  always  fo  live,  as  to  be 
 nttodie,  becaufe  every  hour  we  make  fome 
 fteps  towards  the  Grave :  Every  thouglit,  e- 
 very  word,  is  a  Sand  running  from  the  Glafs 
 of  Time  :  We  Jkep  every  night  in  the  outer 
 Chambers  of  Death,  and  fliQuld,  by  Prayer, 
 prepare  our  felves  for  //,  even  for  that  Image  of 
 Death:  And  (hall  we  not,  much  more,  for 
 Death  it  felf]  wlien  we  have  a  Profpecl  of  its  Ap- 
 proach r'  III  whofe-  Arms  we  muff  rell  Prifo- 
 ners,till  the  great  Morning  of  the  Re-furreUtonl- 
 
£)f  C!)Hff  5  palling,  scc.      57 
 
 If  God  give  us  Notice  and  Warning  by  Old 
 Age,  OF  a  dangerous  Sicknefs,  or  a  Lwgnijhm^ 
 Body,  orby  any  other  Mctljod,  that  \vc  fliaU 
 fhortly  leave  this  World;  Solemn,  actual  Pre- 
 paration in  fuch  a  cafe  is  fit  and  neceifary.    If 
 God  tell  any  of  you,  by  a  bodily  Sicknefs,  your 
 Change  is  near;  if  the  Decays  and  Infirmities 
 of  old  Age,  (themoft  incurable  of  all  DifeafeSj; 
 tell  you,  Iharyou  have  not  long  to  live,  that 
 it  is  high  time  to  fet  your  Hearts,  and  your 
 Houfes  in  order ;  You  ought  utually  to  pre- 
 pare, folern-dy  to  do  fo.     Vou  that  have  one 
 foot  in  the  Grave  already,  forget  not  this,  left 
 the  Devil  trip  up  the  other  before  you  are  Ren^ 
 dy.     But  you  that  have  ferved  the  Lord  from 
 yeur  Touth^  and  have  the  comfortable  Review 
 o^  your  pail  Sincerity,  in  walking  with  God  ; 
 yoti  may  rejoice  upon  any  fiicli  ^umwons^  that 
 your  Race  is  ahnoft  rur^ ;  Tour  IVarf/ire  will  (liort- 
 ly  be  accomplijhed\  you  liave  but  a  few  ffeps 
 more  q{ your  VHgrimage  to  make  ;  a  few  Tem- 
 ptations more  to  refift  ;  a  very  little  time  lon- 
 ger of  Trial  and  Contli^l,  before  jf?/'^  (hall  re- 
 ceive the  iiW  of  your  I'dth  .rnd  Hope^  and  be 
 forever  nit/j  the  Lord.     Should  >w^  not  then- 
 with  fuch  a  warning,  ftir  up  the  Grace  of  God, 
 quicken  holy  Dcfires,  ftrengthen  Faith,    and 
 cxercife  itaboutthe  Invifible  World,  and  fo- 
 lemnly  vd]gn  jour  f/vcs  'unqillt:,  Arms  of  the 
 Redeemer  ? 
 
 4.  Becaufc  this  was  t/u  Place  thxt  Judas  kmw 
 cfy  where  he  might  iiiid  our  tovd,  and  betray 
 
 Ivni ; 
 
5  8      STl&c  ^ecottH  SDtfcourfe, 
 
 him;  Let  us  tdkQnoiiZQQ^Chrtfi^sWtllmgHefsy 
 dnd  Refohednefs  to  fuffer  Death ^  and  what  an 
 Obligation  it  lays  upon  us  of  Love  and  Gratis 
 tude  to  this  Merciful  Saviour.  This  I  fhall  a 
 little  urge,  zsfuitableto  the  ^2i?iSolemmty  of  this 
 day  to  make  us  Thankful,  who  have  been  Par- 
 takers of  the  Memorials  of  his  dying  L^^i/^,  in 
 the  Sacra?neHt  of  the  Supper. 
 
 He  was  free  and  voluntary  in  Suffering.  He 
 went  to  the  place  which  Judas  knew  of,  though 
 he  knew  'Judas  would  come,  and  betray  him. 
 He  freely  offered  hirafelf  in  the  Council  of 
 God,  to  undertake  our  Redemption ;  He  volunta- 
 rily quitted  his  Father's  Bofom  in  the  fulnefs  of 
 Time,  to  alTume  our  Nature  ,  and  therein 
 fuffer  and  dye.  He  was  not  forced  into  a  State 
 of  Poverty  and  Humiliation;  but  for  our  fake 
 became  poor^  that  we  through  his  poverty  might  be- 
 come rich.  The  necedity  of  his  Death  arofe 
 from  his  own  holy  IV til ^  his  free  Act  and  Under- 
 taking ;  which  doth  not  leffen  Iiis  Willtngnefs^ 
 but  heighten  the  Obligation  of  it.  It  had  been 
 Imufttce  to  puniOl  an  Innocent^  who  was  unwil- 
 ling to  fuffer  in  the  place  of  a  Criminal ;  But  he 
 gave  himfelf  a  Sacrifice  of  a  fweet  fmelling 
 Odour  unto  God  for  us.  He  was  not  driven 
 by  force  and  violence,  as  the  legal  Sacrifices 
 unto  the  Altar;  But,  he  comes  to  the  Door  of  the 
 Tahemacley  he  enters  into  this  Garden  that  Ju- 
 das knew  of.  He  endeavours  not  to  go  out  of 
 the  way,  to  efcape  their  Malice,  but  chufes  a. 
 place  that  the  Traytor  was  acquainted  with. 
 He  had  a  Paptifin  tQ  be  Baptized  with,  and  hq 
 '        ,  longed 
 
Of  Cftzift'g  paffmg,  &c.      5  9 
 
 longed  tor  its  Accomphniment,  He  walked 
 torch  ot^  his  ot«  Accord^  over  ///^  ^Br^^:'^  Cedron^ 
 witli  his  Difciples ,  into  thh  Garden,  where 
 he  knew  he  (liould  be  taken:  And  wljen  they 
 came  to  take  him,  he  permits  Judds  to  kifs  hiif.\ 
 which  was  the  fign  he  had  given  them  to  difhij- 
 guifh  the  Perfon.  He  twice  tells  the  OilKcri;, 
 That  he  )V0  He  whom  thejjought  for.  He  would 
 notfuffcr  an  Afoflle  to  ufeaSword  in  his  De- 
 fence, though  he  could  hxve  commanded  Legion i 
 of  Afjgels  for  his  Guard,  He  prgvcs,  that  he 
 might  have  efcaped  if  he  would,  for  he  fpeaks 
 but  a  mild  word,  faying,  J  am  he,  ancj  they 
 all  fall  to  the  Ground,  as  if  he  had  come  to  appre- 
 hend them,  and  not  they  him.  After  this,  he 
 would  not  not  nwrk  a  Mirack  to  gratifie  the  Cu- 
 riofity  of  Herod,  and  make  him  his  Friend,  \\\ 
 order  to  his  Dehverance.  Yea,  he  was  {iknt 
 under  all  the  Accufationsof  theFajfe  WitnefTes, 
 and  afterward  ^c'rf  his  ownCrofs,  as  far  as  he 
 was  able ,  towards  the  place  of  Execution  ; 
 And  then  he  poured  out  his  vSoul  unto  Death, 
 and  rendred  up  his  Spirit  to  his  Fathefi  faying, 
 //  IS  fimjbedy   It  is  finijfjed. 
 
 And  that  lall:  Circumftancc  is  very  conOder- 
 able  to  prove  his  IVillingnefs :  For  wy  read, 
 that  )vhe/i  they  came  to  break  his  hones,  and  fourtd 
 him  dead,  which  prevented  the  breaking  of  his 
 Bdnes,  and  accomplilhed  the  Prophecy  con- 
 cerning him,  which  fays,  A  bone  of  htm  fj ill 
 not  be  broken,  tliey  wondered  he  was  dead  lo 
 quickly ;  So  quickly  indeed,  when  imrncdiate- 
 ly  before  he  gave  up  tlieGhoft,  he  cryed  with  s 
 ioudVot:e-^  \Vhicb  fuflicieptly  declared^that  no 
 
 man 
 
6o     iCDe^econftDtfcotttfe, 
 
 man  took  away  his  Life,  but  that  he  volun- 
 tarily laid  it  down :  For  having  cryed  with  a 
 loudFoice^  and  thereby  given  fufficient  Proof, 
 that  his  flrength  was  not  gone,  that  his  Spirits 
 were  not  exhaufted,  but  he  might  Imve  conti- 
 nued longer  aUve ;  he  then  bowed  his  Heady  in 
 token  of  Reverence  to  his  Father,  and  gave  uf 
 the  GhoH :  which  Was  a  Circumftance  fo  con- 
 fiderable,  that  a  Centurion^  who  flood  by  ob- 
 ferving  it,  was  thereupon  converted^  and  gave 
 God  the  Glory. 
 
 But  it  may  be  objeded,  though  his  coming 
 into  this  Garden  might  be  a  Proof  of  his  Wil- 
 lingnefs,  yet  what  pafTed  there^  feems  to  inti- 
 mate the  contrary ;  why  elfe  does  he  pray  fo 
 earneftiy,  that  the  Cuf  might  pafs  from  him^  if  he 
 was  willing  to  drink  it  ? 
 
 lanfwer,  Tliat  even  in  the  Time  of  his  A- 
 gony,  when  he  fccmed  moft  Unwilling,  as 
 Man^  even  when  he  prayed,  that  the  Cup 
 might  pafs  from  him,  yet  was  he  ilill  willing, 
 as  Mediator.  The  Text  fays,  he  hegan  to  beex- 
 ceedif/g  forrotrful^  and  fore  arna'^^edy  j^yingy  My 
 Soul  IS  exceedi/ig  forrowful  ^  even  unto  death. 
 The  Original  words  are  very  emphatical,  to 
 exprefs  Sadnefs,  and  Fear,  and  fuch  Affections 
 'Qii\\^Soul\  His  Soul y  not  his  Body;  nor  his  6"^/^/ 
 with  Sympathy  only  with  his  Body:  For  he 
 was  here  aione  in  the  Garden,  crucified,  as  it 
 were,  without  a  Crofs.  His  Body  here  fuffered 
 by  reafon  of  his  Soul.  The  whole  Nature  of 
 Man  had  finned,  and  the  Soul  being  the  Frin- 
 Qml  in  the  commiifioa  of  3iaj  ;be  Rgdoemer, 
 
 whQ 
 
j©f  CDMft'S  paCfing,  &c.     <$  i 
 
 who  was  to  expiate  Sin,  fuffcred  in  />»;V  Soul; 
 M)  Soul  IS  exceedingforronfaly  even  to  death  \  In- 
 fomucli  that  Clods  of  Blood  dropt  from  him, 
 though  there  was  no  vifibie  Hand  to  ftnke 
 him :  Which  makes  him  pray  and  cry  in  fuch 
 a  manner,  to  his  Father  for  the  paffmg  away 
 of  the  Cup,  Father^  if  it  he  ^offihk^  let  this  Qu^ 
 pajs  from  ?ne  ?  Father  ,  fuve  me  from  this  hour ! 
 Oh  wliat  Pain,  what  Fear,  what  Horror,  what 
 difmal  Apprehenfions ,  and  cruel  SutT'erings, 
 mull  force  fuch  words  of  Complaint  from  fuch 
 an  Heart  as  his  1  But,  no  wonder  his  Cries 
 were  fo  ftrong  ,  his  Prayers  fo  earnell ,  his 
 Complaints  fo  loud,  and  the  Comfort  of  an 
 Angel  not  fufficient  for  his  fupport :  when  the 
 greatnefs  of  his  ^^c?->?j,and  theextream  Sufferings 
 of  his  Soul  are  above  our  thoughts  to  conceive,  who 
 underftand  fo  little  of  the  Evil  of  Sin,  and  the 
 vengeance  due  to  it,  fo  little  of  the  Terror  of  the  , 
 Lord^  and  the  Power  of  his  Wrathas  a  Righ-^ 
 teous  Avenger. 
 
 However  there  is  a.  great  DiferencehQX.'W&Q,{\ 
 what  Chrift  fuffered,  and  what  the  Damned  tn 
 Hell  futfer.  For  they  hate  God,  and  Holinefs, 
 and  are  hated  of  him,  and  fbrlaken  by  his  Ho- 
 ly Spirit,  and  are  under  the  power  ot  Sin,  and 
 are  tormented  by  the  Confcience  of  their  Per- 
 fonal  Guilt.  But  what  Chrilt  fuffer'd  was  for 
 us,  and  He  was  flill  in  the  Love  of  God,  and 
 continued  to  love  him,  6^c. 
 ■  Let  usconfiderhim  incompaffed  with  Grief, 
 ^nd  feized  by  Sorrow,    appaled  with  Fear, 
 
 lying 
 
^2      xbe  ^umh^ittomky 
 
 lying  proftrate  on  his  Face  on  the  ground,  de- 
 precating that  Cup  of  Vengeance,  which  the 
 jfuftice  of  God  had  mingled,  faying,  Father^ 
 if  it  be  fojjihle^  let  this  Cup  pafs  from  me ! 
 
 He  Prays  agai/t,  a  fecond  time,,  in  the  fam6 
 place,  to  the  fame  purpoie,  AUa  ^^ather^  if  it 
 hepoffible^  let  tins  Cup  pafs.  He  adores  his  Ma- 
 jelty,  he  owns  his  Omnipotence,  he  takes  hold 
 of  his  Power,  he  pleads  his  fiUal  Relation, 
 with  all  imaginable  earneftnefs,  fubmiflion, 
 and  importunity;  Father^  if  it  he  pojfihk^  and 
 jvith  thee  all  things  are  pojjible :  jl(?h:t  Father^  Ho- 
 ly Father^  let  this  Cap  pafs  from  me  ;  And  then 
 iie  groans,  and  fweats,  and  his  S wea  twas  as  it 
 were  great  drops  of  blood  fxllwg  to  the  ground. 
 
 He  prays  again,  the  third  time^  ^hng,  in  ef- 
 fe^l,  the  fan.ie  words ;  as  if  nothing  elfe  would, 
 yet  lits  Imporiumty  miglit,  prevail  tor  the  re- 
 moval of  the  Cup.  And  yet  notwithftartding 
 all  this,  he  was  then  Willmg ;  All  the  ftrugling's 
 of  his  Innocent  Nature  iilued  in  this,  That 
 the  Will  of  God  (hould  be  done,  and  his  Glo- 
 ry be  accompli  filed.  Holy  Father.^  g^^^lf^  ^^J 
 felf  •  Not  my  rviil  but  thi?2e  be  done'  It  was  for  this 
 End  I  came  into  the  World^  for  this  End/caZ/ie  an- 
 to  this  hour.  The  defire  of  his  Humane  Soul 
 fubmits,  and  yields  to  the  determination,  and 
 Will  of  his  Father.  And  therefore  thofe 
 words,  if  it  he  pofflble^  mud  be  explained  by 
 thofe  ocfier,  ;/  thou  wilt,  if  it  be  moft  for  tiiy 
 Glory;  ofapo(Hbility  in  refpeft  o{ th<i Divine? 
 Wtlly  andG/^/j,  rather  tlia*n  of  the  D/i/z^ePc^ji-'- 
 er.    And  having  tmNatureSy  he  muft  needs 
 
 have 
 
€)f€I)jtft'jSpaCring,  ecc    6i 
 
 have  tivo  Wtlls^  he  could  not  elfe  be  the  true 
 Son  ofGody  and  true  Man,  He  defires  to  de- 
 cline his  Sufferings  as  a.  Man ,  lor  fo  they 
 were  againll  Nature ;  But  as  they  were  the 
 means,  to  reconcile  us  to  God,  he  is  willing, 
 AS  Redeemer^  to  undergo  them.  We  may  ab- 
 hor a  Medicine  as  bitter,  and  yet  refolve  to 
 take  it  as  whollbme.  So  that  after  all  the 
 reluclance  of  his  Humane  Nature,  he  was 
 ftill  ivilling ;  and  his  entring  into  this  Garden^ 
 when  he  knew  that  'Judas  was  acquainted  with 
 the  place,  and  would  find  him  there ,  and 
 betray  him,  is  a  proof  of  it. 
 
 6,  'TwasOurSaviour'sC/y/?ow  to  retire  to  this 
 Garden,//^  was  ivont  to  refort  thither  with  his  Dif- 
 ciplts.  This  Garden  of  Gethefemane  was  on  the 
 fide  oithe  Mount  of  Olives^  and  that  we  are  told 
 was  at  the  diftance  of  a  SMath-days  Journey 
 from  Jerufalem  ^  A61.  i.  12.  If  we  reckon 
 from  the  foot  of  the  Mountain,  or  the  neareft 
 part  of  it  unto  the  City,  it  is  thought  to  be  a-* 
 bout  five  or  fix  furlongs,  or  two  thoufand  cu- 
 bits, ©r  half  yards,  computing  by  that  cubit, 
 after  which  the  Tabernacle  and  all  things  about 
 it  were  meafured.  ^  nd  it  is  moft  probablc,that 
 the  People  in  the  Wildtrnefs  were  to  keep  from 
 the  Tabernacle^  at  t  he  dillance  oitrjo  thoufand  Cu- 
 bits ;  And,  on  that  account,  this  difiance  is  fup- 
 pofed  the  meafureof  ^  Sahbath-days  Journey  ^wh^vi 
 they  went  to  the  Ark  toVVorfhip.it  is  an  ordinary 
 Tradition  among  the  Jews^  That  it  was  not 
 lawful  on  their  Sabbaths  to  walk  above  two 
 thoufand  cubits,  whicli  feems  to  be  founded 
 
64    %U  ^ttom  t>ifcoutfe, 
 
 on  that  Text,  Jojb.  ^.  4.  where  the  People- 
 are  commanded  in  their  March  after  the  Ark, 
 and  on  either  fide  of  it,  to  keep  at  the  difJ-ance  of 
 two  thoufiicd  cubits  •  and  when  they  encamped, 
 did  ufually  pitch  their  Tents  at  that  diftance 
 from  the^r;^ :  and  fo  theCuftom  arofe  of  tra- 
 velling but  2000  cubits  on  their  Sabbath-days, 
 which  is  reckoned  not  above  half  a  MUe.  It 
 may  be,  for  this  reafon,  the  Holy  Ghofi  mea- 
 fures  the  diftance  between  Jcrufilemy  and  the 
 Moup;t  of  Olives  ^hy  2.  Sabbat  h'da)S  '^otirney^  and 
 not  by  fo  many  Furlongs ;  Becaufe,  in  fair 
 Weather ,  many  devout  Jews  were  wont  to 
 retire  thither  for  Meditation,  after  the  Pub- 
 lick  Woriliip  was  over.  From  hence  let  me 
 make  two  Reflections  for  our  own  praclicej 
 and  fo  conclude. 
 
 I.  Since  our  Lord  was  wont  to  retire  from 
 Jer/^falemy  to  tfie  Mount  of  Olives  for  Meditation 
 and  Pr.rj'er;  Let  me  hence  take  occafion  to 
 prefs  thefe  Duties.  It  is  certainly  one  of  the 
 bell  Evidences  of  an  Upright  Chrill:ian,  to 
 be  ferious  in  this  fccret  work.  It  is  of  mighty 
 advantage  to  our  growth  in  Grace,  to  the  E- 
 vidence,  and  Comfort  of  it :  And  he  defervc^s 
 not  the  Name  of  a  Serious  Chriflian ,  who 
 can  pafs  whole  days  and  weeks  contentedly, 
 without  Meditation  and  fecret  Prayer.  Our 
 Itedtallnefs  in  the  ways  of  God  ,  and  our 
 daily  walk  in  holy  Security  and  Peace ,  is 
 manifedly  afiiiled  by  it.  Such  a  courfe  cannot 
 confiil  with  regarding,  and  indulging  dehbe- 
 ratelV  any  known  fin.     This  will  be  a  good 
 
 Argument 
 
Argument  of  our  Integrity  before  God,  tlii^ 
 conlhnt  Intercourfe  and  Communion  between 
 God  and  us ;  Thefe  frequent  viiits  to  Heaven 
 will  be  lb,  converfing  with  God,  and  pouring 
 out  our  Hearts  before  him  in  Secret,  retiring, 
 as  it  were,  to  the  other  World,  fo  as  no  temp- 
 tation of  Applaufe,  or  Reputation  from  Men, 
 can  bethought  to  byafs  or  miflead  us;  when 
 no  eye  fees  us,  but  the  great  fearcher  of  Hearts ; 
 when  no  car  hears  us, but  that  of  our  Invifible 
 Judge ;  when  no  Hand  can  reward  us,  but  the 
 Omniprefent  Lord,  our  Father  and  our  Re- 
 deemer in  Heaven,  who  fees  tn  fecret^  and  wilt 
 reward  m  openly*  You  have  been  often  told , 
 7'hat  theC.onfcientiom  perfor?nance oj  SecretPrajer, 
 rrill  make  you  leave  finning^  or  a.  Courfe  of  fin  wtli 
 make  you  defiji  daily  feriom  praying, 
 
 2.  I  infer  from  this  Example  of  our  Lord, 
 That  ajtsr  the  Participation  of  jolemn  Ordinances^ 
 elpecially  on  the  Lord's-day,  //  //  very  fit  and 
 njeful  for  ChrijHans^  to  retire  by  themjelves^  to 
 fpend  jorne  time  alone^  in  Meditation  and  Prayer  \ 
 To  call  your  felves  to  an  Account,  to  reHc<^t 
 on  your  Ways,  and  Frame,  to  make  a  trial  ot 
 your  State,  and  Temper;  to  obferve  )our 
 Spirits,  how  tliey  have  been  influenced,  or  not^ 
 by  the  Divine  Spirit,  in  the  Solemn  Duties  of 
 Worfhip;  to  humble  your  felves  before  God,for 
 the  fins  youareconvmced  of,  fuch  elpecially  as 
 other  Men  cannot  charge  you  with,  but  God 
 and  Confctence  know  you  are  guilty  ot :  To 
 think  God  for  his  numberlefs  Mercies,    to  beg 
 
 F  the 
 
66    %\yt  ^^tt^ttti  SDifcdurfe, 
 
 the  fultable  fupplies  of  his  Grace,  and  what- 
 ever Bleflings  you  iland  in  need  of, for  you  and 
 yours.  This  is  the  right  Improvement  of  Sab- 
 'ktthsy  and  Sacramej^ts  J  and  fuch  feafons  of 
 Mercy,  as  God  is  pleafed  to  continue  to  us, 
 in  order  to  Eternal  Life :  And  without  fome- 
 thing  of  this  kind^tho'  you  frequent  the  PubHck 
 AfTembhes,  and  fit  before  him  a^s  his  People^  you 
 do  but  mock  God,  and  trifle  with  Heaven, 
 while  you  pretend  to  Religion,  and  alTume 
 the  Name  ofChriJIians:  You  act  a  Scene,  and 
 a  Part,  and  have  only  a  Form  of  Godlinefs^  but 
 mufl:  expeft  to  pay  dear  for  your  Solemn  Ho- 
 pocrifie. 
 
 Let  me  therefoFe  Advife  you  to  three  things^ 
 in  your  Retirement,  after  the  Publick  Wor- 
 ship, and  Solemn  Ordinances  ofChrift,  a?  the 
 End^  and  Reafo.^,  for  which  I  will  prefs  it, 
 I.  That  you  retire  in  order  to  the  Qonfeffion  of 
 Sin^  and'  the  Exercife  of  Repentance.  That 
 when  you  have  finifhed  the  publick  work  of  a 
 Sabbath,  or  come  froni  any  fpecial  Ordinance 
 oftheGofpel,  byafter-Mcditation,  you  would 
 reflect  upon  your  felves,  and  take  notice  of 
 your  Defcffts,  and  Failings,  Difcompofures, 
 and  Dillempers  of  Mind  ;  What  unfuitableuefs 
 of  Spirit  there  has  been  to  heavenly  Myfleries, 
 or  what  unprepared  Addrefles  we  have  made 
 to  the  Majeffy  of  Heaven  and  Earth,  the  ro- 
 ving of  our  Fancies,  the  vanity  of  our  Thoughts^ 
 
 We 
 
)©fCl)nffspa(fmg,  &:c.    6^ 
 
 We  Ihoukl  humble  our  lelves  on  fuch  Oc- 
 cafions/riiat  we  attended  with  no  more  Reve- 
 rence and  Dihgcnce  to  the  Word  of  God  ;  That 
 we  did  not  receive  the  Trrah  m  the  Love  of  it; 
 That  it  was  not  mixed  with  Faitli ;  That  we 
 did  not  make  particular,  and  clofe  AppHcatioa 
 of  it  to  our  il'lves  ;  That  our  Heai'ts  were  not 
 lift  up  in  the  ways  of  the  Lord,  and  our  Souls 
 under  an  awe  of  God  in  Prayer,  with  becom- 
 ing Aifeflions,  and  fuitable  Exercife  of  Grace, 
 under  the  influence  of  tlie  Divine  Spirit,  and  in 
 the  Name  of  tlie  Mediator.  That  we  ap- 
 proached  the  Ta'^/e  of  the  Lord,  with  no  more 
 Examination  of  our  Hearts  and  Ways,  before 
 we  came,  with  no  more  Repentance  for  our 
 paft  Guilt,  no  more  hungring  after  the  Bread 
 of  Life,  no  more  Spiritual  Thirll  for  the 
 Fountain  of  Living  Waters.  That  we  beheld 
 the  Me?/Jona/s  of  a  h'/oke??,  hieedwg  Saviour,  with 
 no  more  raifed  Affection ;  That  we  remember- 
 ed the  Agonies  ot  his  Soul,  with  no  more  cor- 
 refpondent  Imprelfions  upon  our  own.  In 
 a  word,  we  may  lament  (for  the  moll  part 
 I  fear  we  may)  after  fuch  Ordinaiices ,  tiiat 
 our  Spirits  were  but  in  a  common  frame,  our 
 Repentance  io  partial,  our  Love  fo  cold,  our 
 Faith  fo  weak,  our  Hope  (o  low,  Defnes  fo 
 faint.  Charity  fo  narrow,  Thankfuluefs  and 
 |oy  fo  httle,  in  the  Farticipition  of  fuch  Glo- 
 rious Mylferics,  in  converiing  with  fuch  ado- 
 rable Ob)eds,  under  the  Otiers  of  fuch  rich 
 Grace,  Uiider  the  loud  Calls  to  fuch  manifeft 
 Dutv,  under  tiie  Ailurances  and  Expedaiions 
 
 F  2  of 
 
d8    %U  ^econt)  Dffcoutre, 
 
 of  fuch  great  and  bleffed  things,  as  the  Word 
 and  Sacraments  propofe,  and  feal. 
 
 2.  Another  Reafon ,  and  Ground  of  this 
 Retirement,  is  in  order  to  Petition  and  hter- 
 cejjtonj  for  needful  Mercy,  to  our  felves  and  o- 
 thers.  Have  we  been  convinced  of  any  Duty 
 we  had  formerly  negleded  ?  Shall  not  the  Re- 
 fle8:ioii  on  it  excite  us  to  beg  Wifdom  and 
 Strength  to  perform  that  Duty  ?  Has  any  (in 
 been  called  to  remembrance,  by  the  preaching 
 of  the  Word  ?  Should  we  not  beg  Forgivenefs, 
 and  Grace  to  leave  and  forfake  it,  as  the  bed 
 Teftimony  of  our  Repentance  ?  Have  we  joyn- 
 cd  in  Prayer  and  Supplication  with  others,  for 
 the  greated  Bledings,  and  are  fenfible  we  are 
 undone  if  God  deny  us;  andfhall  we  not  beg 
 the  fame  things  again  in  fecret  ?  Have  we  re- 
 newed our  Vows,  and  entred  into  freih  Obliga- 
 tions to  be  the  Lords;  and  fhall  we  not  beg 
 that  Gfiod  would  heal  our  pad:  back  Hidings, 
 and  confirm  our  holy  Refolutions?  Thxt  having 
 fvor?ty  jve  m&j  perform  it^  that  we  rvi/l  keep  his 
 righteous  judgments  ? 
 
 You  therefore,  who  have  this  Day  been  at 
 the  Table  of  the  Lord,  let  mc  bcfeech  Tou^  in 
 iiffecidmiinmr^  to  retire  when  you  come  home, 
 and  think  of  thefe  things,  that  you  mxy  meflle 
 with  God  in  fecret  for  a  future  Bleffing*  O, 
 what  can  he  denyyou^  when  he  hath  given  you 
 his  Son^   and  fealed  that  Gift  in  {o  foiemn  a 
 
 raaa- 
 
£)f  Cljjtift's  paffittff,  Sec.     69 
 
 manner?  Go  therefore,  and  reprefciit  to  him 
 all  your  NecefTities  and  Wants,  all  your  Griefs, 
 and  Groans,  and  Complaints,  and  Fears,  and 
 fecret  Delires.  Pray  earneilly  for  your  lelves, 
 your  Families  and  Relatives ,  for  your  Mi- 
 nifters  and  Fellow  Chriltians,  for  all  that  have 
 communicated  this  day  with  you,  and  in  o- 
 ther  AiTcmblies;  and  for  all  that  defired  to  do 
 fo,  that  were  providentially  hindered  ;  for  all 
 your  Brethren,  for  all  the  Churches  ofChrifl 
 throughout  the  World,  efpecially  for  thofe  in 
 this  Nation ;  for  thofe  in  others,  whijli  are 
 opprefled  by  the  Tyranny  of  the  Sons  of  Vio- 
 lence, for  all  aftual  Believers,  for  all  thofcfor 
 whom  Chrift  dyed,  for  your  Friends  and  Enc* 
 niies,  for  the  whole  World, 
 
 ^.  Retire  in  fecret  to  exprefs  jourGratitudi 
 and  Thankfgivings  to  God^  for  Mercies  recei- 
 ved, and  hoped  tor.  Thank  him  for  the  Li- 
 berty of  his  Sancluary,  for  Publick  AlTemblies 
 of  vSocial  Worlliip,  for  Sabbaths,  and  Sacra- 
 ments, and  the  Minilky  of  theGofpel,  confi- 
 dering  how  the"  Cafe  now  is  with  our  Brethren, 
 and  Neighbours  in  other  places.  Thank  him 
 for  another  Opporttmity^  for  the  Qommumon  of 
 the  Body  and  Blood  of  Chrifi^  and  for  fo  much 
 health  as  to  be  able  to  partake  olfuch  a  Privi- 
 lege^ in  a  publick  Solemnity*  But  above  all,  as 
 the  Foundation  of  all  the  relf,  for  thatlncili- 
 niable  Bleiling  of  Divine  Love,  the  Gift  of  his 
 So?fy  for  the  InexprelTible  Love  of  CliViff,   in 
 
 F  I  giving 
 
giving  himfelffor  m  Sinners^  and  En2mks^    and 
 while  we  were  lb. 
 
 Thank  him  for  the  Means  of  Grace,  and 
 the  Hopes  ofGloty,  for  any  good  Hope  through 
 Grace,  of  prefent  Pardon,  and  Everlafting 
 Communion  with  God  in  Heaven ;  for  the 
 Olferof  Forgivenefs  by  a  Covenannt  of  Grace  ; 
 for  the  Prom  ife  of  Eternal  Life  byChrift,  pur- 
 chafed  by  his  Blood,  confirmed  by  the  Word 
 and  Oath  of  God,  who  cannot  lye,  witnefTed  to 
 fo  many  ways  by  the  Holy  Spirit,  made  lure 
 by  the  Everlafting  Covenant,  and  that  fealed 
 by  Bjptifijy  and  by  the  Sacrament  of  the  Lord''s 
 Supper, 
 
 Yea,  let  us  thank  him  iox:  mother  fuch folemn 
 OccAfion^  of  paying  Homage  to  a  CmcifiedChnfiy 
 and  of  holy  Fellowlhip  with  the  Father,  and 
 the  Son,  by  the  Spirit,  which  this  day  has 
 been  afforded  us.  Praife  him  for  any  Afliftance 
 pf  his  Grace,  in  the  actual  Celebration,  and 
 for  any  help  in  our  preparatory  Work ;  tor 
 reviving  any  of  our  Conviclioqs,  awakening 
 our  Repentance  ,  fnengthening  our  Faith  , 
 anlmatmg  our  Hope,  quickening  our  Zeal, 
 cxercifnig  and  encreafing  our  Love  to  Chrift, 
 clearing  our  Adoption,  difpelling  our  Doubts, 
 fcattenng  our  Fears,  warming  and  filling  our 
 Defires.  Let  o'lr  Souls ^  and  all  within  us  blefs 
 him,  ibr  any  Beams  of  his  Heavenly  Light, 
 for  any  Glympfe  of  his  reconciled  Countenance^ 
 for  any  Token  of  his  Love  to  us,  any  Expret 
 iion  T^vA  Exercifc  of  our  own  to  liimo 
 
 Let 
 
0(  Cfijttt's  pafliitg,  &c.     7 1 
 
 Let  us  thank  him  for  what  he  hath  given 
 and  fealed  to  us,  and  promifed  to  give  us ;  for 
 what  we  have  already  rciceived,  as  the  firll 
 Fruits,  and  tlie  EarneH:,  and  the  Pledge  of  a 
 great  deal  more. 
 
 We  may  Exprefs  our  Gratitude  and  Joy, 
 to  fome  fuch  Purpofe,  as  this,  (a)  which  fol- 
 lows; 
 
 0  my  oracioHS  God^  thotihufi  furpafl  all  hrnnane 
 Comfrehenjion  in  thy  Love !  Is  this  thy  ^(fitge  ofu  h- 
 WorthyProdigals  I  I  feared  left  thy  Wrath^as  a  con-- 
 fumingFire^rvouldhave  devour^ dj'uch  a  Guilty  Soid\ 
 but  while  I  condemned  my  felf  thou  hajl  forgiven^ 
 and  juftifed  me\  and  furpriz?d  me  with  the  ftveet 
 Embraces  of  thy  Love,  I  fee  now  thy  thoughts  are 
 above  our  thoughts^  and  thy  ways  above  cur  ways^ 
 and  thy  Love  above  the  Love  of  M^tn^  even  mors: 
 than  the  Heavens  are  above  the  Earth:  With 
 how  dear  a  Price  haft  thou  redeem'' d  a  Wretch 
 that  deferves  thy  Everlafttng  Fengeance!  With 
 how  precious  andfveet  a  Feaft ,  haft  thou  tntertain'd 
 me^  who  deferved  to  be  cajl  out  with  the  workers  of 
 Lniqutty  !  fjjall  I  evermore ftight  fuch  Love  as  this  ? 
 fball  it  not  overcome  my  Rebellion ,  and  melt 
 my  cold  and  ha^-dn'^d  Heart?  Angels  are  admiy 
 ring  thefe  Miracles  of  Love ^  and  [ball  not  I  admire 
 them  ?  Their  Love  to  its  doth  caufe  ''em  to  Re- 
 Joyce,  while  they  ft  and  by^  and  fee  our  Heavenly 
 
 F  4  ¥eaft\ 
 
 («)  4/wo/?  in  ths  word}  ffMr»  B.:jitcr, 
 
f  %     W^t  $)  econu  SDtfcoutfe, 
 
 feafl',  andjljofild  it  not  be  fweetcr  to  us  that  Are 
 the  Gueft  who  feed  upon  it  f  O  ray  God,  hom 
 Aexrly  hafi  slcu  Pur  chafed  my  hove  I  how  ft  range  ly 
 hiift  thou  dejerv'^d  and  fought  it  ?  nothing  is  fo 
 much  my  grief  and  jh'tme  as  that  1  ca,n  anfver  it 
 rpithno  more  fervent  and  fruitful  hove,  Ohwhxt 
 nn  Addition  would  it  he  to  all  thii  precious  Mercy ^ 
 if  this  Love  poured  out  might  draw  forth  mine, 
 and  my  foul  might  flame  by  approaching  unto  thefe 
 thy  Flames?  and  that  hove  drawn  out  by  the  finfe 
 ofhovfj  might  be  all  my  hife  ?  0  that  I  could  love 
 thee^  as  much  as  I  would  love  thee  !  yea  as  much 
 as  thou  wouldft  have  me  love  thee!  but  this  is 
 too  great  an  Happinefsfor  Earth  :  Thou  hafl  fjewd 
 me  tlie  place  where  I  may  attain  it.  My  hove  is 
 thei'e  in  full  Poffeffion^  who  hath  left  tne  thefe  pledg-- 
 es^  till  he  come  and  fetch  us  to  himfelf^  a?idjea(i  us 
 there  in  our  M.tftersjoy.  O  BlelTed  Place  1  O 
 Bleffed  Company  ,  that  fee  his  Glory^  and  are 
 filled  with  the ftreams  of  thofe  P\ivers  ofConfoLition  I 
 yea  happy  we^  whom  thou  haft  called,  fom  our  dark 
 andmiferablefiate^  and  made  us  Heirs  of  that  Feli- 
 city^ and  Paffengers  to  it^  and  Expectants  of  it^ 
 under  the  CnnduB  of  fo  fure  a  Guide  f  0  then  we 
 foall  love  thee^  without  thefe  finful  paufes  and  de- 
 jects ,  in  another  meafure  and  another  manner 
 }han  now  me  da.  Till  then.  ,  my  God  ^  /  a:m 
 devoted  to  thee  ;  by  Right  and  Coven ajit  I  am 
 thine !  -  My  Soul  bears  witnefs  agatnji  my  felf\ 
 that  my  defects  of  love  have  no  Excufe :  Thou  de- 
 lervef  ally  if  I  had  all  the  love  m  Heaven  and. 
 Etrth  to  (rive  thee.     What  bafh  this  vam  World 
 
 to. 
 
£)f  CDztft'si  pairing,  &:c.    7^ 
 
 h)  do  with  mi  Ajfuitons  ?  whnt:  is  there  in  all  the 
 jufferings^  thai  Mancctn  la\'  upon  mp^  that  Ipjouii 
 not  joyfully  accept  t  hem  ^  for  his  J. ike  that  hath  re^ 
 deemed  /ue  from  Heilj  hy  Juch  rnatchlejs  voluntd- 
 rjfufferi?igs  ?  hord  feeing  thou  fo  regardeft  fo  vile 
 A  IVorm,  my  Hearty  my  To?igue^  my  Hand  confefi 
 that  I  am  wholly  Thine.  0  let  me  live  to  none 
 but  thee^  thy  fervice^  and  thy  faints  on  Earth  i 
 0  let  me  no  more  return  ynto  /niqutty;  nor 
 venture  on  that  Sin ^  which  kilPd  my  Lord?  And 
 now  thou  haji  chofen  fo  low  a  dwellings  0  he  not  x 
 fir  anger  to  the  Heart  thou  hafl  fo  freely  chojen  /  0 
 make  it  the  daily  Reft de nee  of  thy  Spirit!  Quicken 
 it  by  thy  Gr^ce ,  adorn  it  ivith  thy  Gifts  , 
 employ  it  in  thy  love  ^  refejjj  it  with  thy 
 joys  ,  and  the  light  of  thy  Countenance  f  and 
 deftroy  this  Carnality^SelfijJjnefsy  and  Unbelief  !  a /id 
 let  the  World  fee  ^  that  God  mil  make  a  Palace  of  the 
 loivejl  Hearty  rvhen  he  chufeth  tt  for  the  place  of 
 his  own  Abode, 
 
 To  conclude,  Did  we  thus  retire  at  the 
 clofe  of  every  Lords  day,  after  the  Participa- 
 tion of  folemn  Ordinances,  to  reqew  our  Re- 
 pentance,  to  beg  needful  Mercies,  to  offer 
 tiie  .Sacrifices  of  Praife  and  Thankgivings,  ibr 
 theBlcflTings  we  have  and  hope  for;  the  Ad- 
 vantages of  fuch  a  Courfe  would  be  fo  many, 
 and  fo  confiderable ;  and  the  Conlcquences 
 would  be  lb  comfortable  to  our  own  Souls, 
 and  fo  beneficial  unto  others ;  k  would  be  lb 
 influential  to  exercile,  and  iacreale  our  Grace, 
 to  promote  our  Ailur^iice,  tq  fccure  cur  E- 
 
 ftabliilvi^<?nt: 
 
74   Xfte  decotiD  SPtfcotttfe,  &c. 
 
 ftablifhment  and  Perfeverance,  to  render  us 
 ufeful  in  the  World,  for  the  Honour  of  Chrift 
 and  his  Gofpel,  and  the  Credit  of  our  Holy 
 ProfefTion;  That  it  furpafles  the  pofTibility 
 of  an  exaft  Defcription,  and  referves  its  full 
 Difcovery,  to  be  the  reward  of  Experience. 
 
 Bleffed  be  God  for  Jefus  Chrifi, 
 
 The 
 
75 
 
 The    T/md  Vifcokrfi, 
 
 CONCERNING 
 
 SPIRITUAL  WASHING, 
 
 The  Nature,  Means,  and  Evi- 
 dences of  it 
 
 Before  the  Lord's  Supper. 
 
 I    COR.    VI.  II. 
 
 ^ndfuch  were  fome  of  you^  hut  you  are  Wajjjed^ 
 bra  ye  are  SanBified^  but  ye  are  Jufi-ifiedy  in  the 
 Name  of  the  Lord  Jtfus^  and  by  the  Spirit  of 
 our  God, 
 
 U  R  Lord's  Condefcention  to  wafli 
 the  Feet  of  his  Difciples,  and  the 
 Dilcourle  between  Him  and  the 
 Apolile  Feter  upon  that  Occafion , 
 contains  many  things  very  obfervable,and  in- 
 ftru£live  unto  all  Chriftians.  S.  ?eti:r  is  allo- 
 nilh'd  at  his  Mailer's  fropofal  to  walh  his  ieet: 
 
 he 
 
7(>      C|)e  lUDt'rD  a)ifcourfe, 
 
 he  wonders  he  fhould  ever  dcfign,  or  attempt 
 fo  low  a  Service,  He  cries  out  as  a  Man  ama- 
 zed. I  3  'John  6.  hord  dofi  thou  wafh  my  Feet  ? 
 Words  that  favor  of  humble  Refped  and  Re- 
 verence unto  Chrift :  And  had  he  proceeded 
 nofarther,it  had  been  very  commendable ;  for 
 thefe  Expreflions  feem  to  proceed,  from  a  true 
 fenfe  of  his  own  unworthinefs,  confidering  both 
 himfelf,  and  our  Bleffed  Lord,  and  the  mean- 
 nefs  and  inferiority  of  the  Action,  which  he 
 offered  to  do  toward  him.  Unto  which  our 
 Lord  repUes;  What  1  doythou  knonPJl  not  norVy 
 hut  thou  jh^ilt  know  hereafter ;  /'.  e.  when  the 
 Spirit  fhall  be  more  abundantly  pour'd  out^ 
 as  it  was  upon  his  Afcenfion  to  Heaven.  But 
 Feter  is  not  fatisfied  with  this,  but  perempto- 
 rily refufes  to  fubmit  to  an  Order,which  he  did 
 not  yet  underftand  the  Reafon  of :  And  there- 
 fore replies  again,  Thou  (halt  not  wajh  my  Feet, 
 or  far  be  it  from  me^  tliac  thou  fhouldell  wafh 
 my  feet. 
 
 This  gave  occaiion  for  that  fevcre  Rebuke, 
 and  Threatning,  which  went  to  his  very  heart, 
 m  thofe  words  of  Chrift,  If  hvajh  thee  not ^  thou 
 haft  no  fart  in  me^  no  Lit'rell:  in  me,  no  Com-^ 
 munion  with  me.  It  cannot  well  be  thought 
 that  the  external  Washing,  (hould  be  the  only 
 thmg  here  meant,  ibr  "Judas  was  partaker  of 
 that  as  well  as  the  reii: :  And  yet  our  Lord  fayS, 
 at  the  tenth  Verfe,  Te  are  clean^  hut  not  all,  Up^ 
 on  this,  we  find  the  Apoftle  P^/^fr  fubmits  to 
 his  Saviour,  and  inftead  of  denying  that  he 
 (hould  walli  \i\%  ftet^  h^  paffionately  qriesout, 
 
 NQt 
 
Not  my  feet  only^  but  w/  hands  and  head  too  '  i.  e. 
 Lord  wafh  me  all  over,  Handsy  Head  ^  and 
 Feety  the  tliree  molt  vifible  parts  of  the  body 
 for  the  whole :  Our  Lord  tells  him,  that  was 
 not  necefTary ;  for  he  that  wafheth,  need  not 
 but  to  wafh  his  feet,  ver,  10.  as  one  that  comes 
 out  of  a  Bathy  may  have  contrafted  feme  Filth 
 in  walking  out  of  it,  and  therefore  needs  only 
 to  have  his  feet  wafhed ;  alluding  to  the  Cu- 
 ftom  *  of  the  Jews,  as  to  thole  who  did  offi- 
 ciate in  tlie  Temple,  who  after  having  been 
 purified,  and  waflied  in  the  morning,  as  often 
 as  they  came  out,  and  returned  again,  did  on- 
 ly wafh  their  Feet.  Doubtlefs  therefore  the  Ne- 
 ceflTity  of  inward  Purification  and  Holinefs  muft 
 be  comprehended,  as  the  import  of  this  wafh- 
 ing:  The  being  fan£lified  in  Soul,  Body,  and 
 Spirit,  as  neceifary  unto  all  that  are  accepted 
 of  God ,  and  in  a  Covenant  Relation  with 
 Chrift:  NecefTarytoa  Saving  Int'reft in  Him, 
 and  Communion  with  Him.  And  fuch  a 
 Change  as  this  fome  of  the  vilefl-,  and  word  of 
 Sinners  have  experienced,  upon  true  Repen- 
 tance, and  an  unfeigned  Faith.  This  the 
 words  I  have  read  give  us  an  account  of  And 
 fuch  were  fowe  of  you ^  ^C* 
 
 In  the  beginning  of  this  Chapter,  tiie  Apo* 
 file  reproves  a  very  unwarrantable  Practice  a- 
 mong  thefe  Corinthians^  to  implead  one  ano- 
 ther in  matters  of  Right  and  Wrong,  before 
 the  Heathen  Tribunals :  Which  fecms  to  ble- 
 
 miOi 
 
 *   O    Light  foot- 
 
7  8      Xl)c  Sfjitti  mUmxtCt, 
 
 mifli  the  Chriftian  Profeflion,  and  coiitradi£l: 
 the  prefcribed  Rule  of  our  Lord.  Manh.  18.15. 
 They  were  alfo  injurious,  and  unjuli  in  their 
 carriage  to  their  Brethren  :  From  which  he 
 endeavours  to  deter  them  ;  i  By  that  dread- 
 ful Threat'ning,  ver*  9.  K^no^v you  yiot^  that  the 
 unrighteous  jhaJi  not  inherit  the  l\ingdom  of  He  a-' 
 'ven  I  And  for  the  farther  confirmation  of  it, 
 enumerates  feveral  kinds  of  fuch  Perfons  ;  and 
 bids  them  look  well  to  it,  and  not  deceive 
 themlelves  (tho'one  would  hardly  think  that 
 Men  fhould  be  deceived  in  fo  plain  a  cafe)  as 
 if  their  Frofeilion  of  Chriftianity  would  fave 
 them,  while  they  lived  in  any  fuch  Wicked- 
 nefs.  Be  not  deceive d^  neither  Fornicators^  nor 
 IdoUters^  nor  Adulterers^  &^c.  fhali  inherit  the 
 ]\Jngdorn  of  God, 
 
 He  then  adds  another  Argument  in  this 
 Text,  to  dilTwade  them  from  fuch  an  unchri- 
 ftian  Beliaviour,  viz^S^ova  the  mighty  Change 
 that  had  been  wrouglit  upon  feveral  of  them, 
 by  their  Converfion  to  the  Faith  of  Chrift.  And 
 fuch  were  fome  of  you.,  hut  ye  are  rvajhffdy  Szc- 
 
 The  Change  is  rsprefented  by  three  feveral 
 Expredlons  :  And  the  Means  by  which  it  was 
 brought  about  is  double,  viz.  Inthe  Na?ne  of 
 Qur  Lord  'Jefus^  andhy  the  Spirit  of  our  God, 
 
 I.  The  mjglitv  Change  v/hich  was  wrought 
 upon  them  by  their  Converfion  to  the  Faith  oi 
 Chriii,  in  thofe  words,  But  yeare  J^'^.t/Z;f-$/,  but 
 ye  are  Sancfif.edy  but  ye  are  ^uflijied.  Some 
 would  confider  thcfe  three  Expreilions,  as  a 
 
 regular 
 
regular  Gradation,  and  make  this  Wa,fhmg  to 
 fignifie  the  firft  Change  by  Regeneration,  or 
 the  new  Birth :  And  being  Sanctified^  to  denote 
 the  further  progrefs,  meafure,  and  degree  of 
 the  Spirit  of  Holinefs:  AnAh^xn^Jufttfied  fol- 
 lows, as  that,  which  by  a  real  change  of  Heart 
 and  Life  is  evidenced,  and  cleared,  to  the 
 comfort  of  Believers.  Others  think  we  may 
 confider  this  being  Wafhed  ^  as  the  general 
 Term  comprehending  the  other  two,  Sitncitp- 
 GAtion^  and  Jufiification,  For  we  find  that  Ex- 
 predion  ufed  in  both  fenfes :  For  our  delive- 
 rance from  the  guilt  of  Sin ,  by  pardoning 
 Mercy;  and  from  the  impurity  and  ftain,  the 
 power,  and  filth  of  Sin,  by  renewing  Grace. 
 David  begs  to  be  JVaJJjed  and  made  C/ean^  in 
 both  refpe£ls,  51  Pfalm,  2,  7,  10.  And  our 
 Lord  is  faid  to  have  loved  us,  and  wajhed  us 
 from  our  Sins,  in  his  own  Blood !  Rev.  i.  5. 
 Which  comprehends  both  the  Forgivenefs  of 
 Sin,  and  thefandlifyingLifluenceof  the  Spirit 
 of  Chrift.  Others  think  all  the  three  Terms 
 IVajhedy  Smciijiedy  and  Jufiified,  are  here  Sy- 
 nonimous :  as  fignificant  of  t/;e  great  Change^ 
 that  is  wrought  by  the  renewing  and  conver- 
 ting Grace  of  God  ;  and  that  ^ufitfed  in  this 
 place  is  not  to  be  taken  in  a  ^  Forcnfick  or 
 Law-fenfe  ;  but  hath  the  fame  import  with  the 
 other  two  ExprefTions,  IVaJhed,  and  San^ijied; 
 
 lb 
 
 *  Le  Bhnk,  11;.2/>.-  Th^o't.  de  uffi  Cv  n:c^ptatione  vocit  Ji-f.iji^ 
 car.di,(f^c.  p.  25$  §  '5.8,9  Anf^-^'-^d  by  Dr.  O  of  Juttihca- 
 lion,  p.  179. 
 
8o      %t^t  M)itt^  Dtrcourfe, 
 
 fo  the  ExpreUion,  1 2  Da^,  which  we  render* 
 tarn  mmy  to  Right eoufnefs^  in  the  Original  is, 
 *Jufiifie  many. 
 
 So  Sandificationj  they  think  may  be  com- 
 prehended under  the  Term  Juf?ified,  Rom*  8* 
 30.  Or  elfe  one  of  the  greateHr  Advantages 
 we  enjoy  by  Chrift  is  not  there  enumerated* 
 So  here  where  our  ^ufiification  is  afcribcd  to 
 the  holy  Spirit^  whofe  Office  and  Work  it  is 
 inwardly  to  renew  and  change  us :  and  where- 
 by thofe  Corirdhidm^  who  were  vile  and  im- 
 pure before,  are  now  quaUfied  for  the  King- 
 dom of  God,  Tit,  ^.  5,  6, 1.  However  I  ex- 
 clude not  our  b^ingwajhed  from  the  Guilt  of  fi^, 
 as  part  of  the  Senfe  q{  this  Texf^  but  it  is  the 
 other  vValhing  by  Sanctificatioii ,  of  which  I 
 would  fpeak  at  this  time. 
 
 2.  You  have  the  double  means,  whereby 
 this  is  brought  about.  Ifi  the  Name  of  the  Lord 
 Jefis^  and  by  the  Spirit  of  out  God,  &c.  i.  /;■? 
 the  Name  of  the  Lord  Jefus^  or  hy^  and  through 
 the  Name  of  the  Lord  J^'fus  Chrtfi^  as  the  Greek 
 F ar tide  Aox!i\  often  fignitie.  For  it  is  the  fame 
 in  the  Original^  in  both  Claufes.  The  firfl 
 may  as  well  be  rendered,  By  the  Name  of  the 
 Lord  Jefr^is  chnjl :  as  the  other,  By  the  Spirit  of 
 our  God.  The  fame  Prepofition  being ///f^  m 
 both.  Referring  the  whole  to  Sanciifcation,  In 
 my  prefent  Difcourfc  I  ihall  not  need  to  adign 
 Reafons,  why  the  word  J/z/z/^'f-j/  isputlaft,  or 
 learchforthe  like  Imlances  of  an  "^71^-^0^^^  or 
 iVpna-'f,  tho'  fuch  may  be  given^,  to  vindicate 
 
 the 
 
£)f  0picituai  Mlafljinff,  &c.  8i 
 
 the  order  of  the  Expreflions ;  and  why  the 
 Nxme  of  Chrift^  which  efpecially  refers  to  jufti- 
 fic^ition^  fliould  be  mentioned  before  the  Spirit 
 of  our  God,  which  efpecially  refers  to  Sa^^ificd^ 
 tion,  which  yet  is  named  before  our  being 
 "Juftified, 
 
 In  the  Nxme  of  the  Lord  \fefus  Chrijt,  or  bj  his 
 Name,  may  import,  in  tlie  general,  for  the  fake 
 ofChrijl,  upon  the  account  of  his  Merit,  and 
 Mediation :  And  fo  we  pray  in  theNameofChriJl^ 
 and  beg  Mercy  for  his  fake.  But  more  diftind- 
 \y,  the  Nameof  Chriji  may  be  confidered, 
 
 I.  In  relation  to  his  Office  of  Mediator,  and 
 the  Sovereign  Authority  of  it:  He  is  the  ^efm^ 
 the  Saviour,  This  is  the  Name  that  is  given  hivt 
 above  every  Name,  and  fo  in,  by,  or  through  the 
 Name  of  Chrill,  does  fignifie,  through  Faith  in 
 him,  as  the  only  Mediator  between  God  and 
 Man.  In  feveral  hke  Expreflions  we  muft 
 grant  that  Faith  mufl:  be  fuppofed,  when  it  is 
 not  expreffed  :  As  when  we  arc  faid  to  be  J^ap- 
 tized  in  the  Name  of  Chrijl ,  for  the  Re?ntffion 
 of  Sin,  Acts  2.  38.  /.  e,  believing  on  his 
 Name. 
 
 2.  It  may  be  confidered,  in  relation  to  the 
 Truth  of  his  Doctrine,  and  the  Divine  Autho- 
 rity of  tliat  Revelation,  which  he  made  from 
 God  to  the  World,  upon  which  his  Name  is 
 engraven.  As  when  we  read  of  fuffering  for 
 the Na-meofChrift,  i.e.  for  owning  the  Profel^ 
 fion  of  the  Chripian  Religion,     To  this  purpofe 
 
 G  our 
 
«i     ICDe  1Cf)ira  ixfcoarre, 
 
 our  Sancilf  cation  is  faid  to  be,by  tht  Belief  of  the 
 Truths  ^ohn  1 5.  3. 17.  C/^/j/'.  17.  i  Vet,  i.  22. 
 iThef  2-  i^*  TV  rfr^  f/i?^;?  through  the  word  that 
 I  have  fpokejf  to  you^  fays  our  blefTed  Lord. 
 And  in  his  Mediatory  Prayer  to  the  Father,  San- 
 cfifie  them  by  thy  truth^  thy  word  is  truth'  Ac- 
 cordingly we  find  Saniflification  is  afcribed 
 unto  Faith  in  Chrijt^  as  the  true  Mejjiah^  or  a 
 found  Behef  of  the  Revelation  he  hath  made, 
 Acis  15.  9.  Purifying  the  heart  by  Faith.  So 
 that  we  are  wallied,  and  fan6lified,  through 
 the  Name  of  our  Lord  Jefus  Chrift,  or  byChriJt 
 known y  and  believed  on ^  as  one  Means  of  it,  and 
 by  the  Efficiency  of  the  Spirit  of  God,  as  the 
 ether  \  which  I  fhall  afterwards  fpcak  of.  In 
 the  Name  of  the  Lord  Jefus^  and  by  the  Spirit  of 
 our  God, 
 
 In  difcourfing  of  thefe  Words,  I  fhall  there- 
 fore, Firfly  Givefome  brief  account  of  the  Na- 
 ture of  this  Change,  here  cxpreft  by  being 
 JVaJhedy  S  anil  fie  d^  and  Jujlified,  Secondly  y  Of 
 the  two  great  Aleans,  whereby  it  is  brought  a- 
 bout,  the  Name  of  tin  hard  fefu^^  and  the  Spirit 
 of  our  God,  Thirdly^  Make  fome  Improve- 
 ment ,  by  Application.  Efpecially ,  to  aflift 
 you,  in  examining  your  felves,  in  order  to 
 the  Lord^s  Table ;  that  we  may  kaow,  whether 
 we  are  in  the  number  of  fuch,  upon  whom  this 
 Change  is  pafTed.  Whether  we  are  Wajhed, 
 Sanclifedy  and  Juflifedy  in  the  Name  of  the  Lord 
 'Jefus  Chrifij  and  by  the  Spirit  of  our  God. 
 
 1.  Con" 
 
I.  Concerning  the  nature  of  r/'/VC/'^/T^f'.  It 
 Is  evident,  that  the  defiUng  nature  of  Sin  is 
 here  fuppofed:  tlierc  could  not  otherwife  be 
 any  need  of  Wajhir^g'  And  we  find  it  reprc- 
 Tented  in  Scripture  by  Sipots^  and  Blemijhesy  by 
 Mire  and  Vomit ^  by  the  Blood  And  Pollution  of  a 
 NeW'bor-a  ChiU^  by  the  mod  filthy  Dung  and 
 Excrements^  and  whatibever  is  reckoned  the 
 mofi  njik  and  Ahommahlc.  Therefore  whatfoe- 
 ver  Excellencies  and  Ornament s^  whatfoever  Pri- 
 njileges  and  Advantages^  an  Unfan6f  ified  Pcrfon 
 may  partake  of,  to  recommend  him  to  the  eyes 
 of  tlie  World,  he  is  yet  a  File  Perfon^  loathed, 
 and  abominable  in  the  fight  of  God. 
 
 2.  Coofider,  that  by  Nature  we  are  All  as 
 an  Unclean  thing.  That  which  is  born  of  the 
 Elejh<t  is  Fleflj ;  and,  IVho  can  bring  a  clean  thing 
 Cut  of  an  unclean'^  John  3.  6,  Rom.  ^.  10. 
 Job  14.4.  All  the  Purifications  2Lnd  JVaJhings 
 under  the  Law,  did  fuppofc  our  inward  De- 
 filement, and  reprefent  our  need  of  Clean- 
 fing. 
 
 Whatever  was  injoin'd  by  the  Moftick  Injlf- 
 tutwn  of  this  kind  (which  we  find  was  very 
 f>ri(^ly  charged,  and  carneftly  prell,  and  in- 
 difpcnlably  required ,  and  the  negle^l  of  it 
 moitfeverely  punilLcd:)  yet  did  but  fignifi® 
 and  reprefent  this.  Which  proves  our  San£ti- 
 fication  nccelTary,  Tit.  3.  5.  He  faved  us  by  the 
 tvajhing  of  Regeneration^  and  by  the  renewing  cf  the 
 Holy  GhoH,  All  Men  are  defiled,  and  unclean 
 by  Nature,  and  need  to  be  IVafhed. 
 
 G  3  ^,  Wc 
 
84     ^Dc3Efittua>tfconrfc, 
 
 ^.  We  are  all  over  Unclean,  from  the  Crown 
 of  the  Head,  to  the  Sole  of  the  Foot,  Univer- 
 fally  difeafedand  polluted,  and  fo  need  to  be 
 fan£tified  in  Soul,  Body,  and  Spirit,  Ephef  5. 
 26.  I  Tfjef,<y.  2  J.  Ifa,  i»  6,  we  read  of  the/f/- 
 thi»efs  of  the  Flejh  and  Spirify  from  which  we 
 are  to  be  cleanfed,  2  Cor,  7.  i.  All  the  Pow- 
 ers of  the  Soul,  and  all  the  Members  of  the 
 Body  are  tainted:  Heart  and  Hand  mud  be 
 cleanfed ;  the  inward  and  outward  Man  fan- 
 ftified.  Cleanfe  your  hands ^  ye  [inner s^  andfurt^e 
 you  hearts ys  double-minded.  Jam-  4.  8. 
 
 4*  The  Change  therefore  by  San6lification, 
 mull  be  univerfal,  in  heart  and  life.  By  the 
 Knowledge  of  God,  andAffedion  to  him  Yof 
 whom  we  were  ignorant,  and  to  whom  be- 
 fore we  were  difaffefted)  by  the  Image  of  God 
 recovered ;  by  participation  of  the  Divine  Na- 
 ture, and  Life  \  by  the  Law  of  God  written 
 on  the  Heart,  and  exprelTed  in  the  Converfa- 
 tion.  Holinefsand  Love  toGod,  muflbe  the 
 Frame  and  Temper  of  our  Souls;  fo  that  the 
 A6lings  of  it  become  eafie,  pleafant,  and  de- 
 lightful. The  Old  Man  muft  be  put  of^  the  New 
 put  on ;  Old  things  be  done  array ^  and  all  things  be- 
 someNetP.  New  Principles,  New  Ends,  New 
 Motives,  New  Rules,  New  Comforts,  which 
 will  make  an  unfpeakable  Difference  between 
 this  Change,and  that  of  Negative  Religion,and 
 common  Honefty,  which  many  may  pretend 
 to,  who  are  Strangers  tO-Regeneration.  Tiiere 
 
 were 
 
were  many  Philofophers  and  Sofhifls  among 
 thefc  CormthfATis,  who  boa  (led  of  Purity  and 
 Reformation,  which  came  unexprefTibly  fhort 
 oithAS Sanctificatwriy  which!  am  now  fpeaking 
 of,  as  owing  to  fome  other  Caufe  than  the  Spi« 
 rit  of  Chnil,  unto  whom  the  production,  con- 
 tinuance, andprogrefsof  thisSandtiticatioD,  is 
 alone  to  be  afcribed. 
 
 5.  It  may  farther  be  confidered  in  its  Be- 
 ginning, or  Progrefs,  or  Confummation.  As 
 begun  by  the  Spirit  of  Life  and  Power  from 
 Chriil ;  as  maintained  and  carried  on,  by  a 
 continual  Influence  from  the  fame  Spirit,  and 
 the  diligent  ufe  of  God's  appointed  means. 
 Whereby  the  Lineaments  of  the  Divine  Na- 
 ture are  rendered  more  clear,  holy  Impreflions 
 more  powerful,  and  cfficatious;  Whereby  we 
 go  from  ftrength  to  ftrength,  and  are  inabled 
 to  perfect  Holtnefs  m  the  Fear  of  God  ;  pr effing  on 
 towards  PerJe^io/7^  to  the  ftilnef's  of  the  fixture  of 
 the  M^n  Chrift  "Jefn^s^  till  it  be  confummate  in 
 Heaven :  when,  by  feeing  Chrilt  as  he  isj  we 
 fhall  be  made  like  him,  and  be  prefented  toi 
 the  Father,  n'/>//^//ry^£?/  or  wrinkle ,  or  any  fuch 
 thing. 
 
 6.  For  tlie  fake  of  thofe  who  intend  to  come 
 to  the  Lord's  Tahle^  let  me  add,  That  fuch 
 Wafhing  and  Sanclification  is  recjuifite  to  our 
 Communion  with  Chriil,  in  the  fpecial  Ordi^ 
 nances  of  ^hc  Gofpel,  particularly  that  of  the 
 Lord's  i>u^[er,    Tliis  is  intimated  by  our  Lord 
 
 G  J  in 
 
%6       XDe  CJjirt*  I>tfcoucfe, 
 
 in  the  i^th  o^  Joh^j  v,  7,8.  in  his  words  to 
 Feter^  If  I  rvajh  thee  not^  thou  haft  no  fm  with 
 the.  It  muft  have  a  Spiritual  meaning,  be- 
 caufe  notwithftanding  the  external  Wailiing, 
 Chrift  fays,  All  of  them  were  not  clem.  And 
 foon  after  this,  he  iiiftituted  his  Supper,  to  the 
 due  participation  whereof,  it  is  neceOTary  we 
 be  Waflied  and  Sanctified.  For  we  cannot 
 other  wife  have  a  Right  to  the  Benefits  pur- 
 chafed  by  his  Blood,  which  are  Sealed  to  us  in 
 that  Ordinance  ;  and  we  can  have  no  Com- 
 munion with  him  there,  till  Partakers  of  the 
 Spirit  of  Chriil.  Unlefs  we  are  fanclified  by 
 that  Spirit,  We  have  no  Interefi:  in  him,  no 
 Right  to  his  Supper,  and  fo  we  can  have  no 
 Communion  with  him :  if  we  are  not  cleanfed 
 Irom  our  Filthinefs,  if  we  have  fpots  upon  us, 
 that  arc  not  the  fpots  of  God's  Children,  unto 
 whom  this  Feaft  doth  particularly  belong,  An4 
 therefore  J  may  fay,  as  Peter  to  Stmon  Miwm^ 
 Thou  ha,ft  neither  f/Lvt  nor  lot  in  tins  mAtttr^  for  thy 
 heart  is  not  right  with  Go li  \  neither  can  it  be,  if 
 ^his  change  do  not  precede.  The  Enquiry 
 therefore  is  highly  icafonablc,  whether  we  are 
 thusWaOied,  and  Sanftified,  or  not.  But  be- 
 fore I  give  the  Characlers  of  fuch  Perfons,  it  will 
 be  expefted,  1  ihould  fpeak  fomewhat  con- 
 cerning the  double  Means  of  this  Change,  In 
 ^he  Name  of  our  Lord  Jefus  Chrift^  and  by  the  Spi^ 
 fit  of  our  God, 
 
 II.  The  double  Means  of  this  Change,by  the 
 Nam&  C^Uhe  Lord^efeps^and  hj  theSpiritofoar  God. 
 
 Brft^ 
 
Firjl^  Wc  are  Purified,  and  Waflied,  By  the 
 Name  of  the  Lord  J^Jrfs  Chrifi)  or  by  Faith  in 
 him, 
 
 Tothls  purpofe,  Confider, 
 
 Firfi^  That  all  the  Ar^juments  laid  down  in 
 Scripture,  to  prefs  SancHfication ,  and  Hoii- 
 nefs  of  Heart  and  Life,  have  influence  and  force 
 according  to  our  FAtth.  The  Arguments  from 
 God,  from  Chriflr,  from  our  felves,  from  the 
 Divine  Nature,  from  the  Example  and  Life  of 
 Chrift,  from  his  redeeming  Grace,  and  dying 
 Love,  from  his  precious  Promifes,  &C'  They 
 all  depend  upon  our  FAtth ;  and  have  no  Force, 
 or  Power,  any  further  thon  we  believe  ia 
 Chrift,  and  heartily  embrace  the  Gofpel-Reve- 
 lation. 
 
 Secondly^  It  is  hy  the  Name  of  Chrifiy  or  by 
 Faith  in  him,  that  we  are  Sanctified,  becaufe 
 in  order  to  our  Sanclification,  Chrift  is  to  b$ 
 eyed,  and  improved  fevcral  ways, 
 
 F/>/?,  The  Blood  of  Chrift  mufl:  be  eyed  in 
 order  to  our  Sar\cl:ification.  Our  Faith  muft 
 be  employed  upon  a  Crucified  Saviour.  As 
 his  Blood  is  able  to  cleanfc  us  from  all  fins. 
 Who  loved,  tis^  And  wajhedus  from  our  fins^  in  his 
 own  Blood  ;  Who  gave  himfelf  for  u^that  he  might 
 fmclifie  and  cleanje  us^  by  the  wdfljing  of  Water  by 
 theWordj  Rev.  j.  5,   Eph.5.25.    For,  as  tha 
 
 G  4  Apol^b 
 
8  8     SDe  mjirtj  2DiTcoucfe, 
 
 Apoftle  argues,  from  the  taking  away  of  Ce- 
 remonial Uncleannefs  by  the  Legal  Purifica- 
 tions ;  If  the  Blood  of  Bulls  and  Goats,  and  the 
 yifljes  of  an  Heifer,  f^r inkling  the  uncle xn,  avail- 
 ed to  the  furtfying  of  the  Flcfj,  how  much  more  jjj  aft 
 the  Blood  ofChrtfl,  who  bjthe  Eternal  Spirit  offered 
 Uf  him  ft  If  to  God,  purge  our  Confctemes  from  dead 
 Works,  Heb.  9. 1 5.  Accordingly  we  find,  The 
 Sanclification  of  the  Spirit,  conne£led  with  the 
 fpr inkling  of  the  Blood  of  ^efus,  or,  as  the  l^uf^ 
 chafe  of  his  Bloody  i  Pet.  i.  2. 
 
 Secondly,  Faith  makes  ufe  of  the  Inter cejjion  ©f 
 Chriil,  and  his  Prayer  in  Heaven,  for  this  Ef- 
 feO:.  The  whole  Fruit  of  the  Death  of  Chrift, 
 whereof  the  San£lifying  Spirit  is  one  principal 
 part,  is  given  out  by  the  Father  upon  the  In- 
 terceflTion  of  Chriil.  What  he  merited  on  the 
 Crofs  by  his  great  Sacrifice,  he  prays  in  Hea-- 
 vcn  may  be  applied  to  particular  Souls,  as  the 
 Fruit  of  it :  and  upon  the  Account  of  the  ever- 
 lafting  value  of  his  Death,  his  Intercedion 
 jfounded  on  it,  is  always  prevalent. 
 
 Thirdly,  His  Promife  and  Covenant,  where-^ 
 by  he  hath  engaged  tocleanfe  us  from  all  Ini- 
 quity,  and  to  fprinkle  clean  Water  upon  us, 
 Ezek,  36.  25.  He  hath  promifed  his  Blood  fhall 
 be  a  Fountain  open  for  fin  and  uncleannefs,  Zach. 
 13. 1.  That  Chrift  fh ah fave  m  from  our  fins,  and 
 he  exalted  to  give  R  epentance,  and  to  turn  us  from 
 f^r  Iniq^uities^  and  bring  usb^ck  to  Gody  §cc. 
 
 fQ/irthl)f^ 
 
iDf  ^pttitimi  CCIafljing,  dec.  89 
 
 Fourthly^  Hereupon  our  Faith  mud  eye  the 
 SptritofChrifij  as  the  great  Sanclitier  oF Souls, 
 and  the  Author  of  all  our  Purity.  This  great 
 Benefit,  which  ispromifcd  in  the  Word,  pur- 
 chased by  Chriftupon  his  Crofs,  and  bellowed, 
 granted,  and  given  out  upon  his  InterceUion, 
 is  applied  by  the  Efficiency  of  the  Eternal  Spi- 
 rit. He  Saniftihes  our  Hearts  and  Natures, 
 and  continually  vouchiafes  holy  Influences  of 
 Light,  and  Life,  and  Power,  anfwerable  to 
 the  Duties,  Difficulties,  and  Neceffities  of  par- 
 ticular bouls,  in  every  Age  and  Place  of  the 
 World.  This  brings  me  to  confider  the  other 
 mQSins  0^ ouv  SA?f^ificatw?^y  viz. 
 
 Secondly y  By  the  Spirit  of  our  God:  And  that 
 he  doth  two  ways;  iv>/,  By  removing  our 
 Defilement  and  Pollution  ;  and  Secondhs  As 
 the  Author  of  Aftual  Grace  and  Holincfs. 
 i'V/?,  By  the  removing  our  Defilement  and 
 Pollution ;  and  accordingly  he  is  promifed 
 fometimes  as  a  Rifiner''s  Fire^  and  Fuller'^ s  Soap, 
 Mai'  3  2-  and  fometimes  under  the  Notion  of 
 Wnter^  Ifa.  4.4.  Becaufe  all  things  under  the 
 Law,  were  purged  from  their  Typical  Un- 
 cleannefs,  either  by  Fire^  or  Heater.  What 
 would  abide tlie  Fire,  was  to  be  Purified  hy  Fire'. 
 and  what  would  noc,  was  to  be  Ch\wjed  hy  IVa^ 
 ter,  Numb.  3.2^.  And  here  I  might  confider 
 a  Three-fold  Defilement,  wherewith  we  arc 
 chargeable.  Fir/l,  That  of  our  Nature,  by 
 Original  Sia.    S^co/fdly^  TIjat  which  is  con- 
 
 trailed 
 
po      Xlje  SljitD  2Difcotttfe, 
 
 traaed  by  Aftual  Sin.  n/r^/y,  The  Pollu- 
 tion and  Defilement  that  cleaves  to  our  beft 
 Duties.  So  far  as  we  are  delivered  from  our 
 Pollution,  as  to  either  of  thcfe,  the  Holy  Ghoft, 
 in  the  Vertue  of  the  Blood  of  Chrift,  is  the 
 Author  of  it. 
 
 Secondly^  We  may  confider  the  Holy  Spirit, 
 as  the  Author  of  Pofitive  Holinefs,  and  Grace 
 in  the  Soul ;  and  fhow, 
 
 jF/ry?,  How  he  convinceth  us  of  our  need  of 
 />.  , 
 
 Secondly^  That  he  enables  us  to  fray  for  it, 
 
 Thirdly^  To  believe  the  Vdae  and  V'ertue  of 
 the  Wood  of  Chrifiy  as  able  to  procure  it. 
 
 Fourthly^  How  he  makes  ufe  of  the  Word^ 
 as  the  ordinary  means  o'i  our  Sanciification. 
 
 And  Fifthlyy  Sometimes  enables  us  to  im- 
 prove JjfliciwHSy  to  promote  the  hjfiuence  and 
 F^ificiicy  of  the  Word,  to  this  purpofe. 
 
 APFLJCATION, 
 
 Firft^  From  the  confideration  of  what  thefe 
 Corinthians  were  before  this  Change ^  we  learn, 
 that  fome  of  the  Word  and  Vileil  of  Sinners 
 may  bccaird,  and  fandified,  and  find  Mercy 
 with  God.  Such  were  fome  of  you^  fuch  Idola- 
 ters, fuch  Drunkards,  fuch  Extortioners,  fuch 
 Adulterers,  &c^  TaW*,  fuch  things^  fuch  Jim, 
 were  fome  of  you^  to  exprefs  the  heiglith  of 
 their  Wigkedncfs,    Sins  of  a  Crimfon  and 
 
 Scarlet 
 
^f  ^pititml  ma^)ii\5,  Sec.  91 
 
 Scarlet  Die  may  be  cleanfed  and  forgiven.  The 
 moft  polluted  dinner  may  be  punHed  by  the 
 Blood  of  Chi-ift.     The  010(1  loathfome  Difea- 
 fcs  may  be  healed  by  our  heavenly  Fhyfician. 
 The  moll  unpolifhed  Stones  may  be  framed 
 by  the  Spirit,  for  a  fpiritual  Building  5  a  Ma* 
 najfes,  a  Mar^MAgMem,  may  be  changed  and 
 juiHfied ;  God  will  hereby  magnifie  tlie  'Truth^ 
 and  Authority  of  his  iVord,  and  the  Power  of  his 
 Spirit.     He  will  hereby  bear  Tellimony  to  the 
 Frecnefs  of  his  Love,  and  the  Riches  of  his 
 Grace.     He  will  hereby  hearten  and  encou- 
 rage the  greateft  Offenders  to  hope  for  pardon, 
 upon  Repentance,  IfiUh  55.7.   Let  the  Wicked 
 forfake  his  Way^    and  the  Unrighteous  Mm  his 
 Thoughts  J  and  turn  to  the  Lord,  and  he  will  abun- 
 dantly pardon  hi?n.     He  will  hereby  encourage 
 Minifters  in  their  Work,  though  among  a  dU- 
 folate,  and  perverfe  People  :  For  we  preach  in 
 Hope,  that  if  the  vilelt  of  Men  can  but  {o  far 
 break  the  Snare  of  the  Devil,  as  to  hear  the 
 Word  ,  we  preach  to  them  m  hope  of  fuccefs 
 We  know  not  whofe  Hearts  God  will  touch* 
 It  may  be  the  molf  Unlikely  Perfon  in  the 
 whole  AiTembly  l]iall  feel  the  Power  of  the 
 Word. 
 
 Secondly,  What  Love  and  Thankfulnefs  do 
 we  owe  to  Chrili  ?  And  how  fliould  we  admire 
 and  praife  him,  for  his  Blood  and  Spirit^  unto 
 which  we  owe  this  gXQdxBlcJJing  of  Sanflifica* 
 tion  ?  That  there  is  a  Fountain  opened  for  Stn  and, 
 Vffd^'i^nefs^  for  th<;  Mart  of  Judah,  and  the  I»^ 
 
 habitants 
 
9t     SCfie  S^ttD  SDifcdurfe, 
 
 habit xftts  (^Jerufalem :  For  all  forts  and  degrees 
 ofPerfons,  and  kinds  of  Sins.  Th.^t  His  Blood 
 cleanfeth  from  aS.  Sm  :  Not  only  did  fo  former- 
 ly, but  docs  fo  ftill. 
 
 Thirdlyy  Learn  where  to  go  for  this  Benefity 
 even  to  ^efm  Chrifi,  Beg  to  be  SAn^ified  through 
 the  Merits  of  his  Death^  and  the  Influence  of  his 
 Spirit;  endeavour  to  be  fenfible  of  thy  Ftlthi- 
 nefs^  and  cry  out,  Vaclean^  unclean  :  Lordj  wafi 
 me  throughly  from  my  Sins,  and  purge  me  from  all 
 my  Pollutions.  Apply  the  Word  of  God,  and 
 efpecially  the  Promifes  of  the  Gofpel,  in  order 
 to  thy  being  cleanfed  from  all  the  Filthinefs 
 both  of  Flr/b  and  Spirit j  2  Cor,  7.  i- 
 
 .'Fourthly,  What  a  Difference  doth  the  Grace 
 of  God  make  upon  the  Hearts  and  Souls  of 
 Men,  from  what  they  were,  and  what  others 
 are.  You  were  fome  of  the  mod  Abominable 
 Sinners  ;  hut  ye  are  wajhed :  You  were  carnal, 
 hut  you  are  ffiritual  I  you  were  proud,  but  noiv 
 are  humble ;  you  were  Darknefs  ,  but  now  are 
 Light-,  You  were  earthly  and  fenfual,  but  now 
 are  heavenly ;  You  did  wallow  in  all  manner  of 
 Impurities,  but  now  are  Holy  :  You  were  Tick, 
 but  now  are  healed :  You  were  defiled,  but  now 
 are  cleanfed :  You  were  at  Enmity  with  God, 
 and  Haters  of  him,  but  now  you  love  him,  and  his 
 hove  is  fhed  abroad  in  your  hearts :  You  did  love 
 and  delight  in  Sin,  and  Sinners,  you  now  di/affeol 
 and  loath  it,  and  them',  andare ajhamedto  think  of 
 thofe  thw^s^  rvh(;r^in^ou  QKCS  took  pleafure^     Sucjj 
 
iDfl?pititrtai2£iafl)(ng,  &c.  9^ 
 
 ivere  jorne  of  youy  but  you  are  rvafhed.  You  were 
 carelefs  and  vain,  and  worldly  as  otiiers,  but 
 Are  no\v  4  feleBedy  chofen,  fecultAr  People^  zealous 
 of  good  Works,  You  could  before  live  without 
 Prayer  in  your  Clofets,  and  Families,  for  many 
 weeks,  but  now  dare  not  live  a  day  without  it.  You 
 were  glad  when  the  Sabbaths  wxre  over,  and 
 the  Seafon  of  holy  Worfliip  gone,  but  now  you 
 Are  as  glad  when  they  approach,  and  think  with  p lea- 
 fur  e  before-hand  that  they  do  fo.  Sec,  Oh  the 
 mighty  Difference  that  the  Grace  of  God  hath 
 made,  between  what  you  were,  and  what  you 
 now  are  !  What  manner  of  thankful  rejoicing 
 in  God,  have  fuch  caufe  for,  as  are  thus  wa/hed  ? 
 But  this  will  lead  me  to  the  Principal  VCcy 
 viz* 
 
 Fifthly^  To  Examine  and  Enquire,  whether 
 we  are  in  the  Number  of  fuch.  Whether  any 
 fuch  Change  of  Heart  and  Life,  any  fuch  clean- 
 fing  from  the  filthinefs  of  Flefh  and  Spirit,  hath 
 been  experienced  by  us.  To  a  (Tift  you  a  little 
 to  underlland  this,  Confidcr,  F;//?,  What 
 have  you  ever  experienced ,  and  known  of 
 any  humbling  Convictions  of  your  own  Pol- 
 lution, and  IJefilement  by  fin  ?  How  loath- 
 fome  to  God  fin  hath  made  you  :  How  odious 
 and  abominable  to  God's  Holy  Eye.  Have  you 
 been  made  to  loath  and  abhor  your  felvcs,  as 
 in  dull:  and aOies,  before  God?  trembling  be- 
 fore his  Holinefs,  and  Majelty,  who  hateth 
 your  fins  with  a  pcrfe£l  hatred  ?  being  covered 
 With  fhame  and  confufion  of  Face,  to  think  of 
 
 vour 
 
94      %l)t  ICDiri)  Difcoucfe, 
 
 your  own  Vilenefs  ?  That  your  Hearts  are  fo 
 difafFe^led  to  him,  the  Author  of  your  Being, 
 and  the  Fountain  of  your  Fehcity  :  That  you 
 have  fo  often  affronted,  and  provoked  him  to 
 Anger,  by  violating  his  Authority :  That  you 
 have  hved  fo  long  as  without  him  in  the  World  : 
 and  could  be  content  to  live  fuch  a  ftranger  to 
 the  God  that  made  it  and  you.  That  your 
 corrupt  Inclinations,  contrary  to  his  Holy  Na- 
 ture, Image,  and  Law,  fo  long  remained  un- 
 cured:  That  you  have  gratified  thofe  Inclina- 
 tions fo  often,  for  fo  many  years,  &c.  Have 
 you  thereupon  been  heartily  defirous  to  be 
 purged,  and  cleanfed,  to  be  finclified,  and 
 renewed,  to  be  delivered  from  the  Power,  and 
 Pollution  of  fin,  as  well  as  from  the  Damning- 
 Guilt  of  it?  If  you  have  known  nothing  of 
 fuch  kind  of  Convi^lions,  you  have  no  reafoii 
 to  conclude  that  you  have  been  walhed. 
 
 Secondly^  What  is  your pra^icalj^dgment  con- 
 cerning Holinefs^  and  the  Divine  Image,  and 
 Life?  and  what  Frevalency  hath  it  with  you? 
 Do  you  efteem,  and  yield  conformity  to  the 
 Image  of  God  ?  Is  Holinefs  accounted  your 
 Honour,  your  Glory,  your  Pleafure,  as  un- 
 fpcakably  preferable  to  all  the  Riches,  and 
 Pleafures,  .and  Dignities  of  the  World  ?  Is  this 
 your  fixed  Judgment?  and  does  it  put  you 
 upon  the  diligent  ufe  of  God's  appointed 
 Means,  to  recover  this  Image,  and  to  be  made 
 partaker  of  his  Holinefs  ?  l3oes  it  make  you 
 watchful  over  your  Hearts,  and  fenfual  Ap- 
 petites, 
 
petites,  Paflions,  Words,  and  Ways,  fo  far 
 as  ordinarily  to  prevail  againft  the  Power  of 
 Workilincfs,  and  Senfuality  ?  I  do  not  ask, 
 whether  it  keeps  you  from  every  fm^  but  whe- 
 ther it  prevail  fo  tar,  that  you  regard  no  Ini- 
 quity in  your  Hearts.  Is  there  no  fecret  way 
 of  Wickednefs  you  indulge,  and  continue  in? 
 But  you  loath  your  felves  in  the  Prefence  of 
 God,  and  mourn  in  fecret  for  thofe  fins,  that 
 none  but  God  and  Confcience  can  charge  you 
 with?  and  carefully  watch,  and  walk,  as  be- 
 lieving fin  to  be  the  greateft  Evil  ?  Is  this  your 
 habitual  Frame,  and  ordinary  Courfe  ?  If  it  be 
 thus,  you  are  JVaJhed^  and  Sancfified, 
 
 Thirdly^  Examine  your  felves,  from  what 
 Motives^  and  upon  what  Principles;,  you  ab- 
 ftain  from  thofe  Sins,  you  are  otherwife  incli- 
 ned and  tempted  to.  Is  it  from  the  Fear  of 
 God,  and  Love  to  him  ?  Is  it  from  the  Awe 
 of  his  Authority,  and  Gratitude  for  the  innu- 
 merable Obligations  you  are  under  by  his 
 Kindnefs  and  Grace  ?  Is  it  becaufcSin  is  hate- 
 ful and  difpleafing  to  God,  andChrift,  as  well 
 as  bccaufe  of  its  miferable  and  deftru£live  Con- 
 fequenccs  and  Effefts  to  you  ?  Is  it  from  an 
 inward  ruling  Principle  ,  that  makes  the 
 pleafing  of  God  your  daily  and  delighful 
 Work .? 
 
 Fourthly^  How  do  you  ftand  afFeclcd  to  tlie 
 Impurities,  and  Sins  of  Other  Men  ?  Are  you 
 grieved  at  the  DiQionour  of  God,  by  the  Sins 
 
 of 
 
9^      IC^eEljirDSDifcomfe, 
 
 of  others.  Do  you  pity  and  pray  for  your  fin- 
 ful  Neighbours,  Relations,  and  Acquaintance  ? 
 Efpecially  when  they  fall  into  ihv  fame  fins, 
 that  you  your  felves  have  formerly  committed, 
 and  repented  of  i*  And  therefore  endeavour 
 what  you  can  to  promote  the  Repentance , 
 and  Salvation  of  others ,  in  your  Place  and 
 Station  ? 
 
 Fifthly^  How  are  you  affe6led  to  Heart~fms  ? 
 and  to  the  remainders  of  Imparity  in  your  own 
 fouls  ?  If  the  Fountain  be  cleanfed,  and  the 
 Heart  purified,  the  inward  Motions  of  fin  will 
 be  abominable  and  hateful  to  you.  Do  you 
 feel  the  Burden  of  the  Body  of  Sin  and  Death, 
 and  complain  of  it  ?  Do  you  walk  humbly  un- 
 der the  fenfe  of  your  remaining  Pollutions  ? 
 The  more  you  are  VVaflied,  and  the  more  Af- 
 furance  you  hav^e  of  it,  the  more  you  will 
 mourn  for  your  remaining  Uncleannefs.  Ez.ek. 
 26.25,51.  /  ^vilL  fpnnkle  clexn  IVater  upon  them^ 
 ar^-di'hej  jhx'dbe  cleAn :  Iwtllgtve  them  new  Hearts^ 
 and  new  Spirits^  and  they  fiali  remember  their  evil 
 •w/iySy  iind  doings^  and  loxththemfelves  for  all  their 
 Tranjgriffions. 
 
 Are  you  diligent  in  the  Ufe  of  all  Means,  for 
 further  Purification  of  Hearts  ?  Is  it  the  grief 
 of  your  fouls,  that  there  is  fo  much  Filth  yet 
 remaining r*  .Do  you  not  go  to  Serm.ons  and 
 Sacraments,  with  this  Dcfire  and  Defign,  and 
 Hope,  That  you  may  be  more  fanclified  in 
 Soul,  Body,  and  Spirit  ?  Do  you  not  beg  that 
 all  Providea.(;es  may  be  blefled,  and  improved 
 
^f  Spiritual  flSLlafljinSi  &c.  97 
 
 to  tliat  purpofe  ?  Can  yOii  not  thank  God  for 
 fuch  Afflictions,  as  yoii  hope  have  beea  fer- 
 viceable  to  this  end,  &c. 
 
 Sixthly^  How  are  you  affe6led  towards  the 
 TemptatWfis^  that  would  infnare  you,  and  de- 
 file you  again  ?  He  that  is  truly  cleanfed,  will 
 take  eare  to  keep  himfelf clean.  If  Confcience 
 be  not  tender  to  make  you  watchful,  ^nd  eir- 
 cumfpe£l  to  avoid  being  defiled,  it  is  a  figa 
 you  were  never  truly  waflied.  If  you  can 
 make  as  bold  witii  Temptation  as  ever,  and 
 are  not  afraid  of  entring  into  it,  and  being  o- 
 vercomc. 
 
 Sererjthlj^  How  are  yo'u  affecled  towards 
 Chrijly  by  whofe  Blood  and  Spirit  we  are  fan- 
 6lified  and  cleanfed  ?  He  loved  /^,  And  rvajjjed 
 m  from  our  Si/js  tn  his  overt  Blood :  And  if  he 
 have  applied  it  to  you  in  particular,  you  can- 
 not but  adore,  and  love  him ,  and  delight  in 
 Communion  with  him :  Love  him,  and  love 
 his  Image  where-ever  you  fee  it :  Love  him, 
 and  have  the  fame  Friends  and  Enemies  with 
 him  :  Love  him,  and  prize  your  part  in  Chrift 
 above  all  things  in  this  World.  And  if  you 
 love  him ,  you  will  watch  and  obfervc  his 
 Carriage  and  Behaviour  ^  whether  he  linile  or 
 hown ;  whether  he  bd  angry  or  pleafed  ;  more 
 than  what  all  the  World  can  fay,  or  do,  for 
 you,  or  againil  you<  If  you  are  walhed  by 
 Chriil,  it  mulf  needs  be  lb. 
 
 H  And 
 
9?      %\ft  %W^  2r><fcotitre, 
 
 Aiid  the  fenfe  of  his  redeeming  Love,  and 
 pardoning  Mercy,  and  ran8:ifying  Grace,  will 
 fo  raife  your  Love  to  him,  as  to  increafe  your 
 hatred  and  deteftation  of  fin.  Tourvill  remem* 
 ber^  ani  he  confounded^  and  melted^  and  ajhamed^ 
 and  humbled  for  ftn^hy  the  fenfe  of  his  being  ^a- 
 cified  toward  you,  and  having  wafhed  you  in 
 his  Blood  ;  For  fo  is  the  Promife,  \6Ezek,  6^. 
 That  thou  may*(t  remember^  and  be  confounded^ 
 And  never  of  en  thy  mouth  any  more^  becaufe  of  thy 
 (hamCj  when  I  am  Pacified  toward  thee ^  for  all  th^t 
 thou  haft  done^  faith  the  Lord  God,  The  Expe- 
 rience of  Chriftians  confirms  it. 
 
 Eighthly^  How  do  you  ftand  affe£led  as  to 
 your  Comfanyf  Wafhed  Perfonswill  dehght 
 in  clean  Company.  They  that  are  the  Sheep 
 ofChrifi:,  waflied  in  the  Blood  of  Jefus,  can- 
 not take  delight  in  the  Company  of  Swine. 
 Nothing  but  Neceflity,  or  the  defign  and  hope 
 of  doing  them  good,  will  bring  you  into  fuch 
 Company.  You  will  not  chufe  it,  and  take 
 plcafure  in  it^  as  formerly  j  or  make  fuch  your 
 Familiars. 
 
 Ninthly^  I  might  add,  tliat  fuch  will  long 
 for  the  Perfe^ion  of  Holwefs  ;  when  they  fhali 
 be  perfectly  cleanfed  and  purged  from  Sin.  It 
 will  be  their  daily  work  to  purifie  themfelves 
 as  Chrifl:  is  pure,  by  the  hope  of  feeing  him  as 
 he  is,  I  John  3.3.  the  Thoughts  o^ Heaven,  as 
 a  fbate  ot  FerfeB  Purity j  in  conformity  to  the 
 Image  of  Chrjill,  will  be  very  delightful:  and 
 
 Death 
 
Death  it  felf,  as  the  way  to  it,  will  lofeits  Ter- 
 rors, and  become  defirable. 
 
 Sixthly,  The  next  ufe  I  would  nlake,  fhall 
 be,  lor  tiie  Encour/igetfjent  of  repenting  Sinners^ 
 and  returning  BMkfliders'  How  vile  foever  they 
 Jiave  been,  through  Repentance  toward  God, 
 and  Faith  in  our  Lord  Jefus,  they  may  yet  bd 
 waflied,  fanftificd,  and  Juftified.  If  you  are 
 under  a  ferious  Convi£lion  of  your  Guilt,  and 
 Filthinefs  ;  and  ready  to  cry  out,  0  God,  I xrn 
 hjjjx?ned^  and  blnflj  to  look  up,  beeaufe  of  my  Iniqui- 
 ties ;  or  with  the  Prophet,  IVe  lie  down  in  our 
 j}j.tmey  and  our  confufion  covefeth  m,  for  we  hxv^ 
 \iKned  Agxinft  the  Lord,  Jer.  5.5.  Yet  turn  to 
 the  Lord,  and  he  can  lieal,  and  cleanfe,  and 
 pardon,  and  fandlifie.  Tho'  your  Sins  be  as 
 Crimfon,  or  Scarlet,  they  fliall  be  as  Snow 
 and  Wool.  The  Blood  of  Jefus  can  cleanfe 
 from  all  Sin*  That  Fountain  is  yet  open.  For- 
 givenefs  and  Sanctiiication  may  yet  be  had^ 
 He  IS  willing  to  receive  and  accept  you,  if  you 
 are  but  heartily  willing  to  forfake  your  fins,  and 
 turn  to  him.  Who  is  like  unto  our  God ,  that 
 vxrdoneth  iniquity,  and  p.tjfeth  by  the  traufgrcffwns 
 of  his  Heritage,  Mich.  7.18. 
 
 Obje£l.  r.  But  fome  of  you ^  may  be  ready  to 
 f'^ply,  I  have  broken  my  Vo^vs,  and  greatly  back- 
 fliden  from  God,  after  I  had  returned  to  him  :  t 
 have  dtfledrny  Ga^'me?7ts,  after  hiring  been  rvaf/jed : 
 /  have  turned  with  the  Dog  to  his  Vomit, xnd  with  the 
 Soy,  that  is  wajjjed,  to  htr  iv.tHoivinp  inlhe  Mire : 
 
 H  2  Surely 
 
10O    XDe^tD  Dtfconife, 
 
 Surely  God  will  never  he  reconciled  to  me^  or  gr4* 
 tiotu  to  me  mors.  I  have  known  fomeivhat  of  the 
 Truth  of  Chrtft^  und  tajted  of  the  good  Word  of 
 Gody  and  had  fome  experience  of  Holy  Walkings 
 and  the  pleafure  of  it^  aad  gave  up  my  felf  again 
 and  again  to  the  Lo/d,  at  his  own  Table ;  and  yet 
 I  have  revolted  from  him  fince.  My  Confcience 
 flies  in  my  Face  -  I  durfi  not  go  to  God^  as  former- 
 ly :  He  mayfuflly  upbraid  me^  and  fay^  what  Ini- 
 quity did  you  find  in  me^  that  you  have  left  me  ? 
 Was  1  abarrenWildernefs^  or  a  Land  of  Droughty 
 That  you  thm  forjook  me  ?  Was  1  an  unlovely 
 Gody  that  you  could  not  like  me  ?  Was  my  Arm 
 (bortnedy  that  I  could  not  help  you  ?  Or  have  lever 
 failed  my  word,  that  you  might  not  trujl  me  ^  &C. 
 °^How  then  fhall  I  look  him  in  the  Face,  dter  fuch 
 Apojlacy  ?  How  /ball  I  ever  hope  to  be  rvafbed  again j 
 that  have  fo  defiled  my  felf\  after  having  been 
 n^ajbed  ? 
 
 Jnfw.  But  have  you  not  an  exprels  O)?,  and 
 Vromife  from  God  to  encourage  you  to  Return? 
 "Jer,  ^.2  2.  (APromife  worth  Millions  of  Gold 
 and  Silver.)  Turn  unto  fne,  ye  back-Jliding  Chil- 
 dren ^  and  I  will  heal  your  back-flidtngs.  Do  but 
 Eurn,  and  I  will  help  you.  He  calls  you  Chil- 
 drcn,  and  you  muft  call  him  Father,  as  you 
 can,  and  not  turn  your  backs  upon  hirn,  v. 
 19.  1  faid,  faith  God,  Thou  flj alt  call  me,  my 
 Father,  and  fbalt  not  turn  away  from  me,  even 
 though  Ifaid,  for  thy  back-fiidtngs^  How  fbd  1 
 fut  thee  among  the  Children  ^ 
 
 Objeft. 
 
£>f  spiritual  2C!a^)<tts,  &c.  i  o « 
 
 Objeifi:.  II.  But  yon  null  fay^  I  have  jvounded 
 my  Faith,  ^f  wall m  mj  Qonjcieyice  :  I  n'xd  a  PrO' 
 mife^  but  it  yields  me  no  Comfort,  I  hear  of  the 
 Fatherly  Mercies  of  God,  but  1  cxyinot  apply  them  ; 
 for  I  have  forfaken  Godj  a?id  he  m^y  jujlly  for  fake 
 me.  My  Heart  mifpives  me^  I  c>tnrwt  ?o  to  him 
 as  to  2i  F'lther.  /  quejtion  whether  ever  I  n\ts  a 
 Child  or  no  :  1  fear  myfpots  are  notthe  fpots  of  his 
 QhildreUf 
 
 A»fw.  But  confider  this :  If  thou  be  a  Re^ 
 turning  Back-pder^  God  can  fee  the  truth  oF 
 thy  Grace,  when  thou  canft  not  difcern  the 
 truth  of  his  Love.  Thy  Father  feeth  and 
 knoweth  thy  Heart ;  and  if  thou  truly  Re- 
 pent, and  Return,  he  wiU  accept  thee.  He 
 can  behold  a  Child  through  aBack-llideriWhen 
 thou  canft  not  look  up  to  him,  as  to  a  Fatlicr, 
 there  is  yet  ground  enough  for  thee  to  Return, 
 that  he  may  healthy  Back-/lidu/gs. 
 
 Objeft.  III.  But  I  have  little  Ime^  that  fuch 
 a  Treacherous  Back-fliding  Heart,  as  mine^ 
 jhould  ever  be  healed.  Jf  I  jhould  be  wajljed  non\ 
 I  jhall  again,  defile  my  felf  Jf  I  jhould  once 
 more  be  received  to  Mercy ^  / Jhould  back[lide  again : 
 And  as  good  never  come ^  as  to  come  to  no  purpofe^. 
 If  I  return  to  him^  and  continue  not  with  him^  it 
 will  but  be  the  rvorje  in  the  Utter  end, 
 
 Anfiv,  If  God  undertake  the  Cure,  he  can 
 purge  away  thy  Iniquities,  as  well  as  forgivQ 
 
 H  I  them" 
 
I  o  ?       %\it  EfjtrtJ  Dtfcoucfe, 
 
 them.  Deftroy  the  power  of  Sin,  as  well  as 
 remove  the  Guilt.  He  can  healthy  Back-JIidrngs^ 
 in  the  Root,  and  Caufe,  and  Principle  of 
 them ;  fo  as  thou  fhalt  not  turn  afide  from  him, 
 as  formerly.  He  can  eftablilh,  and  ftrengthen 
 thy  Heart,  and  give  thee  more  Stedfaftnefs, 
 and  he  calls  thee  toTurn,in  order  to  it.  There- 
 fore fur^  to  the  J^ord* 
 
 Obje6l.  IV.  0  But  if  I  am  never  healed^  till  I 
 Return,  Imufi  die  of  my  wounds,  I  jhall  ^erijh 
 in  my  fiithinefs^  tf  I  am  never  wajhed^  till  I  come^ 
 AS  I  ought ^  to  the  Fountain  opened.  For  my  Heart 
 is  hard  and  impenitent ;  I  feel  it  fo*  I  have  not 
 fuch  an  Heart  to  turn  to  Gody  as  jfhould :  It  is  the 
 gyiefof  my  Soul  that  Ifnd  tt  thus^  1  am  without 
 Jirengthj  a^d  unable  to  tarn, 
 
 Anfv,  But  haft  thou  no  Strength,  no  Power 
 to  confider  whence  thou  art  fallen  ?  and  how 
 low  thou  art  funk,  and  to  bewail  the  wretcli- 
 ednefs  of  thy  prefent  Cafe,  which  thou  begin- 
 neft  to  be  lenfible  of?  Canft  thou  not  lament 
 the  Hardnefs  of  thy  Heart,  which  thouowneffc 
 to  be  thy  grief?  Canfl:  thou  not  confider  thy 
 paft,  and  prefent  Condition,  and  thereupon 
 Cry  to  God  for  help  ?  And  a  little  thing  will 
 five  a  Man  that  is  Drov/ning.  One  look  from 
 Chrift  made  Feter  remember  the  Warning , 
 he  had  before  given  him,  and  go  out  and  weep, 
 bitterly*  Canfl  thou  not  reflect,  and  confider  f 
 How  m.uch  better  it  was  with  thee  former- 
 ly thaa  now?   When  thou  [iadil  good  hopes,^ 
 
 thra 
 
thro  Grace ,  of  Divine  AcceptJince  ;  when 
 thou  couldeft  go  to  God  with  Comfort,  and 
 pour  out  thy  Heart  before  him  with  Freedom: 
 hut  ?7oiv,  fmcc  the  ''reach  thou  haft  made  upon 
 Confcience,  if  thou  comeft  at  all  into  his  Pre- 
 fence,  thou  art  drag'd  by  fear,  and  hardly 
 knoweft  what  to  do,  when  thou  art  there. 
 Art  not  thou  ready  to  cry  ouc,0  the  Comtnunion 
 with  Chrifi  that  once  I  had^  m  fuch  or  fttch  an  Or- 
 finance  \  hut  now  ft  is  loft.  He  is  a  (irAni^er  to  my 
 Soul,  He  hath  ]ufilj  withdrawn  himftlf.  If  / 
 feek  him  where  /  was  wont  tojind  him^  I  find  him 
 not*  My  Peace  J  my  Joy^  my  Light  ^  my  Strength^ 
 is  gone.  Therefore  let  ?ne  return  to  my  firji 
 Hmhand ,  for  it  was  then  better  with  me  than 
 own^  Hofeg,  2,  6,  7.  Can  you  not  thus  refleft, 
 to  awaken  your  Repentance,  and  aflift  your 
 Refolution  to  return,  and  ftir  up  your  felves 
 to  call  upon  God  for  healing  Mercy  ? 
 
 ObjeiEl.  V.  But  fome  may  fay^  If  God  fbould  a* 
 gain  receive  fuch  a  returning  Back/IUer,  Will  he  not 
 bear  rne  a  Grudge /f^r/V  r*  Will  he  not  here  after  up- 
 braid  me  nuth  it  ?  Ifljall  hear  of  it  again  the  next 
 Sacrament y  befure^  or  under  the  nextAjfiiciing  Pro-^ 
 I'idence, 
 
 Anfw,  No,  faith  God,  turn^  and  I  will  heal 
 your  Back/lidings  \  I  will  receive  you  gracioufly^  I 
 rvill  love  you  freely  J  I  will  be  merciful  to  your  Iniqui^ 
 ties^  andre'member  them  no  more  ^  Hof.  14.  i,2.  ^. 
 Did  he  upbraid  the  returning  Prodigal,  and 
 i^'j^  Where  haft  thou  been  ^  Refolve,  there- 
 
 H  4        fore, 
 
1 04     X|)e  m^itt  2Dtfcourfr, 
 
 fore,  0  Backflidt/ijr  Children^  to  return  to  your 
 Father  ;  to  be  again  Wafhed,  Sanftified,  and 
 Juiiified.  Whatever  Difcouragement  be  in 
 the  way,  you  may  hope  for  welcome.  For 
 you  B.YC  ChfUre^  {liWy  though  B^ic^'/Z/W/;?^  Chil- 
 dren, And  remember  he  isyour  Father,  though 
 you  have difpleafed  him.    For, 
 
 Firfiy  If  it  be  faid  by  the  Devil,  or  an  ac- 
 cufmg  Confciencc,  How  dared  thou  take  the 
 Name  of  Father  into  thy  Mouth ,   fince  thou  • 
 haftfodiOionoured  him,  and  grieved  his  Spi- 
 rit by  thy  Revoit  ?    "  J  Returnitfg  Backjlider 
 **  may  fay,  he  \s  A  Father  9i.\\\',  and  the  Love 
 **  of -«  Father  is  unmeafurable;  the  kindnefsof 
 *^  A  Father  is  infinitely  Tender.     Though  his 
 "  Paternal    Julfice  may  Correft  me  with  a 
 *•  Rod  5   he  will  not  take  away  his  Loving 
 "  Kindnefs  utterly  from  me.     I  null  ^  there- 
 ^'  fore,  go  to  my  Father  \  though  he  frown  up- 
 '*  on  me,  though  he  chalfife  me,  though  he 
 "  threaten  to  turn  me  out  of  doors  •,  7  will  yet 
 *^  Keturn  md  go  to  my  Father^  for  I   muft  be 
 "  there.     I  will  die  in  his  Arms,  or  I  will  die 
 '^  at  his  Feet;  I  will  Return.     But, 
 
 Secondly y  Wliat  wile  thou  venture  to  go 
 prefently,  all  in  Rags,  like  a  Beggar^  rather 
 than  a  Chi/d^  all  in  thy  filth  and  dirt  ?  thou 
 wilt  fhame  thy  Father's  Houfe,  and  difcrcdit 
 his  Family ,  if  fuch  a  one  as  thou  fhouldeft 
 comc^  and  call  him  Father,    ^'  Notwithftand- 
 
 <'  ing 
 
Of  ^^ptritual  (EClafljins,  &c.  ^  o  y 
 
 '^  ingthis,  I  willrtrurnprcfently  to  him,  faith 
 "  the  p/itterii:  Back/l/der ;  Ibr,  the  loiii^cr  I  dc- 
 "  lay  ,  the  more  hardnefs  fliall  1  contract, 
 "  and  the  greater  will  my  Sin  be;  and  eve- 
 "  ry  day  1  fliall  be  expofed  to  further  Sin; 
 "  and  the  fame  Duties  now  lie  upon  me, 
 "  as  before,  which  I  cannot  perforin  duly, 
 "  except  I  Return;  therefore  I  will  return 
 "  prefentlj.  This  Dr.  ^refton^  upon  i  Sum, 
 20.  22.  advifeth  ,  as  the  wilelt  and  bcft 
 way ,  after  the  CommifTion  of  any  great 
 Sin,  or  the  Guilt  of  any  great  Backlliding. 
 
 Thirdly  y  But  it  will  be  faid ,  thy  Work 
 is  great  and  difficult ,  before  ever  thy  Peace 
 can  be  made,  thou  muft  mourn  and  weep , 
 and  Repent  in  dull  and  ^fhes,  and  be  hum- 
 bled to  the  very  mouth  of  Hell,  before  thou 
 and  thy  Father  be  Friends  again. 
 
 And  will  not  that  difcourage  thee  ? 
 
 "  No,  lays  the  Returning  Backflider,  I 
 ■'  will  yet  go  to  My  Father  ;  I  will  own  , 
 "  that  I  deferve  to  be  rcje£led  for  ever  -. 
 "  but  I'll  plead  the  iMercifulnefs  of  his 
 "  Nature,  and  the  Frecnefs  of  his  Covc- 
 ^*  nant-Love,  and  Promife;  you  fhall  nc- 
 "  ver  beat  me  out  of  it,  1  m/I  rettdrn  to 
 **  my  Father,  I  know  he  will  meet  me 
 ♦*  half  way  ;  yea,  he  hath  met  me,  and  pre- 
 "  vented  my  by  his  Grace ;    ile  puc  it  in- 
 
 ''  to 
 
1 06      %U  SHiro  2r>ifcoutfe, 
 
 ''  to  my  Heart  to  return^;'  therefore  he  will 
 ^*  accept  me. 
 
 I  eafily  forefee  what  will  be  Obje61:ed  a- 
 gainfl:  all  this,  no  Backflider  is  able  thus 
 to  argue  ;  He  is  holden  in  the  Chains  of 
 his  own  Sins  -,  He  durfb  not  ufe  fuch  Lan- 
 guage. 
 
 I  grant ,  that  while  he  is  under  the  full 
 power  of  Backfliding,  he  cannot  thus  fpeak, 
 and  ad. 
 
 But ,  to  a  Returmng ,  Penitent  Backflider , 
 that  begins  to  be  Awakened,  who  feels  the 
 burden  of  his  Sin,  and  feeks  after  God,  the 
 Relation  of  a  Father  is  an  unfpeakable  Sup- 
 port. And  notwithftanding  his  late  Back- 
 Hidings  ,  he  may  make  out  his  Relation 
 to  God  as  his  Fdther  ,  when  once  he  is  a- 
 wakened  to  Repentance  ;  Partly  by  his 
 Mourning,  and  Godly  Sorrow  for  Sin ;  Part- 
 ly by  the  Remembrance  of  his  former  Co- 
 venant, and  Communion  with  God,  whiich, 
 whgi  he  returns  by  Repentance,  may  yield 
 him  comfort,  though  before  it  could  not  \ 
 Partly  by  the  Inward  Morions  of  the  Spi- 
 rit, which  he  finds  lufting  againft  the  FleSi; 
 Partly  by  his  vigorous  importunate  De- 
 fires  to  turn  to  God,  and  be  at  Peace  with 
 hi  it;. 
 
 Whco 
 
^f^pitmmMCLiaajftis,  &c.  107 
 
 When  It  comes  to  this,  he  may  take  Heart 
 
 and    ought  to    receive    Encouragement    by 
 
 t!ic    Proinife    and    Call   of  God,    ^lurn^  you 
 
 Backfliding  children^  md  I  mil  heal  juur  B'tck^ 
 
 Jltdmgs, 
 
 Tk 
 
 III »  I  I 
 
°9 
 
 The  Fourth  'Difcour/ey 
 After  the    L  O  R  D's     S  U  PP  E  R, 
 
 O  F    T  H  E 
 
 Commttnion* 
 
 o  F 
 Chrift's   Body  and   Blood- 
 
 From  I  COR.  X.  xvi. 
 
 The  Cup  of  Bleffn^  that  m  blefs  ^  is  it  not  the 
 Communion  of  the  Blood  of  Chrift  ? 
 
 The  Brtad  which  tve  hreak^  is  it  not  the  Commu* 
 nion  of  the  Bodj  of  Chrift  ? 
 
 WHen  the  Apoftic  would  Reform  the 
 Church  of  Cortnthy  as  to  that  prophune 
 //^fr/;  which  fome  of  them  took,  boldly  to 
 meddle  witli  the  Myfienes  of  Pagantfm^  and  to 
 EaT  of  things  offered  unto  Idols  ;  He  gives  an 
 Account  of  the  Nature  of  this  Divine  Inftitu- 
 iion  of  the  Lord's  Suffer  .    and  leaves  it  to 
 
 'hemfdves 
 
1 1  o      %\)t  iFoiirti)  axfcotttfe, 
 
 themfelves  to  judge,  whether  they  did  not  do 
 very  ill  to  be  prefent  at  the  Feafts  upon  the 
 Heathen  Sacrifices^  and  to  eat  of  thi>7gs  that  iverg 
 offered  unto  Idols*  I  fay,  he  leaves  it  to  them- 
 felves, VerfeiK^*  Iffeak  as  unto  wife  Men \  'fudge 
 ye  what  I  fay. 
 
 That  was  the  Cafe  amongft  many  of  thefe 
 Corinthians^  they  did  not  fci'uple  to  acfcorii- 
 pany  their  Unbelieving  Neighbours  and  Ac- 
 quaintance, to  the  Banquets  that  they  made  in 
 Honour  of  their  fdlfe  Gods;  Thty  did  not  fcru- 
 p!e  to  eat  with  them,  of  thofe  things  that 
 were  taken  from  their  Execrable  Altars^  as  a 
 Parr,  and  Remnant  of  thofe  Sacrifices  to  Idolsy 
 which  were  performed  in  the  City  of  Connth, 
 with  all  the  Pomp  of  an  Abo7ninable  Super fitt ion. 
 This  the  Apoilie  fliews  to  be  unfuitable  to 
 their  FrofeJJijn  of  Chriflianity^  and  that  it  could 
 not  agree  with  the  Honour  they  had,  of  eat- 
 ing at  the  Table  of  the  Lord :  For  thefe  Heathens 
 were  feduced  by  Satan  to  make  thofe  Sacrtficesy 
 and  they  were  Devils  whom  they  Worfliiped, 
 as  fuppofcd  Demi-Gods^  and  in  fuch  Fealh  they 
 had  a  familiar  Communioit  with  them.  And  I 
 -ivonldnot^  fays  the  Apoftle,  that  you  fljoaldhave 
 fiilo!ifl?!p  ivu'h  Deviliy  Verfe  19,  20,  21.  Toa 
 cannot  drink  of  the  Cuf  oj  the  Lord,  and  the  Cup 
 of  Devils:  Tou  cannot  be  partaker  of  the  Lordfs 
 Table,  and  the  Table  of  Devils, 
 
 In  the  Words  of  the  Text^  he  leaves  it  to 
 tlienito  judge,  V/hetlier  it  be  not  a  moft  hor- 
 rid Impiety,  to  pretend  to  joyn  thefe  Two  to- 
 getlier,   tlie  Divine  Body  ajid  Blood  of  Chrift^ 
 
 with 
 
£)f  CD^ift's  Bonpaiio  Blooo*  1 1 1 
 
 with  the  Impious  Sacrifices  of  thefe  Idolaters,  For 
 he  makes  the  partaking  of  the  Lord's  TMc^ 
 not  only  a  Teft'mony  of  our  Vmon  unto  Chrijt^ 
 and  our  Communion  one  with  another  ^  as  his 
 Members,  hxil  ^ViO'diTeJlimony  of  our  Difunion 
 and  Separation  from  all  idolatrous  Worfljtp. 
 
 The  Cup  of  Blefftng  that  we  blefs^  is  it  not  the 
 Communion  of  the  Blood  of  Chrifl,  And  the  Bread 
 that  we  break ^  &c.  Where  we  are  to  confider , 
 I.  The  two  Sacramental  Signs,  the  Cup ^  and 
 the  Bread,  2.  What  is  to  be  underllood  by 
 the  Body  and  Blood  of  Chrtjl*  3 .  What  by  Com- 
 munion in  them.  4.  How  the  Cup  and  Bread 
 in  the  Sacrament  of  the  Supper,  are  the  Com- 
 mumon  of  the  Body  and  Blood  of  Chrtft :  And 
 then  I  fhall  help  you  to  Apply  it. 
 
 I.  Concerning  the  Sacramental  Signs,  the 
 Cup  and  the  Bread.  The  Cup  for  the  fF//??in 
 It,  by  an  ordinary  Figure :  and  the  Br^^^nfe^ 
 ive  break.  Thefe  are  the  two  outward  Ele- 
 ments in  this  Inftitution,  and  neither  of  them 
 mull  be  omitted.  Whereas  in  Bapttfm  there 
 IS  but  one  outward  Element,  here  are  two. 
 And  there  is  good  Reafon  for  it. 
 
 1.  Becaufc  this  Reprefents  the  T/Wf;?^  Death 
 of  C/^n/?, wherein  his  Blood  was  ihed,  and  fepa- 
 rated  from  his  Bodv-  It  is  therefore  necelTarv 
 there  fhould  be  one  Sign  to  reprefent  his  Body] 
 and  another  Sign  to  reprefent  his  Blood,  there 
 having  been  a  Separation  by  Death,  which  h 
 heretobeReprefented. 
 
 2.  Th^ 
 
1 II     irise  jfourtl)  S)ifcomft, 
 
 2.  The  Lord'^s  Supper  being  the  My  fiery  of 
 our  Spiritual  NounfljmeHt by  Chri ft ^  it  was  pro- 
 per to  employ  both  Enting  and  Drinking,,  which 
 are  the  two  parts  of  ourCorporaiNouri(hmeiit, 
 and  that  could  not  have  been  entirely  Repre- 
 fcntedjby  either  of  them  alone* 
 
 The  Cup  of  Blef/ing^  or  Benediclioil,  ivhich 
 ^n;eblefs^  or  give  Thanks  for,  ;.  e.  Which  wg 
 fct  apart  by  Pyayer,  and  Thankfgivwg,  'Bkffwg^ 
 d.ndgiving  of  Thanks^  being  often  put  one  for 
 another,  iCor.  14.  16.  And  in  the  Evmgeli" 
 cat  Htflor]^  Mxith.  26.  and  Mxrk  i6-  What 
 one  Evangeltji  calls  Blejfwg ,  another  calls 
 Thankfgiving*  By  virtue  of  which  Bleffifig^  or 
 Prayer,  by  a  Minifter  of  Chriflj  in  his  Na?/ie^ 
 and  according  to  his  Example  and  Order  \  That 
 wliich  before  was  common^  is  fet  apart  to  an 
 holyufe^  and  becomes  the  Sign  and  Seal  of  the 
 Body  and  Blood  of  Chrijl. 
 
 The  Cup  of  Bleffing.  Tiie  \jews  were  wont 
 at  tiie  Paffover-Feafly  or  rather  after  it,-  to 
 drink  of  a  Cup^which  the  Mailer  of  the  Fami- 
 ly did  blefs,  ;.  e.  Did  pray  over  it,  or  con- 
 cerning it.  To dillinguifh  this  from  that^thc 
 Apoftle  iliys.TheCupof  Bleffing,  rvhtch  \VQb/ef\ 
 wliicli  we  Chiiiiians  fet  apart  in  our  Airem- 
 biles,  to  Oie w  forth  the  Lord's  Death  by*  And 
 from  this  PatTage  of  the  Apoftle,  this  Ordi- 
 nance is  called  by  the  Ancients,  the  Euchanft^ 
 upon  the  account  of  the  Bleffing^  ov gtvmg  of 
 Thanks.  Jujli»  Martyr,  v^ ho  Uv'd  but  Fifty 
 Years  after  the  Dc^th  of  the  Apoitle  St.  John^ 
 calls  It  the  Bread  of  the  Euchartjt,  m  Memory 
 
 of 
 
of  the  PalJiun  of  Chrifi,  Nay,  the  Greek  word 
 for  Blcffi/J^j  in  this  Text,  kvKoyU,  as  well  as  the 
 other,  iv^fi'^-U^  giving  of  Thanks^  is  fometimes 
 11  fed  by  the  *  Ancients^  as  the  Name  of  this 
 Inflitutmu  Among  others,  Cy/7,  Bifhop  of 
 Alexandrix^  does  otten  call  it  by  the  Name  of 
 
 The  Cup  of  BlefJi>7o  which  we  hlefs^  and  the 
 Bread  which  we  break-  At  the  Feaft  of  the  Paff- 
 over  the  Jews  made  life  of  fuch  Bread,  as  was 
 flxt  and  round  J  and  fo  was  to  be  broken,  and 
 cut  akinder ;  And  the  u?ile evened  Br eaddimon^ 
 the  y^jv/tothis  very  day  is  of  this  kind*  Now 
 our  Lord  Inlfituting  his  Supper,  the  fame 
 Evening  after  the  Celebration  of  the  Paffover, 
 we  may  fuppofe  made  ufeof  the  fame  Ibrt  of 
 Bread  :  That  is,  As  he  changed  the  Significa- 
 tion of  this  Bread,  from  that  of  their  unlea- 
 vened Bread,  to  be  a  Sig;t  of  his  Bod)\  fo  he 
 imployed  the  Breaking  of  this  Bread.,  to  fignifie 
 his  cruel  Sufferings  i/i  that  Bodj/y  upon  the  Crofs. 
 
 This  Cup,  and  this  Bread,  even  after  Confecra- 
 tion,{t^Oi'  thcBread  is  not  broken  till  after  that,) 
 is  faid  to  be  the  Cormnumon  of  the  Bo.Ij  and 
 Blood  of  Chrifij  not  his  real  Flelli  and  Blood. 
 For,  befidcs  the  Vanity  of  fuch  a  Senfe,  and 
 the  Indecency  and  UncomeliaeO  of  it;  yci, 
 the  Contradii^^ion,  and  Impoiribility  of  it  ; 
 It  is  againit  the  exprefs  Teilimony  of  the  A- 
 polile  here,  and  in  other  places-  According 
 to  the  New  DocLtine  of  Ro^ne,  inliead  of  la)'- 
 
 See  Mr.  D.nlle  m  toc 
 
t « 4  %l)t  jFouttiJ  2Dtrcotttfc, 
 
 ing  here,  The  C»p  that  rve  blefs ;  He  would  have 
 faid,  The  Cup  that  we  Tranfubftantiate^and  change 
 into  the  proper  Subfiance  of  the  Body  and  Blood  of 
 Chrift :  The  Cup,  in  which  we  leave  not  one 
 drop  of  Wine ;  But,  by  pronouncing  four  or 
 five  little  words,  fill  it  with  the  Body  of  Chrtfi, 
 And  is  not  this  a  ftrange  way  o^bleffing  a  Per- 
 fon  or  Thing  ?  To  deftroy  the  very  Nature  of 
 the  Thing ;  that  it  fhall  be  no  longer  what  it 
 was  before  ?  The  Bread  was  not  blefTed,  that 
 it  might  be  deftroyed ;  nor  given  to  be  eaten, 
 that  it  might  ceafe  to  be,  before  it  was  eaten. 
 "^Tis  to  fuppofe  God  to  put  forth  Miraculous 
 Power,  to  make  his  own  Command  (o^  eating 
 the  Bread)  impofTible.  TheBre ad  that  we  break; 
 it  is  therefore  Bread^  after  it  is  broken^  after  the 
 Confecration  and  breaking,  it  is  Bread  ftill : 
 For  the  Tranfubflantiation,  if  there  be  any,  is 
 upon  tile  Confecration,  before  it  be  broken.  But 
 I  hope  moft  Englijh  Proteflants  are  pretty  well 
 Inftru6^edin  thisTr////',  and  therefore  I  need 
 not  infill  longer  upon  it. 
 
 2.  What  are  we  to  underftand  by  the  Body 
 nnd  Blood  of  Chrif;  of  which  this  is  faid  to  be 
 the  Qornmunion^  ilossr  is  Chriffs  Body  and 
 Blood  prefent  in  this  Ordinance  ?  Our  Lord  is 
 Afcended  into  Heaven  with  his  Human  Body, 
 and  the  Heavens  arc  to  contain  him,  till  the 
 Reditu tion  of  all  things.  And  therefore  as 
 the  Bread  and  Wine  are  not  annihilated,  or 
 not  dcftroyed,  nor  changed  into  the  Flefh  and 
 Blood  of  Chrtfi  J  according  to  the  Romanifts ; 
 
 So» 
 
So,  norprefenc  with,  in,  and  under  the  Bread, 
 and  Wine,  acccording  to  the  Lutherans,  So 
 that  we  need  not  fay,  that  the  Body  ^ind  Blood 
 of  Cbrift  are  at  all  frefent  there,  for  they  are 
 in  Heaven:  But  the  Bread  and  Wine  are  the 
 ^igyis^  and  Memorials  of  the  Sacrifice  and  Suf- 
 ferings Qi  Chrifi,  The  Death  oi  Chrifl^  2in6. 
 and  \\\s  Sacrifice  upon  the  (>(?/>,  with  the  Fr/z/ii' 
 and  Efech  thereof  unto  us,are  efpe^iallv  to  be 
 understood  by  his  Body  a^/d  Blood:  And  it  is  in 
 tliele,  that  we  have  Commumon  in  the  Ordi- 
 nance of  the  Supper. 
 
 The  Expredions  therefore,  which  fortle  Pro- 
 teftant  Writers  have  ufed  about  ths  Real  Pre- 
 Jence  of  Chrift'^s  Body  and  Blood  in  this  Sacrament^ 
 are  very  *  unwary.  For  thereby  they  feem 
 to  make  Myfteries^  where  there  is  no  need  at 
 all  of  any.  It  is  true,  m  the  next  Chapter  it  is 
 faid  of  the  Bread,  This  is  ?ny  Body  ;  that  is,  the 
 Sign  and  the  Memorial  of  it:  Yet  here  the  Bread 
 broken^  is  faid  to  be  the  Connntinion^  or  the 
 Communication  of  his  Body^  that  is,  a  So- 
 lemn Rite  inilituted  by  God,  to  communicate 
 to  us  the  Fruits  and  Benefits  of  ChrilVs  bro- 
 ken Body,  or  of  his  Sacrifice  and  Sufferings 
 Reprcfented  by  it.  That  as  verily  as  we  are 
 Treated  at  the  Table  with  the  Bread  and 
 Wine,  fo  the  worthy  Receiver  fhall  Ibare  in 
 the  Benefits  of  ChrijPs  Death,  This  is  Intel- 
 ligible and  Plain. 
 
 I  2  1^  This 
 
 *  Sec  A  Tra(5l  on  t!>e  S.icramer.t  of  the  Lcrd'i  Suffer,  by  Mr. 
 yc'/'v*  H,us  of  Batofh  College,  in  Qi}. 
 
1 1 6    %fit  ifottttD  axfcoutft, 
 
 ^.  This  will  help  us  to  underfl:and,what  is 
 meant  by  the  Communion  of  the  Body  and  Blood  of 
 Chrijh ;  By  this  w/kovU,  or  Com?»unicatio»^  as  it 
 may  as  well  be  rendered,  that  we  have  in  the 
 Boay  and  Blood  of  Chrifi^  in  the  Ordinance 
 of  the  Supper :  Two  Things  may  this  Import, 
 
 i»  Our  Participation  of  the  Fruits  oi  Chrifih 
 Death  and  Sacrifice  :  That  we  fhare  in  the 
 Privileges  of  Reconciliation  to  Godj  Forgivenefs 
 of  Sin^  Peace  of  Confcience,  and  the  Promifi  of 
 Eternal  Life,  hj  Virtue  of  Chrifi'^s  Death, 
 
 2.  That  Others  fhare  with  us  therein,  or 
 that  we  Partake  of  thefe  Benefits  rvith  Others. 
 For  fo  it  follo^vs  in  the  next  Verfe ;  That  tho" 
 ?nany  Metnbers,  we  are  all  one  Body,  and  one  Bread^ 
 for  we  are  all  Partakers  of  that  one  Bread'  That  is. 
 We  arc  all  one  Church,  and  one  Body  diChrift^ 
 by  Covenant- Union  unto  him;  And  of  him 
 we  do  all  Sacramentally,  and  Spiritually  par- 
 take in  this  Ordinance  :  As  many  Grains  of 
 Corn  make  one  Loaf,  and  many  Members 
 one  Body. 
 
 We  being  many^  are  one  Bread,  and  one  Body,  The 
 Church  of  Rome,  from  that  Expreflion,  might 
 as  well  argue,  That  all  Chriftians  are 
 fubllancially  changed,  firft:  into  the  Bread,  and 
 then  into  the  natural  Body  of  Chrifi,  by  par- 
 taking of  this  Sacrament ;  As  well  as  that, 
 the  Bread  is  changed  into  the  Body  of  Chrifl : 
 For  all  Chriftians  are  faid  to  be  one  Bready  and 
 
 one 
 
)©f Cft^fts  JBoD?  and biood.  »i7 
 
 C'^i  Body,   by  virtue  of  their  Communion  in 
 this  Ordinance. 
 
 4.  Hereby  alfo  we  underfVand,  how  wc 
 have  Commumon  in  the  Body  and  Blood  q{  Chrifl^ 
 by  the  Lord''s  Supper:  How  we  and  others 
 partake  in  the  Benefits  of  his  Death  and  Paf- 
 Jion.  And  that  tjvo  ways :  As  this  Sacrament 
 is  a  Sig»  and  a  Symbol  of  ;  and  as  it  is  a  Means, 
 
 1.  It  is  a  Sign  of  it.  All  that  eat  of  this 
 Bread,  and  drink  of  this  Cup,  do  thereby 
 Commemorate  the  Death  and  PafTion  of  'Jefns 
 Chrifi,  and  profefs  to  own,  that  the  Bctdy  and 
 Blood  of  Chrifi  offered  upon  the  Crofs,  is 
 the  Food  and  Nourifhment  of  their  Souls 
 to  Eternal  Life :  That  Chrift  is  their  Saviour, 
 and  Redeemer ;  That  they  hope  for  all  their 
 Acceptance  with  God  in  both  Worlds,  only 
 upon  the  Account  of  the  Sacrifice  of  Chrifi* 
 They  profefTedly  declare,  that  living  and  dy- 
 ing, they  are,  and  will  be  hi^:  They  hope 
 for  Victory  over  Death  and  the  Devil,  by  the 
 Crofs  of  ChriJ},d.nd  for  a  Glorious  Refurreftion 
 from  Death,  as  the  Fruit  of  his  Death  and  Re- 
 fur  re£l  ion. 
 
 2,  Thefe  Words  do  import  further,  That 
 the  eating  of  this  Bread^  and  drinking  of  this 
 Cup,  are  the  Means  appointed  by  Chrt/t,\or  our 
 Communion  in  his  Body  SindBlood,  We  (hare 
 in  the  Benefits  of  his  Death  and  Sacrifice;  and, 
 by  due  Attendance  upon  this  Ordinance,  the 
 
 I  J  precious 
 
iv8    %|)t  jfottttD  a>ifcout(e, 
 
 precious  Fruits  of  his  Death^  and  the  Gifo 
 and  Graces  of  his  Spirit,  are  augmented  and 
 encreafed  in  us,  in  order  to  our  full  and  final 
 BlefTednefs  in  the  other  Vv''orld,  which  this  is 
 preparatory  to,  and  fits  us  for. 
 
 As  the  fartAking  of  things  fa.crificed  to  Idols y 
 was  a  Fellowfpip  withDevHs^  i  Cor.  lo.  20.  So. 
 the  partaking  of  that,  which  was  facrific'd  to 
 God,  is  a  Fellowfljip  with  him.  ^  Prayer  is  an 
 A6:  of  Homage^2ind  Praife,  and  Gratitude;  but 
 we  have  not  foneara  Gommunion  with  a  Per- 
 fon,  either  by  Petitioning  for  fomewhat  we 
 want,  or  by  returning  him  Thanks  for  a  Fa- 
 vour received ;  as  we  have  by  fitting  with 
 him  at  his  Tal/ie,  partaking  of  the  fame  Bread, 
 and  the  fame  Cr^p.  In  all  Nations  the  neareft 
 Feliowfliip  confills  in  things  of  this  nature* 
 Tal'c^  Eat,  manifeils  a  Communion. 
 
 It  would  be  an  Empty  M)'{l:ery,and  unwor- 
 thy of  an  InjltttLtion  by  Divtne  Goodnefs^ii  x\\zxz 
 were  not  iome  Communion  with  God  and 
 thrift  in  it.  There  would  be  fonie  kmd  of 
 Deceit  in  the  Precept,  Take^  Eat^  and  Drinky 
 this  is  my  Body  and  Blood ;  if  there  were  not  a- 
 f  cnveyance  Q\  Spiritual,  Vital  Influences  to 
 our  Souls  :  For  the  natural  end  of  Eating 
 and  Drinkinc;,  is  the  Nourifhment  and  En- 
 creafe  oi'  the  Body,  and  Preiervation  ot  Lite, 
 by  that  which  we  Hat  and  Dnnk, 
 
 I 
 
 *  Scs  yir.CharnocJ(s  2d,  Vol,  p-  759.     And  of  the  Divine, 
 
I  mightconfider  tliis  Or^/>At;2f ^  as  a  6'/;^;?,and 
 Means  of  our  Communion  m  the  Body  and  Blood  of 
 Chrift;  or  of  our  fharing  in  the  Fruits  of  hts 
 Death  :     And  amplitie  it  feveral  ways. 
 
 1.  By  confidering  on  what  Accounts,  this, 
 is  a  hkely  Means'  of  fuch  a  Communion. 
 And,  ^ 
 
 2.  How  FAtth  muil:  bea8:ed,  that  it  may  be 
 fo,  as  to  us.  As  to  the  former,  i.  As  this  Or- 
 dinAnce  is  Commemorative  of  the  Sacrifice  of 
 Chrifl^  and  being  to  be  obferved  in  Remem- 
 branceof  him.  2.  As  it  is  an  open  ProfefTion 
 of  the  Crofs  of  Omfi ;  that  we  Glory  in  ir, 
 and  therefore  iliew  forth  the  Lord's  Death  thac 
 way,  profelFing  our  felves  not  to  be  afhamed 
 of  our  Charader,  as  the  Followers  of  a  Crucified 
 Jefi^.  3.  As  it  is  a  Renew^al,  and  Contirma- 
 tion  of  the  Covenant  between  God  and  Us, 
 through  7^>/ C/;r//? ;  Renewing  our  Engage^ 
 inents  and  Obligations  to  be  the  Lord's  for 
 ever.  In  the  Celebration  of  this  Ordinance, 
 we  have  a  Special  Opportunity  for  this :  It  is 
 a  principal  part  of  our  Work  at  this  Table^ 
 4.  As  it  is  a  fit  Seafon  for  extraordinary 
 Thankfgiving  and  Praife:  Bleirmg  God  for 
 7?//^  Chrtfl.  Which  Thankfulnefs  for  Chrijl\, 
 difpofes  and  fits  us  for  the  Reception  of  fur-, 
 ther  Grace,  as  the  Fruit  and  Furchafe  of  his 
 Death  •,  and  '(0  is  the  Means  of  our  Commu^ 
 nion  in  his  Body  and  Blood.  Thus  it  is  the  Cup 
 of  BleflTmg,  and  of  Tliankfgiving,  that  we 
 
 I  4  there 
 
1 1  o    %^t  5f  ottrtD  I>i("cotttre, 
 
 there  Receive.  Which  Cup  of  Bleffing^  upon 
 fuch  Accounts  as  thefe,  is  our  Communion  in 
 the  Blood  of  Chrffi, 
 
 2.  You  will  hereby  the  better  perceive, 
 what  is  to  be  done  on  our  pqrt,  in  order  to  this 
 Communion. 
 
 1.  Our  F^ith  muft  Rye  the  Authority  ofChrift^ 
 enacting  it.  Wemufta(^  in  Obedience  to  an 
 Inftitution,  and  Appointment  of  Chrift.  It 
 was  a  Remarkable  Inftance,  and  A<^  of  his 
 Kingly  Oiiice,  to  enjoin  this  Memorial  of  his 
 dying  Love^  And  the  Seafon  of  its  Inftitu- 
 tion is  the  more  obfervable,  'viz*  In  the  clofe 
 of  his  Publick  Mini  dry,  of  his  Prophetical  Of -^ 
 fee  upon  Earth,  and  m  his  Entrance  upon  the 
 Execution,  of  the  principal  part  of  his  Priejl-. 
 ty  Office,  by  being  made  a  .Sacrifice :  between 
 both  of  thefe-,  and  to  render  ^^//? EfTeftual,  our 
 Lord  int^rpofed  an  A61  of  liis  J\ji'gly  Office^ 
 \v\i\\tJrjjhtutio/i  of  thisOrdinAtice^  According^ 
 ly  it  fliould  be  eyed,  and  owned  by  us,  in  or-, 
 der  to  our  Communion  with  him  therein. 
 
 2.  The  Love  of  Chrijl  mufl  efpecially  be 
 eyed,  and  attended  to,  in  this  Supper,  as 
 Exprefl  by  his  Deash  and  Suferings.  Of  this 
 we  have  here  the  molf  lively  Reprefentation, 
 with  tiie  Glorious  Effefts  of  that  Love,  which 
 are  not  Reprefcnted  with  llich  a  Beauty  and 
 i.uftre,  by  any  other  Ordinance,  as  by  this. 
 The,  conRfaining  Love  of  Chrijl  in  his.  whole. 
 
 Vnder-- 
 
VudertAking,  is  better  difcerned  and  tailed  ia 
 this  Ordinance,  than  as  it  is  propofed  in  leve- 
 ral  parts  in  the  Holy  Scripture.  Here  we 
 are  called  to  the  particular  Application  of  it, 
 He  loved  me,  and  g4ve  hiwfilf  fur  me^  Gal.  2, 
 20.  Rev,  i.  5. 
 
 ^.  The  Sovereignty^  and  the  M^/fdom  of  God^ 
 in  Inftituting  thefe  Externd  Signs  and  Elements^ 
 of  Bread  and  VVme^  muft  alfo  be  Eyed,  and 
 Attended  to.  Thsy  moil:  fitly  Signifie,  and 
 Reprelent  the  great  Things  they  are  defigned 
 for,  and  yet  without  a  £>m^;f  Inftitutwn^QQu[f\ 
 have  no  Relation  to  the  Thing  fignified. 
 
 How  fuitable  is  tht p/am  Matter  of  this  Sa^ 
 crament^  unto  the  holy  Author  of  tt.  We  re- 
 member in  this  Supper^  his  Body  hanging  on  the 
 Crofsj  and  therefore  it  was  not  fit,  the  Sacra- 
 ment of  his  Body  jhould  be  fumptuou^s^  and  rich 
 upon  the  Table.  Neverthelefs  by  Bread  to  flreng- 
 then^  and  Wine  to  comfort^  all  the  Benefits  of  a 
 Crucified  Saviour  are  fitly  Reprefented,  and 
 much  better  than  they  could  havq  ht^a  by  the 
 Chotceft  Delicates, 
 
 In  order  to  this  Communion  of  the  Body  and 
 Blood  of  Chnftj  we  muft  take  heed  to  our  fclves, 
 not  to  reit  in  the  External  Signs-,  but  to  dtf- 
 cern  the  Lord^s  Body,  to  apprehend  the  Spirit 
 tual  Import^  and  End  of  this  Divine  InjUtution* 
 '^\\'3,t  by  Faith  jve  may  receive  Chrifl^  and.  feed  up- 
 on  him,  fo  as  to  Experience  the  Communications 
 (f  his  Grace^  and  Receive  frejh  Influences  of  his 
 
 Spirit ; 
 
ill   %\)t  jfotttfljSDifcourfe, 
 
 spirit :  That  we  may  Jccppt  all  the  Benefits  of 
 the  Ne)v  Covenant^  which  are  here  Offered  md 
 Sealed  to  us ;  and  that  we  may  Devote^  R^fig^t 
 and  Dedicate  our  feives  afrefh  to  be  the  Lord^s ;  to 
 Obey  himj  and  ferve  the  Purpofes  of  his  Glory ^ 
 while  we  live^  in  hope  of  the  hlejfed  Recompence, 
 which  he  ha^  Pur  chafed  and  Promifed^  and  is  gone 
 to  prepare^  and  which  he  will  not  fail  to  come  a- 
 gain  and  heftow-  Until  which  time,  this  Ordi- 
 nance is  to  continue  in  the  Churchy  To  Jheiv 
 forth  the  Lord^s  Death^  till  he  come, 
 
 Xyi  I.  Thefirft  Refle£l:ion  I  would  make 
 on  this,  is  upon  the  Sacrilegious  Confidence 
 of  tfiofe  Men ,    who  deny  to  Chrifians ,   the 
 Means  of  their  Communion  in  the  Blood  of  Chrijl ; 
 who  rob  them  of  one  half  of  this  Sacrament^  hy 
 denying  the  Cup  of  the  Bleffing  to  the  Laity.     The 
 Cup  is  the  Communion  of  the  Blood  of  Chrijl^  fays 
 theApoftle.     Drink  ye  all  of  it ^  fays  our  Lord. 
 And  yet  the  Church  of  Rome  will  not  fuffer 
 the  People  to  tafte  it.     But  as  one  Error  makes 
 way  for  another^  they  pretend  by  the  New  Do^ 
 ffnne  of  Concomitancy,  the  Bread,  or  the  lit- 
 tle Wafer,  (yvhich  is  not  broken  neither^  accord- 
 ing to  the  Order  of  Chrifl,    but  put  whole  int& 
 the  Peoples  Mouths,  by  the  hands  of  the   Prieft  ;) 
 This  Wafer  fly  all  be  enough  for  the  People,  and 
 hy  the  help  of  a  Jlrong    bn  agin  at  ion  concerning 
 the  Authority  of  their  Church,   the 'very  Body ^ 
 Blood,  and  Boncs  of  Chritl,  flpall  be  contained 
 ^nder  the  Form  and  Jppearance  of  Bread. 
 
 Ono 
 
One  would  wonder  how  any  Tiling  can  bo 
 plainer,  both  in//;// and  the  next  Chapter^  and 
 in  the  Infi'.iutwn  it  felf,  as  Recorded  by  the 
 Evah-gelijls^  tlian  the  Univerfal  Obhgation  up- 
 on Chrillians,  to  partake  oF  the  Ct^py  as  well 
 as  the  BreAcl.  And  what  Authority  can  any 
 Man,  or  Number  ot  Men,  have  to  alter  fuch 
 a  Con  (lit  ur ion  .^  May  they  not  as  well  take 
 away  the  Bread  from  the  People,  as  the  Cup  ? 
 They  will  grant  that  for  a  ThoNfand  Tears  after 
 Chnjfy  It  was  the  Senfe  and  'Praciice  of  the  Chrn 
 jtian  Churchy  that  the  People  fljould  partake 
 of  the  Cup  too  ;  And  for  Fourteen  hundred  Tears ^ 
 it  can  he  prov''d,  that  they  did^  even  from  the  Jpo- 
 fiU'sTirne^  down  to  that  of  Thomas  Aquinas, 
 in  the  Utter  end  of  the  Thirteenth  Century.  Ju- 
 ftin  Martyr,  Cyprian,  Nazianzeii,  Chryfo- 
 ftom,  and  all  the  wojl  considerable  Writers  of  the 
 Ancient  Churchy  are  exprefs intheirTefiimony  for 
 it.  But  what  need  we  concern  our  felves  a- 
 bout  the  Judgment  of  Antiquity?  When 
 there  is  a  Folitive  Inftitution  of  Chrifl^  and 
 in  a  lari^e  Account  thereof  by  the  Apoflle 
 St  "^r^/,  1  Cor.  XI.  he  fpeaks  but  one  word 
 Oi  liie  Confecration  of  the  Bread^  but  ufes 
 clivers  ExprclFions,  to  llgniHe  the  Excellency 
 ut  the  Cup. 
 
 This  is  my  Bloody  fiysChriil:,  the  Blood  of  the 
 New  Tefiarncnty  fjedfor  the  Remiffion  of  the  Sins 
 of  many.  His  Sufferings,  and  the  Reality  of 
 Death,  arc  in  a  moll  lively  manner  fee  torth 
 by  the  (licdding  of  his  Blood.     Not  to  inliil 
 
 upon 
 
1 14    %f^t  5P0ttttft  2[>ifcdtttfe, 
 
 upon  his  l?loody  Sweat  in  the  Garden ,  You 
 know  when  he  was  whipt,  and  fcourged,  and 
 crowned  with  Thorns,  he  then  flied  Blood! 
 Blood  iffucd  from  his  Hands  and  Feet,  when 
 he  was  nailed  to  the  Crofs ;  and  from  his 
 Side,  when  he  was  pierced  by  the  Roman  ' 
 Soldiers :  By  the  fhedding  of  his  Bloody  he 
 loft  his  Life;  and  without  fheddtng  of  Bloody 
 there  could  be  no  Remiffton,  So  that  to  deprive 
 the  People  of  the  C«/>,  is  to  take  away  the 
 moft  lively,  and  the  moft  eflential  Reprefen- 
 tation,  of  the  Sufferings",  and  Death  of 
 Chri/}. 
 
 The  Doftrinc  of  ConcomitAmy  will  not  avail 
 in  this  cafe,  The  partaking  of  the  Bread  only^ 
 is  not  fufficient  whereby  to  remember  his 
 Death :  For  the  Separation  of  his  Blood  from 
 his  Bodjy  was  the  means  of  his  Dying.  This 
 deftroys  the  Diftin£l:ion  between  the  two 
 Symbols^  which  yet  are  very  different  in  their 
 Namesy  in  their  Properties^  m  tlieir  Vfe,  and  in 
 the  T/W  of  receiving  them.  Befides,  it  is 
 contrary  to  all  the  Rules  of  Language,  to  fay, 
 /dri^k,  when  /o/tly  eat»  But  there  is  worfe  in 
 it  ftill ;  For  they  Seal  up  the  Fountain  of 
 C hriJl'sBloodf vom  the  People;  They  pour  it 
 back  again,  as  it  were,  into  his  Body^  and 
 fhutup'^his  wounds;  as  if  his  Blood  were  not 
 (bed  for  any,  but  the  Pnejls,  God  has  ap- 
 pointed the  double  Elements,  to  encreafethe 
 Confolation  of  Chriftians.  and  we  fliould 
 not  marvel,  fays  one,  that  they  who  deny 
 the  Certainty  o^  Grace,  and  thePoffibility  of 
 
 AITurauce, 
 
AlTurance,  fhould  deny  the  People  the  double 
 Elements.  By  their  Doftrine,  they  Preach 
 but  a  half  Comfort  to  Souls,  and  by  their  Prac- 
 tice, they  Adminifter  but  4,  haf  Sacrament  to 
 the  Laity. 
 
 It  is  true,  They  tell  us,  that  we  read  of 
 this  Ordinance  under  the  Name  of  Breakwg 
 of  Br  end.  We  grant  it;  But  they  may  as 
 well  conclude,  That  when  J^?/?^/;  Feali:ed,and 
 Entertained  his  Brethren,  that  he  gave  them 
 nothing  to  Drink,  becaufe  it  is  only  faid, 
 That  they  did  eat  with  him.  Can  any  one 
 doubt,  but  when  we  pray  for  our  dat/j  bread 
 in  the  Lord's  Prayer,  that  we  ask  what  is  nc- 
 cefTary,  for  the  Relief  and  Satisfaction  of  our 
 Thirfty  as  well  as  Hunger^   in  that  Petition  ? 
 
 Notwithftanding  all  that  may  be  faid,  a- 
 gainft  their  Pradics  of  denying  the  Cup  to 
 the  People,  we  read  in  the  Hiftory  of  the 
 Council  of  Trent y  ^hzn  Communion  in  both  kinds 
 was  propofcd  to  thofe  who  were  fent  from 
 France-,  In  the  Reply  made  to  that  Motion, 
 They  called  the  Cuf  for  the  Laity,  4  Cup  of 
 Foifon :  Among  other  AnAthema^s  in  the 
 Council  of  Trent^  there  is  one  againft  all  thole 
 that  fhall  fay,  That  the  Church  had  not  good  rea- 
 fon^  to  take  away  the  Cup  from  the  People.  And 
 yet  they  ailign  no  Reafon  at  all,  when  there 
 IS  manifeftly  as  much  Reafon,  for  drinking  ot 
 of  the  C///>,  as  for  eating  of  the  Bread,  the 
 fame  Authority  requiring  both.  The  Cup  of 
 Blejpng  which  n>e  blejs  is  the  Communwn  oj  thf- 
 Blood  of  Chrifi, 
 
 2- With 
 
125     X^e  jfattctf}2Difca«rre,  &c, 
 
 2.  With  what  humbleThankfuhiefs  fhould 
 we  life  this  Privilege,  and  obey  this  Order 
 of  our  Lord,  to  Remember  him  in  this  man- 
 ner, fince  thereby  we  have  Communion  m  his 
 Body  ayid  Blood? 
 
 The  Night  before  he  was  betray'd,  he  took 
 Bready  and  took  the  Cup;  He  Inftituted  the 
 Feali,  and  bid  us  Celebrate  it />^  Remembr.wce 
 of  him.  "  You,  my  Friends  and  FollowerSj 
 ''  as  if  our  Lordhadfaid,  I  am  nowabout  to 
 *'  leave  you,  for  the  hour  is  at  hand,  when  I 
 ^'  fliall  be  Apprehended,  Bound,  and  Judged, 
 "  Condemned,  and  Crucified  ;  and  then  I 
 "  fhall  Rife  again,  and  go  lo  my  Father  and 
 "  and  your  Father,  to  my  God  and  your  God : 
 "  Ere  long  I  (hall  be  received  out  of  your 
 *'  {ight ;  you  fliali  fee  me  no  more  on  Earth ; 
 "  you  fhall  not  eat  and  drink  with  me  as  you 
 *'  have  done;  But  let  me  not  be  out  of  your 
 "mind,  wh.en  I  am  gone,  Ihave  loved  you, 
 "  and  will  love  you  to  the  Death  ,•  And  to 
 "  morrow  you  Qiall  fee  the  Proof  of  my  Love 
 "  to  you,  and  to  the  loll  World;  when  I 
 "  fliall  ofler  my  felf  a  Sacrifice  for  Sin,  and 
 *'  lay  dov/n  my  Life  for  you.  And  will  you 
 *'  forget  mc  P  That  you  may  not^  do  Liftiture, 
 "  and  Appoint  this  Solemn  Memorial  of  my 
 ''  Death,  and  leave  it  in  Charge  upon  you,and 
 "  my  whole  Church,to  the  end  of  the  World, 
 '*  upon  all  my  Followers  in  ail  Ages,  to  doit 
 "  //;  Re?m?fihrance  of  me ;  As  often  /is  you  eat 
 **  ihisBready  md  drink  this  Cu^  of _^BleUing^  that 
 
 you 
 
 ki 
 
£)fCD?ift'si)S6tivanl)  1510011  nr 
 
 "  you  ffjew  forth  my  Death  till  I  come.  Accord- 
 ingly  tlie  firll  Difciples  oi  Chrifi^  did  every 
 Lord's  Day  make  it  a  part  of  their  Publick 
 Worfliip:  But  as  the  Zeal  and  Fervour  of 
 Chriftians  abated,  the  Frequency  of  Cele- 
 brating this  Feaft  did  abate  too. 
 
 But  fome  will  be  ready  to  fay,  The  Frivi- 
 Irge  IS  fo  great ^  I  durfi  nut  adventHre.  It  is  the 
 Communion  of  the  Body  and  Blood  of  Chrift^  I  am 
 not  'm.  for  fo  great  an  Undertaking:  My  Con- 
 fcience  tells  me  I  am  utterly  unworthy  of  fo  high  a 
 Favour  :  My  fins  are  fo  many^  and  my  Frailties 
 fo  manyy  I  durjf^  by  no  means ^  ^^  y^^t  adventure 
 to  come, 
 
 I  Anfwer,  i.  That  Senfe  of  our  Unwor- 
 thinefs  and  Unfitnefs,  which  keeps  us  from 
 the  performance  of  a  plain  Duty,  is  not  true 
 Humility.  It  is  not  Prefumption,  to  do  what 
 we  are  required,  and  to  come  when  we  arc 
 bidden,  though  we  are  Unworthy  to  come. 
 We  are  unworthy  of  Food  and  Cloathing ; 
 Will  you  therefore  flarve  your  felves,  or  go 
 naked  ?  Remember  you  are  Invited,  and  your 
 Refulal  thereupon  may  proceed  from  Pnde^ 
 if  the  Senfe  of  Unworthineis  hinder  youi  Obe- 
 dience to  the  Call  of  Chnfl.  It  is  a  bold  thing, 
 you  think,  for  you  to  come  \  But  is  there  no 
 faulty  Boldnefs  in  your  neglecling  to  come, 
 when  Chrifi  has  bid  you  remember  him  this 
 way  ?  For  this  is  not  a  Privilege  only,  but  at 
 the  fame  time  it  is  a  Dttty  too;  And  if  your 
 
 ienfo 
 
1 2  8      %l)t  jFourtD  maomCty 
 
 Senle  of  your  Unworthinefs,  help  you  to  come 
 humbly  and  better  prepared,  it  is  one  of  the 
 beft  Chara8:ers  of  a  worthy  Receiver ;  but  it 
 ought  not  to  keep  you  altogether  from  Re-- 
 ceiving. 
 
 2.  You  fay  you  are  Unfit,  h  may  be  you 
 fay  true.  Will  you  continue  fo  from  Year  to 
 Year  ?  Is  it;not  a  Duty  to  fit  and  prepare  your 
 felves,  to  repent  of  all  fin,  and  give  up  your 
 felves  to  God  inChrifiy^s  your  God  and  Saviour  j 
 and  then  ren^w  your  Covenant  ?  Do  not  you 
 know,  that  the  Ignorant  and  the  Imfenitent^ 
 who  are  unfit  to  come  to  the  Lord's  Table,  are 
 unfit  to  die,  unfit  for  Heaven?  And  will  you 
 continue  in  fuch  a  State,  wherein  you  are  unfit 
 to  die  ?  And  yet  are  uncertain  to  live  an  hour* 
 Your  Unfitneis  is  your  Sin^  and  will  you  turn 
 it  into  an  Apology  for  your  other  Sin?  It  is  the 
 Duty  of  all  real  and  unfeigned  Chrijlir/is^  to 
 come  to  this  Ordinance ;  And  it  is  the  Duty  of 
 all  to  be  Such^  that  they  may  come.  Not  to 
 Commemorate  the  Death  of  Chrifi  this  way, 
 as  he  hath  appointed  it,  is  one  Sin ;  To  live  in 
 the  neglect  of  due  Preparation  for  it,  is  ano- 
 ther. Will  your  being  Unprepared,  excufe 
 your  not  coming,  when  it  is  your  Duty  to  be 
 fuch,  as  may  come?  How  can  you  think  God 
 Will  forgive  one  fin,  becaufe  you  commit  ano- 
 ther ;  How  can  you  exped  he  (hould  pardon 
 your  negic£l  of  his  Table,  when  all  that  you 
 can  fay,  is,  that  you  neglect  to  fit  your  felves 
 for  it  ?  Men  will  not  do  their  Duty  in  other 
 
 things^ 
 
«SDf  (2ri)!ifts  JSot!j>  Jinn  ^ioor»,  1 19 
 
 tljines,  and  lb  are  unfit  for  this.     Therefore^ 
 
 5.  How  is  it  that  you  are  not  as  much  Afraid 
 of  difobcying  this  Command,  of  thus  Re- 
 mem  bring  the  Death  of  Chnft^  as  you  are  A- 
 fraid  of  doing  it  Unworthily  ?  You  are  afraid 
 you  fliould  offend  God  by  Coming ;  But  ought 
 you  not  to  fear,  led  you  offend  him  by  Haying 
 away?  Should  not  a  total  Negled  be  appre- 
 hended a  Fault,  as  well  as  an  undue  Perfor- 
 mance ?  You  do  well  to  fear  Unworthy  Re- 
 ceiving: O  be  but  as  fearful,  to  continue  Un- 
 worthy, and  Unlit  to  Receive  1  This  equal 
 Fear  of  Caution  on  both  fides,  would  make 
 you  diligent  and  folicitous,  to  fit  and  prepare 
 your  felves.  And  this  concerns  thofe,  who 
 have  formerly  been  at  the  Lord's  Table,  but 
 very  often  do  tarry  away,  though  they  have 
 Time  and  Opportunity,  as  being  atraid  to 
 Gomc,by  reafon  of  theu*  own  Unworthmefs. 
 
 4.  Confider  further,  What  are  thofe  Sins 
 that  you  charge  your  felves  with,asthcground 
 of  your  V/jfiir/tfe.  They  are  cither  of  Weak- 
 ncfs,  QKoi  \Viljulmfs\  Either  fuch as  can  hard- 
 ly be  avoided  by  the  Care  and  Warchfulnefs 
 of  Good  Men, ,  as  Sins  of  daily  Infirmity. 
 Thefe  do  not  make  you  unlit  for  the  Lord's 
 Table :  For  it"  they  dul,  who  at  all  would 
 ever  be  fitP  If  a  perfect  linlefs  Fitnefs  were 
 ncceilary,  none  could  come  aright.  And  by 
 iucli a  thought  ue  make Chrifi an  hard  Mailer. 
 But  if  they  be  iins  of  I'VilfuUiefs,  you  are  Sclf- 
 
 K  condemned, 
 
i?o  ICDe  jrouteij  SDifcotttfe, 
 
 condemned,  if  you  do  not  Reform.  And  yet 
 how  many  are  there,  concerning  whom  we 
 may  charitably  judge,  that  they  do  not  allow 
 themfelves  in  wilful  Sins,  that  do  yet  tarry  a- 
 way  from  this  Table  ? 
 
 5.  Let  me  ask  you  further,  Have  you  ever 
 iryed  to  fit  and  prepare  your  felves,  as  wor- 
 thy Receivers  of  the  Lord's  Supper  ?  Have 
 you  endeavoured,  in  the  ufe  of  all  God's  ap- 
 pointed Means,  to  obtain  that  Knov/ledge, 
 Repentance,  Faith,  and  Love,  which  fhould 
 fit  you  for  this  Ordinance?  If  you  have  never 
 ufed  the  Means  that  God  hath  appointed ; 
 if  you  have  never  ferioufly,  and  in  good  ear- 
 ned, (ht  upon  the  Work  of  Preparation,  How 
 can  you  fay  that  you  never  fhall,  or  can  be 
 fitted  for  this  Privilege?  What  Minifter  of 
 Chnjl-  have  you  ever  confulted  about  it?  It 
 may  be  you  miflake  the  very  Notion  of  the 
 Lord's  Supper,  and  underftand  not  the  True 
 Nature  and  Defign  of  it.  Have  you  fet  apart 
 time,  to  fearch  your  Hearts,and  examine  your 
 Conlciences,  and  Repent  of  all  Sin,  and  give 
 up  your  felves  to  God  in  Chrtfiy  and  beg  the 
 help  of  Minifters  and  Friends  to  that  pur- 
 pofe?  .    - 
 
 6.  Therefore  let  me  ask  you  again,  Is  not 
 your  Unfitnefs  from  S/oth  and  Idlenejs^  or  the 
 difir deling  Hurry  of  Worldly  Affair s-^  that  you 
 cannot  be  brought  to  [pare  fo  much  time^  as  is 
 iieceiTary  for  this  Work  f  Hov/  will  you  Anfwer 
 
 this 
 
£>f  cfj?ift's  BODr  mn  BI00&.  1  j  f 
 
 this  at  the  Great  Day  ?  Will  you  then  have 
 the  Courage,  to  tell  the  Lord  Redeemer  to  his 
 Face,  what  this  Pretence  amounts  to?  Will 
 you  tell  him  in  that  Awful  Solemnity-'*  Lord[ 
 I  would  '/Wt  have  omitted  the  Ordinance  of  the  Suti-* 
 per,  hut  have  rcmernhred  Thee  ,  and  thy  dying 
 Love,  hy  breaking  of  Bread  ;  But,  /  ivas  unfit 
 for  it^  altogether  unfit,  becaufe  my  Mind  rvas  di- 
 (Iracted  with  the  Cares  of  the  World  :  I  had  fa 
 much  of  other  Matters  all  the  ]Veek,  from  Month 
 to  Month,  to  take  u^  my  Thoughts  andTime^  that 
 I  hxd  no  lei  fur  e  for  jerious  Preparation*  What 
 ielf-condemning  Excuies  will  thefe  prove  at 
 lait? 
 
 LaHly,  Is  there  not  yet  fomething  worfe  at 
 the  bottom,  viz.  That  you  are  unwilling  of 
 that  Stri(^nefs  and  Serioufnefs,  that  you  think 
 fuch  are  obliged  to  ,  as  come  to  the  Lord's 
 'I'ablc  ?  Unwilling  of  that  circumfpe(fl:  Walk- 
 ing which  fuch,  of  all  others,  Oiould  be  Ex- 
 emplary in  ?  Are  you  not  afraid,  that  if  you 
 come,  you  muit  abridge  your  fclvcs  of  fome 
 Liberties,  that  you  now  take?  That  you 
 mull  be  more  conllant  in  fecret  Prayer;  That 
 you  mull  fet  up  daily  Family  Prayer  in  your 
 Houfes;  ITiat  you  mull  Ipcnd  more  Time  in 
 Reading;  be  more  careful  of  yourCompuiv, 
 iindbe  more  faithful  and  exact  in  your  Deal- 
 ings, and  do  many  thniirs  that  now  you  ne- 
 
 -lea  ? 
 
 How  dreadful  is  the  Lnport  ot  luch  an  Ex^ 
 cufe  for  not  Coming?  Of  fuch  a  Ground  for 
 
 K  2  ftaying 
 
t  ?  1     %U  if  OttttD  SDifcotttfe, 
 
 ftaying  away.  For  it  feems  to  lye  in  this, 
 That  Men  are  refolved  they  will  live  at  large ^  and 
 not  he  bound  uf  by  the  Rules  of  the  Gofpel :  That 
 is,  they  never  mean  to  take  upon  them  the 
 Toke  of  Chrifiy  or  to  Uve  as  his  Difciples  ^  If 
 they  would  fpeak  it  out,  it  muft  fignifie 
 thus  much;  Thou  jhalt  not  he  my  Lord  andRe^ 
 deemer^  I  will  not  deny  1)ngodlimfs  and  Worldly 
 Luflsy  and  live  Sober ly^  and  Right eoufly^  and, 
 Godly^  in  this  World,  Notwithjianding  my  Bap^ 
 tifm^  whereby  I  have  fworn  Fidelity  to  Chrtfi^  he 
 jball  not  rejgn  over  me.  This  is  praflically. 
 and  in  efFeA  ,  their  Seofe:  For  this  Com- 
 mand and  Order,  to  do  this  in  Remembrance  of 
 Chrift^  is  as  much  a  Law  of  Chrifi^  as  any  in 
 the  Bible.  And  yet  many  refufe  to  obey  this 
 Ccmmaridy  left  they  Ihould  be  obliged  more 
 ftriftly  to  obey  all  the  other.  How  little  do 
 fuch  Profeflbrs  confidcr,  how  unbecoming  it 
 is  to  call  themfelves  Chriftians\  or  that  they 
 are,  f  Antecedently  by  their  Baptifm  and  Chri- 
 fit  an  Rrofelfion^  bound  to  obey  Chrifl  in  all 
 thefe  Inftances.  And  at  the  Lord^s  Table  we  do 
 but  renew  the  Obligation  upon  our  felves  to  do 
 fo.  We  are  bound  to  obey  Chrifi  as  our  Ru- 
 ler, and  to  yield  Obedience  to  all  the  Laws  of 
 Chrift,  whether  v/e  come  to  this  Table  or  no ; 
 Though  we  arc  alfo  bound  to  comey  and  to  proffs^ 
 and  promils  Obedience  there. 
 
 There  are  oihtv  ObjeBions  1  may  confider 
 Iiereafrer,  and  therefore  fhall  now  clofe  with 
 a  few  words  of  CounfeL 
 
 I.  Let 
 
I.  Letthofeof  us,  who  have  eaten  of  this 
 Breads  and  drunk  of  this  Cup,  and  Co  have  pro- 
 felTcdly  had  Communion  in  the  Bodj  and  Blood 
 of  Chrift ;  Let  us  Examine,  whether  we  have 
 really  and  truly  had  any  tello)vjh!p  with  him  in 
 t\\is  Or di?iarice J  or  no;  Whether  wehavc  only 
 been  partakers  of  the  outward  Signs ,  and 
 been  prefent  at  fuch  a  Feaft  ef  Love^  withouC 
 any  Spiritual  Nouridimenuto  omSo^ls.  With* 
 out  attending  to  this,  the  Defig/i  of  the  InfhitH^ 
 tut  ion  ts  over  looked^  and  dll  the  Genuine  Jdvan" 
 t ages  of  itrvill  he  loft.  Without  this,  we  have 
 but  played  the  Hypocrites,  and  ac^ed  a  Part, 
 and  fhall  pay  dear  for  our  Solemn  Triflings  as 
 having  flighted  the  Redeemer'' s Love ^  and  made 
 our  felvcs  Guilty  of  his  Body  and  Blood, 
 
 If  we  have  not  laboured  to  fee  the  EvilofSin^ 
 and  to  have  our  hatred  of  it  cncreafed :  If  we  have 
 not  found  our  Hearts  fet  more  againfl  it,  and 
 our  Refolut  ions  confirmed  to  forfake  it :  If  we  l:ave 
 not  felt  the  JttracJiz'e  Influence  of  the  Love  of 
 Chrijl,  to  bring  us  to  Adore  hi?n^  and  Magmfie 
 his  Condefcention  and  Love:  If  we  have  not 
 had  jidmiring  Thoughts  of  the  hleffed  God,  of 
 the  Bttrity  of  his  Nature,  the  ^fufnce  of  his  Go* 
 vtrnment^  and  all  his  Excellent  Bcrfclions;<\A\\z\\ 
 arefo  highly  honoured  in  our  Redemptioj^hy 
 l\\t  bloody  Sacrifice  of  Chrifl :  If  we  have  JOC 
 been  cordial  and  unfeigned  in  the  Dedication 
 of  our  felves  to  him,  and  all  we  have,  and 
 are,  to  beat  hisDifpofeand  Order  iorthe  reft 
 of  our  Time :  it  we  have  not  had  our 
 Thoughts  raifcd  up  to  Heaven,  to  a  rifen glorU 
 
 K  I  JH 
 
lU    5CDe  irowctl)  iDifcourfe," 
 
 fed  Redeemer  on  his  Throne^  as  triumphing  over 
 (ill  the  Adversaries  of  our  Salvation^  as  able  to 
 fave  to  the  uttermofi  All  that  come  to  God  by  him^ 
 as  faithful  to  comfleat  what  he  hxth  hegtin^  and  to 
 -preferve  what  ts  committed  to  hirn^  and  to  give  us 
 the  full  farchafe  of  his  Meritorious  Death^  in  the 
 HcAvenly  Kjngdom^ 
 
 ,  And  if  ws  have  not  been  melted  under  the 
 Senfe  of  fardoning  Mercy  to  our  fives  ^  and  brought 
 to  better  Te?nper  of  Mindy  as  to  the  Forgivenefs  of 
 Others.  If  we  have  not  hzd  Love  to  our  Fellow^ 
 Chriflians  more  excited  in  m^  to  all  that  are  Mem- 
 bers of  the  f .me  Body,  though  they  err  and 
 piiftake,  though  they  differ  from  us,  though 
 they  be  angry  with  us,  though  they  think 
 hardly  of  us,  and  fpcak  hardly  ag^inft  us; 
 Yet  if  we  have  not  had  our  Spirits  brought  to  a 
 Teif/per^  able  to  forgive  them^  to  pray  for  them^ 
 and  he  ready  to  do  thern  good^  &c.  We  Cannot 
 jay,  we  Iiavc  had  Coi^imumon  with  Chrifi  in  this 
 Ordinance,  For  fuch  Effeds  as  thefe  \\\\\  fol- 
 low upon  it ;  Or  rather  it  is.  in  thefe  things^ 
 wherein  a  great  part  of  our  Spiritual  Cornmu-. 
 nion  doth  conlifi, 
 
 2.  If  there  have  been  any  thing  of  this 
 kind,  Blefs  God  for  fuch  a  merciful  Seajon.  For 
 this  is  the  real  Advantage  and  Good  of  any 
 Uich  Ordinance y  when  it  ReBifes  our  Spirits^and 
 betters  our  frame  ^  nndfubdues  our  Corrupt  ions  ^  and^ 
 recovers  m  from  our  Back -fi dings ^  and  gives  us, 
 any  thing  more  of  the  Divine  Image  and 
 L^kene/s^  ^iid  makes  us  hats  Sm  morey  and  love 
 
 QqK 
 
-©f  cijnft's  )Boiiv  ant)  isiooo.  1 1  f 
 
 God^  And  one  mother  better.  Tliis  is  the  Real 
 Advantage  of  luch  Scafons  :  Thefc  are  gain- 
 ful Opportunties  indeed,  where  thefe  fhings 
 are  Attained,  where  in  any  meafji-e  there  are 
 fuch  Confcquences^  of  Approaching  to  the  Lord^s 
 Table. 
 
 3.  Let  us  endeavour  heaceforward  to  walk 
 worthy  ot  fuch  a  Pm'f/ege^  and  long  for  the 
 Repetition  of  it.  Let  us  watch  our  Spirits  this 
 Evening,  and  to  Morrow,  and  the  following 
 Week  and  Month  ;  that  we  may  not  prefently 
 lofe  the  S/ivour  of  thefe  things^  by  fecular  and 
 common  Difcourfe,  and  vain  Convcrfe.  When 
 we  go  away  from  the  Publick  iVorJhipy  let  us 
 fpend  the  Remainder  of  the  Day  in  fuch  Of- 
 fices, and  Exercifes  of  Religion  as  may  Aflid 
 us  to  profecute  our  Great  Defign.,  and  may 
 firengthen  the  Vows  of  God,  into  which  we  have 
 newly  entred. 
 
 And  let  us  ihcw  we  like  kis  Fare,  and  are 
 pleafed  with  the  Entertainments  of  his  Houfe, 
 by  defiring  more  fuch  Opportunities,  and  by 
 Improving  them  whenever  they  return.  One 
 thing  have  I  defired  of  the  Lord^  fays  the  Pfal* 
 miii,  and  that  will  Ijeek  after,  that  I  may  dwell  in. 
 the  Houfe  of  the  Lord  forever.  By  this  means 
 wefhould  endeavour  to  become growing,thrivingy 
 fruitful,  humble ,  Jelf  denying  ,  heavenly y  esem^ 
 flary  Cliriftians,  walking  worthy  of  our  High 
 and  Holy  Calli?j-7,  purifying  our  [elves  more  and 
 more  from  all  filth  inefs  of  Flejh  and  Spirit :  Than 
 our  Hearts  may  be  more  fixed  for  God  and 
 
 I  4  Chrift^ 
 
I ;  6     %^t  f  OttttlJ  2DsfcOtttfe, 
 
 Chrift,  againft  all  Competitors,  and  under  all 
 Difcouragements.  That  Chrill  Jefus  may  have 
 the  more  inttre  FoffeJJton  of  our  Souls ^  and  the  Ser- 
 vice of  our  Lives,  That  his  Love  being  jhed  a- 
 hroad  in  our  Hearts^  nothing  may  ever  be  able  to  fe- 
 ^arate  us  from  it.  That  whether  we  live  or  die^ 
 Chrift  ma,y  be  All  in  All  to  m.  Who  hath  loved  us^ 
 and  w.ajhed  us  from  our  fins  in  his  own  Blood*  To 
 Him  be  Glory ^  throughout  all  the  Cht^rcheSy  for 
 svsr>    Amen. 
 
 Thi 
 
J7 
 
 The  Fifth  Difcourfc^ 
 
 Before  The 
 
 Ed?!)  s  puppet. 
 
 THE 
 
 Sin  and  Danger 
 
 o 
 
 0  F 
 
 Unworthy    Receiving. 
 
 From  I  C  O  R.  XI.  29. 
 
 He  that  eateth  anddrinketh  unworthily ^  ei^teth  and 
 drinketh  damnation  to  hw/felf. 
 
 0  deep  and  General  is  the  Corruption  of 
 Mankind,  than  it  may  truly  be  faid  of 
 very  Many,  whofe  Carriage  and  Con- 
 verlatiQii  is  fair    and  unfpotted ,  that; 
 they  are  rather  retrained  by  the  Fear  of  Pu- 
 ni{hment,  than  of  Guilt*  of  being  Sufferers  ra- 
 ther 
 
ther  than  of  being  Criminal.  Such  an  Error, 
 it  is  true,  is  injurious  to  the  Dignity  of  the  D/- 
 ^i>2e  Larv,  and  to  the  Honour  and  Authority 
 o{ God's  Government:  Neverthelefs  God  doth 
 fo  far  Accommodate  himfelf  to  our  State,  as 
 to  Rule  us  by  Moral  Arguments,  that  arc  pro- 
 per to  Influence  our  Hopes  and  Fears  ;  and 
 therefore  employs  Threatnings  as  well  as  Pro- 
 mifes,  and  puniQies  fome,  as  Examples  of  Se- 
 verity, to  warn  others  from  the  like  Tran/gref- 
 [tons. 
 
 This  Method  the  Jfofile  makes  ufe  of  in  this 
 and  the  foregoing  Chapter,  when  he  defigned 
 to  Reform  the  fcandaious  Abufe  of  the  Lord^s 
 Supper y  which  xht^QCormthUns  were  guilty  of. 
 After  he  had  Explained  the  Nature  of  the  Infii- 
 tution^  and  opened  the  Defign  and  End  of  it,  ha- 
 ving Reprefented  it,  as  {\\Q  Communion  of  the 
 Body  and  Blood  of  Chrifi  ;  He  tells  them  what 
 moil  manifeftly  follows  from  thence ,  viz. 
 The  Great nefs  of  the  Sm^  to  eat  that  Bread,  and 
 drink  of  that  Cup  unworthily ;  that  if  they  do  it 
 without  Self-Examination,  they  are  guilty  of  the 
 Body  and  Blood  of  the  Lord:  They  offend  againft 
 the  Lord  Redeemer,  who  hath  appointed  this 
 Sacred  R  ite,  and  even  again il  his  Body  and  Bloody 
 which  are  Signified  and  Reprefented  by  the 
 Bread  and  Wnie,  as  the  Memorial  and  Sign  of 
 
 it. 
 
 This,  to  thofe  that  have  any  due  Regard  to 
 the  Authority  and  Love  of  a  dying  Saviour,  one 
 would  think,  fliould  bs  Argument  enough ; 
 
 But 
 
But  left  it  Hiould  not,  befides  ih^:  Dec laya.'iou 
 of  their  Si  f/,  he  Denounces  the  P:ini(Jj?»ent  of  it 
 in  thefe  Words;  Tliac  fuch  do  Eat  md  Driuk 
 Damnation  to  themfelves. 
 
 Wherein  we  luveFtrfiy  The  Defcrlptlon 
 of  their  PumjJjme»tj  who  do  unworthily  par- 
 take of  the  Lord's  Supper,  That  they  Eat  And 
 Drink  Damnation  to  themj elves.  Secondly^  The 
 Reafon  of  that  Pumjbment  ,  intimated  in  the 
 Nature  and  kind  of  then' Sin,  Thu  they  dtfcern 
 mt  the  Lor^s  Body* 
 
 Before  I  confider  the  PuniJJj/nent  o^Vwvorthy 
 Receiver Sy  it  will  be  proper  to  open  a  little  the 
 Nature  of  their  Sin,  mentioned  in  the  latter  part 
 of  the  Verfe ,    iVot  difcerntng  the  Lord'^s  Body. 
 This  may  refer  to  the  foregoing  ExpuefTion,  of 
 being  Guilty  of  his  Body  and  Blood ;  and  the  one 
 Phrafe  will  give  light  to  the  other :  Such  as 
 receive  Unworthily,  are  Guilty  of  the  Bodji  and 
 Blood  of  Chrift ,   becaule  they  do  not  difcern  , 
 'iiwdi  dijlingmlh  it  aright;    They  do  not  think 
 of  it  as  they  ought ;    They  do  not  carry  it 
 fuitable  to  its  E.xcellent  Nature  and  VJe-^   and 
 fo  they  eat  and  drink  "Judgment  to  themfelves ^  by 
 noidifcerning  the  Lord^s  Body,   And  thereby  are 
 Criminal  againil  the  Perfon  of  the  Redeemer^  as 
 cloathed  with  Human  Nature,  and   as  giving 
 the  AU^nortals  of  his  Body  and  Blood  feparated,  to 
 betoken  his  Death  and  Sufferings.     For  fo  we  re^ 
 Digmber  a  Crucift-d  Sa i:"jur  in  this  Ordtrtyirjcs,     1 1 
 
is  therefore  no  wonder,  iffuch  a  Fault  befevere^ 
 ly  punijhed* 
 
 That  which  we  Tranflate  Difcer^^  it  is  well 
 known,  fignifies  to  make  a  difference  between  one 
 thing  And  another  \  as  Acfs  15.  19.  So,  not  to 
 difcern  the  Lord's  Body^  is  not  to  difference  and 
 diftinguifh  concerning  it,  to  look  no  further 
 than  the  outward  fenfe,  not  to  make  a  diffe- 
 rence between  Common  and  Sacramental  Bread, 
 not  to  eye  the  Bod^  and  Blood  ofChriJl,  as  figni- 
 fied  by  the  Sacramental  Elements  \  not  to  re- 
 member or  confider  his  cruel  Sufferings,  which 
 this  fliould  put  us  in  Mind  of.  This,  be  fure, 
 is  mt  to  difcern  his  Body, 
 
 But  few  can  be  fuppofed  fo  ignorant,  as  not 
 fpecuUtively  to  difcern  and  diflinguifh  in  this  cafe. 
 But  praBically  to  do  fo,  is  a  greater  matter ; 
 it  Imports,  to  7nindy  to  attend  to,  to  efieem,  to 
 honour,  to  affljy  to  ufe  the  Body,  and  Blood  of 
 Chrift,  and  the  fgn,  and  the  Memorial  of  it,  ac- 
 cording to  its  Dignity  and  Excellency :  And  tliere- 
 upon  to  compofe  -he  outward  and  inward 
 Man,  in  partaking  of  this  Ordinance,  as  thofe 
 that  know  we  have  to  do  with  Chriil  himfelf, 
 and  that  the  Body  and  Blood  of  Jefus  Chrift, 
 is  Refer'd  to  by  the  Bread  and  Wine.  Such  a 
 difcermng  of  his  Body  would  help  to  compofe  us 
 to  feriom  Reverence,  would  SiWSiken  fu  ft  able  Jf 
 feBions ,  would  excite  the  Exercife  of  Repen-f 
 tance.  Faith,  Love,  Thankfulnefs  and  foy,  an- 
 fwerable  to  tlie  Nature  of  this  Feaji  of  Love,  up- 
 pn  the  Sacrifice  ofChrifl,  This  would  Regulate 
 (he  Behavwur  of  our  Bodies^   and  th^  Tamper  of 
 
 OUT 
 
<|>f  imU)o?tl)?  5Slcce(Dijtg.   141 
 
 cur  Spirits^  the  Governments  of  our  Thoughts^  and 
 t\\t  Motions  of  our  Jffe^tons,  andmakeus  IVor- 
 thy  Receivers.     The  Negle(ft  of  this,  the  not  , 
 thus  difcernitig  the  Lord'^s  Body,  is  the  Sin  here 
 mentioned,  and  thereby  they  are  Guilty  of  the 
 Body  and  Blood  of  the  Redeemer^  i.  e.    They  arc 
 Profanely  Injurious  to  the  very  Perfon  ofChrifl^ 
 they  treat  hisfacred  Body  and  precious  Flood  umvor- 
 thily,  and  with  Contempt,     It  is  a  Guilt  hkc 
 theirs,   that  abufed  and  crucified  the  Lord  himfelf 
 when  he  was  upon  Earth  ;  It  is  a  Sin  againft 
 the  Body  of  Jefus  Chri/ly  againft  his  Humanity ; 
 which  of  all  Creatures  that  ever  were  upon 
 Earth,  or  that  are  now  in  Heaven,  is  the  mofk 
 S.ured,      Tiie  Ajfront ,    Contempt  and  Injury , 
 Redounds  to  the  hlejfed  Redeemer ^  as  God  Incar- 
 nate y  as  having  our  Nature  now  in  Heaven: 
 'tis  an  hijury  to  the  Body  ofChrtfi:    That  Body 
 wherein   he  bore  our  Sins   upon  the  Crofs  ; 
 wherein  as  a  Sacrifice  for  Sm^  he  offered  himfelt 
 to  God;    That  Body  that  was  prepared  for 
 him,  and  formed  by  the  Holy  Ghojf  in  the  Womb 
 of  the  Virgin )    that  was  afterwards  Glorioujlj 
 raifed  from  the  Dead  to  a  Divine  Life,    and   is 
 now  in  Heaven,    the  Wonder  and  Admiration  of 
 the  hlejfed  Angels,  and  Raifed  to  a  State  of  Glory 
 there,  as  the  Pledge  and  Earneft  of  cur  Refur- 
 reciion  and  Blifs,     The  not  dtfcernir^g  the  Lord^s 
 Body,  has  fuch  a  Guilt  as  this  Implyed  in  it. 
 
 2.  The  Pu7jijjjment  of  this  Sin  ofVntvorthy  Re* 
 
 ^eivtngy  (exprelTed  by  not  dijcerning  the  Lord^s 
 
 Body^    is  lierc  let  forth  by  Eating  and  Drinking 
 
 Damnation 
 
i  4  *      %^t  jf iftD  2)ifcaurfe,  scc. 
 
 Firfi ,  That  the,  whole  blame  fliould  be 
 laid  upon  our  felves ;  ItTuch  a  Dwine  Infiituti- 
 eny  defigned  for  ths  Spiritual  Good  and  Ad* 
 vantage  of  our  Souls,  do  prove  to  our  Detri- 
 ment and  Damage.  In  fuch  a  cafe,  it  is  we 
 our  felves  that  are  the  fole  Caufe  of  it. 
 
 Secondly^  The  Expreflion  may  Import  fur- 
 ther, 'Th.1t  fuch  as  Receive  Vnwcrthilj^  they  only 
 hurt  and  defile  Themfelves ,  but  not  other  Men , 
 th.it  communicate  with  them.  You  may  partalic 
 tvorthily^  and  to  Edification^  while  Another^  by 
 unworthy  Receiving,  that  fits  in  the  fame  Pew, 
 may  Eat  and  Drink  fudg-ment  and  Cond.annat ion : 
 but  he  Eats  and  drinks  judgment,  to  himjelfonly, 
 not  to  Ton.  Ephef.  4.  5.  Every  man  full  hear 
 his  o\vn  burden  :  Let  every  mangrove  his  own  work. 
 It  cannot  be  thou2;ht,  that  our  Lord  was  de- 
 filed by  coming  to  tht^Baptifm  o^John,  when 
 there  were  fuch  a  Generation  of  Vipers  who  came 
 to  it,  as  well  as  Chrifl:  Or  that  our  Lorddud 
 the  Eleven  Jpoftles  were  defiled  by  the  company 
 of  Jud^s  at  the  Pjsjfover-S tipper :  For  there  be 
 fure  he  was ;  The  Lord^s-Supper  was  at  the  clofe 
 of  It:  And  for  his  being  prefent  at  that  alfo, 
 may  contend,  though  ^  Others  think  it  proba- 
 ble, that  he  went  out  before. 
 
 But 
 
 *  See  7vh-.  C'uarnock,  Of  the  Lord's- Su|>pfr  ,  id.  Vol.  n^i 
 Co>?iparedfrith  Mr.  Kettle  well,  */V/;e  Lord'sSupper,  12°,  16S7. 
 p.  337,  J  S3,  Siz.  The  07U'  for  ha  being  Prc{riU,  the  other  fi~ 
 gainft  tt. 
 
Damnation  to  our  fe Ives ^  or  'Judgment  to  our  [elves. 
 That  is,  As  fur  e  as  he  eats  and  drinks^  if  he  do  it 
 unworthily  ;  So  certain  it  is,  that  'Judgment  Jhall 
 follow  J  he  eats  and  dri?iks  Judgment  to  hi?r:fdf 
 That  Addition,To  hir/tfelfm^'  denote  twoThings: 
 
 But  the  prefence  of  lome  unworthy  ferfons  is 
 made  an  Argument  by  many  againft  their  Par- 
 taking of  the  Lord'^s-Supper^  in  fuch  or  fuch  a 
 particular  Churchy  as  if  their  prefence  would 
 defile  and  infed  them. 
 
 This  therefore  I  fhall  conllder  as  one  Objeclion^ 
 which  feveralare  apt  to  make  again ii:  the  Per- 
 formance of  this  Duty,  Of  frequent  remembring 
 the  Death  oj  Chrifl  at  his  Table, 
 
 And  then,  Secondly^  Confider  the  other  Oh- 
 jecfion,  from  this  Text,  viz.  From  the  Danger 
 of  Rtcetving  Unworthily  ^  left  tliey  fhould  Eat 
 and  Drink  Damnation  to  t he mf elves.     And, 
 
 Thirdly^  What  many  more  are  wont  to  plead. 
 That  the  Danger  being  fj  great ^  they  durjl  not  Ad- 
 venture^ till  they  know  that  they  are  Believers^  or 
 juch  as  are  Invtted:  For,  it  is  Qhildrcns  Bread^ 
 and  they  durfi  not  co.'ne  till  they  are  Affured  of  their 
 Regeneration  and  Adoption.  I  fhall  therefore 
 enquire,  Whether  any  ought  to  com^  to  the  Lord^s 
 Table  J  till  they  have  Ajfurance^  or  ivhile  they  want 
 tt. 
 
 I.  It  IS  Objected  by  many,  That  they  do  not 
 Communtcatej  becaufe  there  are  fuch  and  fuch  Ad- 
 mined  J  IV  ho  ought  not  to  come  to  the  Table  of  the 
 
 Lords : 
 
«44       d)e  f  tftl}  Dtfcourfe, 
 
 Lord :  Such  as  walk  dijorderly^  who  difcredliE 
 their  Profeflion,  and  are  as  bad  as  any  of  their 
 Neighbours ,  and  Acquaintance.  And  the 
 Apoftle  fays,  i  Cor.  5.  10*  That  nnth  fuch  we 
 (fjould  not  fo  much  a4  eat.  That  we  fhould  have 
 no  fellowjhip  with  the  unfruitful  works  of  darknefs^ 
 Ephef.  5.  II.  That  we  fliould  jwV^^nz.'p,  and 
 fefarat>e^  and  have  no  free  familiarity  with  fuch* 
 1  Thef.  ^.  6.  2  Tim.  3.  $.  2  Cor.  6.  17. 
 
 I  Anfv/cr,  F;>/,  That  the  Separation  from 
 Wicked  Men  required  in  fuch  Paffages  o^  Holy 
 Scripture^  refers  to  our  intimate  Con  verfe  and 
 Familiarity  with  fuch,  who  hve  in  notorious 
 Andfcariddom  Sins^  and  do  not  Tefiifie  their  Re- 
 pnta?ice\  We  mufl:  avoid  their  company  led 
 We  be  Infected :  And  there  is  much  more  dan- 
 ger of  Infection,  by  Familiarity  with  them  in 
 dait^  Converfe^  than  by  joyning  with  them  in 
 Reltgiot^s  Duties.  But  we  muft  be  careful  not 
 to  call  thofe  V??godly  whom  we  cannot  prove  to 
 be  fo ;  we  fhouid  rather  hope  they  are  not, 
 iinlefs  we  can  prove  the  contrary.  What  Sins 
 are  there,  that  even  a  good  Man,  by  the  fur- 
 prize  of  a  Te?nftation^  may  not  commit,  who 
 yet  mourns  in  fecret,  and  truly  Repents?  It 
 may  be  you  may  have  heard  o^the  Sins  of  ma- 
 ny, of  whofe  Repentance  you  have  not  heard* 
 And  yet  they  might  truly  Repent,  and  you 
 might  know  it,  if  you  would  enquire.  But 
 where  the  mixture  of  the  Tarts  and  the  Wheat 
 is  fuch,  that  the  one  cannot  be  pulPd  up  with- 
 out the  other  \   both  mujl  grow  together  till  the 
 
 Harvefi,  ■ 
 
H.irvefl.     Such  a  Ditierencc  as  God  will  make 
 at  the  lali  Day,  cannot  now  be  made  by  us. 
 
 We  may  later  let  the  Righteous  and  Wicked 
 ^^o  together,  as  it'  all  were  Righteous,  vvlien 
 we  cannot  prove  the  contrary  ;  And  we  (\o 
 not  therein  iwjikc  ^.faije  Judgment :  we  do  not 
 ILidgc,  tha!  tt  is  certain^  that  fi.ich  andluch.zr^ 
 Sincere^  and  truly  G^^/y,  but  that  it  is  proba- 
 ble they  rh\tybe  Jo.  And  we  may  have  a  Itron- 
 <^cr  Confidence  concerning  the  Stnccrttj  o'iSome^ 
 while  we  have  only  probable  Hopes  of 
 Others ;  yea  with  fuch  Hopes  there  may  be  fome 
 Fear  of  their  Hjpocrtfie  pyncd,  when  yet  there 
 is  not  fuilicient  Bvidence  againftSuch,  to  bar 
 them  from  the  Loras  Table  ^  much  lefs  to  ex- 
 clude them,  after  once  they  are  Admitted  to 
 ilich  a  Privilege.  A  ieemingly  ferious  Pro- 
 lefTion,  if  not  contradided  by  a  contrary  Por- 
 feffion  of  Words  or  Acl:ions,  is  the  Evidence 
 of  Men's  Intereft  in  Church-Privileges^  *  in 
 Foro  EcclefLii.  Charity  helieveth  all  things^  artd 
 hopeth  all  things » 
 
 z.  You  ought  firft  in  Charity  to  reprove 
 the  guilty  Perlbns,  as  you  have  Opportunity, 
 and  to  acquaint  the  Pallors  of  the  Churches^ 
 that  they  may  deal  faithfully  with  them,m  or- 
 der to  tiieir  Repentance:  And  Several  by  fiich 
 means  may  be  brought  to  give  you  Satisfacli- 
 on  concerning  then-  true  Repentance,  and  A- 
 mendment.  But  there  arc  many,  who  are  lb 
 far  from  this   that  ,    on  the  contrary  ,   they 
 
 L  folicitc 
 
 '^  Ste   Mr.  BaxtctV  tbnd  Pilput.   Of  Bjght  te  H.tsraments,  4". 
 
u6      X!)e  iriftij  2>ifcctttfe, 
 
 folicite  and  tempt  Men  to  Sin,  if  they  know 
 they  come  to  the  Lord's  Table,  that  they  may 
 findoccafion  to  reproach  ReHgion :  And  others 
 applaud  and  confent  with  fuch  as  do  this,  that 
 they  may  fhame  Religion  by  the  Irregularities, 
 and  Exceffes  of  fome  that  profefs  it.  Such 
 have  a  dreadful  Account  to  give  to  God.  And 
 fo  have  they,  who  come  to  the  Lord's  Table, 
 and  yet  by  their  l^runkennefs,  or  Unfaithful- 
 nefs,  their  Worldlinefs,  or  Unrighteoufnefs, 
 or  any  diforderly  walking,  do  give  occafion 
 to  fuch  an  Objeftion,  and  open  the  mouths  of 
 Enemxies  to  refled  Difhonour,  and  Reproach 
 upon  the  Profeffion  of  Religion  in  General, 
 and  upon  that  particular  Church  or  Congrega- 
 tion, unto  which  they  are  joined.  Such  have 
 4  dcjibU  Guilt  to  anfwer  for,  and  woe  be  to 
 them,  if  they  do  not  Repent.  Such  as  theie 
 we  often  warn,  not  to  come  to  the  LonPsTable^ 
 till  they  give  fome  good  Tefiimorrj  of  their  Re^ 
 fcntance^  dnd  fo  far  as  they  are  known^^  they 
 ou2.ht  to  be  rcfus'd- 
 
 3 .  If  you  know  of  a  furer  Communion^  where 
 there  are  no^^e  hut  Saints^  at  leail  fuch  as  you 
 are  llrongly  confident  to  be  fo ;  rather  go  and 
 joyn  with  them,  and  Communicate  there,  but 
 do  not  live  in  the  Ne^eB  a/?d  i)m:jJion  of  this 
 Duty,  For  I  am  not  pleading  for  any  parti- 
 cular Church ,  or  Society  of  Chriiiians,  but 
 only  fpeaking  of  the  Duty  in  general,  of  all 
 fincei'e  Chrilfians,  to  joy n  fomewhere,  for 
 the  Participation  of  this  Ordiname.     If  you  are 
 
 fcrupulous 
 
Icrupulous  as  to  the  ComfAny  admitted  i}?  fom^ 
 Chrijtidn  Affewhlies^  and  know  ofOr/'fr/,  which 
 you  think  are  purer^  where  you  bchevc  you 
 canjlatcdly  Cum-mii/tic.^te  more  to  your  Edif,cationy 
 do  it  with  out  Delay.  You  are  allowed  by 
 God,  (  and  at  prcfent  by  the  Laws  of  the  Land 
 too)  to  chufe  your  own  Pdfior. 
 
 4.  However  you  ou^^ht  to  confider,  Tktf 
 it  is  iyjipafjible  hut  fame  Hypocrites^  and  falfe  Pro-' 
 fijfors  ,  iv/ll  be  AdrfJttted  to  the  Lord's  Table* 
 Not  only  as  Pride^  and  Covetoupiefs^  n/id  E'/ivy^ 
 and  fome  fucli  Si//s  are  liard  to  bedeHned,  lb 
 as  to  convince  a  particular  Perfon,  that  in  a 
 prevailing  Degree  he  is  guilty  of  diefe:  Not 
 only  as  it  is  hard  to  determine  what  particular 
 Acls ,  now  and  then,  ofgroffer  Sins,  are 
 confillent  with  true.  Grace:  But  becaufe  the 
 Tdres  and  JVhca::  are  mixt  together  in  the  vifi- 
 ble  Ciiurch,  and  All  are  not  Ifrael  thj:.t  are  of 
 Ifrael  Ifwe  will  Communicate  with;;^/7f  bttt 
 Sdnts^  there  is  no  Church  on  Earth  we  caa 
 joyn  with,  without  Fear  and  Doubling,  ^o 
 that  if  the  Errors  and  Faults  of  the  P.t//(;r/,  or 
 of  the  People  ^\\\\\\  whom  we  joyn  in  th^  IVorjhip 
 cfGod^  do  defile  us,  and  make  us  guilty  ;  or  if 
 our  Communion  with  them  upon  that  ac- 
 count, be  a  Sin,  we  fhould  joyn  mi  where  at  alL 
 
 'Tis  true,  If  the  Doclri?ie^  Ordir/arjces,  and 
 IVorfljip  o{ any  Cliurch  be  fo  corrupted,  as  that 
 the  Subfiame  of  the  IVorjhip  is  unlawtul,  Separa- 
 tion is  a  Duty  :  For  when  any  Thing  //>- 
 ful  is  required  of  us  ,  as  necelTary  to  our 
 L  a  (Jon^nuniofj^ 
 
14  8     %^tfifm  txfcoarft; 
 
 CGmmumon^m  iuc\\C2i{QS^SeparAtio/i  is  a  Chrlfl^tArPs 
 Duty,  ^  But  to  keep  from  the  Ordmance^\iQC2iu{Q 
 fome  come  umvorthily  to  it^  hath  no  Order  or 
 Commmd  of  Chrifi  to  warrant  it.  Though  he 
 had  many  Things  againft  the  Seven  Aftan 
 Churches,  Rev.  2.  ^.  yet  he  did  not  call  them 
 to  feparate ;  but  there  are  Promifes  to  them,  if 
 they  keep  themfelvcs  pire, 
 
 ^.  If  it  be  unitvoidahleto  Communicate  with 
 fome  fuch,  as  are  not  fmcere  Chrifitans,  then  to 
 do  fb  is  not  unlawful.  Every  one  is  toExamne 
 himfeif-  fofays  the  ApHle  to  thefe  Cor'mthUns^ 
 4imong  whom  there  were  fo  many  unworthy 
 Commnnicmts  ;  and  if  they£/j?  and  Drink  unwor^ 
 thily,  they  did  Eat  and  Drink  '^judgment  to  Them- 
 felves,  I'hough  the  Jpoftle  fpeaks  of  the  Pro- 
 phanation  of  that  Ordinance  by  Some,  he  does 
 not  bid  Others  Withdraw  ,  and  Separate 
 upon  that  Account.  Chrift  hath  commanded 
 ikQQ  to  Examine  thy  felf J  and  foEat;  but  it  is 
 not  neceffary,  thou  fhouldft  Examine  and  k?W)v 
 the  fitnefs  of  all  Others,  How  would  you  know 
 whentoCommunicate,if  wemay  not  do  it,  till 
 v/e  knov/  Others  be  prepared  /ts  well  as  we.  Great 
 StriiJ-nefs^2iii\^  Severity  fliould  be  ufed  in  'Judging 
 vf  our  felves,  and  our  own  Cafe  ;  but  wemuft  ufe 
 Great  Chanty,  and  Tendernefs,  as  to  the  Cafe  of 
 Others',  and  not  conclude  them  Hypocrites,\vhQn 
 we  cannot  tell  but  they  truly  Repents    But  if 
 
 they 
 
 See  Mr,  Vine?,  On  fh  tortfj  Sflpp^r,  Ch^p.  20. 
 
they  do  not,  their  Prefcnce  cannot  pollute mc, 
 if  I  endeavour  to  difcharge  my  Duiry,  by  pye- 
 fond^  private  Reproof',  and  tlicn  if  that  be  urt' 
 fuccepful^  with  Oihcrsj  and  afterwards  by  ac* 
 quainting  the  Pallors  of  the  Church,  &c» 
 
 If  I  have  Riglit  to  cor^fe  to  the  Lord''sTabIe^ 
 fliall  the  coining  of  Another  that  has  fione^  bar 
 my  Right  ?  vbliall  I  fin  in  keeping  from  the  Ordi-- 
 nance,   becaufe  anotlier  fins  in  coming  to  it? 
 Or  becaufe  the  Cliurch,  or  the  Faftor  fins  in 
 not  Excluding  of  him  ?    The  Power  of  the 
 Keys  is  not  in  my  Hand,  I  have  no  Authority 
 to  cafl  out  fuch  a  Member.     And  though  that 
 particular  Paifor,  or  Church  fhould  be  faulty 
 in  not  doing  of  it,   it  is  not  yet  a  fufficient 
 ground  of  my  Separation,    Rev.  2.  14,  15,  20. 
 m\\:iVQ  2.  We  ddr/ig  Garment,    I  will  come  to 
 the  Marriage  Feafi,  though  there  fhould  be  O- 
 tliers  there  that  have  none.  Should  not  I  ofer 
 my  Gift  at  the  Altar,    becaufe  my  Neighbour 
 comes  there  with  me,  who  fliould  firft  go,  and 
 he  reconciled  to  his  Brother?  I  may  reliflj  and^V- 
 gefi  my  Fc^c;^,t hough  there  is  one  who  fits  by  me, 
 \v\\0  hath  a  ircak  Stomach  and  a  bad  Digeflion, 
 If  I  am  duly  prepared,    it  will  not  hurt  me 
 that  Another  is  not :  Whild  I  partake  not  of  o» 
 ther  Mens  Sins,  furely  I  may  )oyn  with  them, 
 in  the  Performance  of  neceOTary  Duties. 
 
 I  fay  not.  That  the  IVtckcd  a?id  the  Vnregene^ 
 rate  ought  to  come ;  you  often  hear  me  declare 
 the  contrary:  fuch  -Ax^t forbidden  to  come.  But 
 if  they  will  come  under  a/t//?  profejjion,  and 
 Jbpv  of  Religion,  after  having  been  forewarned 
 
 L  I  of 
 
i  5  o       CD'c  fiftl)  Difcattrfe, 
 
 of  their  Danger,  and  been  iaithfully  told  their 
 Duty  :  It  is  at  their  own  Peril,and  tfiey  cat  and 
 drink  '\fudgmt)it  to  themfdves^  and  to  no  Body 
 elfe :  For,  neither  a  Mimfter  of  Chrift ,  rwr  a 
 private  Chriflian^  ca?i  deny  Communion  with  Jeve" 
 Ydperjotts^  ^vho  if  they  nvuld  judge  righteous  Judg- 
 ment concerning  themfelves^  ought  to  tarry  away  : 
 As  having  no  Right  before  God  to  come  to  theTa" 
 hie  oftheLordjistliQ  Cafe  is  with  them  at  prefent. 
 In  fhorr,  It  is  unlawful  to  Communicate 
 with  Wicked  Men  ,  if  they  be  fo  bad,  and 
 their  Number  {6  great ,  as  that  it  is  our 
 Duty  to  forfake  fuch  a  Church:  If  Herefie 
 and  Impiety  be  julfified  by  the  Major  Vote, 
 and  bare  down  Faith  and  Godiinefsy  then  that 
 particular  Society  is  uncapable  of  the  Ends  of 
 Lhur ch-Commumo'a^  and  fo  to  joy n  there, would 
 be  finful.  But  in  Cafes  of  lefler  Irregularity, 
 if  we  do  not  fm  by  the  Neglecb  of  our  Duty, 
 it  will  be  no  Sin  of  ours  to  Communicate  with 
 that  Church,  though  Unworthy  Ferfons  be 
 Admittedo  The  Sins  of  the  Fafror  ,  and  of 
 particular  Delinquents,  are  not  ours ;  much 
 lefs  may  we  refufe  Communion  upon  the  Ac- 
 count of  Other  Men's  Faults,  when  we  have 
 not  done  our  Duty  in  order  to  the  Remedy 
 and  Cure  of  them. 
 
 2.  Ohjeci.  But  others  will  fay,  7  am  truly. 
 Afiaid  to  venture ;  the  Danger  ofVmvorthy  Receir 
 uiu'^is'fd'very  greatj  that  it  makes  me  tr enable  to. 
 ^onfider  it :  I  have  been  many  Tears  fighted  with 
 pur  Tex.'i  That  lie  that  Eats  and  Drinks  Un- 
 '  '  "WQn;hily 
 
worthily,  Hats  and  Drinks  D.imnMw.^  to  hi  in- 
 lelf. 
 
 Jfifv.  I.  The  Word  wliich  we  tranH-ite 
 Dciwnatton  ^  fignifies  only  ^udgmcrit  ^  or  P//- 
 mfh^tnt  in  the  gcnci-al,  and  \'q  is  uled  in  fevcral 
 places.  What  judgment  therefore  is  meant, 
 x}ivtContext  mult  determine;  And  that  Ipeaks 
 principally  o^ Temporal  Ptrrulhrne?its  ;  for  iuch 
 are  mentioned,  I'tTJe  50.  as  inflided  on  the 
 Corifithta^is^  for  the  Profanation  of  this  Ordi- 
 nance. For  this  caujc  fome  of  you  are  fick  and  weak^ 
 and  many  are  fallen  ajleep,  Befides,  the  Reafon 
 that  is  affigned  for  thefe  Pumjhments^  ovjudg' 
 wentSy  was,  That  they  might  not  be  condemned 
 with  the  World^  Verfe32.  For  rvhen  rve  are  judged^ 
 jfiys  tlic  Apojlle ;  It  is  the  lame  word ;  it  may 
 be  as  well  Rendred  Damned^  as  that  in  the 
 Text,  Damnation.  But  when  we  are  judged, 
 ;vf  are  cha/lened  of  the  Lord  ,  that  ire  way  not  he 
 condemned  with  the  World.  God  did  thus  judge, 
 or  punifh  the  Corinthians  in  this  World,  that 
 they  might  be  Reformed,  and  not  perifh  Eter- 
 nally. So  that  he  who  Eats  and  Drinks  Vn* 
 worthily y  may  fear  left  his  Contempt  and  Pro- 
 fanation of  the  Ordinance^  be  followed  by  f(Dme 
 Remarkable  "judgment  of  God^  at  leall  ic  was 
 fo  in  xhtJpojiles  time. 
 
 3.  Confider,  further,  That  the  Diforders 
 fommitted  by  the  Corinthians,  and  occaftoncd  by 
 their  Love-Feails,  that  preceded  the  Lord's  Sup- 
 per-   They  rvere  fhch  a^  yrere  peculiar  to  thoje 
 
 L   4  Times, 
 
1 5 1     %l)t  if  iftU  SDifcoutfe, 
 
 T^meSy  And  are  now  Abolify^d  and  di fas'* d.     Chri- 
 ftians  then  Feailed  by  themfelves  in  their  Re- 
 ligious AfTemblies,  in  Imitation  of  what  the 
 Heathens  did  in  their  IdoUTemfUs,     The  Rich 
 fent  in  their  own  Provifions,  and  every  one 
 contributed  to  this  Feaft,   by  bringing  fome 
 Portion;  but  there  they  banded  into  feveral 
 Parties  as  they  came,    without  tarrying  one 
 for  another,    and  feeding  lovingly  together: 
 Every  one  fell  to  that  Portion  of  Meat  which 
 he  brought,  as  if  they  were  at  home,  when  ic 
 fhould  have  been  divided  in  Common,  and  the 
 Poor  have  had  their  fhare :  Whereas^  fays  the 
 Jpoftle^  Some  are  hungry  ^  and  others  intcmferate^ 
 and  drunken*     This  they  are  taxed  with  in  the 
 22.  Ver.  What^  favs  he,  have  ye  not  houfes  to 
 eat  and  to  drink  in?    They  made  little  or  no 
 Difference  between  thpfe  Love-Feafts^    and  the 
 Lord^s  Supper  at  the  clofe  of  them ;    between 
 thefe  Sacred  Syr^bols  of  our  Lord''s  Body  and  Bloody 
 and  common  Food  and  Drink.     They  were  in  the 
 Houfe  and  IVorjJjip  of  God ^  jufr  as  in  their  c»nw, 
 and  made  no  F)iftinciw?i   between  this  and  a 
 common  Me rM     Nay,  it  was  worfe,  They  tur- 
 ned this  Ordinance  in  to  a  drmiken  Clttb^  or  a  Rio- 
 torn  Entertainment ^  making  it  an  Fnjhmmnt  and 
 Occasion  of  Debauchery.     I'his  was  Eating  and 
 Driuking  V.r,vorthtly  i}idisi\  and  no  wonder  if 
 God  did  fo  fcverciy  punilli  them  for  it.     The 
 Apoffley//^?  taxes  thefe  Z-eJir-Ff/ty/i-,  Verfe  i2« 
 But  there  is  no  danger  of  fuch  Exccijes  at  the 
 Lord^s  Tabic  now,    or  of  Eating  and  Drinking 
 
 ymvorthilj 
 
Vmvorthiiym  the  fame  manner  as  the  Cor i//r hi- 
 arts  did. 
 
 3.  If  we  take  Damnation  for  Eternal Punrflj- 
 
 rnent  ^  which  Vmvorthy  Receiving  does  with- 
 out Kefentance  expofe  to:  Yet  confider,  that 
 the  Wages  of  e^erj  ^in  is  Eternal  Death,  And 
 you  have  the  fame  Reafon  to  be  afraid  of  0- 
 ther  Sins,  becaufe  you  run  the  fame  Hazard. 
 The  Sacrifices  of  theWicked,  God  abhors  ;  And  the 
 very  Prayers  of  the  Hypocrite,  are  an  Abomi- 
 riAtton  to  him.   But, 
 
 4.  Confider  ,  That  by  eating  and  drinking 
 his  own  Damnation,  the  Apolile  docs  not  mean, 
 that  every  fuch  Perfon  Hiall  certainly  and  inevi^ 
 tably  be  damned  \  but  that  (without  Repentance) 
 it  is  a  damning  S/n,  Unworthy  eating  is  fo , 
 and  fo  is  finful  abilaining  too  ,  without  Re- 
 pentance. And  why  fo  much  Tendernefs  ia 
 the  one  Cafe,  and  not  in  the  other?  No  Man 
 needs  be  blamed  for  being  unwilling  to  Dawpt 
 hirnfelf:  But  why  fhould  iMcn  be  fearful  of  it 
 in  this  Inftance,  and  not  in  others?  Infidelity^ 
 Difobedience^  and  Jnifcnitencc^  will  as  certain- 
 ly expofe  a  Man  to  Damnation,  without  the 
 Sacrament ,  as  with  it.  And  they  cannot 
 fairly  urge  tlie  Fear  of  Damnation  againft 
 coming  to  it,  wlio  are  not  reltrained  thereby 
 from  other  Sins ^  as  damning  as  this. 
 
 5.  That  therefore  which  the  ApoRIes  woi-ds 
 will  moft  properly  infer,  aqd  dired  us  to,  is 
 
 this, 
 
M4       Xf^tfiUDmkOtttk, 
 
 this,  That  fince  we  are  required,  in  Obedience 
 
 to  Chri/f,  todo  thiSMreme</'/hra/7ceo?hnv,  and 
 yet  fuch  fevere  Puniihments  are  threatned  to 
 thofc  that  do  it  unworthily;  The  plain  con- 
 fequence  is  this,  That  we  fljofdd  ?iot  omtt  it^ 
 hecAuj'e  of  the  Command ;  nor  yet  carelefly  undertake 
 ft  ^  hecaufe  of  the  threatned 'judgment.  But  it 
 will  by  no  means  excufe,  or  plead  for  the  to- 
 tal Negle8:,  and  OmifTion  of  it. 
 
 'Tis  plain,  the  ApoiHe  never  thought  that 
 the  Sin  and  danger  of  doing  a  Duty  amifs, 
 might  be  made  an  Exception  againft  the  do- 
 ing it  at  all;  or  that threaming Damnation  to 
 eating  and  drinking  wiworthilj ,  ihould  fcare 
 Men  from  eating  and  drinkmg  at  all.  He 
 takes  what  care  he  can,  that  the  Duty  may  bq 
 performed,  and  the  Error  in  doing  it,  may  be 
 etfeclually  prevented :  But  never  makes  the 
 Danger  of  the  one  a  Difpenlation  from  the  o- 
 ther.  He  tells  them  of  the  Sm^  to  eat  and 
 drink  unworthily ,  and  of  the  punijjjfneyit  it 
 makes  'em  obnoxious  to,  but  he  doth  not 
 therefore  teW  'em,  they  may  flay  away  from 
 the  Sacrament,  for  fear  of  committing  the  Sin, 
 ov  of  incurring  ihe  Danger :  Not  even  in  that 
 Cafe,  where  they  were  acluaily  Guilty,  and 
 really  Puniiht. 
 
 •  6.  You  ought  to  confider,  That  you  will 
 but  increafe  your  Sin,and  aggravate  your  Dam- 
 nation, by  all  the  other  Duties  of  Religion, 
 and  other  parts  of  Divine  Worfhip,  if  you 
 ggntinue  Impenitent*    You  are  often  told,  that 
 
^i  mmoitDv  5Secrtt)iitg.    155 
 
 you  ought  not  to  come  to  this  Table,  till  you 
 Repenr^  and  turn  to  God  in  Clirift  with  all 
 your  Heart,  and  give  up  your  Icivcs  incirciy 
 to  be  the  Lord's  :  But  if  you  do  not  Refoivc  to 
 do  ib,  the  fame  Argument  will  hold  for  tlie 
 neglect  of  Prayer,  and  other  parts  of  Divine 
 WorflVip:  All  thefc  will  aggravate  your  Sin  ; 
 But  the  Polfibility  of  doing  other  Services  of 
 Religion  amifs,    is   not  counted  a  fufficient 
 Reafon  for  the  not  doing  'em. 
 
 After  all  fuch  Pretences  and  Excufes,  there  is 
 too  much  Realbn  to  think,  that  the  molt  arc 
 afraid  of  coming  to  this  Ordinance,    lell  the 
 preparing  for  it,    and   the  confequent  Duties 
 winch  tliey  know,  are  required,  Ihould  inter- 
 rupt their  Senfual  Pleafures,  or  their  inordinate 
 Profecution  of  the  World,  and  oblige  tliem 
 to  leave  their  Sins,  which,  as  yet,  they  have 
 no  mind  to  part  with.     Such  as  thefe  ought 
 not  to  come  indeed,  they  have  other  work 
 Jirjl:  to  do :    l^icy  are/ry^  called  to  Repentance^ 
 and  Faith  in  Chrilf,  and  afterwards  to  the  Com^ 
 mtiynon  of  his  Body  md  Blood,     I'hcv  are  called 
 to  underhand,  and  own  their  Baptifmal  Cove- 
 fhvn^  by  the  Anlwer  of  a  good  Confcience,  and 
 tlien  to    ramv  it  at  the  Table  of  the  Lordp 
 'Ihis  Privilege  belongs  not  to  them,  till  they 
 have  truly  Tcpentcd,    and  forfakea  Sin,  and 
 yielded  themfelvesto  be  the  Lord's. 
 
 3.  Oh]ecl,   but  others  are  ready  to  fay  ,   / 
 
 would  come  ^  dud  hxve  had  many  a' thought  <{hout 
 }t  •  J^.a  Idciibt  ofn^yorvnSincerityy  und  the  'Iriah 
 
M<J     5Cfieirfft]^2E)!fcotttre, 
 
 of  my  Grace;  I  know  it  is  Childrexis  Bread^  and 
 I  am  not  certain  I  am  one  of  that  number. 
 And  does  not  the  Apojlle  tell  us ,  That  he  that 
 doubteth,  is  damned  if  he  eat?  Now  I  doubt 
 whether  I  am  pajfed  from  Death  to  Life  or  no ; 
 Mayfuch  SL  one  as  I  venture  to  cofne^  who  have  no 
 Affurance  that  I  am  in  a  State  of  Grace  ?  Are  all 
 thofe  Unworthy,  and  unfit  to  corne^  who  come  in 
 any  other  St  ate  of  Soul ^  than  they  think  they  may 
 fnfely  die  in  ? 
 
 Several  things  may  be  faid  in  Anfwer  to  this- 
 
 I.  That  many  miftake  the  Nature  di  true 
 Faith  and  Sincerity^  and  think,  if  they  have  not 
 Affurance  of  the  Love  of  God^  that  therefore  they 
 have  no  true  Faith.  They  make  faving  Jufti- 
 fying  Faith  to  confifl:,  in  believing  the  fpecial 
 Love  of  Chrifl:  to  their  Souls,  in  beheving 
 that  their  Sins  are  pardoned,  and  that  they  are 
 in  Chrifl.  But  this  is  a  dangerous  Miftake, 
 which  one  would  wonder,  under  fuch  clear 
 Light  as  we  enioy,  fliould  be  fo  Com?non. 
 
 For  how  unfpeakable  is  the  Difference  be- 
 tween the  Truth  of  Grace,  and  the  Knowledge 
 of  its  being  true;  between  a  hearty  Confent  to 
 the  Terms  of  the  Covenant^  and  the  Keflex  Act 
 of  Faith  ^  fo  as  to  be  able  to  fay,  /  know  my  In- 
 ter ejl  m  the  Covenant.  Many  a  falfe  Profeffor 
 may  flatter  himfelf,  that  his  Faith  is  true^  when 
 it  is  not ;  and  many  an  Vpright  Chrtftian  may 
 doubt  and  quefl:ion,  Whether  he  be  one  or  no  ? 
 Bpp  the  Latter  fliall  one  Day  be  afhamed  of 
 
 their 
 
their  feiirs^    as  the   Former   of   their   Hopes. 
 The  Lord  knorveth  rvho  are  bis ,    when  many 
 that    are  His  ,    do    not  know  it  themfihes. 
 And    if  a  Miniiler  of  Chrift    will     ask    a 
 few    home  cloje    Que fi tons   of    fuch  doubting  , 
 trembling  Chrtfluns^  by  which  their  hearty  Con- 
 fent  to  the  Covenant  may  be  judged  of:  Their 
 Anfwers    plainly  (hew,    That   they  believe  tn 
 Chrijl^  and  love  htm  above  all  theJVorld,  and  re- 
 gard no  Iniqtdity  in  their  Heart s\  And  yet  will 
 continue  to  doubt  of  their  Integrity^  though 
 the  Bent  of  their  Hearts,  and  the  Endeavours 
 of  their  Lives,  do  abundantly  prove  that  they 
 are  Sincere, 
 
 i!j'  However,  it  may  ordinarily  be  known 
 whether  your  Faith  be  of  the  right  kinder  no ',  and 
 whet  he/ you  are  Upright  towards  God  or  no.     We 
 are  bid  to  Examine,    and  Search,   and  try , 
 and  prove  our  felves,  in  order  to  it ;  that  we 
 may  find  the  Mark  and  Imprefs  of  God  upon 
 our  Souls,    tliQ  Fruits  of  the finclifying  Spirit 
 there,  and  fo  have  Rejoycing  tn  cur  fives,  and 
 not  in  another.     It  is  fo  far  from  being  unlawful 
 to  coUecl  Comfort  from  the  Marks  and  Signs 
 cA  our  Sanciifcation,    and  to  pi-ove  cur  Vnion 
 to  Chrtft,  and  Ju/ltfication  that  way;   that  it  is 
 the  very  Method  of  the  Gofpcl,  to  dire6l  us  to 
 know  our  State  towards  God,  by  thus  look- 
 ing inward,  to  find  the  hnage  ofChnft  r/por: 
 the  Sold,    and  by  obferving  the  Fruits  of  the 
 Spirit  in  a  godly  Converjatior.. 
 
 Such  doubting  Chrilf  ians  would  do  well  to 
 Confult  fome  Faithful  Miniftcr  of  Chrift,  and 
 
 Rcprefenc 
 
1 5  8      %in  fift^  a>ifcoutfe, 
 
 Reprefent  the  State  of  their  own  Cafe,  what 
 they  feel ;  that  fo  they  may  be  told  what  it 
 doth  fignifie,  and  be  help'd  to  judge  of  them- 
 felves. 
 
 It  is  granted  ,  that  you  know  how  it  is 
 with  you,  better  than  any  Miailier  can  do  : 
 For,  as  ^  One  well  expreffes  it,  J  Fattent 
 knows  better  than  any  Phjfician  n4jaf  he  feels  ;  but 
 a  Ph)'iician  when  he  hears  /'/",  can  tell  pom  ivhat 
 Caufe  it  comes^  and  what  is  the  Nature  oj  the 
 Dijeafey  and  irhat  is  like  to  come  of  it,  and  what 
 is  the  proper  Met  hod  for  a  Cure. 
 
 There  is  a  great  deal  of  Reafon,  why  you 
 Jliould  expetl"  and  hope  for  the  Refolution  of 
 your  Dou'dlS  in  fuch  Cafes,  by  confulting  fome 
 Minilfer  of  Chrift  ;  efpecially  him ,  under 
 whofe  Minifl:ry  you  have  chofen  to  place  your 
 felves,  as  the  Helper  of  your  I^aith,  and  Joy. 
 
 g.  The  Penitent  Chriftian  ,  though  he  want 
 Ajfurance^  is  Accepted  of  God,  and  hath  Riglit 
 to  this  Ordinance,  whether  he  believe  it  or  no* 
 If  you  unfeignedly  confent  to  the  Covenant  of 
 Grace,  and  vvath  an  humble  penitent  Senfe  of 
 your  paff  Sins,  are  willing  and  deiirous  to 
 clofe  with  Chrilf,  on  the  Terms  of  the  Gofpel, 
 That  God  flj all  be  jour  God,  and  ChriB  your  Re^ 
 dcc^ner  and  Lord,  and  the  Holy  Spirit  your  Sancfi- 
 jicr  and  Guide;  If  you  are  willing,  heartily 
 Villing,  to  give  up  your  felves  to  be  inil:ru6f- 
 
 ed. 
 
 *  Mr.  Baxter, 
 
cd  ruled,  and  ilivcd  by  him  :  Th.'s  is  the  -eery 
 Heart  of  fivmg  hMth.  And  if  this  be  your 
 Charaftcr,  you  are  the  Members  of  Chrifi^  arJ 
 mght  to  come  to  the  Lord's  Tdie:  For  though 
 your  Timorournds,  and  prelcnt  Scruples  may 
 make  you  Sufpend  for  a-whlle,  they  cannot 
 deprive  you  oiyonr  Rtght  to  the  OydiHa>2ce ;  nor 
 diibblige  you  trom  the  Duty  of  coming  to  it. 
 For  Jlljiich  who  unfcigncdly  conjent  to  the  Cove- 
 nant, they  may,  and  ought  to  come,  to  fignife  their 
 Co»jent^  and  to  receive  the  Seal  of  the  Cove- 
 nant. 
 
 4.  Every  Chriftlan  ought  to  endeavour  to 
 know  his  State ;  lell  they  be  diflrafted  between 
 the  Hopes  of  God's  Acceptance  of  them  on  the 
 one  Hand,  and  the  Fears  of  coming  Vnmrthily 
 en  the  other-  Becaufe  they  doubt  ot  their 
 Worthinefs,  tlicy  fear  to  come:  And  becaufe 
 they  \\2i\Qfome  good  Hope ^  they  dare  not  flay  an\x)j 
 iefl  they  neglect  their  Duly. 
 
 The  proper  Remedy,  is  to  Refolve  Un- 
 feignedly  topleafeGod,  a;d  obey  him  in  this,  and 
 all  other  Inftances ;  and  then  do  this  in  Remem-^ 
 brance  ofC  hrill:,  as  what  all  his  Followers  are  obligea 
 todo.  It  may  be  that  Ignorance  of  thy  State, 
 from  whence  thy  Doubts  proceeds,  is  owing 
 to  the  Neglea  oi^  Self  Examination,  and  the  uje 
 of  proper  Mca/is  to  know  th)  Self. 
 
 5.  It  may  yet  be  Ad vifeabic  fov  fo»re  me/an- 
 choly  tempted  Perjans  ,  under  fome  perplexing 
 Doubts,  to  (lay  away/>  a-nMe^  till  they  have 
 
 competently 
 
1 6o     %ljit  iftftlj  2Difcomfe, 
 
 competently  over-come  their  Fear-,  left  they' 
 jLould  get  more  hurt  than  good^  and  be  even 
 fwallowed  up  with  Defperation  ^  fhould  they 
 come  ;  while  they  ufe  better  Means  to  be  ac- 
 quainted with  themfelves.  It  is  better  for 
 them  to  do  fo,  than  that  all  the  Hypocrites^  and 
 Jmpemtent  Perfom  in  the  Congregation,  fhould 
 be  told,  it  is  their  Duty  to  come  to  the  Lord'i 
 Tab/e,  if  they  can  but  make  themfelves  Uficer- 
 taiftj  whether  they  be  Impemtem  or  no. 
 
 6.  However,  he  that,  upon  the  beft  Search 
 and  Examination  of  himfelf,  as  to  his  Heart 
 and  Life, can  fay,  That  it  istrne,  lam  not  cer- 
 tain, thatrny  Heart  is  fmcere  nuth  God  in  his  Co* 
 Venant;  yet  I  tnufifay^  {and  bleff^d  be  Godthjit 
 I  cm  fay  tt^  )  that  ai  far  as  I  know  my  own  Hearty 
 J  think  I  do  truly  Repent  of  all  my  pajl  Sins,  and 
 that  I  do  m?feignedly  co}ifent  to  the  Covenant ; 
 I  am  not  fully  fare  ^  hut{o  far  as  I  know  my  own 
 Hea  rt,  1  do.  Such  a  one  may  co?ne  to  the  Lord^s 
 Table,  and  find  Welcom. 
 
 And  tlie  Truth  is,  if  None  fliould  come  but 
 fuch  as  have  /////  JJfurance,  and  a  Certainty  of 
 their  Salvation-,  I  think  in  moft  places  there 
 would  be  very  few  Qommurdcants :  very  many 
 of  you,  that  do  come  would  tarry  away,  and 
 ouglir  to  do  fo,  and  I  fliould  fometiraes  be 
 one  of  tlie  Number. 
 
 7.  As  to  the  ^/^//^'s  Ex  pre  (Ti  on,  Ro;-fi.  14. 
 <ZA,  He  that  doubts  is  danmed  if  he  eat*  In 
 the  Original  it  is,  Isfilf  condmned.     But  it  is 
 
 not 
 
not  meant  of  eati/?y^  at  the  Lord's  TabU^  but  of 
 eating  MeatSy  which  he  doubts  whether  it  be 
 lawful  to  eat  of,  wh.en  at  tlie  fame  time  he 
 knows  it  U  lawful  to  forbear*  In  cafes  of  fuch 
 tnciiffere-dt  things^  the  fafell  courfe  is  to  forbear  5 
 but  in  a  Cafeot'  D//(/,your  doubting  alone  will  not 
 difublige  you  :  Ehe  Men  might  eive  over  any 
 Duty,  iviihout  Sin,  if  they  are  but  blind,  or  erro^ 
 neotis  enough  to  doubt  whether  it  be  a  Duty.  It 
 thou  art  a  real  upright  Chri(lian,  though  a  doubt-^ 
 ing  one,  thy  doubts  will  not  ?nake  the  neglect  of  this 
 Ordinance  not  to  be  a  Sin* 
 
 8.  Befure  of  this,  He  that  endeavours  not,  to 
 know  his  State,  and  to  be  prepared  to  come  to  this 
 Ordinance,  he  lives  in  continual  Sin,  Let  them 
 confider  it ,  who  fright  themfelves  with  the 
 danger  of  coming  unworthily,  but  feldom  think  of 
 the  Sin  and  Danger  of  not  corning  at  all.  He  that 
 continues  in  his  Sin,  and  will  adventure  to  eat 
 of  this  Bread,  and  drink  of  this  Cup,  he  fliall  be 
 judged  and  puniflied ;  and  fo  fhall  he  that 
 ilays  away,  and  will  not  pay  this  part  oi  Ho- 
 mage and  VVorfljip  unto  Chriif,  which  he  rc-^ 
 quires  of  all  his  Followers,  in  Remembrance  of 
 his  dying  Love :  He  who  is  not  Ht  company 
 for  Chnil,  and  the  Faithful ,  at  this  Feafl  of 
 Love,  cannot  be  in  a  oood  and  (afe  condition* 
 His  Bufmefs  is  to  Repent,  and  to  get  Ready. 
 
 9.  Let  weak  Chriftians ,  who  have  fomei 
 Duubts  remaining,  conlider,  That  //;//  Ordi' 
 fi.tnce  is  apvointedjor  an  help  to  weak  Faith.     'rii« 
 
 •   *  M  Seab 
 
1 62       5CI)e5Ftft]^2Difcottrfe, 
 
 Seals  of  the  Covenant  are  for  greater  Confirma- 
 tion to  us,  That  the  Heirs  of  the  Promife  might 
 have  abundant  Confolation,  In  this  Sacrament 
 God  fpeaks  mox& folemnfy^  more  particularly^ 
 more  affeSiiomtely  to  m^  for  the  help  of  our 
 Faith,  Afealed  Vardon  is  here  offered  to  every 
 one  by  Name.  That  which  is  fpoken  in  general 
 by  the  preaching  of  the  Word^  is  here  particularly 
 nfplyed  to  individual  perfons.  And  ufually  the 
 (mcerely  Penitent  get  Relief  and  Comfort,  a- 
 gainlT  tlieir  Doubts^  and  JealouJieSy  and  Fears^ 
 by  Obedience  to  Chnjt  in  this  Ordinance.  To 
 Allude  to  that  Expreflion,  Luke  24.  ^o.  Chrifi 
 ^As  known  to  his  Difciples  in  breaking  of  Breads 
 I  Hiy  Allude  to  it,  for  I  queftion  whether  that 
 was  Sacramental  Bread ;  though  ^  fome  plead 
 Itrongly  for  it. 
 
 Lajf/)/,  If  we  have  any  good  Hope  through 
 Grace  notwithftanding  fome  Remaining 
 Doubts  and  Fears;  though  we  cannot  come 
 with  Jffurance^  we  may  come  humbly  and  pe- 
 mtently.  We  may  give  up  our  felves  again  to 
 God  in  Chrift  as  his  Servants^  though  we  can- 
 not fay  certainly,  that  he  is  our  Saviour.  We 
 are  Sinners,  and  need  a  Pardon ;  we  are  peni^ 
 tent  Sinner Sy  and  are  defirous  o^  one.  If  we 
 do  not  know  we  are  pardoned  Sinner s^  yet  let 
 us  comQ  pen  it  e/ttly^  humbling  our  felves  before  him^ 
 mider  the  fenfe  of  our  Vilenefsy  as  knowing  we 
 
 need 
 
 Dr.  Bury,  md  Qthert, 
 
£)f  tinttjo^tlj?  VuttiUm*    1 6 1 
 
 73eed  it  SAviour  to  Reconcile  and  ^ttfiifie  W6 
 Let  us  look  upon  him  as  the  Saviour ^  whom 
 n^e  have  pierced^  whom  ive  have  crucified,  if 
 we  cannot  look  upon  him  as  Ours  in  Jpeci^ 
 aI  Covenant,  Let  us  take  fhame  to  our 
 [elves  ^  and  acknowledge  the  Guilt  of  our 
 Sin  ^  though  we  cannot  apply^  the  Com- 
 fort of  his  Salvation.  You  may  comeJ 
 ( *  faith  One)  with  hrokennefs  of  Heart  for 
 Sin  ,  when  you  cannot  co?ne  with  the  Joj  ana 
 Rejojcing  of  Affured  Believers^  You  may 
 hunger  and  thirfl  after  Right eoufnefs ,  aad 
 have  earnejt^  eager,  fervent  De fires  after  him; 
 though  you  cannot,  dare  not,  Glor^i  in  him 
 AS  yours. 
 
 Let  us  therefore  Apply  owr  felves  to 
 him  as  we  can  ,  though  we  cannot  Apply 
 him  to  our  felves  as  we  would.  Let  us  ftir 
 up  the  Grace  that  is  in  us,  do  our  befl ,  ufe 
 the  weak  Faith  we  have,  and  fay,  Lord^  I  he-^ 
 lieve,  help  ?ny  unbelief  I  cannot  fay,  it  may 
 be,  with  the  Apoftle,  That  the  Ltfe  I  live^ 
 is  by  the  Faith  of  the  Son  of  God,  who  loved 
 me,  and  T^ave  himfelf  for  me  :  But  I  can  fay 
 with  the  fame  Apoitle,  in  another  place, 
 That  this  is  a  Faithful  Saying,  and  worthy  of  all 
 Acceptation ,  That  Chrift  came  into  the  IVorld 
 to  fave  Sinners ,  of  whom  I  am  Chief  I  can- 
 not  fay  as  yet,   My  beloved  is  mine-^    But  1- 
 
 M  2  mull: 
 
 *  D^-.  Manton. 
 
I  ^4     %^t  if  tftft  Dtfcowfe; 
 
 muft  fay,  I  will  fay,  that  Z  am  his ,  I  refolve 
 to  be  fo,  wholly^  onlyy  entireljy  unrefervedly^  f- 
 tverUfingty  his*  Lordy  I  am  thine ^  fays  Da" 
 vid\  0  javeme,for  I  am  thine.  It  would  be 
 more  comfortable  if  we  could  fay,  Lordj  thou 
 art  mine  \  Thou  haft  accepted  me  in  thy  Chrifi  , 
 Thou  hafi  f laced  thy  Image  and  Love  upon  wf, 
 &ud  Adopted  me  into  thy  family*  But  though  I 
 cannot  fay,  Thou  art  thus  mine  ;  yet  this  I  can 
 iay,  lam  thine  by  my  orvn Choice^  I  am  thine  by 
 the  Refignation  of  my  felf  and  all  I  have  to  thee  ; 
 /  am  thine  by  entire  Devotednefs  to  thee^  andpncere 
 Dejire  topleafe  thee:  I  am  thine^  and  if  thou  cafi 
 me  offy  andreuM  me^  and  1  per i^  for  ever\  there 
 fhall  one  perijh  that  was  heartily  refolved  to  be  the 
 Lord's ;  and  tbit  I  hope,  believe,  and  know, 
 fhalhiever  be^ 
 
 To  conclude  thercfore,7b«  thatrvantAffurance^ 
 who  are  filled  rvith  Doubts  and  Fears  concerning  your 
 State ,  and  therefore  keep  from  the  Lord^s  Table , 
 you  muft  endeavour  to  come  in  this  manner.  For 
 jny  own  part,  I  muft  profefs,  (  though  I  hope 
 it  is  better  with  fome  Jfronger  Chriflians  )  that 
 this  laft  mentioned  Particular  is  very  often  to 
 me  ,  the  Support  and  ftay  of  my  Soul» 
 And  thanks  be  to  God,  if  in  the  Sincerity  of 
 our  Hearts  we  can  reach  this  ;  we  may  then 
 expeft  to  meet  with  Welcome^  and  Conjolation. 
 But  ifwedonot,  though  wefhould  never  have 
 fenfibie  Confolation,  and  full  AlTurance,  and 
 I'aifed  Joys  ,  at  the  Table  of  the  Lord ,  never 
 while  we  live )  yet  the  Authority  of  Chrift  re- 
 quiring 
 
quiring  us,  To  do  this  in  Remembrance  of  him^ 
 fhould  be  enough  to  determine  our  Pradice, 
 againft  all  the  little  Cavils  and  Ob)edions, 
 that  may  be  made  againft  it.  O  let  us  not  be 
 wanting  in  our  Duty,  and  the  God.  of  Love  and 
 Grace^  who  is  the  Father  of  Mercies,  and  our 
 GrAcious  Redeemer^  of  whole  Compaffion  we 
 have  had  fuch  large  and  dear  Experience,  will 
 never  be  wanting  to  thofe,  who  dUigently  and 
 fincerely  feek  him. 
 
 T  HE    E  N  D. 
 
 M  2  Thi 
 
67 
 
 The    Sixth   Difcourfe^ 
 
 After  the     L  O  R  D's     S  U  P  P  E  R; 
 
 "  '         .11     
 
 O  F 
 
 C  H  R  I  s  T*s  Lafl  Pafiovcr, 
 
 And  its  Accomplifliment.' 
 From  LUKE  XXII.  15,  16,  17,  ig. 
 
 With  dejtre  have  I  deftred  to  eat  this  Pajfover  mth 
 
 yoti^  before  I  fujfer. 
 For  I  fay  unto  you  ^  1  will  not  anymore  eat  thereof y 
 
 until  it  he  fulfilled  in  the  Kjngdom  of  God, 
 And  he  took  the  Cupy  and  gave  Thanks  ^  and  faidy 
 
 Take  thiSy  and  divide  it  among  your  f elves. 
 For  I  fay  unto  you^  I  will  not  drink  of  the  Fruit 
 
 of  the  Viney    until  the  Kjngdom  of  God  Jhall 
 
 come. 
 
 GRcater  Love  hatli  no  Man  than  this, 
 faith  our  Blefled  Lord,  than  to  lay 
 down  his  Life  for  his  Friend ;  To 
 part  with  that  for  Another,  which, 
 of  all  things,  is  the  dcareft,  and  the  moft  va- 
 
 M  4  iuable 
 
1^8     d)c  mxt^  2Dtrco«tfe, 
 
 luable  to  himfelf.  In  all  Ages  of  the  Chri- 
 ilian  Church,  there  have  been  fome,  ready  to 
 give  this  proof  of  their  Love  to  Hlm^who  fpaks 
 thefe  words,  by  not  loving  their  Lives  unto 
 the  Death,  when  they  ftood  in  Competition 
 with  their  Fidelity  to  C/jrifr*  And  with  how 
 much  the  greater  Chearfulnefs  and  Alacrity, 
 Willingnefs  and  Defire,  they  did  it ;  by  fo 
 much  the  more  powerful,  and  conftraining 
 was  the  Principle  of  Love.  By  this  we  may 
 make  fome  Judgment,  what  manner  of  Love 
 it  was,  wherewith  the  Loud  Redeemer  loved 
 us,  when  He  gave  Mimfecf  for  m  an  Offermgy 
 and  a  Sacrifice  of  a  fweet  fiveliw^  Odour  urUo  God, 
 The  Voluntarwefs  of  his  Sacrifice,  argued  the 
 Excellency  of  his  Incomparable  Love. 
 
 Though  hii  Death  was  Necejfary,  with  re- 
 fpefkto  the  Eternal  Purpofeand  Appointment 
 of  Heaven,  For  it  was  by  the  determinate  Coun- 
 [el  of  God,  that  the  Aff/iah  Oiould  fuffer  Death  ; 
 And  rliough  it  WQVQllole.^it^  v/ith  refpecl  to 
 the  Inftrumentaliiy  of  Men  in  his  Crucifixion, 
 they  did  it  with  wicked  hands :  Yet  With  refe- 
 rence to  himfelf,  his  Death  was  voluntary^  H^ 
 made  a  willing  Sacrifice  of  his  own  Life;  He 
 laid  It  down -J  None  elfc  could  have  taken  it 
 from  him.  He  gave  himjelf  a  Ra;7fom,  He  be- 
 catiis  Poor^  He  'made  hi:^(felf  of  no  Refutation^ 
 He  poured  out  his  Soul  unto  Death,  It  was  not 
 rent  from  him.  He  was  obedient  to  Death,  even 
 the  Death  of  the  Crofs.  This  g?,VQ  an  extraor- 
 d inary  Value  to  his  Sufferings :  Upon  this  de- 
 pended the  Merit  of  his  Sacrifice,  and  the  Ef*- 
 
 ficacy 
 
£)f  Cljntt's  flail  i^alTotjer.   1 69 
 
 ficacy  of  his  Blood.  And  this  is  one  endearing 
 Circumftance,  which  hcigfitens  his  Love,  and 
 calls  for  our  thankful  Admiration. 
 
 He  willingly  offered  himfelf  in  the  firft 
 Councilor  Peace  about  our  Redemption,  and 
 undertook  to  futfer  for  us,  and  make  latis- 
 fa<^ion  to  Divine  Juftice.  And  after  his  In- 
 carnation, he  always  knew,  and  frequently 
 foretold  his  own  Sufferings  and  Death.  He 
 reproves  Pf/fr,  as  if  he  a8:ed  the  Devil's  parr, 
 when  he  would  have  diilwaded  him  from  it. 
 Yea,  he  moll: certainly  defired  this  mofl  bloody 
 Baptifm,  I  have  a  Baptifmto  be  Baptized  with^ 
 and  how  am  I  firaitened  till  it  be.  accomplijhedf 
 Luke  1 2.  50.  The  night  before  his  Sufferings, 
 he  makes  his  Laft  Will  and  Tcibmenr,  and 
 leaves  it  with  his  Difciples,  Giving  his  Blood 
 to  drink  in  the  Sacrament,  tolhow,  how  wiU 
 lingly  he  would  pour  it  out  the  next  day  up- 
 on the  Crofs.  And  on  this  Account  he  fo  ear- 
 iiertly  defired  to  eat  this  PaJJover^  which  the 
 Text  fpeaks  of,  becaufe  it  was  theUfl,  before 
 he  fliould  fuffer  Death.  And  afterwards,  even 
 the  fame  Evening,  he  goes  out  into  the  Gardern^ 
 where  he  knew  lie  fliould  be  bctray'd ;  And 
 fo  in  effect,  he  brings  himfelf  to  the  Door  of 
 tlie  Tabernacle,  to  be  offered  to  God  a  Sacri- 
 fice for  us. 
 
 With  defire  have  I  defred  to  eat  this  Pajfover 
 tvithjoti,  before  I  fuffer  >  As  if  he  had  faid,The 
 Sufferings  I  have  fo  often  fpokc  of,  are  now 
 approaching;  The  hour  is  at  hand,  when  I 
 fliiill  be  betray 'd  and  Crucified  j  This  is  the  laft 
 
 PaJJovsr 
 
170       %U  ^!]Ct|)  2)tfcoutft, 
 
 Paffhvey  I  fliall  ever  keep  with  you,  before  I 
 am  lifted  up  from  the  Earth  ;  And  therefore  I 
 moft  earneftly  defire  it,  becaufe  it  is  the  lafi, 
 that  will  precede  my  Death :  Whereby  I  fliall 
 put  an  end  to  thefe  legal  Services,  which  have 
 all  along  referr'd  to  me,  and  to  the  Sacrifice 
 and  Oblation  I  am  to  make  for  Sin.  Hence- 
 forth I  will  eat  and  drink  no  more  of  the  PafT- 
 over  Supper,  for  my  own  Sufferings  and  Death 
 is  that  which  they  lignified,  and  related  to.  I 
 am  the  true  Pafchal  Lamh,  All  the  Rites  and 
 Obfervances  about  the  killing,  and  eating  of 
 it,  were  but  Typical  of  my  Paflion ,  and 
 fhall  now  be  fulfilled. 
 
 And  here,  i.  fhall  confider  the  Pajfover^ 
 which  our  Lord  defired  to  eat  of.  2.  His  ar- 
 dent Dejire  to  eat  of  this  Pajfover,  and  the 
 Reafon  of  it.  3.  The  Company  with  whom 
 he  defired  to  eat  it,  With  yoiu  4.  ThtTime 
 when,  Before  I  Suffer,  5.  The  Accompltfiment 
 cf  it  m  the  Kjngdom  of  God*  What  we  are  to 
 underdand  by  the  Kjngdom  of  God,  and  what 
 by  the  Fuifllmg  of  it  thQVQin,  6.  His  Refolu- 
 tion  and  Declaration,  That  he  rvouldcat  a-ad  drink 
 no  more  foy  till  it  were  Jccompliffjed'  L&fil], 
 Some  Refleciwm  of  Truth,  and  Dutj,  as  the  Jp- 
 plication  0^  the  whole. 
 
 |.  Concerning  the  Feajl  of  Paffover,  You 
 have  the  Inftitution  of  it.  Exod.  12.  the  bc^ 
 ginning.  Where  we  find,  that  it  it  was  ap- 
 pointed by  God,as  a  Memorial  of  thQ  Ifraelites 
 ShvQrviiAE(rjpty  and  their  Ddiveranco  out  of 
 
 it, 
 
£)f  ^ft2tft's  Eaft  i&aflol)er<.    1 7 1 
 
 it.  Former  Miracles  having  been  unfuccefs- 
 ful  upon  PhAraohy  God  intends  to  flay  all  the 
 Firlt-born  of  Egypt  in  one  Night;  whereby, 
 in  part,  the  Curie  of  God  pronouncM  on  Cham^ 
 is  executed  on  his  Pollerity,  ^'iz.  the  Egyptians ; 
 in  deilroying  All  the  Firll-born  of  both  Man 
 and  Beaft  The  Ijraelites  were  ordered  by 
 Mofes  to  flay  a  Lamb,  on  the  Fourteenth  Day 
 of  the  Firll:  Month,  which  anfwers  to  our 
 Marchy  and  to  Sprmkle  the  Pofls  of  their 
 Doors  with  the  Blood  of  that,  and  to  feed 
 upontheFlefhof  it,  in  their  feveral  Families. 
 That  very  Night  the  defl:roying  Angel  itrikqs 
 the  Firft-born  of  every  Family,  where  this 
 Command,  of  fprmkhngthe  Door-pofls  with 
 the  Blood  of  the  Lamb ,  was  not  obferved. 
 On  this,  you  know,  they  were  delivered  out 
 oi^  Egypt y  the  Egyptian'  not  only  giving  leave, 
 but  defiring  them  to  be  gone.  And  this  De- 
 liverance being  the  Foundation  of  the  Jewifli 
 State,  was  to  be  perpetually  obferved  by  them 
 in  their  Generations,  and  to  be  a^  OrdirU/jce 
 for  every  Exod.  12.  42. 
 
 The  whole  Infl:itution  of  the  Fajchal  Lamh 
 is  called  by  the  Name  of  the  Pajfovery  though 
 it  refer  efpecially  to  the  firji  Lamb  in  Egypty 
 whofc  blood  was  fprinkled  on  the  Door-polls 
 of  the  Ijyadites  Houfei.,  when  the  deft;roying 
 Angel  pafTed  them  by.  And  the  Reafoa  of 
 that  Name,  Pajfovery  is  becaufe  of  the  AngePs 
 'faffing  hy  their  HoufeSy  and  their  confequent  De- 
 liverance out  of  Egypty  pafling  out  of  the 
 Houfe  of  Bondage  into  Liberty,    And  nothing 
 
 i5 
 
1 7 1    %^t  ^ijctu  axfcourfe, 
 
 is  more  ufual,  than  to  give  to  the  Caufe  the 
 Name  of  the  Effect.  Upon  which  Account 
 Chnft  is  called  our  Rigkeoufnefs^  fVifdom,  Re- 
 furre^ion^  ^  and  Life.,  Sec.  But  the  fame  Name, 
 Pajfover,  is  alfo  given  to  thofe  Lambs  which 
 were  flain  every  Tear  afterwards :  This  Feaft 
 being  Annually  obferved,  in  remembrance  of 
 that  Deliverance  of  theirs  out  of  Egypt*  This 
 being  a  conftant  Memorial  of  the  fir  ft-  Pajfover^ 
 has  the  fame  Name  given  it,  with  that  to  which 
 it  related.  And  this  alfo  is  common  in  Scrip- 
 ture, to  give  the  Name  of  the  thing  fignified^  to 
 the<S/^«  which  reprefents  it.  So  the  Jews  arc 
 faid  to  kill  the  Pajfovery  that  is,  the  Pafchal 
 Lamh^  which  was  in  Remembrance  of  the 
 Angels  pa  (ling  by  their  Houfes,  and  their 
 confequent  Deliverance  out  of  Egypt,  Thus 
 Circumcifion  is  called  the  Covenant  of  God,  And 
 the  Rock  in  the  Wildernefs  is  called  Qhrift^  And 
 Xht Seven Candlefiicks  in  St.fohn\  Vifion,  are 
 thQ  Seven  Churches,  That  is,  Thefe  are  figuifi- 
 ed,  and  reprefented  by  them. 
 
 'Tis  therefore  very  abfurd  for  the  Romanifls 
 to  infift  upon  thefe  Words,  This  is  my  Body^ 
 to  prove,  that  the  Subflance  of  Chrift's  Fleih 
 and  Blood  is  in  the  Sacrament.  They  may  as 
 well  argue,  That  the  Pafchal  L^mb  that  Chrift 
 did  eat  with  his  Difciples,  was  the  fame  with 
 that  which  was  (lain  by  the  Ifraelites  in  Egypt  • 
 Or  that  it  was  not  an  Animal,  becaufe  it  is  cal- 
 led a  Pajfover ;  Or  that  the  Pafchal  Lamb  was 
 Tranfiibftantiated  into  the  Flejlj  of  Chrifl^  becaufe 
 
 Chrift 
 
CAr///  is  called  (9;/r  Pajfover,  and  fometimes 
 called  the  Lamb  of  God,  as  well  as^/^t-  Bnad'm 
 the  Sacrament  called  /;//  Bodj,  and  the  /F/^e  kis 
 Blood, 
 
 Before  I  leave  this  Head,  I  might  mention 
 the  Htftoricd  Evidence^  that  agrees  to  that  of 
 the  Holy  Scriptures,  concerning //^^  7/5^4£.//>ef 
 ?A\fover  in  Egypt,  and  tlie  Iprinkling  of  their 
 Door-Polts  with  the  Blocd  o'i  the  Lamb,  m 
 that  Memorable  Night  of  their  Deliverance. 
 For  the  better  under/landing  whereof  wc 
 may  conllder,  ' 
 
 I.  That  the  7^/,  after  the  Dcith  of  Mofis 
 znd  JoJOua,  were  feveral  times  inSubjedion  to 
 the  Neighbouring  Nations,  and  could  not  have 
 had  the  Confidence  to  keep  up  fuch  a  Solema 
 Memorial  of  this  thing  every  Year ,  if  the 
 Matter  of  Fad  had  not  been  known  to  the 
 Egyptians^  and  their  other  Neighbours  round 
 about,  to  be  true  ;  which  yet  the  Jews  conti- 
 nued  to  obferve  every  Year,  till  their  laft  Ge- 
 neral Difperfion:  And  to  this  day  they  have 
 fomethingin  Imitation  of  it,  where-ever  thev 
 are  fcattered  u  pon  the  Face  of  the  Earth  Be- 
 fides  this, 
 
 2.  The  Tribe  of  Le-.t  were  fct  apart  by  God 
 andconfecratgd  to  him  in  a  Solemn  manner* 
 in  Head  oUhe  Tirfi-horn  of  the  People  of  IfvAel^ 
 tliat  were  prefer  ved  in  Egypt,  as  vou  xz^^A^Nnmb. 
 3'  12,1^.  fQr  ^vhen  I  Jmjte  all  the  Firfi-born  i.n 
 
1 74     '^y^  ^'ittl)  tXfcotttfe, 
 
 Egy^t,  I  hallowed  unto  me  all  the  ¥irft-horn  of  If- 
 rael,  They  are  m'me^  and  the  Levites  inftead  of 
 them*  So  that  every  Levite  was  a  living  Me- 
 morial of  that  Miracle. 
 
 5.  Befides  the  conftant  Law  injoined  upon 
 the  ^ewsy  and  obferved  to  this  day,  concerning 
 the  Redemftion  of  every  Firft-horn  among  them, 
 and  of  unclean  Beafls,  Numb,  iS.  15. 
 
 4.  The  Memory  of  the  Death  of  the  Firfi- 
 born  in  Egypt ^  which  gave  occafion  to  the  Ce- 
 remony of  the  Pajfove?',  continued  among  the 
 Egyptians  even  after  the  Death  of  Chrift.  For 
 *  Epiphanms  relates,  "  That  at  the  fame  time 
 "  of  the  Year,  the  Night  before  the  Ifraelites 
 "  went  out  of  Egypt^  when  the  Firif-born  in 
 "  En^ypt  were  flain,  the  Egyptians  were  wonc 
 "  to  mark  their  Houfes,  their  Trees,  their 
 Sb.eeps,  &c.  with  red  ;  by  that,  as  by  a  kind 
 of  Taiifman^  thinking  to  avoid  fom.e  fuch 
 Mifchiefand  Calamity  as  their  Fathers  ex- 
 perienced at  that  time,  and  which  the  Ifrae- 
 lites efcaped,  by  following  the  Advice  of 
 Mofs^  to  Sprinkle  the  Door-pofts  of  their 
 "  Houies  with  Blood,  Some  fuch  Culfom  as 
 "  this  continued  in  Egyft^  even  after  the 
 "  Incarnation  of  Chrift. 
 
 II.  Having  fpoken  thus  much  concerning 
 the  JewiJ/j  Pajfover^  Let  me  now  confider  our 
 
 Lord^s 
 
 -  -II      -.  — — — — « 
 
 *  Hicref,  18.  adverf,  Nazarsoj. 
 
LoriPs  Deftre  to  eat  of  it.  With  deftre  have  I  de- 
 fired  to  eat  of  this  Paffover  before  I  faffer.  With 
 defire  I  hxve  de fired.  An  ufual  Hebratfm^  to  fig- 
 nifie  the  earneftnefs  and  vehemency  of  his  De- 
 fire.  The  Evangclift  Luke  hath  many  Inftan- 
 ces  of  this,  agreeable  to  other  Expreflions  in 
 other  Places,  as  Heb.  6. 14.  In  blejjing  I  will  blefs 
 thee^  a.nd  in  multif  lying  1  will  multiply  thte.  The 
 Zeal,  and  Earneltnefs,  and  Ardency  of  his  De- 
 fire  is  e^iprelTed  by  it :  Agreeable  to  that  fore- 
 mentioned  place,  which  referr'd  to  his  Death 
 and  Sacrifice,  Luk.  12.50.  Ihave  n  Baptifm  to 
 be  baptized  Tvith,  and  how  am  I  ftrattened  till  it  be 
 aceomplijhed*  As  if  he  could  not  live  in  Eafe, 
 have  no  Refl:  or  Quiet,  till  he  was  made  a  Sa- 
 crifice. And  that  is  the  firfl^  and  great  Reafon 
 of  defiring  this  Pafibver, 
 
 I.  Becaufethis  was  to  be  the  Lafl  before  he 
 Suffered,  Therefore  hefo  earneflly  defires  it. 
 The  near  approach  of  his  Sufferings  did  not  at 
 all  abate  his  Refolution,  and  Defire  of  Suffer- 
 ing, but  rather  gave  aa  Edge  to  his  Affection. 
 He  was  fo  far  from  being  difheartened  by  the 
 near  Profpe8:  of  his  Crucifixion,  that  the  nearer 
 he  comes  to  it,  the  more  he  defnes  it;  And 
 therefore  defires  to  eat  0^  this  Pafjover^  whicfi 
 was  to  be  his  lajt :  And  then  makes  his  Lalt 
 Will,  and  In fi:itutes /■/>// ^^/i'/'^r  the  fame  Even- 
 ing, being  defirous  every  thing  iliould  be  dif- 
 patched,  tfiat  was  ncceilary  ov  fit  to  be  done 
 before  he  Suffered. 
 
 Ic 
 
1 7<5     %U  ^ijcei)  SDtfcouife, 
 
 It  was  the  Laft  Night  of  his  Life,  and  the 
 Night  wherein  he  was  to  be  Betrayed,  and 
 foreknew  he  fhould  be  fo.  Other  PalTovers 
 Prefigured  his  Death,  this  did  both  Prefigure, 
 and  Accompany  it :  For  his  Death  was  now  in 
 a  manner  prcfent.  'Twas  this  that  made  him 
 long,  and  defire  to  eat  this  PalTover,  Though 
 at  the  fame  time  he  had  fo  near  a  Profped  of 
 his  Amazing  Sufferings  in  the  Garden  that 
 Night,  and  on  the  Crofs  the  next  day.  Could 
 \vc  underftand  the  Agonies  of  his  tormented 
 Mind,  that  made  liim  complain,  That  his  Soid 
 rvas  for roivf lily  even  unto  death  ^  and  Pray  with 
 doubled  and  trebled  Importunity,  that  the  Cup 
 might  pafs  from  him ;  we  may  then  judge  of  his 
 Love  in  defiring  to  eat  of  ^^/J  Palfover,  for  this 
 reafon,  becaufe  his  Lafi, 
 
 2.  Another  Reafon  m2LyhzTo give  us  an  Ex^ 
 dmfle  of  Obedience:  And  therefore,  being  made 
 wnder  the  Laiv^  he  v/ould  exactly  obferve  it ; 
 And  fofor  our  fakes  fulfil  all  Righteoujhefs,  as 
 in  many  other  Inftances,  of  Subjection  to  his 
 own  Creatures,  of  paying  Tribute  to  his  own 
 Subjetts,  &c.  And,  to  teach  us  Humility,  a 
 little  before  this,  he  would  wafh  the  Feet  oi 
 his  own  Difciples^  with  thofe  Hands,  which, 
 )uil  after  this  Paifover,  had  all  Power  in  Hea- 
 ven and  Earth  Soleinnly  given  into  them. 
 
 And  not  only  as  to  the  Moral  LaiVy  But  he 
 ftoop^'d  down  to  the  very  Fringes  oi  the  Cere- 
 
 monid 
 
mo/^ialLaiv^  as  all  Example  of  Obedience.  And 
 therefore  the  Skin  of  hisFlefh  was  Ci re umci fed, 
 and  his  Holy  Mother  Parified  :  And  he  that 
 was  the  true  Pajfover^  would  keep  the  Typical 
 one\  Andfo,  as  one  well  expreffes  it,  did  obe- 
 diently fland  under  his  own  Shadow. 
 
 5.  One  Reafon  of  his  Defire  to  eat  of  this 
 Paifover,  might  be,  to  pit' an  end  to  the  Sacya^ 
 me/Hs  of  the  Legal  Infiitution,  And  therefore 
 after  the  eating  of  the  Pajfover^  he  infticuted 
 the  Lord's  Supper ,  whi:h  fucceeds  in  iti  room  ; 
 Which  is  a  Feallupon  the  Sacrifice  of  Chrifl, 
 the  True  Lamb  of  God,  the  true  Chrijtixn  Paffo- 
 ^'(?r,  in  Rewemirance  of  our  De/iverawe  by  HircL 
 from  Shi  and  i-/^*//,  from  Death  and  the  Devil* 
 Thofe  things  therefore  that  were  but  Types 
 and  Shido\rs  of  Him,  mull  ceafe  after  his  Death, 
 the  Truth  cindSub/la/zceoi  them  being  now  ac- 
 complillied,  as  I  fliall  fliew  prefently. 
 
 4.  Another  Reafon  might  be,  That  he  wight- 
 have  FeI/o:vjh/p  and  Communion  with  his  Difcivles. 
 And  that  leads  to  the  confideration  of  the  Third 
 thing, 
 
 III.  The  Compa?7y^  with  whom  he  defires  to 
 eatthis  his  laftPaffover,  WkhTou.  The  "Jews 
 tell  us  concerning  the  Number  of  thole  that 
 were  to  eat  the  Paifover,  That  it  was  not  to 
 be  under  Ten^  for  the  whole  Lamb  was  to  be 
 eaten:  Nor  above  Twenty^  left  they  Ihould 
 need  two  Lambs.     Therefore  our  Lord  fent 
 
 N  word 
 
word  to  one  of  his  Difciples,  to  prepare  every 
 thing  for  that  Solemnity;  that  the  Houfe 
 might  be  fearehed  ,  if  there  were  any  Leavened 
 Breadl^k  in  it :  Wiiich  they  were  wont  to  do 
 very  carefully  in  every  corner,  faying,  Biejpd 
 Art  thouy  0  Lordy  rvho  h/ifi  Satjcfified  its  by  thy 
 Precepts  i  And  then  throwing  a  little  Duft  into 
 the  Air,  they  ufed  thefe  words,  or  the  like,  If 
 there  be  Any  leavened  Bread  in  this  Houfe ^  let  it  be 
 as  thisdufiy  c aft  into  the  Air,  But  the  principal 
 Reafon  of  fending  word  before- hand,  might 
 be,  becaufe  the  Perfons  in  the  Family  were  to 
 be  numbred.  And  it  is  not  improbable,  but 
 there  were  more  Men,  than  the  Apoftles^  and 
 our  Lord^  who  were  prefent  at  the  eating  of 
 this  Paflbver,  and  it  may  be  fome  Women 
 too.    For, 
 
 I.  It  is  probable.  That  the  Man  and  his  Fa-^ 
 rnifyy  in  whofe  Houfe  it  was,  did  eat  of  the 
 Paflbver  with  Chrifi^  and  his  Jpofiles.  Second- 
 ly y  The  Expre (lions  of  the  Evangelifi  are  very 
 confiderable,  concerning  him  that  fhould  be- 
 tray ijim.  There  is  a  Threefold  Gradation ;  He 
 fays,-  firll:,  in  the  General,  One  of  you  ffjall  be- 
 tray me :  And  afterwards  he  comes  nearer,  and 
 fays,  One  of  the  Tmlve  ;  Or,  of  my  Jpoflles  ; 
 /often  fo  called,)  So  that  at  the  eating  of  this 
 FalTover,  there  feemed  to  have  been  more  pre- 
 fent than  the  Twelve  Jpoflles,  And  afterwards 
 he  particularizeth  the  Perlbn,  He  that  dippetb 
 his  h.i^d  with  me  in  the  dijh.  Thirdly^  We  read 
 thac  the  l^rrgin  Mary^  and  two  or  three  other 
 
 Women, 
 
€)f  C!)?ift's  Haft  i&aflbtoer*    1 79 
 
 Women ,  did  ufually  accompany  him ,  and 
 were  then  at  ^erufdem^  to  eat  the  Paffover  i 
 For  the  next  day,  the  Virgin  Mary  was  (land- 
 ing by  the  Crofs,  when  our  Lord  was  Cruci- 
 fied. And  it  being  the  Jewish  Cullom,  for 
 the  Relations  to  )oin  together  at  the  PalTover 
 Supper,  itisnotunhkely,  that  (he  did  eat  the 
 PafTover  witli  Chrid.  And  it  being  in  the 
 Houfe  ofonc  of  hisDifciples,  file  might  tarry 
 there  that  Night,  while  he  went  out  from 
 thence,  about  Elfuen  or  Trvehe  a  Clock  at  Night 
 into  the  Garden,  where  he  was  betrayed  and 
 taken  :  And  file  hearing  of  his  being  taken, 
 might  go  to  the  High  Friefts  Hall,  and  be  at 
 the  Crofs  the  next  Morning,  at  Nwe  a  Clock' 
 
 With  deftre  I  have  de fired  to  ext  this  Pajfover 
 with you^btforel Suffer ,  With  Tou,Y ou^my  Dtfcipks 
 and  Friends^  with  whom  I  fliail  never  eat  a- 
 nother  Pajfover.  Notwithftanding  the  Pro- 
 fpeftofhis  Approaching  <SV/^r/;7^j  and  Death j 
 He  did  not  decline,  but  earneftly  defirc  Com- 
 munion  and  Fellowjhip  with  them  in  fuch  art 
 Ordinance* 
 
 When  he  gave  them  the  O//*,  'tis  obferva- 
 ble  he  bids  'em  divide  it  among  themfclves^  The 
 Scripture  faith  nor,  that  he  gave  the  Elements 
 into  every  one  of  their  particular  hands,  much 
 lefs  into  their  mouth,  without  their  toucliing 
 the  Bread  or  C///^,  with  their  own  Hands  :  Ex- 
 cept we  will  admit  that  Chrifl  chang'd  thepoflure 
 he  was  in,  and  alway  ufed  at  Meals  (iind  the 
 5\^ripture  faith  not  hi  did^;  how  could  he  reach 
 
 N  2  it 
 
i8o     UDe  ^iictl^  t>ifcouife, 
 
 it  to  fo  many,  as  Eleven  Perfons  in  the  fame 
 Pofture  ? 
 
 IV.  Let  us  confider  the  Time  when,  Before 
 1  Suffer,  There  is  a  great  Controverfie  about 
 the  Time  of  this  Paffover,  It  was  certainly  up- 
 on Ihurfday-Nighty  He  being  Crucified  on  the 
 Friday  in  the  ¥ore)ioo}j^  though  he  did  not  give 
 up  the  Ghoft  till  Three  in  the  Afternoon,  But 
 the  Queftion  will  be,  whether  it  was  at  the 
 fame  timc^  that  the  fews  kept  their  Paffovery  or 
 a  Day  footer ;  And  if  it  was  a  Day  fooner,  How 
 could  the  Pafhal  Lamh  be  killed,  which  was 
 to  be  brought  to  the  Temple,  and  be  killed 
 by  the  Prieils,  hetjveen  the  two  Eveniyjgs  of  the 
 Fourtenth  day,  the  firfb  whereof  began  when 
 the  Sun  began  to  decline,  or  as  foon  as  Mid- 
 day was  part ;  The  other  Evening  was  after 
 Sun-fer.  Some  Learned  Men  think  it  is  plain, 
 That  the  Time  when  our  Lord  did  eat  this 
 Pilfover  with  his  Difciples,  was  the  day  before 
 the  Generality  of  the  fews  kept  theirs,  from 
 fob'  1 8.  28.    Chaf.  ic),  14. 
 
 For  the  better  underflanding  of  this,  you 
 muft  know  that  the  Time  for  the  Obfervation 
 of  the  few'fft}  Feftivalsy  was  Regulated  by  the 
 Appearance  of  the  Neiv  Moon.  They  had  not 
 Almanacks  *  in  thofe  dajs^a^  we  have  no\v^  to  tell 
 m  hiforehandy  when  will  be  a  New-Moon.     But 
 
 (>f 
 
 •  Dr.  Vy'a!!is  of  the  Chriftian  Sabbath ,    in  Anfwer  to  Mr. 
 Bampfeild,  Pjge  13. 
 
(^//  tr^  W4J  /'^//>w  the  Jeivi/Jj  Pi^r iters)  about  the 
 time  when  they  exfe^ed  a  New  Moon  ^  they  Jent 
 Men  to  watch  for  it  on  the  Top  of  fome  Hill,  or 
 HtghpLtce ;  and  he  who  could firft  dfjcover  a  NeW- 
 Moon,  was  to  tell  the  Pricfi,  ana  he  to  Blow  the 
 Trumpet,  to  give  the  People  notice,  that  there  wot 
 a  New-Moon.  Put,  in  cafi  of  Cloudy  weather, 
 if  in  Three  days  time,  from  thetrfrfi  expectation, 
 m  Man  could  fee  a  New-Moon,  they  did  then 
 'Venture^  {but  not  before)  to  blow  the  Trumpet 
 without' feeing  it,  which  muft  needs  caufe  a  very 
 ereat  Vncertainty,  and  the  fame  Moon  be  fojner 
 feen  at  one  place'^than  at  another,  and  the  Pajjover 
 kept  accordingly. 
 
 So  that  fometimes  there  was  a  Miftake  of 
 0/2e  day,  or  more.     Now  it  hath  been  ^  pro- 
 ved, out  of  Epiphanm,  and  others,  that  there 
 was  a  Contention  andTumultamongft  thejTfiv/, 
 at  this  very  Paffover,  concerning  the  Time,  or 
 the  Day,  wherein  it  was  to  be  obferved  :  And 
 that  the  Senate  had  appointed  a  Day  too  late, 
 and  had  not  determined  according  to  thcTrue 
 Phafis,  or  Appearance  of  the  Moon:  'Tis  ma- 
 nifed  our  Saviour  kept  the  PalTovcr  on  one  D.ty, 
 and  the  Generahty  ohhcjews  on  another  ("pci- 
 haps  he,  about  a  Fortnighc  before,  might  fee  a 
 New-Moon,  a  Day  fooner  than  they  did.;  And 
 therefore  we  may  fupiofe  our  Lord,  and  the 
 more  Pious  T^:i'j- ,    did  not  Approve  of  that 
 
 N  3  Order 
 
 •  Dr,  Cudwortn;  Nofien  qf  ths  Lord's  Suppei-,   Page.  50, 
 70,  ^(, 
 
1 8*     5CI)e  ^ijtt]^  txfcotttfe, 
 
 Order  of  the  Senate^  but  followed  the  true 
 Apppearance  of  ^/;^  Moony  confirmed  by  fuffiei- 
 ent,  and  affured  WitneiTes ;  The  Paffover  be- 
 ing to  be  kept  on  the  Fifteenth  Daj/y  from  th^ 
 Appearance  of  rhe  New-Moorh 
 
 But  you  will  fay  flill,  How  could  that  Lamb 
 be  brought  to  the  Temple^  and  killed  there,  if 
 it  were  not  on  the  fame  Day  the  "^ewiflj  Paffover 
 was  generally  Oblerved  ?  Unto  which  it  is 
 Anfwered,  Thst  either  the  Mafier  of  the  Family^ 
 might  be  permitted  on  that  day  to  kill  the  Lamb ; 
 Not  all  the  Lamhs^  to  be  eaten  by  the  Pafchal  Soci- 
 eties^ were  to  be  killed  by  the  Pr/cfh.  at  the  Tempky 
 and  their  Blood  poured  out  upon^  or  at  the  Foot  of 
 the  Altar  \  hut  fome  of  Vw  in  /lead  of  AH.  Or 
 that  as  to  this  and  other  Feafis ,  rvhofe  Time  de^ 
 pended  upon  this  Determination^  that  it  ivas  ufual^ 
 m  Doub'ful  Cafes y  to  permit  the  Feafl  to  be  Solem- 
 niz.edfur  two  days  together.  Many  Inftances; 
 can  be  brought  of  this,  out  of  the  Writings  and 
 Praftices  of  the  ^ews^  and  it  is  probable  it  was. 
 fo  now.  It  is  certain  it  was  the  Night  before  he 
 fufferedy  that  he  did  thus,  eat  the  Pafover^  and 
 the  Day  wherein  Ifrael  went  out  of  Fgypt. 
 And  it  is  a  Tradition  among  the  fews^  {ays, 
 Grotitis^  That  then  IJrael  jljould  be  delivered  and 
 redeemed  in  the  Days  of  the  Mefflah^  even  on-  the 
 fame  day,  wherein  they  were  delivered  out  of  the 
 Houfe  of  Bondage  la  Egypt,  Thus  admirably 
 did  the  Wifdom  of  God  concur,  to  make  the 
 Antitype  agree  with  the  Type^  as  will  appear 
 more  diiVinftl  v  under  the  next  Head. 
 
 Y. 
 
V.  T^e  Jccomplifhment  of  this  Jewifh  P/iJJover 
 in  the  Kjngdoyn  of  God,  For  I  Uy  unto  you^  I 
 mH  eat  no  more  t  hereof ^  until  it  he  fulfilled  in  the 
 Kingdom  of  God*  Which  denotes  it  fliould  be 
 accompliflied  very  [hortly  in  that  Kingdom  : 
 But  Vnttl  will  not  argue,  as  if  he  (hould  have 
 afterwards  eaten  of  it  again-  That  will  not 
 folio  w,any  more  than  that  Michaly  Saul^s  Daugh* 
 ter,  had  a  Child  after  her  Death,  becaufe  it  is 
 faid,  She  had  no  Child  till  the  day  of  her  Death' 
 
 1 .  JVhat  is  meant  by  the  Kjngdjrn  of  God  ? 
 
 2.  What  by  the  Fulfilling  of  the  Pajfover  therein  ? 
 And  how,  or  wherein  it  was  then  Accomfltjhedy 
 and  Fulfilled  ? 
 
 I.  What  arc  we  tounderftand  by  theKJng- 
 domofGod^  or  the  Kingdom  of  Heaven?  Some- 
 times the  expredion  is  ufed  for  the  Kingdom 
 ot  Glory.  Bluffed  are  the  poor  in  Spirit,  for  theirs 
 is  the  Kjngdom  of  God.  Sometimes  for  his  Pro- 
 vidential Government,  His  Kjngdom  ruleth  o- 
 "jer  all.  Sometimes  for  the  Execution  of  Judg* 
 mcnt  on  the  Nation  of  the  "Jews,  Mark  9.  i» 
 Some  (landing  here  fhall  not  tajle  of  Death,  till 
 they  fee  the  Kjngdom  of  God  come.  But  moll 
 ufually  it  is  taken  {ox  the  Kjngdom  of  Grace,  \\\ 
 General,  The  Mtffiah'*s  Kingdom,  with  what 
 belongs  tliereto.  The  outward  Means  of  Sal- 
 vation are  fometimes  lb  called,  Matth.  21.  4^' 
 7f  I  cafl  out  Devils  by  the  Spirit  of  God,  then  fs 
 the  Kjngdom  of  Qcd  ccme  unto  you^     The  Inter- 
 
 N  4  nal 
 
1 84      3Cf)e  $>i)ctl)  SDifcoatfe, 
 
 nal  Renovation  of  the  Soul  is  alfo  fo  exprefTed, 
 The  Kjy]gdom  of  God  is  rvkhinyou^  dnd  comethnot 
 XiHth  obfervatio??^  Luk.  17.  20,  21.  The  Ellens 
 tials  of  Chriftianity   are  alfo   exprelTed    by 
 this    Phrafe  ,    Rom.  14.   17.      The  Kingdom 
 of  God  is  not  Meat   and  Drink ,    but    Righte- 
 oufnefs  ,     and    'Peace  ,     and   Jay  in    the    Holy 
 Ghofi.     But  the  Church-State,  or  the  Evange- 
 lical Difpenfation  by  the  Meffiahy  is  moll  com- 
 monly underftood  ;  As  when  the  Kjngdo^n  of 
 God  isfaid  to  be  at  H^nd^  by  the  Preaching  of 
 thrift,   and  his  Apoftles.      And  no  greater 
 Prophet  than  John  theBaftif;^  yet  the  leafi  in  the 
 J(Jngdo?n  of  fieaven^  or  the  meaneft  Minifter 
 of  the  New  Teshment^  who  Preacheth  the  Ac- 
 compli/liment  of  thofe  things,  which  the  Baptifi 
 faw  but  the  beginning  of,  is  greater  than  John 
 the  Bapt//,  for  he  died  before  the  Sacrifice  of 
 Chrift.     So  in  this  Text,  our  Lord  fays,  He 
 will  eat  no    more  of  the  Pa jf over  ^    and    drink 
 no  tnore  of  the  Fruit  of  the  Vine  ,    till    it    be 
 accompliilied  inthe  K^tngdom  0}  God ;  that  is,  till 
 what  was  reprefcnted  in  the  FigurCy  and  Type 
 of  the  Jenyjh  Pafjover^  was  really  fulfilled  by 
 the  Mejfiah\  Offering  himfelf  a  Sacrifice  upon 
 the  Crofs.      Which   Sacrifice  and   Death  of 
 Chrift  was  fuppofed,  and  anticipated   in  the 
 Lord's  Supper,  as  the  firft  Inftitution  of  this 
 New  Kingdom,   or  GofpeI«Difpenfation,   My 
 Body  broken  for  you.     And  this  brings   me  tq 
 con  fid  er, 
 
 i.  Th^ 
 
2.  The  Fulfill wg  cfthts  Pa[foz'er,  in  the  King- 
 dom of  God^  Ox  t\\Q  JccomplijhMent  of  the  Legal 
 PaiTover,  when  Chriil: ,  the  Lamb  of  God, 
 who  taketh  away  tlie  Sins  of  the  World,  was 
 Sacrificed  for  us.  And  here  we  may  confidcr 
 in  the  General, 
 
 1.  That  fomething  more  than  the///- 
 Jlorj  was  intended. 
 
 2.  That  thefe  things  did  refer  to  th» 
 
 MifflAlu 
 
 g.  That  the  Faithful  under  the  Old 
 Teftament  did  fo  regard  them. 
 
 I.  It  is  certain,  that  fomewhat  more  than 
 the  Hijlory  was  defigncd.     All  the  Sacrifices  and 
 Ceremonies  of  the  jl'/<9/.wf^'  Infiitution^  were  but 
 Shadows  of  good  things  to  come^  But  the  Subflance 
 ts  Chriji  ^    Colof.  2.  17.    //p  is  fo  even  o^  the 
 Jewtjh  Paffover :  For  the  Jews  can  never  affign 
 any  pertinent  and  folid  Reafon  of  the  Paffover- 
 Rites,    if  there  were  no  Reference  to  the  Mef- 
 fiah.     What  need  of  the  Choice  and  Separation 
 o^2.Lambm  that  manner?  What  Vertue  could 
 there  be  in  the  killing  o'ionQy  and  the  Sprinkling 
 their  Door-pofts  with  his  Blood?  What  Influ- 
 ence could  That  have  on  their  Deliverance  out 
 o^ Egypt'?  Could  not  God  diilinouifh  tlieHou- 
 fes  of  the  Ifrealites,  from  thofe  oi'  the  Egyptians 
 without  this?  No  Reafon  can  wellbeallign'd 
 of  fuch  Rites  and  Orders,  but  by  theDo6:rm«? 
 
 •  of 
 
i%6    %^t  ^i%t^micontrt, 
 
 of  the  New  Tefiament :  Thefe  things  are  there- 
 by difcover'd  to  be  Excellent  Emblems  of  the 
 great  Myftery  of  our  Lord's  Death. 
 
 2.  The  whole  Defign  therefore  of  this  Paj]'- 
 over-fedfi^  had  an  JJpe^  upon  the  Meffiah,  and 
 does  Admirably  Reprefent  the  Death  and  Suf- 
 ferings of  Chrift,  the  Lamb  of  Gody  Sacrificed 
 for  us ;  By  whofe  Blood  we  have  a  Spiritual 
 Deliverance  from  Sin  and  Satan  \  as  by  the 
 Blood  of  the  Pafchal  Pamb^  they  had  a  Delive- 
 rance from  the  deflroying  Angel ;  and  afterwards 
 a  Deliverance  from  Egyptian  Bondage.  Even 
 the  Hifiory  of  the  Infiitution  of  this  Pajfover , 
 fhows  a  manifeft  Reference  to  'Jefus  Chrijl; 
 For  we  read,  Exod,  12.  46.  concerning  the 
 Pafchal  Lamb ;  Neither  jhall ye  break  a  Bone  there^ 
 fore.  And  this  is  faid  to  be  fulfilled  in  Chrift 
 %\\Q  Antitype^  as  if  pronounced  immediately  of 
 him,  fohn  19.  When  the  Souldiers found  him 
 deady  they  brake  not  his  Bones ^  as  of  the  other  twon 
 And  it  follows  Thefe  things  were  done.,  that  the 
 Scripture  might  befulflled^  which  fays.,  A  Bone  of 
 him  (hall  not  be  broken. 
 
 The' Faithful  undcnhcO IdTefiament  did  Co  re^ 
 gard  thefe  Things :  And  therefore  Mojes,  who 
 eileemed  the  Reproach  c^ Chrift  as  greater  Riches 
 than  the  Treafures  0/ Egypt,  and  therefore  did 
 know  himy  is  faid  to  have  kept  the  Pajfover  in 
 Faith y  Heb.  ii-  28.  In  \v\\\d\Chaptery  the 
 Apoflle  fpeaks  all  along  of  Faith  in  the  Media-^ 
 tor^  ^n^notQ^ Faith  luQodff^pl)^    But, 
 
 Zo  Let 
 
2.  Let  us  confidcr  more  particularly,  Jiow 
 thefe  tilings,  with  Relation  to  the  Jtwi/b  Paf. 
 over,WGVC  accomplijhed  by  C/^/7/?,as  the  Lamb  of 
 God  to  take  away  Si/i,  And  that  will  appear, 
 if  we  confide  r/^//r  Things. 
 
 1.  The  Per  [on  of  Chrifl  as  our  Paffover  y  or 
 Pafchul  Lamh. 
 
 2.  His  Sufferings^  and  Sacrifice^ 
 
 J.  The  Fruits  and  Benefits  of  them  to  m. 
 4.  The  Waj  and  Manner  of  our  Participation  of 
 thefe  Benefits, 
 
 I,  The  Perfon  of  Qhrifi^  who  is  the  trtie  Pafn 
 chat  Lamh,  I  (hall  not  ilay  to  confidcr  the  Re- 
 femblance  of  his  Character,  to  a  Lamb^  for 
 Meeknefs^  for  Patience,  for  Snbmifjion^  and  Obe^ 
 dience :  He  was  brought  as  a  Lamb  to  the  Slaugh^ 
 ter,  and  as  a  Sheep  before  the  Shearers  is  dumb,  fo 
 he  opened  not  hts  Mouth,  Nor,  that  the  Pafchal 
 Lamb  was  to  be  without  B/emifi,  found  and  en^r 
 tire,  without  Bruife  or  Maim;  Thus  ho/j  \v^% 
 our  Lord  in  his  Conception,  and  Birth,  and  in 
 all  the  Adions  of  his  Life ;  J  Lamb  wtthaa  ble^ 
 tnifh,  and  without  fpot,  i  Pet.  i.  19.  Holy,  harm* 
 iefs,  attd  undepled,  Jeparate  from  Sinners,  Hcb.  j. 
 26.  Nor  how  the  Lamb  was  fet  apart,  and 
 chofen  {ov  three  days,  and  killed  the/oAr/;&;  an- 
 fwcred  by  Chnfl's'bcing  fetapart  to hisPropljeti" 
 cat  Office,  wherein  he  manifeiled  himfqlf  for 
 d};iQ\M  three  years,  before  hc  offered  himfelf  a 
 
 SacrifiQO 
 
1 8  8    xSe  ^ittft  2)ifcottrre, 
 
 Sacrifice  in  the  fourtk year, Tho^Q  that  write  con- 
 cerning the  Typesy  are  large  upon  this  Subjed. 
 
 2.  We  may  confider  his  P/?j^(9;^,  and  Suffer- 
 ingSy  the  Fulfilling  of  it  as  to  his  Denth^  and 
 the  Time  of  it.  The  Pafchal  Lamb  was  to  be 
 Roafied  mthFtre;  Which  might  not  only  put 
 them  in  mind  of  the  Hardfhips  they  endured, 
 in  x\\QBrick'Kjlms  q{  Egypt-,  but  Prefigure  the 
 Sujferings  of  Chrijl^  as  Crucified  and  PreJJed, 
 when  his  Strength  was  dried  up  like  a  Pot fi card, 
 and  his  Tongue  did  cleave  to  his  Jaws,  Pfal.  22. 
 1  5.  The  Time  alfo  of  his  Suffer irig  agreed 
 with  the  T/>«^ of  the  Jeivifi  Paffover^  About  the 
 Ninth  Hour^  or  Three  a  Clock  in  the  After- 
 noon, the  ufual  Time  that  the  Pajjover  was 
 to  be  Kjlled^ 
 
 ^.  As  X-Othe  Traits  and  Effects  of  his  Sacrifice ^ 
 there  is  a  further  Accompliihment  of  the  Type : 
 For  the  deiiroying  Angel  is  diverted  from  the 
 Jfraelaes  Houfes.  The  Blood  of  a  Lamb  could 
 not  Merit,  or  procure  this,  but  as  it  Repre- 
 sented the  Blood  of  the  Meffiah :  Whereby  the 
 Wrath  of  God  is  que -/to  he  d^  and  n^e  delivered  from 
 Satan  the  great  Dejlroyer,  And  as  this  was  the 
 Earned:  of  their  i:;eliverance  from  their  Bon- 
 dage in  Egypt;  by  the  Death  of  Chrift  we  are 
 fet  free  from  a  much  worfe  Slavery. 
 
 4.  Confider  the  Manner^  horv  rve  partake  of 
 the  Benefit y  and  Fruits  of  Chri/Ps  Sacrifice.  Our 
 Hearts  mult  h^fprinkled  ivithths  Blood  ofChnfiy 
 
 as 
 
as  the  Ifraelites  were  to  fprinkle  the  Blood  of 
 the  Lamb,  on  theDoor-poft  of  their  Houfes. 
 They  were  to  feed  upon  the  Flefh  of  theP^/l 
 chalLamb:  We  are,  in  a  Spiritual  Senfe,  to  do 
 fo  with  Reference  to C/6r//,  "John  6^  5^.  They 
 were  to  eat  it  with  four  .^auce,  with  bitter^  or 
 wild  Herbs :  Repe?Hance  for  Sm  muft  be  joyned, 
 with  Faith  \n2i6aviour»  V/ileaverjedBread\V2iS 
 to  be  thrown  out  of  the  Houfe;  And  you 
 know  how  the  Apofile  applies  this,  unto  thofe 
 who  are  called  to  the  FeaH,  even  that  Feajl  upon 
 the  Sacrifice  of  Chrijl^  at  his  own  Table ^  I  Cor, 
 5.  7,  8.  A^ot  with  the  Le avert  of  Malice^  and 
 Wickednefs\  But  with  the  Unleavened  Bread  of 
 Sincerity^  and  Truth, 
 
 It  was  Remarkable  as  to  the  firft  Pajfover^  Ic 
 was  to  be  eaten  in  hajle^  with  their  Loins  girty 
 Shoes  on  their  Feet^  and  a  St ajj^tn their  Hand:  As 
 Pilgrims  and  Strangers  here,  who  are  haftning 
 to  a  better  Country,  which  God  hath  pro- 
 mifed,  and  which  their  Canaan  may  Mind  us 
 of,  and  make  this  alfo  Applicable  to  our 
 Cafe:  Which  will  bring  me  to  the  Sixth^ 
 and  lajl  thing. 
 
 Sixthly  and  laftly,  The  Refolution  and  De- 
 claration of  Chrift^  to  eat  and  drink  no  more  of  this 
 Paffover,  //'//  n  be  accomplijhed.  Some  think 
 that  the  iSth  Verfe,  /will  drink  no  more  of  the 
 Fruit  of  the  Vine^  till  I  drink  it  new  with  yu  m 
 my  Father^s  Kjngdom,  is  mifpiaced,  and  ought 
 to  come  in  after  the  Inflitution  of  the  Lord's  Sup- 
 ptry  as  it  is  placed  by  the  Evangelifis,  Matthew 
 
 and 
 
1 90      cue  ^irt!)  3>tftoutfe, 
 
 and  Mark,  ^  Chryfoftom  thinks  it  refers  to  his 
 Eating  and  Drinking  with  his  Difciples,  after 
 his  Refurrecilon  in  this  World ;  That  he  would 
 not  more  Eat  and  Drink,  till  he  had  fuflPered 
 Death,  and  was  rifen  again:  And  then,  to 
 manifeft  the  Truth  of  his  being  Rifcn,  he  did 
 condefcend  to  fatisfie,  and  convince  them  in 
 that  manner.  But  there  is  little  ground  for 
 that  Imer^retation, 
 
 It  Is  not  improbable,  but  our  Lord  may  Al- 
 lude here  to  tlie  Cuftom  of  the  H/ghPrieft ^v/ho 
 coming  out  of  the  Holy  of  Hoiks,  did  keep  a 
 Feaftof  Joy  with  his  Friends :     For  if  he  were 
 a  Wicked  Man,  fay  the  Jem,  he  died  in  the 
 Place ;  If  a  good  Man,  he  came  fafe :     And 
 then  he  Rejoyced  with  his  Friends,  and  kept 
 a  Feaft,  where  they  were  wont  to  drink  New 
 Wine,    To  this  Cuftom  our  Lord  may  Allude 
 in  this  Expreflion,  thereby  telling  his  Difci- 
 ples, That  he  jhould  not  fink  in  the  performance 
 of  what  he  undertook  ;  \  in  the  great  Ojfering  that 
 he  was  to  make  to  God  his  Father  ;   hut  come  off 
 rvith  Succefs :    And  then  they  fhould  Rejoyce 
 andFeaft  together;  He  would  drink  new  Wme 
 with  them  in  the  Kjngdom  of  his  Father* 
 
 Some  think  the  Evangelifi  Luke,  as  to  Chrifl'^s 
 drinking  new  Wine,  refers  to  the  Lord's  Supper 
 that  was  to  follow.     And  as  he  recites  the 
 
 Words, 
 
 •  83.  I^rntl.  w  MMtbiiHmt 
 
Words,  they  are  more  Intelligible,  than  as 
 they  are  mentioned  by  Sc  Matthew^  or  Mark. 
 He  annexes  them  to  the  Paffover  Cup,  though 
 the  other  recite  this  PafTage  after  the  Cup  in  the 
 Lor^s  Supper:  But  the  Words  might  have 
 been  fpoken  by  C/;a-//?  before.  And  'tiscafier 
 to  Tranfpofe  the  Words  in  Matthew  and  Mark^ 
 to  the  unmentioned  Occafion,  which  was  im- 
 mediately before  the  Lord's  Supper,  than  to 
 Tranfpofe  the  whole  19th  and  20th  Verfes  in 
 Lukey  before  the  17  th  Verfc,  which  would 
 alfo  make  it  a  Tautology. 
 
 By  the  Kjrtgdom  of  God,  all  the  EvangeUfis 
 fcem  to  mean  the  Gofpel  Difpenfation^  which 
 was  to  Commence  in  the  Lord's  Supper,  as  the 
 firft  of  that  fort  5  for  the  Baptifm  of  Joh»,  and 
 of  the  Difciples  of  Chr/ft-^hciOYQ  his  Death,  was 
 different  from  Baptifm  fmce,  the  Nerv  Tefta?nent 
 Baptifm,  A6ls  19.  4,  5.  The  LorcCs  Supper 
 by  Anticipation  did  fignifie,  and  fhew  forth  the 
 Lord's  Death.  This  ts  mj  Body  broken  for  jou. 
 He  fuppofed  it  broken,  and  Himflf  Sacrificed^ 
 and  the  Paffover  fulfilled  :  ^eftis  Chrift  being 
 the  Lamb  of  God  Typified,  and  PrefigniHed 
 by  the  Pafchal  Lamb,  tiU  his  Sacrifice  of  Htm^ 
 felf  And  fo  to  put  a  Period  to  the  former 
 Oeconomjy  on  which  the  Gofpel  Dtfpenfation  did 
 enfue. 
 
 I'he  Term  Nerv,  {till  I  drwk  it  iVew,')  may 
 be  accounted  for;  and  that  feme  of  the  Evan- 
 ^f-Z/y/y  fay,  tkit  Dav,  Plldrirjk  New-  though  it 
 were  the  farrje  Hour,  becaufe  i:  refers  to  a  dif- 
 ferent 
 
192      XDc  ^irtl)  txrcourfe, 
 
 ferent  Period,  and  Difpenfation,  'viz*  The 
 ceafing  of  the  Mofauk,  and  the  beginning  of 
 the  E%>angplical  one*  In  the  like  benfe,  the 
 fame  Word  is  ufed  in  other  Places,  as^/?^.  14. 
 6,  7.  And  that  which  anfwers  to  the  Word 
 New^xs  that  it  is  oppofed  to  the  old  Difienfatlofj ; 
 that  it  ferves  to  Divine  Purpofes,  by  a  new  In^ 
 ftitntion^  aud  fo  is  made  New  :  And  it  de- 
 clares that  the  New  Gof^el  Difpenfdtmt^  to  which 
 it  is  appropriate,  is  now  heginning^  or  to  com- 
 mence»  r II  not  drink  of  it y  till  I  drink  it  New 
 mth  you^  in  my  Father"* s  Kjngdomy  or  in  the 
 Kjngdom  of  God^  i.  e.  In  the  Lord'^s  Supper^ 
 which  is  my  Gofpel  Inflitution^  and  the  Begin^ 
 n'lng  of  the  Peculiar  Kjngdo?n  of  God,  as  difpen- 
 fed  after  my  ABud  Death  and  Sufferings, 
 
 No  queftion  but  the  Senfe  is  very  fafe,  to 
 confider  it  with  Reference  to  tlie  Heavenly  Glo- 
 ry, as  it  is  ufually  underftood,  when  all  the 
 Bleflingsof  this  Paffover  fhall  be  fully  Accom- 
 pliflied  in  the  Heavenly  Canaan, 
 
 Neither  is  it  ilrange  or  unufal  for  the  fame 
 Ancient  Type,  or  Figure,  to  have  refpefl  to 
 feverai  Obje£ls,  and  to  have  feveral  Degrees 
 of  Accomplifhment.  ^  This  of  the  Pafcbal 
 Lamb  might  not  only  have  Relation  to  the 
 Angel's  pa  (Ting  by  the  Houfes  o^thzlfraelites  in 
 Egypt,  and  their  FalTage  out  of  Bondage  into 
 Liberty,  by  the  Deliverance  that  follow'd ; 
 but  unto  the  Abfolution  and  Deliverance  of 
 
 Believers 
 
 »  Les  OEFIiES  Vojihumes dtUv,  Claude,  Tom.  ».l. 4.cap. 
 9.  tranede  j.  Chrift. 
 
Believers  by  the  Blood  of  Chrifi,  and  unto  the 
 Deliverance  of  Chri[l  himfelf  out  of  the 
 Grave,  and  from  a  ftate  of  Humiliation  to 
 that  of  Glory ;  and  to  the  PafTage  of  the 
 Church  Militant  upon  Earth,  to  a  ftate  of 
 Triumpli  in  Heaven. 
 
 The  Bleircdnefs  of  Heaven  is  frequently  fee 
 off  by  this  Metaphor  of  Eating  and  Drink- 
 ing. And  a:  the  Lord's  Tah/e,  which  was  In- 
 llituted  at  tlic  clofc  of  the  P.'tJfover-Fea/fj  the 
 Thoughts  of  Heaven  are  proper.  We  meet 
 at  tins  Table,  as  thole  who  hope  to  fit  down 
 Vvitii  all  the  Children  of  the  Kingdom,  at  the 
 lail  great  Supper  of  the  Lamb. 
 
 This  Ordinance  is  a  lively  Refemblance  of 
 the  Heavenly  Fea/l',  and  fhould  aflift  our  Medi- 
 tations on  It.  Our  Lord  doth  here  fpeak  to  us 
 fuch  kind  of  Language.  Ere  long  rvejhdll  Feafi 
 tvgether  in  Heaven :  What  is  now  done  in  Fnt' 
 blem^  [hxll  be  then  done  in  Reality,  fou  have  hers 
 the  Earne(l^  Pledge^  and  Afjurance  of  it' 
 
 This  Table  is  a  Preparatory  Entertainment 
 for  the  Eternal  Supper.  ^  It  is  (bme  foretafte 
 to  ftay  our  Longings,  and  yet  excite  our  De- 
 fires  after  the  Heavenly  Feall  above.  Here 
 we  break  our  Fait  (as  I  may  fay)  but  are  made 
 thereby  very  Hungry,  till  that  Great  Supper 
 come.  Here  we  have  but  a  Pr.elibation^  a  lit- 
 tle (hort  Antepaft  of  (bme  Rare  things  to  come : 
 Yet  feeing  it  is  an  Earnefi  of  thoie  things,  it 
 creates  in  an  Holy  Soul  a  wonderful  Content- 
 
 O  ment, 
 
 f  Bi[ho^  Patrick,  Menfi  Mrjltea,  c.^p.  i9. 
 
1 94      %\)t  ^mi)  axfcoatfe, 
 
 ment,  both  from  its  own  Sweetnefs,  and  the 
 Hopes  wherewith  it  feeds  us.  It  nourifhes  in 
 us  moft  DeUcious  Longings,  it  makes  the  Soul 
 even  fwell  with  Comfortable  Expectations: 
 And  we  Receive  it  not  only  as  a  Remembrame 
 of  what  was  done,  but  as  a  Pledge  of  what 
 fhall  be.  We  tafte  not  only  what  hcistoour 
 Souls  at  prefent,  but  what  he  Ihall  be  for 
 ever. 
 
 If  it  be  a  Privilege  to  be  Admitted  to  fit  at 
 his  Tdkj  and  to  have  his  Covenant  fealed  to 
 me  by  Outward  Ord'mancCy  and  his  fpccial  Love 
 by  his  Spirit  to  my  Heart,  All  the  Life  and  Com- 
 fort of  thefe,  is,  That  they  Declare  and  Af- 
 fure  me,  of  more  and  better  Comforts  here- 
 after. Their  Ufe  is  darkly  to  fignifie,  andfeal 
 higher  Mercies.  When  I  fhall  Drink  with 
 Chrifi  of  the  Fruit  of  the  Vine  renewed.  How 
 pleafant  a  Feaft  will  that  be  ?  O  the  Difference, 
 *  as  One  hath  well  expreft  it ;  O  the  Diffe- 
 rence between  the  laH  Supper  of  Chrift  on  Earth, 
 and  the  Marriage  Supper  of  the  Lamb  at  the  Great 
 Day!  Here  is  an  Vpper  Room  accompanied 
 with  Twelve  poor  fele£fed  Men,  feeding  on  no 
 curious  Dainties ,  but  a  Pajchal  Lamb,  with 
 four  Herbs,  and  a  'Judof  at  his  Table,  ready  to 
 betray  him.  But  then  his  Room  will  be  the 
 Glorious  Heavens ;  his  Attendants,  all  the  Hoft 
 of  Angels  and  Saints  ;  no  Judas,  nor  unfur- 
 nifhed  Guefi  comes  there  -,  but  the  humble  Belie' 
 
 vers 
 
 •  M?.  Burner, 
 
^f CDnft'5  Haft  i^aflober*   i  py 
 
 vers  muft  fit  down  by  /^/w,  and  the  Fcaft  will 
 be  their  mutud  Loving^  and  Rejoycing^ 
 
 You  knovvnevcrthelefs,  that  when  the  Ifrae^ 
 lites  were  got  out  of  Egyft^  and  delivered  by 
 the  Blood  of'  the  Lamb^  and  had  a  Promife  of 
 ilanAa/i  ,  they  had  yet  a  Wildcrnefs  to  pafs 
 through  ;  many  Enemies  to  Encounter,  and 
 Difficulties  to  overcome,  before  they  entred 
 into  CAnAAn\  though  God  proteftcd,  and 
 maintained,  and  fupply'd  them  in  the  Wilder- 
 nefs,  all  that  while.  So  is  it  with  us  Chrifti- 
 ans,  though  we  recover  our  Spiritud  Liberty^ 
 by  Faith  in  the  Blood  of  Jefi^  ^  and  arc  made  a 
 peculiar  People  tmto  God,  a  Nation  of  KJngs  and 
 Pnefls  tmto  the  mofl  Htgh^  and  are  marching 
 towards  the  Heavenly  Canaan^  and  have  the 
 Promife  of  it;  We  have  yet  a  Wildernefe  to 
 pafs  through ;  We  have  Adverfariesonall  fides 
 to  rcfiiij  We  need  a  Pillar  of  Cloudy  and  of 
 Fire  to  dire6l  us,  and  Manna  from  Heaven  to 
 fupply  us:  And  this  we  (hall  have  from  time 
 to  time,  till  we  come  to  Cannan ;  and  then  o\xt 
 Lord  will  eat  and  drink  with  us  after  a  better 
 manner  ;  we  fhall  have  New  Wine  in  his  Kjn'- 
 dorn  :  He  is  gone  to  prepare  a  Fea/lfor  us  ;  to 
 make  ready  the  great  Supper  of  the  L^av//,  for 
 all  the  Children  of  the  Kingdom. 
 
 After  he  was  Sacrificed  as  the  Lamb  of  God, 
 he  tarried  Forty  Days  upon  the  Earth,  from 
 his  Refurredion,till  he  Afcended  into  Heaven: 
 ^^  the  Jervs  after  their  Faffover  in  E^pt^  wan-* 
 
 O  2  dred 
 
1 9  6     %\yt  ^itiXy  Difcoatfe, 
 
 dred  Forty  Tears  in  the  Wilder nefs^  before  they  en- 
 fred  into  Canaan*  But  all  Believers^  after  a  few 
 Years  Difficulties  and  Tryals  in  this  World, 
 with  the  Prefence  of  God  to  Conduft,  and 
 Guide  them  \  fhall  at  laft  fit  down  for  ever  with 
 Chrifij  to  Reap  the  full  Harvcfl:  of  his  Suffer- 
 ings, to  receive  the  compleat  Deliverance, 
 which  he  hath  procured,  to  enjoy  all  the  blef- 
 fed  Fruits  of  his  Death,  all  the  Purchafeof  his 
 Redeeming  Blood.  This  he  will  come  again 
 to  befi^ow,  upon  thofe  who  believe,  expeft, 
 and  prepare  for  it. 
 
 Some  Inferences  of  Truth,  and  Duty,  may 
 be  Colle8:ed,  as  the  Jppiication  of  what  has 
 been  faid, 
 
 I.  That  Believers,  under  thtOldTefi amenta 
 and  under  the  New,  have  the  fame  Obje^  of 
 Faith"  They  did  eat  the  fame  Spiritual  Meat^  and 
 drink  the  fame  Spiritual  Drink*  Their  Sacra- 
 ments and  ours  liave  different  Signs,  but  ia 
 Subflance  were  the  fame  :  Theirs  having  Re- 
 lation to  Chrifly  the  Meffiah,  as  well  as  ours* 
 Accordingly  we  read  of  Circumcifion,  and  the 
 Pajfover,  in  a  Spiritual  Senfe  under  the  Gofpel; 
 And  that  which  anfwers  to  Baptifm,  and  the 
 Lord^s  Supper  with  us,  even  They,  under  the 
 Old  Tefiamenty  had,  i  Cor.  lo.  2,  J.  They 
 were  under  the  Covenant  of  Grace,  though  not 
 fo  clear  a  Difvenfation  of  it,  as  we ;  They 
 were  to  be  Saved  by  Faith  in  a  Mediator,  as 
 \vt\]  as  wc :  The  Gofpel  was  preached  unto 
 than  J  oi  mil  a^  unto  tis, 
 
 2.  Did 
 
^f  curia's  Hafl  0anbt)ct.    1 97 
 
 2.  Did  Chrifl  defife  Fellowfljip  rvith  his  Difci^ 
 fles^  Friends,  and  Follorrers  in  the  Pajfover? 
 What  (hall  we  tliink  of  thofc  that  defpife  fuch 
 Inflitutwns,  and  look  upon  thenifeives  as  above 
 fuch  Ordinances  ?  As  if  they  had  a  nearer,  and 
 better  way  of  Communion  witli  God  and 
 Chrif^tlmn  this.  Any  RemifTnefs  and  IndiFe- 
 rence,  as  to  thefe  things,  Negled  and  Carc- 
 leiTnefs  in  Preparation  tor  thein,  is  hkewiie  a 
 degree  of  Contempt,  that  defer ves  to  be  Re- 
 proved. 
 
 ^.  Was  Chrifi  Co  defirous  to  eat  his  laf} 
 Pajfover  before  he  fufFered  for  us,  becaufe  of 
 his  Willingnefs  to  Suffer  ?  What  Ingratitude 
 does  this  imply  in  our  Backwardnefs,  and 
 Cowardize,  when  we  are  called  to  luffer  for 
 him  ? 
 
 4.  Did  our  Lord  defire  to  eat  this  Paffover^ 
 becaufe  it  was  the  Liji,  and  confcquently  was 
 Willing  to  be  a  Sacrifice  for  m  ?  What  an  Ar- 
 ^\lV[i<^i\toi his  endearing  Love  \\oQ.s  this  afford  us? 
 And  how  fliould  it  Enflameours  to  him  ?  It 
 was  not  from  ignorance  of  what  he  was  to 
 Suffer;  he  fully  knew  what  he  had  undertaken, 
 he  perfectly  undcrilood  what  his  Baptifm  of 
 Blood  did  iignifie  -  and  yet  he  earnejllj  deftred 
 it,  ^nd  was  ilraitned,  tiU  it  was  Accomplillied, 
 He  knew  the  Burden  of  Stn  that  he  was  to 
 Expiate,  as  a  Sin-Offering,  when  he  bore  our 
 Sins  in  his  own  Body  on  the  Tree,  as  a  Sacrifice  to 
 
 0  J  Dtvtm 
 
1 9  8      cue  S>i%tl)  SDifcoucfe, 
 
 pivine  Jaflice  for  us :  He  knew  the  bitternefs 
 of  thatCupy  which  he  was  to  drink  of  before 
 hand  ;  and  yet  for  our  fakes  he  defires  it. 
 What  Thankfuhiefs  do  we  owe  for  fuch  Inefti- 
 niabie  Love  I 
 
 He  was  willing  to  fubmit  to  fuch  difficult 
 Terms,  to  bring  about  om'ReconcilUtion.  toGod. 
 He  was  w'lXim^tohe  obedient  to  Deathy  euen  the 
 Death  of  the  Crofs,  to  turn  away  the  Divine  Dtf 
 pleafure  from  us,  and  to  reftore  us  to  the  Di- 
 vine  Favour^  and  Image,  He  was  willing 
 to  be  a  Sacrifice  for  Sin^  that  we  might  be  made 
 the  Right eoufncfs  ofGod^throtigh  Faith  in  him*  Hq 
 was  willing  to  bear  the  Curfe,  that  the  BleJJing 
 of  Abraham  w/V/;/^  come  upon  U6,  He  was  wil- 
 ling to  be  our  Vafchal  Lamb^  or  be  (lain  and 
 facrificed  for  us,  that  by  the  fprinkling  of  his 
 Blood  jWc  might  be  delivered  ivom  Sin  and  Hell -^ 
 that  by  feeding  on  him  as  our  Paffovery  wc 
 might  be  Partakers  of  Spiritual  and  Eternal 
 Life*  And  even  in  the  midfl:  of  his  Agony  in 
 theGW^;;,  notwithftanding  the  Itrugghng  of 
 his  Humane  Nature  again il  the  Bitternefs 
 of  the  Cup,  which  made  him  pray  for  the 
 pafhng  of  it  away;  yet,  as  Mediator^  he  was 
 nnllingj  and  therefore  adds,  AV  my  Wtlly  but 
 thine  be  done  ;  Father  glortfie  thy  Jelf. 
 
 O  matchlcfs  and  micomprehenfible  Love  ! 
 f{o\v  IliQuld  our  Souls  be  Ravilli'd  with  the 
 Contemplation  of  it!  How  hard  and  infenfi- 
 ble  are  our  Hearts,  if  they /^W//^  confrawmg 
 Vertue^  in  the  Confideration  of  fuch  Love  / 
 If  we  do  not  Sacrifice  our  Luils^  in  Recjuitai 
 
 of 
 
of  his  being  a  willing  Sacriiicc  for  us.  Shall 
 not  t/je  Love  of  CLrijt,  which  bubbles  up  in 
 every  Droj^  of  his  BlooJ^  and  made  hiin  wil" 
 ing,  and  refolvcd,  to  fljed  it  on  our  Account, 
 make  us  hate  that  Sin,  which  he  died  to  Atone 
 for,  and  to  deftroy?  Can  we  confider  him, 
 GroAning^  Smatwg^  Bleedings  Dying  for  Sw^ 
 and  yet  Retain  an  Affe(^ion  to  it  ?  And  rufh 
 into  it  through  the  Wounds,  and  Biood,  and 
 Agony,  and  Death  o^our  Redeemer  ?  'Shall  that 
 ever  be  fweet  to  us,  which  put  fo  much  Vine* 
 gar  and  Gall  into  his  Cup  ? 
 
 Let  me  add  a  few  Words  for  Counfel^  and 
 Direction' 
 
 I.  Did  Chrifi  earneftly  defire  to  eat  this  Pajf* 
 over^  and  have  Communion  with  his  Difciples 
 therein  ?  How  earneftly  fhould  we  defire  to 
 have  Communion  with  him,  in  that  Ordi- 
 nance that  fucceeded  to  it,  which  was  Infti- 
 tuted  by  Chrifi  himfelf  the  fame  Evening,  in 
 the  clofe  of  the  Pafehal  Supper !  Is  not  a  Spi- 
 ritual Communion  with  him,  now  he  is  in 
 Glory,  as  defirable,  as  his  Bodily  Prefencc  was, 
 when  in  a  ilate  of  Humiliation  ?  Is  it  not  the 
 Spirit  and  Temper  of  all  the  Difciples  of  C/^r//?, 
 in  every  Age  of  the  Church,  to  value,  and  to 
 defire  fuch  near  Approaches  to  him  ?  How 
 did  the  Beltevtng  Jews  prepare  themfelves  for 
 fuch  a  Solemnity  as  the  Paffover  ?  How  did 
 David\  Heart  pant,  and  faint,  and  long  for 
 Communion  with  God  in  the  Services  of  the 
 Temple  ^  PfiL  2ji  4.  0»e  thing  have  J  defired  of 
 
 O   ±  the 
 
too     50:|)c  &ixt\^  t)tfcourfe, 
 
 the  Lord,  that  will  I  feek  after ;  that  I  may  dwell 
 in  the  Houfe  of  the  Lord,  all  the  days  of  my  life^ 
 fo  behold  the  Beauty  of  the  Lord,  and  to  enquire  in 
 his  Temple, 
 
 The  Ifraelites  were  to  eat  the  Faffover  in 
 Iiafte,  with  Greedinefs  of  Defire,  Non  lento  Cor- 
 de,  non  languido  Ore :  And  is  it  not  a  Shame 
 to  us,  to  have  no  Appetite  for  fuch  a  Feaft? 
 Is  it  not  for  want  of  fuch  Defires  of  Cpmmu- 
 nion  with  C/?r//?,  that  we  meet  with  fo  fittle 
 jSatisfaflion  when  we  come  ?  Let  hi/n  that  is  a 
 ihirfir,  come  J  mid  fuch  fljallbe  filledyWhQnotliQVS 
 jThall  be  fent  empty  away  :  But  as  for  the  hungry 
 Souls y  they  Jhall  not  be  fent  empty  away  from  the 
 Lord^s  Table, 
 
 We  may  iikewifc  heighten  our  Defires  and 
 and  Appetites,  when  we  come  to  this  Table; 
 by  confidering,  For  ought  we  know,  This  may  be 
 the  lail:  Communion  with  Chri/v  in  fuch  an  Or- 
 dinance, that  we  foall  ever  enjoy,  before  it  be  ful- 
 ly Accomplijhed  in  Heaven. 
 
 2.  Let  us  endeavour  to  Imitate  Chrifi  as 
 pur  Pajfover\  Both  inliis  Readinefs  to  Suffer^ 
 and  in  his  Character  and  Qualification  ,  as 
 the  Spotlefs  Lamb  of  God,  in  Meeknefs  and 
 Patience,  and  Submiifion,  d'c.  Without  tliis^ 
 we  can  never  prove  our  Intcreft  in  hnu. 
 
 g.  Let  us  th::inkfully  Contemplate  this- 
 Lamb  of  God,  as  defiring  to  be  Sacriiiccd  for 
 US.  Let  us  ferioully  and  often  confider,  the 
 Yplunc^rinefs  of  his  Death ^  and  Sacrifice  \  the 
 
 Fruits 
 
Fruits  of  his  Sulffrirtg^  the  ik/t-r/V  ^  /;/>  Crofs, 
 How  Acceptable  his  Sacrifice  was  to  God,  hmv 
 'beneficial  unto  i^-^  :  What -i  Delivera?ice  ive  have 
 by  it^  what  a  Bondage  tve  are  fxved  jrom^  what 
 a  Glorious  Liberty  he  has  fur  chafed^  what  a  com^ 
 fie  at  Salvation  we  exfeil,  when  all  fhall  be 
 fulfilled  in  Heaven.Thefe  are  proper  Thoughts 
 for  thofe  of  uSythis  Evenwg,  who  have  Fcailed 
 this  Day  on  the  Sacrifice  of  Chrr[l\  Every  one 
 of  us  in  particular,  notonly  in  Publick,  but  in 
 Secret,  fhould  blefs  God  for  Jp/^'j- C/;r//? ;  Ad- 
 miring the  MatchlefsGr^^rt-  and  Love  of  the  Re^ 
 deemer,  in  being  thus  a  Wiiling  Sacr/fice  for  w, 
 and  calling  us  to  Feafi  ufon  it,  having  Inllituted 
 ////J  Ordinance  on  purpofe,  for  that  very  end. 
 
 Laflly,  Live  in  the  Daily  Exercife  of  Faith  on 
 the  Blood  of  Chrift,  as  the  Lamb  of  God,  Sacri- 
 ficed for  tis.  It  was  the  fpr  ink  ling  of  the  Blood 
 of  the  PafchalLamb,  that  was  the  Mark  of  the 
 Jfraelites  Deliverance ;  So  the  Jjjedding  of  the 
 Blood  of  Chrifi,  with  particular  Application  by 
 Faith,is  as  neceifary  for  us  ;  Without  it  we  can- 
 not efcape  the  Stroke  of  the  defiroymg  Angel: 
 Without  it,  the  Blood  of  $he  Son  of  God  rvi/t  eall 
 fcr  Vengeance ^?lvA  his  very  Sacrifice  and  Sufferings 
 plead  against  //j* 
 
 We  (hould  every  Day,  by  frefl?  JBs  of 
 Faith,  Apply  this  J5.W/^r  our  Encuuragemetit^ 
 and  Conjolation,  as  tlie  Furchafe  of  our  Peace 
 with  Gody  and  as  that  whereby  we  have  Peace 
 ivith  Confcience.  All  the  blelTings  we  receive, 
 fire  orving  to  this  Blood.    All  the  Services  we 
 
ao2      %l)e^t)ctD2)(fcoutfe, 
 
 perform  ,  muft  be  Accepted ,  through  the 
 Jfrinklmg  of  this  Blood,  and  our  Fdkh  m  it.  Let 
 us  therefore  continually  a^plyy  and  plead  it^ 
 The  Vertue  of  it  is  ftill  the  fame,  as  when  it 
 was  at  firft  fhed.  Wc  need  not  doubt  but  it 
 is  as  Acceptable  to  God  norvy  and  of  as  fweet 
 fmelling  a  Savour  to  him  as  ever :  Therefore 
 the  Life  that  we  Live  in  the  Flefb,  fhould  be 
 by  the  Faith  of  the  Soft  of  Gody  having  daily  Re- 
 courfe  unto  his  Blood,  for  Pardon,  and  Clean- 
 ing, and  Strengthening  Vertue.  The  Lord 
 teach  ui  this  Great  Myfiery  of  Pr apical  Godli- 
 ftefs. 
 
 THE    E  N  D^ 
 
 Th 
 
aoj 
 
 The  Seventh  Difcourfe, 
 
 BEFORE    THE 
 
 Eo^D's  puppet 
 
 From  CANT.  IL  4- 
 
 f{e  brought  7ne  into  the  Banquetting-Houfe ,  ani 
 his  B.inner  over  me  was  Love, 
 
 I  SHALL  not  need  to  fpend  Time  to  prove 
 this  Book  to  be  Canonical  and  of  Divine 
 Authority.  It  was  never  quellioned  to 
 belong  to  the  Jewiffj  Canon  ,  though 
 fome  other  of  the  Writings  oi  Solomon  have  beea 
 doubted  of.  The  whole  is  an  Allegorical^  De^ 
 fcriptwn  of  the  myfterioiis  Vnion  between  Chrifi 
 and  his  Church  asReprefented  under  the  Feifons 
 of  a  Bridegroom,  and  Bride :  Which  Metaphor 
 is  purfued  in  feveral  other  Places  of  Scripture, 
 ^nd  alluded  to  by  Chrifl  and  his  Apojlles  in  the 
 Nsjp  Teflamm-    The  45th  Pfil'^  is  ill  iomc 
 
3  04   %t^t  ^etjetrtl)  SDifcoutft, 
 
 fort  an  Epitome,  and  Abridgment  of  this  Song 
 of  Solomon  ;  And  that  by  all  Interpreters,  even 
 the7^;r/themfelves,  is  acknowledged  tofpeak 
 of  the  MeJJiah, 
 
 In  this  Chapter,  Chrift  and  the  Church  feem 
 to  ftrive,  who  fhall  outvie  each  other  in  their 
 Encomiums,  and  Commendations,  In  the  Two 
 flrft  VerfesC/?r//fpeaks:  In  the  following  you 
 have  the  Voice  of  the  Church,  or  the  Language  of 
 ftncere  Chrtfiians  ;  They  Praife,  and  Magnifie, 
 and  Extol  the  Lord  Chrift,  in  the  Fourth  Verfe, 
 for  his  Bounty  and  Magnificence,  in  making 
 fuch  Rich  Provifions  to  Feaft  and  Entertain 
 them.  She  had  fa  id  before,  in  the  Third  Verfe, 
 That  She  fate  under  his  Shadow  with  great  Delight, 
 And  his  Fruit  wasfrveet  unto  her  Tafte :  And  there- 
 upon adds  this  Commendation  of  his  Rich 
 Provifions,  He  brought  ?ne  into  the  Banquetting- 
 Houfe,  &c. 
 
 Where,  i.  She  defcribes  the  Place,  or  the 
 Means  of  fuch  a  Spiritual  Feaii,  The  Banquet- 
 ting-Houfe, 
 
 2.  The  Wekom  fhe  met  ivith  there  ,  His 
 Banner  over  me  was  Love,  Und  er  thefrft  Expref 
 fwn,  is  Reprefented  the  Excellent  Provifion, 
 which  our  Lord  makes,  to  Entertain  the  Souls 
 of  Believers.  He  led  me  to  xh^  Houfe  of  Wine, 
 the  Place  where  the  Mafl:er  of  the  Houfe  was 
 wont  to  entertain  his  Friends;  Where  ihe  Wine 
 p  drank ^  or  the  Entertainment  made)  for  fo 
 
Before  tlje %QiVS Supper*  005 
 
 tlie  Word  fipnifies-  Some  undeiil:and  it  of 
 the  Places  where  Chriftians  AfTemble  ,  and 
 meet  together,  to  Worfhip  Chrill,  and  Re- 
 ceive the  Communications  of  his  Grace;  the 
 riaces  where  tlic  Ordwarices  of  tlie  Gofpel  are 
 Difpenfed.  -But  there  is  more  ,  than  the 
 Places  of  fuch  Communication,  here  meant, 
 viz.  All  the  fpecial  Means,  and  Inllruments 
 of  Bleffmg  unto  the  Souls  ofBelievers.  It  may 
 comprehend  the  Holy  Scriptures^  the  Mwiflers 
 of  the  Wordy  the  Sacraments,  the  publick  Jffim- 
 hhesfor  M^or/Jjtp,  and  all  the  fnftttutions  ofChrifi. 
 But  amongft  them  all,  none  more  fitly,  or 
 exa6lly  anfwering  to  the  Allegory,  than  the 
 Holi  Suffer  of  the  Lord,  the  great  Feafl  on  the 
 Sacrifice  of  Chriji^  where  we  hope  to  be  Enter- 
 tained to  Morrow. 
 
 2.  The  Welcom  fhe  met  with.  His  Banner 
 over  me  was  Love.  His  Standard  towards  me^ 
 by  the  lifting  up  whereof  I  was  invited,  and 
 drawn  to  come  over  to  his  fide,  to  yield  to 
 him,  to  give  up  my  felf  to  him*  The  Love  of 
 a  Crucified  Saviour  is  difplayed  like  a  Banner, 
 to  invite  and  draw  Souls  to  Chriih  There- 
 fore it  is  promifed,  Jfa.  49.  22.  I  mil  lift  up  my 
 Hand  to  the  Gentiles,  and  fa  up  my  Standard  to  the 
 People.  Chrift  the  Captain  of  our  .Salvation, 
 lifted  up  upon  a  Crofs,  Difplays  a  Banner  of 
 Love  to  all  the  World,  to  invite  them  to  come 
 to  him.  And  the  Motto  of  his  Banner  is  nothing 
 but  this.  Dying  Love  Viclorions ;  Or,  The  Qru- 
 cfied  Jefusj  Loving  m  to  the  Death]  And  by 
 
 his 
 
io6    X8e  ^etetttf)  2[)ifcotttfe, 
 
 his  Love  conquering  our  Hearts,  and  con- 
 ftraining  us  to  be  his^  to  love  him,  and  live 
 to  him,  and  even  die  for  him. 
 
 I.  We  may  obferve,  That  our  Lord  has 
 his  Ba.nquet^  md  Yedfi ,  whereunro  he  leads , 
 and  where  he  Entertains  the  Souls  of  his  Fol- 
 lowers. 
 
 2«  That  the  Difplay  of  Chrifi'^s  free^  mi  glo- 
 rious Lovcy  is  of  all  things  the  moil:  proper  to 
 Invite,  and  Attrad  the  Souls  of  Men* 
 
 I.  Tfjat  Chrijt  hath  his  Bcinquct  ,  atjdFeafi ^ 
 unto  which  he  leads^  and  where  he  entertains  the 
 Souls  of  his  Followers,  Under  this  Metaphor  of  a 
 Feafty  or  Banquet;  all  the  Spiritual  Bleffings 
 of  the  Gofpel-Stateare  often  P^eprefented. 
 
 Thus  when  we  Read  of  tlie  Invitation,  to 
 (ome  to  the  Marriage  Feafi  of'  the  Kjn£s  Son, 
 Mat'  22.  All  the  Graces  and  Comforts  of  the 
 Spirit  are  meant ;  Forgivenefs  of  Sin^  the  Pro- 
 mife,  and  the  Ho^e  of  Eternal  Life :  Thefe  arc 
 the  Provifioas  ot  this  Feafl^  which  in  the  fVord 
 and  Sacraments  we  partake  of.  In  this  Moun* 
 tain  jhall  the  Lord  of  HoBs  wake  unto  all  People^ 
 4  Feall  of  fat  things^  of  Wine  on  the  Lees  jvell 
 rejjned,  Ifa.  25.  67  It  is  a  Promife  concerning 
 the  Days  of  the  Gofpel.  In  this  Mountain^  In 
 Mount  'Sion,  In  the  Churchy  God  will  make 
 a  Feasl  for  all  People^  for  the  Gentiles^  as  well 
 
 as  the  ''Jews, 
 
 i»  It's 
 
Before  tfje  %oiV&  Supper*  2  07 
 
 I.  It's  Literally  true  of  Mou?tt  Sion  at  ^e- 
 rufalem,  (in  which  fenfe  it  mull:  be  underllood 
 in  the  next  Verfe^ )  This  was  the  firft  Place , 
 (t\\\s  Mount  Sion^)  whence  the  ChrtHian  Law 
 was  to  be  given  out,  and  the  Word  of  the  Lord 
 from  JerufAlem,  There  the  Holy  Spirit  fell  upon, 
 the  ApoHles  at  PentecoH :  And  there  the  ApoHles 
 began  their  Preaching  after  the  Defcent  oUhe 
 Holy  Ghofl  y  witk  Wonderful  Succefs.  So 
 Pfalm  56.  8.  They  /haS  he  abundantly  fatufied 
 with  the  Fatnefs  of  thy  Houfe  ;  Thou  (halt  wake 
 them  drink  of  the  Rivers  of  thy  Pleafures,  The 
 like  in  Prov,  9.  2.  Where  IVifdom  is  fa  id  to 
 have  killed  her  Bea/lsy  and  mingled  her  JVine,  and 
 furnifhed  her  Table.  The  Revelation  of  the 
 Oofpely  &c.  All  kind  of  G////,  and  Graces^ 
 and  Comforts  ,  diftributed  by  the  Ordinances 
 oftheGofpel,  are  to  be  underftood.  Efpeci- 
 ally  that  part  of  our  Spiritual  Provifion,  which 
 is  faid  to  be  Meat  indeed^  and  Drink  indeed :  I 
 mean,  the  Crucified  Body  of  our  Lord  Jefus 
 Cbrirt,  and  his  Blood  Ihed  for  the  RemifTion 
 of  Sins.  That  Inilitution  tlierefore  ,  hath 
 the  very  Name  oi  the  Table  of  the  Lord,  i  Cor. 
 I  o.  2 1 .  IVe  cannot  be  Partakers  of  the  Lord*  sT able 
 and  theTable  of  Details,  It  is  called  2iFea[l  on  the  Sa- 
 crifice of  Chrijl,  iCor.  5.7,  8.  Ofwhichlihall 
 have  occafion  to  fpeak  afterward.  There  be- 
 ing all  Things  there,  that  are  necelTary  to  a 
 Feafl.  And  a  Fe aft  for  all  People,  for  tlie  Gen- 
 tiles, whom  the  fervs  defpifed,  and  counted  as 
 Dogs,  and  who  were  Vile  and  jMiferablc  ia 
 
 themlglvcs, 
 
2o8    %\^t  munti) ^ikotxtky 
 
 themfelves,  without  God,  and  Chrift,  and 
 under  grofs  Idolatry.  This  Feaft  is  for  Vs 
 Gentiles.  Which  I  lliall  firft  particularly  Ex-'- 
 flam,  and  Prove^  and  then  Apply, 
 
 !•  In  this  Spiritual Feafi;  or  Banquet,  are  the 
 Choiceft  Provifions  that  can  be,  for  the  Nou- 
 rifliment   of  our  Souls.      There  is  Spiritual 
 Food,  for  the  fatisfaftion  of  Spiritual  Hunger; 
 where  we  may  eat  and  be  fatisfied,  and  find 
 that  which  is  fweeter  than  Honey,  the  Love  of 
 Chrifi  better  than  Wine.     Pfal.  22.  6.  Cant.  i.  2. 
 Wine,  that  is  faid  to  che.ir,  and  delight  the  Heart, 
 Ecclef.  10.19.    To  lift  a  Man  above  fad,  and 
 melancholy  Thoughts ;  to  make  a  Man  forget 
 hisAffliftion,  and  Mifery,  Prov.  31.7.     Give 
 Wine  to  him  that  is  of  a  heavy  Heart,  Let  him 
 drink  and  forget  his  poverty,  and  remember  his  mife- 
 ry  no  more.     It  may  mucli  more  be  faid  fo,  of 
 this  Sacramental  Wine,  exhibiting  the  Love 
 ofChriil:  to  the  Soul.     And 'though /F/,^e  be 
 put  for  all  manner  oi  Delicacies ,    Ifa.  25.  6. 
 Yet  the  Love  of  Chrifi  is  better  than  Wine,  Cant. 
 I.  4.     Hii  Blood  is  Drink  indeed,    and  his  Flejh 
 is  Meat  wdeed,  John  6.  55.     Far  beyond  Man- 
 na ,    which  yet  is  called  Angels  Food^     He  is 
 Manna  for  tood,  the  beil  Bread-,  And  He  is 
 Wine  for  Drink. 
 
 And  -the  BlefTednefs  of  the  Heavenly  State  , 
 whereof  this  Feaft  is  the  Earneft,  is  fet  forth 
 by  the  Pleafures  of  eating  and  drinking,  Luk, 
 32.  30.     That  you  may  eat  and  drink  at  my  Table 
 
 in 
 
in  my  K^tngdom^  O  the  Satisfadion  and  De- 
 lighc,  that  Holy  Souls  experience,  in  tafting 
 ot  thofe  Provilions,  when  they  come  with  that 
 due Preparednefs  which  they  ought/  All  the 
 Delights  ot  this  World  are  not  to  be  compared,, 
 with  one  hours  Enjoyment  of  Chrifl  in  this 
 Ordinance:  0\\^  hour,  one  half  hour  of  Com- 
 munion with  tlie  Father,  and  the  Son,  by  the 
 Spirit,  in  llich  a  Duty,  is  more  delightful , 
 than  all  the  Pleafures  of  the  Palate  and  Tafte. 
 It  is  a  nobler,  a  purer,  a  fweeter,  a  better  kind 
 of  Content  and  Siitisf^ution^  that  we  here  meet 
 with.  I  may  appeal  to  the  Experience  of  Seri- 
 ous Chriflians,  for  the  Truth  of  this. 
 
 2.  At  a  Feaft  there  are  All  Sorts  ofVrovifwn ; 
 Not  only  the  Choicefl:  and  the  Beft,  but  there 
 is  Variety,  It  is  /i  ieAJf:  of  Fat  things  full  of  Mar- 
 rotv,  o^Wme  on  the  Lees  well  refined.  And  it  is 
 fuitable  to  ev^ery  Condition,  to  every  Relati- 
 on,to.  every  NecefTity.  Grace  for  Grace,  out  of  his 
 Fulnefs^  that  is.  All  manner  of  Supplies  of 
 Grace,  John  i.  16.  Forgivenefs  of  Sin,  to 
 take  away  our  Fear  of^)&  And  the  AlTu-  '\\lifr 
 ranee  of  Eternal  Life,  to  anfwer  ourDeiiresof 
 Happinefs.And  therefore 'tis  anfwerable  to  the 
 Exigencies  of  our  Cafe.For  what  can  we  need, 
 but  may  be  received  from  Chri/l,\v[\o  of  God  is 
 made  unto  us,  IV/fdom,  Righteoufmfs,  Sancfifi- 
 cation,  and  Redemption?  His  precious  Blood 
 can  wa(h  away  the  ftains  of  our  blacked  guilt ; 
 and  his  perfect  Righteoufnefs  be  the  Covering 
 of  our  Naked  Souls  J  by  Meriting  and  procu- 
 
 P  ring 
 
1 1  o  IHje  ^tUntl)  SDifcotirfe, 
 
 ting  our  Pardon,  by  Purchafing  and  applying 
 the  Spirit  of  Holinefs,  Light,  Strength,  Stabili- 
 ty ,  Comfort.  Whatever  we  need  we  may 
 receive  from  him,  among  the  Provifions  of  the 
 Gofpel,  in  this  Spiritual  Feaft. 
 
 We  may  apply  to  the  Heavenfy  Nourishment 
 of  this  Table  ^  what  th^^ews  {^y  of  their  MAnna. 
 in  theWildernefs\  which  was  fent  down  by 
 God  from  Heaven  to  them :  It  contained,  they 
 teli  us,  all  the  Taftes  of  what  any  Man  defired 
 or  longed  for  ;  It  was  fuited  to  every  Palate, 
 and  to  every  Conflitution :  That  none  could 
 fail  of  being  *  fed,  and  pleafed,  though  they 
 were  of  never  fo  different  Tempers.  It  is 
 called  the  Bread  of  Heaven^  Exod.  i6.  4.  And 
 the  Tafleoj  />,  is  faid  to  be  like  Water  made  of  Ho- 
 ney^ Verfe  31.  And  yet  m  i\umh.  11.  8.  the 
 Tafle  of  it  is  faid  to  be,  as  the  Tafie  of  Frejb 
 OiL  Now,  How  can  all  thefe  be  true  ?  How 
 can  they  all  Agree  ?  That  this  Mxrina{\[0\i\(\bG 
 like  Bready  and  like  Ho//ej,  and  like  Oil  too  ? 
 The  Jews  Anfwer,  That  the  Toung  Men  tafted 
 in  it  Bready  the  0/d  Men  Honey^  and  the  Infants 
 Oil,  We  may  Accommodate  this  to  the  Di- 
 vine Food  of  the  Lord's  Table,  which  is  fui- 
 table  to  every  Complexion  ofMind^  and  Tem° 
 der  of  Spirit.  The  Infant  Chriflrians  are  there 
 cheriflied,  and  incouraged  ,  they  having  the 
 Oil  of  Joy  and  Gladnefs  poured  upon  them : 
 
 The 
 
 *  Bp,  Patriek'j  Cbrijlian  SaorijiGs^ 
 
1  he  Young  Men  'have  Strength  and  Powec 
 by  this  Breaci  ot  Life,  to  overcome  the  Wicked 
 One :  The  more  Aged ,  the  more  Exercifed 
 Chriftians,  they  find  fuch  Rehfli  in  it,  that 
 they  can  fay ,  T/jy  Comm^^idments  Ate  fleeter 
 than  the  Homy^  and  the  Hojiey  comb^  und  in  keep' 
 higofthcm  there  is  great  Reward  :  Being  a  httle 
 Earned,  and  Pledge,  and  Foretade  otthe  Joys 
 of  the  Heavenly  Fealh  For  therefore,  MannA 
 in  thehVilderneplud  the  Tafte  of  Honey,  fa^ 
 the  Jeivs^  that  it  might  be  an  Earned  and  Re- 
 prefentation  of  the  Land  ofCanan^  a  Landflorv^ 
 ingrvith  Milk  and  Honey  ^  unto  which  they  were 
 now  going.  In  a  word,  Young  and  01d,Weak 
 and  Strong,  Chridians  of  all  Sizes,  and  diffe- 
 rent Stations,  may  receive  Nourifhment,  Re- 
 frefhment,  and  Advantage,  by  this  Heavenly 
 Food  ofthe  Table  of  the  Lord.  There  'vi,greAt 
 Variety  at  this  Fead,  to  fuit  every  ones  Palate 
 and  Temper. 
 
 5.  At  a  Fead,  as  there  is  Rarity^  and  Varies 
 ty^  fo  Rlenty  and  Abundance  \  that  none  need 
 go  away  hungry  or  empty,  complaining  or 
 difcontented.  Here  are  Riches,  unfearchable 
 Riches  of rhe  Grace  of  Chrid.  We  have  here 
 All  things  given  us,  richly  to  enjcy.  And  the 
 Sanchil'ying  Gifts  and  Graces  of  the  Spirit,  are 
 faid  to  be  Ihed  on  us  nchly  ,  or  abundantly^ 
 through  "[jefu^s  Chrtjl  our  Saviour,  Tit,  3.  6- 
 There  is  a  Fountain  of  Grace,  that  will  not 
 have  the  Icfs  for  us,  by  fupplying  the  wants  of 
 others. 
 
 Pa  4,  Theie 
 
Ill   ICfje ^ebeirtD SDifcontfc, 
 
 4.  There  is  a  Mirth^  and  Chearfulnefs  at  this 
 Feafl:,  which  is  another  Concomitant  of/? 
 Banquet,  A  Feafi  is  made  for  Laughter  ,  and 
 Wine  maketh  Merry  y  Ecclef.  10.  19.  When 
 prodigal  Sinners  firft  return,  their  Father 
 hath  Mirth,  and  Mufick  to  entertain  them. 
 Luk»  15.  24.  Ltt  us  kill  the  fatted  Calf  ^  and 
 make  merry ;  For  this  my  Son  was  loft ,  and  is 
 found',  voas  deady  hut  is  alive.  And  fhall  not  the 
 Reconciliation  between  God  and  our  Souls 
 through  Chrifty  when  it  is  folemnly  profefTed, 
 and  avowed  at  the  Table  of  the  Lord,  be  ac- 
 companied with  'Joy  and  Mirth?  The  Jews 
 were  not  to  AfBift  their  Souls  in  any  of  their 
 Fcafts,  Religious  or  Common,  Thou  fh alt  Re- 
 jojce  in  thy  Feafis^  Deut.  16.  14.  We  are  not 
 called  to  the  Huufe  of  Mourning,  You  may 
 eat  this  Bread  with  Joy,  and  drink  this  Wine 
 with  a  Merry  Heart,  in  hopes  of  God's  Ac- 
 ceptance of  you,    and  your  Sacrifice  ^    EccIeH 
 
 9-  7- 
 
 Our  Redeemer  feems  to  fpeak  to  thofe,  who 
 are  Difconfolate  at  his  Table ,  and  if  he  fee 
 us  Sad  and  Melancholy,  to  ufe  fome  fuch  Laa« 
 guage. 
 
 What  ^  Do  yoft  not  know  where  you  are?  Da 
 you  not  under  ft  and  what  I  have  done  to  you  ^ 
 and  for  you?  What  1  have  done  upon  the  Crofs  ^ 
 and  what  at  the  Table  ? 
 
 o 
 
O  did  we  underiiand  it  be:rer,  and  confidcr 
 it  more,  what  he  hath  done  and  Suffered, 
 purchafed  and  Promifed;  we  Hiould  come  to 
 this  Feaft  with  a  Gladfome  ,  Merry  Hearts- 
 All  the  Mufick  and  Melody,  that  the  Feafts 
 ofSenfual  Men  are  attended  with,  would  be 
 nothing  to  it.  Therefore  take  heed  of  miftak- 
 ing  the  Mature  of  this  Ordinance,  fo  as  to  come 
 like  Mourners  to  Morrow,  to  a  Funeral :  It  is 
 to  no  fuch  Solemnity,  but  to  a  Feaft  :  you  are 
 invited  to  a  Royal  Fea[}:  And  therefore  your 
 Hearts  and  Lips  Hiould  be  full  of  the  high 
 Praifes  of  God^  and  Thankful  Admiration  of 
 Chrift,  and  his  Redeeming  Love  and  Grace. 
 /  Will  bring  them  to  my  Holy  Mount ^in^  and  m^kf 
 them  Joyful  in  my  Houfe  of  Prayer* 
 
 5.  At  ^  Feaft  there  Is  Good  Company,  Now 
 there  is  no  fuch  Company  in  all  the  World, 
 as  is  to  be  found  atChriii'sTable,?l7;/7f  theKjng 
 fttteth  at  this  Table y  Cant.  i.  12.  Chrifl  him- 
 felf  is  there  prefent,  and  the  Father  alfo:  For 
 in  this  Ordinance  efpecially,  vvx  have  FcIIoWp 
 fhip  with  the  Father,  and  the  Son,  through 
 the  Spirit.  ACormnunion  with  them,fuppofes  the 
 Frefencc  of  Father,and  Son,and  Spirit,  The  Cup  of 
 Bltjjtrig  which  we  Bkfsy  is  the  Communion  ofChrift'^s 
 Bloody  and  the  Bread  xve  breaky  the  Communion 
 of  his  Body  ^  I  Cor.  10.  16.  We  are  invited 
 Guefts  by  Chrift,  and  treated  as  his  Friends. 
 Wc  are  entertained  with  Kindnefs,  and  Fami- 
 liarity, which  is  an  Honour  we  ought  to  va» 
 luc.    In  his  own  Houfe  we  are  treated  j  and 
 
 P  I  have 
 
^14  %tit  ^twntl)  Wiftmtttr 
 
 h^ve.^the  fame  Fare ,  with'  the  beft  of  hi^ 
 Friends,  who  are  Invited  with  us.  We  fie 
 down  with  him,  at  his  own  Table,  in  tk  befi 
 Company,  that  we  can  defirc.  Hamm  expref- 
 fes  it  as  an  Honour,  that' the  Queen  let  none 
 come  to  the  Bj^nq.uet  but  himfelf :  And  to  mor- 
 VdWy  fays  he,  7  dm  invited  alfo  with  the  Kjng^ 
 Efth.  5.  12.  .  If  the  Father,  and  the  Son,  and 
 Holy  Spirit,  and  the  Children  of  God  that  are 
 his  fpecial  Favourites,  and  Heirs  of  the  Hea- 
 venly Inheritance,  if  thefe  are  Qood  Comfanj^ 
 ,you  may  have  it  at  the  Table. 
 
 'V^.'^AVal^eaft  there, is  W'^fp/co/^f,  Exprefi  and 
 gi"ven,  by  the  Mafter  of  the  Feaft.  Such  an 
 exprellion  we  have  of  it,  Pfal.  2^,  5.  Thou 
 prepareft  my  Table  for  me, '  and  Anointeji  my  Head 
 with  Oil ,  or  with  Aromatical  Ointments  , 
 formerly  ufed  at  great  Feafts^  as  a  token  of 
 Refpetl; ,  and  Kindnefs.  Thou  biddeft  me 
 to  a  Feaft,  and  biddeit  me  Welcome  ;  Aiiud« 
 ingto  theCuftom  of  the  Eaftern  People,  and 
 ofthe  'Je)vs  particularly,  who  expreft  the  hearty 
 Welcome  they  gave  their  Guefts,  by  pouring 
 fome  precious  Ointment  on  their  Heads,  PJaL 
 92.  10.  Luh  J,  39.  A  very  ufual  '^  Fefli- 
 val  Solemnity, 
 
 Therefore,  when  you  come  to  morrow  tQ 
 this  Feaf}-,  you  muft  think,  and  believe,  that 
 
 *■  SceBp,  ^ilx'iQ^ii  Ghr!jliar."Sasr!ficf,  p.  loo. 
 
Before  (5eEo;iD'5^nppei:.  215 
 
 Chrtft  fpeaks  to  you ,   wlien  you  behold  the 
 Symbols  of  his  Body  and  Blood.     For  you  arc 
 not  to  confider  the  broken  Bread^  and  the  JVu^e 
 fouredout^  as  dumb  Signs ;  no,  tliey  fpeak  very 
 diftinftly  toall  the  Communicants.  Therefore 
 come  with  a  chearful  Wedding  Garment,hear- 
 ing  the  Voice  of  your  Redeemer,  as  \{  Qhrift 
 Ihould  fay  to  you  ,    '*  Tha,t  you   were  welcome 
 "  to  his  Tahky    and  that  he  is  Aeafed^  that  you 
 *'  accent  his  Invit^ttion,     Coir.e,    My  Brethren ^^ 
 "  as  if  he  fhould  lay,  for  fo  he  caHs  us,  when 
 "  he  Afcended  to  his  Father,    John  20.  17, 
 "  Go  and  tell  ?ny  Brethren^  that  I  Afcend  to  ?ny 
 "  Father  ,    and  their  Father  ,    t9  my  Gcd,    and 
 "  their  God,     Come,    my  Brethren,    doth  he 
 *^  fay,    I  fefit  and  co?nm?(Jioned  my  Minifiers  ^ 
 "  to  call  you  to  my  Hotije,  folemnly  and  earnejl- 
 "  ly  to  Invite  you  to  my  Table  ;     Tou  did  well 
 "  that  you  are  come  ;    7  take  it  kindly  that  you 
 "  did  not  reject  rny  Invitation^    I  am  gUd  you 
 are  come,  to  Remember  rny  t-ovi,  and  tojherv 
 ^*  your  felves  my    Fr tends,      I  have    no    other 
 "  Defign  in  fending  for  yoH  J    but  to    make  you 
 "  rjiore  fe?i(ibU  of  ?ny  Love  ,    and  to   gtve  you 
 "  Freflj  Tokens  of  it\    to  repeat  the  pledge  and 
 "  ajfurance    of  my   Dying    KJndnefs,      Da   not 
 ''  defpife    the    Enter tain?nent  J    here  give  you  , 
 *'  though  ye  fee  only  Bread  and  Wine,     Open  the 
 "  eyes  of  your  Minds,    and  let  your  Faith   dif 
 "  cern,  that  this  Bread  is  my  Body,  my  Cru- 
 cified Badj  ,    my   Body  broken  for  you :     And 
 "  this  Wine  poured  out  is   my  Blood,  my 
 "  Blood  Jhed  for  you.     Oh  fee  horv  J  loved  you  \ 
 
 V  4  "  11, 
 
II 6    %U  ^clJtnti)  SDifcoutfe, 
 
 •  fee  ivhdt  my  Love  to  you  brought  me  to  trndef 
 '^  E>^  >  Ci7;2//ifr  how  J  rvas  ufed  for  your  fakeSf 
 "  to  procure  "^Qur  Peace  ^  and  to  fur  chafe  your 
 *'  Reconciliatioff,  J  have  nothing  to  deftre  of 
 *'  you ,  but  that  you  would  continue  in  my 
 *'  hove ;  and  then  I  prornife  you  the  Love  of 
 *'  >/jty  Father  ,  and  that  your  fins  fhall  be  forgi- 
 *'  ven^  they  jjjall  not  be  rememhred  agdnfi  youj 
 **  you  fhall  not  come  into  Condemnation  :  And 
 *^  aH  your  wants  fhall  he  fuf plied.  Nothing  you 
 **  can  need  but  I  have  purchafed ,  nothing  you 
 *^  can  want  but  I  will  give.  Till  /  have  fitted 
 *^  you  for  my  Prefence  above ,  till  you  come  to 
 "  be  with  me  in  the  Heavenly  (late:  Tou  fhall 
 ^*  receive  it  all  from  time  to  time.  Come^  take 
 *'  the  Pledge^  and  the  Jffurance  of  this  ,  by 
 "  doing  this  in  Remembrance  of  me. 
 
 ^^  Coh-ic  therefore,  fays  Cm/?,  Take  and 
 '^  Eat ;  E^t^  0  Friends^  drink  abundantly  ,  0 
 ^*  Beloved*  Take ,  eat  this  Morfel ;  as  littk 
 ^'  and  inconsiderable  as  tt  jeems  to  be  ,  it  coji 
 *'  my  Life  :  I  give  it  to  you  as  a  Token  of 
 *'  my  Lave  y  and  of  my  Fathers  Love,  Take 
 '^  it ,  and  Kemetnber  both.  I  j.ty  the  fame  for 
 *'  tiic  Cup  of  BlefTing  ,  Drink  it  m  Re^ 
 *'  membra^ce  of  me*  Come  pledge  me ,  This  is 
 *'  Wme  of  my  own  making  ,  when  1  trod  the 
 **  Winc-prels  of  my  Father'^s  IVrath  alone. 
 **  This  will  Jlrengthen  and  revive  thy  fainting 
 **  Sptrtt  \  This  wili  cure  the  Vkers  of  thy  Hearty 
 ^^  This  will  give  thee  Boldnejs  ^  arid  Courage  ^ 
 f*  to  enter  into  the  Prejeme  of  thy  Father^  5c  c. 
 
 '    *^.  Thu4 
 
Thus  does  Chnli  ghe  Welcome  to  his  pre^ 
 pared  Guejls. 
 
 7, And  Lafiiy,  This  is  a  peculiar  fort  ofFcaf^, 
 viz,  aFeafi  upon,  n  Sacrifice;  A  Feaft  that  be- 
 tokens a  Covenant,  and  ReconciUation  be- 
 tween God,  and  Such  as  are  Inviied  Guefts 
 at  this  Table.  I  often  take  occafion  to  men- 
 tion this,  becaule  I  judge  it,  the  true  Notion 
 of  the  Lord's  Sapper,  and  the  lenfe  of  the  A- 
 poftle,  I  Cor.  5.  8.  Chrifi  our  Pajfover  waf 
 Sacrificed  for  m  ;  Let  us  therefore  keep  the  Feajl^ 
 r^ith  the  VnleavenedBread  of  Sincerity  and  Truth, 
 which  is  fpoken  of  the  Feafl,  from  which  the 
 Corinthian  Church,  by  the  Authority  of  C'/yr//?, 
 was  to  bar  and  feclude  the  diforderly  Perfon, 
 even  the  Lord's  Supper. 
 
 It  is  well  known,  that  Sacrifices  were  wont; 
 to  be  attended  with  a  Feaft,  The  Peace-offer*, 
 in^  under  the  Law,  was  to  be  brought  oa  the 
 10^  0^  the  Bur nt'offerings '.  No  Burnt-offerings 
 were  without  fome  Peace-offerings :  And  ha- 
 ving ofFerM  them  to  the  Lord,  they  were  to 
 eat  their  part  chearfully  among  their  Friends. 
 For  then  they  had,  as  it  were,  oneDifhfent 
 them  from  God's  Table.  One  part  of  the  O^^ 
 fering,  viz.  God's ,  was  confumed  upon  the 
 Altar  ;  Another  part,  the  Priefis  had,  by  God's 
 Appointment;  And  a  Thtrd,  the  Offerers  had 
 to  Feaft  upon.  Chriffs  Offering  up  himfelf 
 upon  the  Crofs,  is  the  Great  Sacrifice:  This 
 }3fincjuct  at  the  Table  of  the  Lord,  is  a  Feaft  on 
 
 that 
 
a  1 8   sue  ^et)entl)  t>ifcottcre, 
 
 that  Sacrifice  ,  Pfal.  50.  5.  Gather  my  Saints 
 together  J  who  have  made  a  Covenant  with  me  by 
 Sacrifice* 
 
 The  Offering  a  Sacrifice  was  afcederalRite^ 
 whereby  God  and  his  People  became   one* 
 Upon  which  account  Sdt  was  ufed  in  Sacrifi- 
 ces by  God's  own  Diredion ,    Lev,  2.  13. 
 All  Nations  lookt  on  ^  Salt^  as  a  Token  of 
 hove^  a  Pledge  o^Friendjhipy  a  Symbol  of  Peace^ 
 And  Feaftwg  on  a  Sacrifice  was  a  Rite  of  the 
 fame  Nature  with  Sacrificing ;  It  being  but 
 the  Complement y  the  Clofe^  the  Finijhing  of  the 
 Sacrifice.     In  this  fenfe  fome  underfirand  thofe 
 words,    Pfal.   50.   16.     Unto  the  rvickedy    God 
 faith,    M'^hdt  haft  thou  to  do,    to  declare  my  Sta- 
 tutes, and  that  tho/i  jJjouldeft  take  my  Covenant  in 
 thy  Mofith,  i.  e.     Eating  the  Signs  and  Sym- 
 bols of  the  Covenants  partaking  of  thofe  Sa- 
 crifical  Banquets,    which  were  a  Token   of 
 God's  Covenant.     Thus  when  the  Covenant 
 was  renewed  between  God  and  the  Children 
 of  Iftrael ;    Mofes  and  Aaron,  and   the  Seventy 
 Nobles  of  the  Children  oflfrael,  went  up  to  God, 
 and  faw  his  Glory  on  the  Mount;    and  after 
 their  Burnt-offerings   and   Fe ace-offerings    were 
 Sacrificed,   they  did  eat  and  drink,   Exod.  24, 
 ii.r/,  !The  eating  of  the  Pajfover  was  fuch  a 
 Feeder al Solemnity,  and  therefore, ^?^  Stranger  was 
 
 to 
 
 .  *  See  Dr.  Hammond  om  Mark  9.  50.  Ami?.  F.igiu$i«Le» 
 v\t.  2.  And  more  Urgely  in  Dr.  Cudwoitlw  Ncttc?i  of  tLf 
 l.orcVsSiifpcr.     Bifirop  Patrick'^  Chrijlian  Sacrifice;  and  Qr. 
 
"Btfm  %  %mVi  swapper.   1 1 9 
 
 to  eat  of  it ^  Exod.  12.  In  did  riot  belong  to 
 riiofe,  who  did  not  belong  to  that  Covenant 
 which  God  had  made  with  his  Pecuhar  Peo- 
 ple, the  Children  ofljrael. 
 
 This  Evangelical  Feaft  at  the  Lord's  Tabic, 
 is  of  the  like  nature  and  ri?;nification.  Befidjes, 
 the  Analogy  and  Rciemblance  between  thefe, 
 the  words  of  Inllritution  do  fui^iciently  prove 
 it ;  for  fpeaking  of  the  Cr/y?,  or  tho^JVine  in  the 
 Cur>^  Our  Lord  faid,  This  is  my  Blood  of  the  New 
 Covenant.  It  is  the  Reprefentation  of  tliat 
 Blood,  which  is  the  Seal  of  the  New  Covenant : 
 As  Ctrcumctfwn  :s  called  the  Covenant  of  Circum* 
 cifion.  Acts  7.  8.  becaufe  it  was  the  Token 
 and  Seal  of  the  Covenant  between  Cod  and 
 jibraham. 
 
 Eating  and  Drinking  together  was  alway 
 reckoned  fome  token  of  Fnendlhip,  and  Ac^ 
 cord :  Efpecially  when  there  is  a  Solemn  Feafi 
 on  purpofe  to  exprefs,  and  fignifie  this  Agree- 
 ment :  And  when  it  follows  after  Difagrce- 
 mentand  Variance,  it  amounts  to  a  Covenant^ 
 OT  League,  which  the  Parties  enter  into,  to  be 
 henceforward  Friends.  As  Gen.  26.  28,  29, 
 30,  31.  Verfes.  Let  »s  make  a  Covenant  with 
 thee,  ^C'  And  then  it  follows,  He  made  the»% 
 a  Feaff,  and  they  did  eat  and  dnnk,  But  in  the 
 prefent  cafe,  tliere  is  yet  more,  for  it  was  a. 
 more  facred  way  of  Covenanting,  when  they 
 fearted  upon  i>-vt  of  the  Sacnpe)    that  was 
 
 n^iicle 
 
22  o   XDe  ^ebent!)  axfcottrfe, 
 
 made  to  God,  of  which  I  (hall  fpeak  more 
 prefently.  And  ufually  it  was  accompanied 
 with  An  Oath^  in  the  prcfence  of  God. 
 
 Noiv  at  the  Lord's  Tabie^  Do  m  not  profefs 
 our  owning  the  New  Covenant ,  macie  between 
 God.  and  us  ?  And  do  we  not  there  renew  our 
 Baptifmal  Covenant  ?  Do  we  not  Accep  of 
 Chrifi:,  and  all  the  Bleflings  of  the  Covenant 
 of  Grace  ?  Do  we  not  Reftgn  our  felves  ,  and 
 4II  we  have,  to  be  His,  according  to  the  Tenour 
 and  Terms  of  it^.  Do  we  not  receive  the  Pledge, 
 AndAjfurance  ofhisLove  to  us  and  engage  our  Faith, 
 that  we  will  be  his  Servants  ?  Binding  our  felves  to 
 li?  the  Duties  ^^^f  Cov^cnant,  as  God  does  oblige 
 himfelf  to  befiow  all  the  Bleffings  of  it  ? 
 
 2.  Having  thus  explained  fomewhat  of  this 
 Banquet,  or  Feaft,  I  might  confider  theRea- 
 fons  of  its  Appointment  ,  and  the  excel- 
 lent  purpofes  it  lerveth  for :  Befides  the  known, 
 exprefs,  and  principal  one,  of  being  a  Memo- 
 rial of  Chrifi's  Loveyth^t  we  may  remember 
 him  Crucified  for  us ;  there  may  be  other  Con- 
 ftderatio/js,  partly  with  refpeft  to  God ,  and 
 Chrid,  partly  with  relation  to  the  Souls  of  Be- 
 lievers* 
 
 3.  To  rcprefent  the  Royalty,  and  Magnificence 
 of  God ,  and  the  Tranfcendant  Riches  and 
 Glory  of  the  Grace  of  Chrift.  Acccordingly 
 we  Readj  that  Princes  and  Potentates,  and 
 Great  Men,  upon  fueh  Accounts,  were  wont 
 to  make  Sumptuous  Entertainments,  Eph.  i. 
 
 h  4^ 
 
^,4.     He   wdde  a  Feafi    unto  all  his  Crimes  > 
 AH  A  his  Seruar/ts,  to  fjjerv  them  the  Riches  of  his 
 
 Excellent  Majeji^. 
 
 Partly  witli  refpe^l  to  us.  F/>/?,  To  encou- 
 rage us,  in  the  difficult  Services  we  may  meet 
 with:  To  animate  and  embolden  us  to  hold 
 on  our  way,  and  work,  of  doing  and  fuffering 
 the  Will  ofGod,  in  obedience  to  Chrift.  The 
 Burden  of  Affliftion  would  be  much  more 
 heavy,  and  our  Spirits  more  like  to  faint,  were 
 itnotforfomeRefrerhment,  Quickening,  and 
 Comfort,  now  and  then,  in  fuch  Ordinances 
 oftheGofpel:  But  the  Pledge  of  the  Love  of 
 God,  the  Everlafting  Love  of  Chrift,  the  Ear- 
 ned of  Heaven,  and  the  Hopes  of  it,  that  we 
 fhould  Sin,  and  Suffer,  and  Sorrow  no  more, 
 makes  our  outward  Afflictions  tolerable:  For 
 if  God  be  reconciled  to  us,  and  pleafed  with 
 us;  If  the  Redeemer  fhine  upon  us,  and  fay 
 he  is  ours;  l{  his  Love  be  fhed  abroad  in  our 
 Hearts,  and  ours  kept  alive  to  him ;  we  can 
 bear  any  thing,  or  lofe  any  thing ,  and  not 
 Defpond.  Befides  ,  the  Solemn  Dedication 
 of  our  fclves,  and  all  we  have  unto  Chrilt, 
 which  we  there  make ,  helps  to  awe  our 
 Hearts,  and  check  our  impatient  Murmurs; 
 when  by  any  fevcreDifpenfation  of  Providence 
 he  doth  but  take  us  at  our  word.  For  he  can 
 only  Take  that ,  which  we  Refigned  to  him 
 before;  And  when  he  doth,  he  tries  whether 
 we  were  Hypocrites,  or  Sincere  in  our  Re- 
 fignation, 
 
 2.  It 
 
122    %l)t  ^ebent^ 2)ifccurff, 
 
 2.  It  may  be  confider'd,  That  at  this  Feaft 
 we  have  the  neareH  tellonPjip^  zndfaeeces^  Com- 
 munion with  God,  and  Chrift,  of  almoft  any 
 Ordinance  of  the  Gofpel ;    And  the  continue 
 ance  of  fach  a  bleiTed  Entercourfe   between 
 God  and  our  Souls,  was  another  ground  of  his 
 appointing  it.     Which  will  appear  more  plain- 
 ly, by  confidering  Another  End  of  it,  viz»  to 
 ratifieand  confirm  the  Covenant ^  between  God 
 and  us.     This  is  one  fpecial  defign  of  thus  eat- 
 ing and  drinking  in  his  Frefence ,    to  confirm 
 om  Covenant,     It  was  very  ufual,  efpecially  in 
 theEaftern  parts  of  the  World,  to  ratifie  Con- 
 trails and  Covenants,  by  ed.ting  and  drmkmg 
 togethi^r.     Thus  in  the  fore-mentioned  Inilance, 
 Ahir^^elechdindi  Ifiac  celebrated  fuch  a  Covenant- 
 Feaft,  Gen,  26.  30.    as  a  Token  of  Friendfhip 
 between  them.     L^^^/Zs  eating  with  j^^c^^  ^;? 
 an  help  of  Stones^  was  a  Foederal  Rite,  Gen.  3 1 . 
 46.      i'he   Ijraelites    eating  of  the  Gibeonites 
 Vicriiais,    w^as  the  contracting  a  League  with 
 them,  ^joflj.  9.  14.     When  DAvid  fpeaks   of 
 his  Friends  Treachery  ( in  words  very  applica- 
 ble to  Judas )  PfaL  41.  9.    he  faith,  My  omi- 
 Familiar  Friend^  in  whom  I  truHed^  who  did  eat 
 of  my  Bready  hath  lift  uP  his  Heel  againU  me :  He 
 meant  one,   who  had  entred  into  Covenant 
 with  him  by  a  Feaft  (  as  you  find  that  Ahmr 
 did,  2  SafTS:  ^.  20.)    Therefore,  in  ftead  of  a 
 Friend^  'dsotherwife  rendred  in  the  Margin  ot 
 .  our  Btble^  The  Man  of  my  Peace^    or  the  Man 
 that  was  at  Peace  with  me,     Hfuce  the  Hebrew 
 
 word 
 
20efo;te  t|)e  %tiiti6  ^  upper-   1 1  % 
 
 word,  which  fignifies  a  Cove?3ant^  is  derived 
 from  a  Rooty  which  fignifies  to  Eat,  And 
 hence  we  read  of  an  Idol  among  the  SichemiteSy 
 which  was  called  Berith  (or  the  God  of  a  Qo- 
 'uenunt^  becaufe  the  People  of  that  Place  were 
 wont,  when  they  made  Covenants,  to  eat  and 
 drink  with  their  Confederates  in  the  Houfe  of 
 that  God  of  theirs,  as  you  find  they  did,  when 
 they  entred  into  a  League  with  GW,  and  made 
 him  their  Head  in  Oppofition  to  ^^/wf/fd',  Judg. 
 
 9.  27. 
 
 Humane  Writers  afford  many  Inftances  of 
 this  Nature,  how  People  were  wont  antiently 
 to  make  and  ratifie  Covenants  between  Nation 
 and  Nation^  between  'Party  and  Varty^  and  be- 
 tween Man  and  Wife  ^  fometimes  by  eating 
 Bread^  fometimes  by  drinking  Wine^  and  fre- 
 quently by  partaking  of  both  together.  Which 
 fiiows,  that  it  was  the  General  Cuftom  oiMan- 
 kind  10  Contract ^  and  Covenant  with  one  ano- 
 ther by  the  Vtfible  Rites  o{  Feasting,  and  Ban^ 
 queting  together.  The  Old  Heathens  had  many 
 Religious  FeaHs  before  their  Idols,  whereby  they 
 Covenanted  with  thofe  Imaginary  Deities.  The 
 Ifraelites  2i]:cQh2iVgt(\\v\ihIdolai?yj  for  comply- 
 ing with  fuch  Pagan  Rites,  Exod.  32.6.    i  Cor. 
 
 10.  7.  When  the  People  made  an  Altar  to  the 
 Golden  Calf,  they  bring  xh^w  Peace-offerings,  and 
 Celebrate  a  i^f//^/Wj  S^/z^/zf/^ upon  the  remain- 
 ders thereof  fhcyfxt  d^wn  to  eat  and  drink, 
 ( to Ff^// together  b^'foie  ih^  Golden  Calf)  and 
 rofe  up  topUy.     This  the/ did  in  Imitation  of 
 
 the 
 
%  24   '^CD^  .'t^ebentl)  MCtmtCt 
 
 the  j£gyptia?is^  among  whom  they  had  lived 
 fo  long.  So  by  the  Perfwafion  of  the  Modbites^ 
 they  joyned  themfelves  to  Baal-Peor,  entred 
 into  Communion  with  that  Hexthen  Deity ^  that 
 was  Worfhippcd  on  Mount  Peor,  by  eating  the 
 Sacrifices  of  the  Dead^or  ^  fuch  things  as  Were 
 offered  in  the  Memory  of  the  dead.  Numb.  25^ 
 5.    PiaL   106.  28. 
 
 And  the  Apoftle  calls  the  eating  of  the  Hea- 
 then Sacrifices  4  Fe/foivfiip  with  Devils ^  i  Cor. 
 lu.  20.  There  were  fome  in  the  Apoilics 
 time  did  eat  of  thofe  Idol  Sacrifices,  i  Cor.  8.  7. 
 To  prevent  which  a  Canon  was  made  at  the 
 Council  of  Jerufalem  ,  that  Chriftiam  fhould 
 Abfiain  from  Meats  offered  unto  Idols,  Afts  1 5. 
 Bccaufe  by  fitting  at  Meat  in  the  Idols  Tem- 
 ple, they  made  themfelves /'^rZ-^yC^er/  of  the  Ta^ 
 hie  of  Devils.  And  the  Jpoftle  fhews  the 
 Inconfidency  of  this  with  the  participation  of 
 the  Lord's  Table,  becaufe  this  is  a  Sacrifical 
 Banquet^  proper  and  peculiar  to  us  Chriliians, 
 as  t\\Q  Idol-Feaslsy  WQVQ  Sacrifical  Banquets  pro- 
 per to  the  Pagans,  and  the  Mofaical  ones  to  the 
 feivs,  I  Cor.  I Q.  As  fews  and  Heathens  were 
 wont  to  feed  upon  a  Sacrificed Beafi,  we  Ci?/-//?/- 
 ans  do  feed  upon  a  Sacrificed  Redeemer,  by  eat- 
 ing and  drinking  in  Commemoration  of  his 
 Death  and  Sacritice.and  thereby  Renewing  our 
 
 Covenanl^ 
 
 ♦  S'Wwf?;  dc*  Di'S  Syrij.     Syntagm.   1.  cap.  ^.. 
 
Before  ttje  lto?t)'s  tapper,  315 
 
 Cove»a»t  witli  him,  as  his  Avowed^  Sworn  6'^«i 
 t/Avfs,  andDifctjfles, 
 
 4.  Anotlicr  Defign  of  this  Feafl:  may  be,  to 
 wean  us  from  the  Vanities  of  this  World,  by 
 tailing  thcfc  Spiritual  Provifions,  and  therein 
 how  Gracious  the  Lord  is»  That  by  eating  of  this 
 Bread,  and  drinking  of  this  Wine,  we  may 
 hunger  and  thirll  no  more  after  Scnfual  De- 
 lights ;  I'hat  we  may  not  care  to  feed  011 
 Husks,  when  we  can  eat  of  this  Bread  in  our 
 Father's  Houfe. 
 
 5.  That  our  Thoughts  of  the  Heavenly 
 Glory,  and  our  Dehres  after  it,  and  progref- 
 fivc  Mectnefs  for  it,  may  be  excited  and  pro- 
 moted. And  no  Inititution  of  the  Gofpel  is 
 fo  proper  for  this,  or  fo  well  Adapted  for  this 
 purpofe,  as  wereeafie  tofliew,  and  your  own 
 Meditations  can  fufficiently  enlarge. 
 
 ■  Vfe  I.  Hath  the  bleiTed  God  his  Feaft-,  and 
 Banquet  to  Entertain  fuch  wretched  Creatures 
 as  we  ?  Let  us  fit  down,  and  Admire  his  A- 
 dorable  Condefcention,  That  the  Lord  ofGlo-* 
 ry  Oiould  make  a  Feafl  for  fuch  Beggars,  fuch 
 Worms,  fuch  Vile  Sinners  as  we.'  That  we 
 fliould  be  called  to  the  Privileges  of  Children, 
 to  lit  down  at  his  Table;  We  that  defer ve 
 not  the  Crumbs  with  the  Dogs  under  the  Ta- 
 ble :  That  he  doth  not  only  richly  Fcail  us, 
 but  ftoops  to  Treat  us  in  our  own  way,  in  a 
 manner  lo  fenfible^  and  eafie,  and  plain  j  that 
 
 Q-  w© 
 
22<5    ICftc  ^etjenfD  20(ftottrfe,    , 
 
 we  may  fee,  and  tafte,  to  our  fuller  fatisfa£ll- 
 on,  that  he  is  Gracious :  That  the  outward 
 Signs  and  Symbols  are  fo  plain,  and  obvious, 
 when  the  great  Things  fignified,  and  repre* 
 fented,  are  fit  to  employ  the  deepcft  Meditati- 
 on, and  liirpafs  all  that  our  moft  comprehen- 
 sive Thoughts  can  reach. 
 
 2.  Doth  God  make  fuch  a  Ftdfil  Then  let 
 him  never  Invite,  but  he  you  mlUng  and  ready 
 to  come.  Take  heed  how  you  flight  the  Invi- 
 tation, and  Call  of  God.  It  is  a  dangerous 
 thing,  I  grant,  to  come  unfrefared^  and  unrea- 
 dy; and  fo  is  it  to  tarry  away,  and  to  refufe 
 Obedience  to  the  Command  of  our  dying 
 Lord ;  who  the  fame  Nigh  in  which  he  was  be- 
 trayed^  Inftituted  this  Feafl,  and  calls  us  to  do 
 it,  in  Ktmanhrance  cj'  htm.  They  that  come 
 \yitii0Ut  a  Wedding  Garment^  they  are  faid  to 
 be  Vmvorthy^  and  to  eat  and  drink  unworthily  \ 
 hvA  they  that  refufe  to  come  to  the  Gofpel- 
 Feail  upon  Clirift's  Invitation,  they  are  faid 
 to  he  Vmvorthy  too^  Matth.  22.  8.  You  little 
 mend  the  cafe,  if,  when  you  hear  of  the  Dan- 
 ger 0}  coming  Vnivorthily^  you  will  not  come  at  alL 
 For  that  Impenitence,  and  Unbelief  that  makes 
 Vnnwrtljy  Commumcants^  will  not  excufe  your 
 Neglecl  of  the  Duty,  You  muft  Repent  and 
 believe  in  Chrift,  and  fo  come  Prepared,  He 
 ih.it  eateth  this  Bready  and  drinketh  this  Cuf  un» 
 worthily,  he  eats  and  drinks  judgment  to  himjelf 
 'Tis  certain  he  is  guilty  of  a  Sin^  that  without 
 Repent anccy  \yi]!i  dam»  him  \  and  h€  is  in  danger 
 
 of 
 
?Sefo?e tSe HOLD'S ^uppcc*  i%7 
 
 of  fome  Calamity,  Sicknefs/tS-  ftiddea  Death :  ^  (^ 
 Such  as  was  infli([led  on'tlie  faulty  Corintlnans :  /^yw  ^ 
 But  he  dotli  not  {oe.it  And  drink  Damnation  y  as  •  f.^ 
 that  fuch  a  Sin  \'^V^pdrdondble^2,n&  fhall  certainly  J^\ 
 be  followed  nnth  He/I:  For  it  is  not  the  Sin  a-  b  ^ 
 gxinft  the  Holy  Ghefi^  which  is  never  Repented  .^^ 
 of.  If  the  fear  o[  Damnation  have  Influence  in  Hn^ 
 the  one  Cafe,  it  fhould  have  in  the  other :  be-  ^Vj 
 caufe  to  negleft  this  Duty,  is  a  Sw,  as  well  j  m 
 as  to  eome  Vnpreparedi  We  ought  to  dd  ^^ 
 neither.  iOif^ 
 
 You  therefore  who  are  to Co^ne^  look  to  it  .T\ 
 that  you  Come  JVorthiij/,  left  you  be  Guilty  of  v^r^ 
 the  Body  and  Blood  of  the  Lord  ;  Left  you  be  J* // 
 Guilty  of  the  Murder  of  Chrift,  and  of  Self^^j 
 murder zt  once,  by  eating  and  drinkingjc^^r  owrT  ^^ 
 DxmnAtion.      Ignorant    Perfons  ,    Scandalous  *t/4- 
 Perfons,  Hypocrites,  and  falfe  Pretenders  to  ^^^*^ 
 Religion ;    fucli  as  intrude  raflily,  and  comei  / 
 .impcnitently,    with  the  habitual  love  of  Sin,  '^^ 
 without  true  Repentance  \  All  wlio  come  igno-  ij^j 
 rantly,  or  hypocritically  ;  who  cannot  difcerrt     ^ 
 the  Lord's  Bodjiy  or  come  with  a  defign  to  co-  ^^ 
 ver  fome  fecret  Lull ;    Let  thefe  beware,   for 
 they  come  as  it  were,    with  a  Knife  in  their 
 Hand,  to  kill  the  Redeemer  in  his  own  Houfe, 
 to  ftab  him  at  his  own  Table,  and  Crucifie 
 him  afrefli.     They  are  Guilty  of  his  Body  and 
 Bloody   which  inftedd  of  pleading  on  their  be- 
 half for  M/t>,  will  cry  againft  them  for  Fen-^ 
 ireAnctt 
 
528    %l)t  ^euentD S^ifcourfe, 
 
 You  will  hereupon,  1  doubt  not,  be  glad  of 
 ^  a  little  Advice,  and  Direftion,  that  you  may 
 come  Worthily^  and  be  duly  Prepared^  that  you 
 may  avoid  fo  great  a  hazard.  And  becaufe 
 "  you  have  many  good  Books  on  this  Subjeft, 
 that  will  Affiffc  you  in  this  Matter,  I  fiiall 
 only  put  you  in  mind  of  a  few  Things  ; 
 ASj 
 
 .        I.  That  you  take  Convenient  Time  for  fb- 
 lemn  and  ferious  Preparatio)^,     They  efpecially 
 .  •   fhould  do  fo,  who  have  never  come  till  mw, 
 '    .  And   they  who  for  fome  confiderable   time 
 have  negle8:ed  it,  with  whom  feveral  Months 
 have  paft,  fince  they  have  been  at  the  Lord^s 
 Table,     Either  through  their  own  Negled, 
 which  they  mud:  Repent  of,  or  for  want  of  Op- 
 portunity.    God  cxpefted  and  required  y^'/^^w/'/ 
 Preparation^  for  the  Pajjover  Feajl^  Exod.    19. 
 \  I  o.     He  doth  fo  for  this  Feafl,  upo?t  Chrifi  our 
 I  *  Paffover^  facrificedfor  u-s.     Therefore  take  fome 
 ^^-  Time  to  confider,what  you  are  about  to  under- 
 take. Beg  of  God  a  prepared  Heart ',  and  by  Read- 
 iNg ^    Meditation^    and  Prayer  ^    endeavour  to 
 bring  your  Spirits  into  a  fuitable  Frame  for  fuch 
 j'olemn  Worky     Me  brought  me  into  his  Banquet-^ 
 ting-Houfe.     Chn^hirnfelfj  by  his  Spirit^  mull 
 lead  his  own  Guejts  to  his  own  Table.     He  mufb 
 A.'vakend.nd  excite  all  thofe  Graces^  that  are  to  be 
 exercifed  in  this  Feajl,     Therefore  beg  a  prepa^- 
 red  Hearty  and  do  what  you  can^by  other  means 
 i;o  endeavour  it, 
 
 2.  Renew 
 
2.  Renew  v^/zr  Rrpe^^j/7ce  for  all  the  Sins  of 
 your  Life  Do  not  come  with  fiftfy  Hc.irts  and 
 Hands.to  the  T.ible  of  the  Lor-/,  no  more  than  you 
 would  mfilthyRags,tongreatM.%n'sTahle.]^^y  alide 
 all  Filthinefs,  and  Siiperflbicy  of  NrUightinefs. 
 Purge  Ota  the  Old  Leaven  ofH^pocrifte  and  Maliccyof 
 Jgnorance^orEnvy^andWickednefs  of  every  fort  ;  that 
 you  may  come  with  humbled  Heart s^2i\\A  fo  with  a 
 thankful  J  receptive  Frame,  confenting  to  all  the 
 Claims,  andPurpofesofthis  Ordinance, 
 
 ^.  Thtrdorc  Examine  jour  felves  afrefh  that 
 you  may  thm  come.  Review  the  State  of  your 
 ^ouls^  fee  how  it  hath  been,  and  is  with  you, 
 as  to  Hearty  and  Life,  State,  and  Frame.  Let 
 a  7nan  examine  himfelf,  andfo  let  hi?n  e:it,  1  Cor. 
 II.  28.  Examine  your  felves  about  your 
 Knowledge,  and  your  Faith,  to  underftand  the 
 Meaning,  and  the  Myjiery  of  this  Table  ;  that 
 you  may  firmly  Alfent  to,  and  heartily  beheve, 
 what  is  Repi-efented ,  and  exliibited  here  : 
 And  .have  rigfit  Apprehenfions  of  thofe  Do- 
 Brines,  that P2xpla in  this  Or^/>^??f^;  asconcern- 
 ing  our  State  ofJpojlacy,  concerning  the  Ma  hod 
 of  our  Recovery  by  Christ,  and  our  Faith  in  him^ 
 zs  Teacher,  Saviour,  and  Lc>ri,  inallhis  O/ffc^/. 
 The  like  might  be  faid  concerning  Repentance^ 
 or  Godly  Sorrow  for  Sin,  hatred  of  it,  and  hearty 
 forfakwg  of  it;  Whether  you  Q2iVifemtently,  be^ 
 lievtngly,  feat  hack  your  part  of  the  Covenant^ 
 (when  Godfets  the  Broad  Seal  of  Heaven  unto 
 his  part  \  )  when  he  fays,  I  will  be  thy  God,  and 
 I  will  remember  thy  fins  no  more\  I  will^  tvith  my 
 
Chrsfi,  freely  give  thee  all  things :  This  J  fromife^ 
 this  J  fed  to  every  ofjouy  fays  God,  I  here  deliver 
 ft  as  my  Aci  and  Deed.  Now  can  you  feal  back 
 your  part  of  the  Covenant  ?  Lord,  I  will  be 
 thine y  henceforth  I  defire^  and  refolve  to  he  entire- 
 ly thine,  thy  fealed  Fountain,  thy  fealed  Garden  j 
 I  engage  henceforward  to  be  the  Lord's;  This 
 I  deliver  as  my  Aci  and  Deed» 
 
 In  a  word,  Examine  your  felves.  Dp  you  be« 
 I'lQVQthe  Gofpel of  Chr ill  to  be  true,  and  heartily 
 con fent  to  the  Doclrines  of  it  ?  Do  you  refol ve  to 
 be  Governed  by  Chrift  as  your  Lord,  and  confent 
 %o  the  Terms  of  hts  Gofpel?  Do  you  take  him 
 for  your  only  Saviour,  and  look  for  all  your  Ac- 
 ceptance with  God,  and  hope  of  Pardon,  and  Ltfe^ 
 only  for  his  fake,  and  upon  his  Account  ?  Do 
 you  confiderthe  Vow  you  madem  Baptifm,  of  F/- 
 deltty  to  Chrisl,  andi  ^^folve  to  be  true  to  it?  Do 
 you  here JerwuJIy  Renew  it,  and  will  you  now 
 again,  p-omije  Fatthfuinejs  to  him,  to  your  Lifes 
 md^  'Do  yo\X\di\ue  his  Favour,  and  Grace  above 
 all  things^  and  come  to  remember  his  dying 
 Love,  'dilAreceive  the  Communications,  of  the  pur  ^ 
 shafedSpirit,  with  this  ZJf//rf,  Dejign,  and  Hope ^ 
 That  you  may  love  him,  and  obey  him  better,  and 
 that  you  may  live  tn  Love,  and  Charity  towards^ 
 your  Brethren,  and  all  Mankind,  vkc. 
 
 4.  Look  to  the  Inward  part  of  the  Ordinance^ 
 and  labour  to  Appropriate,  and  ^/'/'/y  Ch rill  to 
 yourfeives.  Here  is  a  Co^'enant  conhrmed  by 
 ^acrif:e,  byBlood^hy  the  precious  Blood  of Chrijl ; 
 Lam  c^lledj  0  my  Soul ^  tofeajl  upon  it»     This 
 
 Blood 
 
j0efo;e  tU  Hojtfst  Supper,  z?  i 
 
 Blood  was  filed  to  Reconcile  me  to  God,  I 
 will  drink  of  it,  in  token  o^ jwh  a  Reconctliaticn 
 made,  as  a  TeHimony  that  I  1m ve  Received /'/'f 
 Atonement  made  by  that  Blood-  My  Body  ivm 
 broken  for  you y  fays  Chrill,  T^ke^  And  ext  it^ 
 ^fy  Blood  was  fljedfor  you  ,  Take^  and  drink  it. 
 Apply  it  to  your  lelvcs,  every  one  to  his  own 
 Soul^  faying,  He  loved  me^  and  g.vve  htrnfelffor 
 me, 
 
 5,  Endeavour  to  fix  your  Purpofes  and  Refo^^ 
 luttons  of  faithful  Adherence  to  Chrifl,  whatever 
 it  colt  you.  Tell  him  that  you  dilhuft  your 
 felves,  and  are  afraid  o'i  Tempt  at  ion*  Tell  him 
 in  Prayer,  Tou  are  almofl  ajjjamed  to  come  to  his 
 Table^  you  are  fuch  vtle  unworthy  Sinners j  and 
 are  afraid  you  /hail  not  keep  the  Covenant,  that 
 mrv  again  you  defire  to  renew-  But  bewail  your 
 felvcs,  as  fenfible  of  your  fins,  and  weary  of 
 them.  Tell  him,  that  you  hate  them,  and  re^ 
 folve  againfl  them  ,  or  elfe  you  durfl  not  have 
 the  face  to  ask  forgivenefs ,  and  receive  the  Seal 
 of  it.  Therefore  Refign  your  felves  into 
 nis  Hands.  Beg  that  the  Holy  Spirtt  would 
 take  pofTcdion  ot  you,  that  you  may  not  l>ack- 
 Aide,  and  wander  as  you  have  done.  Tell 
 him,  that  you  renounce  all  Confederacy  with  his 
 Enemies,  you  would  fain  be  morejledfajl  in  the  way 
 of  the  Lord.  It  is  the  defirc  di  your  Souls,  that 
 you  may  not  violate  this  Covenant ;  but  having 
 fworn,  that  you  may  perform  it,  to  keep  his 
 Righteous  Judgments.  And  that  you  hope 
 you  are  ready ,  through  his  Grace  ftrength- 
 
 Q  4  o"'-S 
 
ning  you ,    to  do,  and  fuflfer  any  thing  for 
 
 Thcreiove  pemfe^t/yy  and  humbly  ojjey  up  your 
 fehes  to  be  his  for  ever  ;  faying  ,  ° ""  Lord^  I 
 *■'  prefent  thee  with  what  thou  haft  fo  dearly 
 *^  bought:  And  here  rvithout  referve^  I  give  up 
 .'*  my  Jelf  to  be  Thine.  0  do  not  reje^  a 
 **  broken^  and  contrite  Hearr^  that  defires  to  be 
 *'  employed ,  and  ufed  o/s  may  be  ft  pleafe^  and 
 ferve  thee,  Lgrd\  I  am  nothings  I  have  nO"^ 
 ^•^  things  I  can  do  nothing  ,  1  dtferve  nothing  , 
 ■*  /  defire  nothing ;  but  to  love  thee  better  , 
 **  to  be  ynore  -filled  with  thy  GvAce^  to  partake 
 '  more  of  thine  fmagc^  to  be  enabled  to  honour 
 "  thee  now  j  and  enjoy  thee  for  ever*  Grant 
 '*  me  this  ,  hord ,  and  do  with  me  what  thou 
 wilt.  Accept  the  Sacnfce  J  make  of  my  f elf 
 unto  thee y  of  Soul  and  Body  ^  ofalllhave^  with" 
 out  any  Exception  or  Referv'e^  to  thy  holy  Wili 
 a!?d  Fleafure^  Amen» 
 Lafly ,  After  all  this ,  Remember  that 
 Thankfgtving  and  '^oy^  is  a  principal  part  of 
 our  Work  at  this  Table,  Let  our  Souls, 
 and  all  that  is  within  us,  then  praife  the  Lord^ 
 giving  Thanks  to  the  Father  of  Mercies  , 
 ibr.  this  unfpeakable  Gift:  Elelling  the  God 
 and  Father  of  our  Lord  Jefus  Chrifl,  for  all 
 the  Riches  of  his  Grace  in  him.  The  ve- 
 ry Name  of  this  Sacrament,  ths  Eucharift y 
 imports  this,  That  lljankfgiving  is  our  prin- 
 cipal V/ork,  He  took  the  Bread ,  and  he 
 took  the  Cup,  and  he  gave  Thanks^  fay  the 
 ^vangdiftsy  indifferently  of  tlie  one,    arid  of 
 
Bcf iije  tftc  llozti's  Supper*  i^ 
 
 the  other,  BltJJing^  and  Giving  of  Tha^iks^  be- 
 ing the  fame.      Tliis  Food    is  hallowed  by 
 Thankjpivirfg ,    and  if  ever   tlic  High   Praifes 
 of  God  fhouid  be  in  our  Mouths,  it  ought 
 to  be  fo  upon  this  Occafion.     iVaifing  God 
 for  parting  with  his  only  Son,   not  fparing 
 him,  that  we  might  be  ipared.      Thanking 
 our  Lord  Redeemer,    lor  leaving  the  Righc 
 Hand  of  his  Father,  and  the  Glory  of  Hea- 
 ven,  to  come  and   Tabernacle  amongd  us, 
 and    take    our    Nature  ,    and   Die    for  us. 
 *'  Lord  Jefisl    Who    nre   we  P    What   am  /? 
 "  tha,'   thou  fijouldfi  part    ivith    the    Glorj    of 
 *'  Heaven^    and  part  with  thine  own  hife^  upon 
 *'  the   accurjed  Tree  ,  for  Juch    a  Wretch  as    / 
 "  am  ?    Wa>s  J  dearer  to  thee  ,    than  thine  own- 
 *'  Heart-Blood  ,    that  then   didfl  freely  jhed    it 
 "   upon  the   Crofs  for    me  ?    How  Ainaz,mg    is 
 "  thy  Love  \     How  do  I  rejojce  in   it!    With 
 **  what  Thankfulnefs   do  I  remember   it!    How 
 *'  arn  I  ajhamed  of  ^jfelf,    that  I  Love  thee 
 *'  no  vwre !  0  that  I  might  feel  the  Conjlraints 
 *'  of  thine    Endearing    Love !    to    warm ,    and 
 '*  quicken  my  cold^    and  dead  Heart ;    that  fo  1 
 *'  might  fpcak  thy  Praife  ?    Jnd  let  Heaven  and 
 *'  Earth ,    a/^d  Angels  and  Men^   for  ever  Extol 
 **  thy  Matchlifs  Grace ,    and  Love  ,   which  paf* 
 "  feth    Kjtowledge  ,    but   calls  for    Everlajltng 
 ^*  Thankf^iving, 
 
 With  fuch  a  Frame  as  this,  let  us  endea- 
 vour to  Come ,  and  we  fhall  find ,  that 
 His  Banker  over  m  will  be  Love, 
 
 THE    E  x\  D^ 
 
 T  HZ 
 
i}5 
 
 T^he  Eighth  Difcourje^ 
 after   the 
 
 Lord's     Supper, 
 
 From    St.   JOHN   XX.   27,  28. 
 
 Then  f Aid  he  unto  Thomas,  Reach  hither  thy  Fmt 
 ger^  and  behold  my  Hands  \  and  reach  hither  thy 
 Handy  and  thrufi  it  into  my  Side,  and  be  not 
 faithlefsy  but  believing. 
 
 And  Thomas  anfweredy  andfatd  unto  him^  My 
 Lord,  and  my  God. 
 
 A  Strange  and  furprizing  Spc8;acle,  to 
 fee  an  Jpofile  of  our  Lord  carry  it 
 like  an  Infidel^  an  Unbeliever  1  To  be- 
 hold oiiQ  oi" the  Twelve^  that  was  to 
 fpread  the  Faith  of  Chrijl  throughout  the  Uni- 
 verle,  to  want  that  Faith,  whicli  he  w^as  to 
 perfwade  Others  to  1  To  hear  the  great  Arti- 
 cle oF  the  Rtjurre^ion^  one  of  the  moft  deeply 
 Fundamental  Articles  of  the  Qhrifiian  Religion. 
 to  be  obiiinately  denied  by  thofe  Lips,  that 
 were  to  Publifli  theGolpel  of  Chrift!  And  thi^ 
 ^S  the  Summ  of  it.  That  he  is  Rifenfrom  the 
 
1  ?  6    %^t  eifi!)t|)  2Difcourfe, 
 
 ^ead.  What  more  likely  to  fcandalize  the 
 Weak,  to  ftagger  the  Faith  of  many,  not  yet 
 confirmed  Difciples,  and  to  hinder  the  belief 
 of  Chrift's  being  Rifen,  than  fuch  an  Example 
 of  Incredulity  in  one  of  his  A^ofiks  ^ 
 
 But  the  permiflion  of  fuch  Falls,  and  the 
 raifing  a  Revenue  of  Glory  to  the  Redeemer 
 by  them,  is  one  of  the  Secrets  of  Fredeftimttofty 
 that  will  be  Eternally  Adored.  This  is  fuffici- 
 ently  manifeft  in  this  very  PafTage,  relating  to 
 the  Apoftle  S.  Tho?f9as ;  whofe  Infidelity ^2i%  one  of 
 the  Ancients  obferves,  has  proved  as  fervicea- 
 ble  to  Chriftianity,  as  the  FAith  of  the  other 
 Apoftles.  His  Incredulity  ftrengthens  our  Faith 
 in  the  Refurreftion  of  our  Saviour,  as  it  gave 
 Occafion  to  his  Appearing  another  time,  for 
 the  Cure  of  his  Unbelief.  And  becaufe,  after 
 fo  much  Obftinacy,  and  pertinacious  Doubt, 
 heat  lali  yields,  and  acknowledges  the  Truth 
 of  Chrili's  Refurreftion,  and  makes  a  Glorious 
 Confedion  of  his  ^Aith,  Whereas,  if  only  a 
 few  credulous  Men,  Men  of  an  eafie  and  hafty 
 Faith,  had  alTured  us  of  it,  their  Teftimony  had 
 been  more  liable  to  fufpicion. 
 
 The  Wifdom  of  God  has  Recorded  the  FWf/, 
 and  Mifcarriages  of  the  Apoilles,  for  our  la- 
 firucHon  and  VJe-  Thefe  Suns  enligliten  us,  not 
 only  by  the  Luftre  of  their  good  Examples^  when 
 they  fhine  in  Grdce  and  Holinefs  ;  but  even  by 
 their  Eclipfes  too.  Their  Cowardize,  their 
 Rafhnels,  their  Frqfuniption,  their  Unbelief, 
 
3lftec  tfte  %0iV6  puppet,  a  37 
 
 is  of  ufc  to  be  confidered.  Our  Heavenly  PAy- 
 fician  Extra(fls  fome  of  the  heft  Medici?ies^  out 
 of  the  mofh  deadly  Voifon :  To  caution,and  warn, 
 and  inftrutTt,  and  edifie  us,  by  the  M/fcarnA- 
 ges,  and  Faults  o![ David,  of  Peter,  of  Thoma/y 
 and  the  hke. 
 
 Let  us  threfore  view  this  PafTage,  and  con- 
 fider  what  Reflexions  may  be  made  upon  it. 
 And  the  whole  may  be  comprehended  under 
 thefe  Four  Heads. 
 
 1 ,  The  Incredulity  of  this  A^oflle,  he  could 
 not  believe,  without  feeing,  and  feeling,  and 
 having  the  Teftimony  of  Senfe.    Exc^^t  I  fljall 
 
 fee  m  his  Hands  the  frint  of  the  Nails,  and  fut 
 my  Finger  into  the  print  of  the  Nails,  and  thruft 
 my  Hand  into  his  Side ,  /  jvtU  not  believe , 
 Veife  25. 
 
 2.  The  Condefcenfion  and  Kjndnefs  ofChrift,  in 
 appearing  to  him  another  time ,  and  granting  it, 
 Yerfe  26,  27. 
 
 ^.  The  Cure  of  his  Unbelief  and  the  Excellent 
 Confeffion  of  Faith,  which  thereupon  be  makes,  Ver* 
 28.  And  Thomas  anfwered,  andfaid  unto  him. 
 My  Lord,  and  my  God. 
 
 4.  The  ufeful  Admonition  which  our  Saviour 
 gives  m  concerning  Faith,  that  though  Thomas 
 having  jeen  him,  had  believed^  yet  Rather  blejjed 
 n^e  they^  that  have  not  feen^  and  yet  have  believed. 
 
 \,  Con" 
 
1*  Concerning  the  Incredulity  of  this  Jpoflle^ 
 the  Evangelift  gives  us  an  Account,  that  on  the 
 Firft  Day  of  the  JVeeky  towards  Evening  ,  our 
 Lord  being  Rifen  from  the  Dead,  early  in  the 
 Mornings  when  the  Difciples  were  met  toge- 
 ther, and  had  fliut  the  Door  for  fear  of  the 
 Jfiv/,  Ve)\  19.  He  fuddenly  prefents  himfelf 
 amongft  them,  faying,  'Peace  he  unto  you*  He 
 affuresthemofhis  being  Rifen  from  the  Dead, 
 imparts  to  them  the  Holy-Ghoft^  and  gives  them 
 a  Charge  and  Commiftion,  to  Aoi  as  Apojilesj 
 in  Remitting,  or  Retaining 5/-?^j-.  ^utThomoi^ 
 whofe  Greek  Name  was  Didymu^^  both  fignify- 
 ing  Tivins^  was  not  prefent  at  this  AfTemblyo 
 But  as  foon  as  the  other  Difciples  met  him,  they 
 tell  him.  They  h^d  feen  the  Lord^  that  Mary  Mag-- 
 dden  had  feen  him,  that  Peter  had  feen  him, 
 and  the  t^po  Difciples  going  to  Emaus,  and  then 
 a!1  theTen^  and  had  full  AfTurance,  that  he  was 
 Rifen,  I'liis  makes  little  Impreflion  in  order 
 to  his  believing  it ;  for  no  Eyes  will  ferve  him 
 but  his  own.  Though  Faith  comes  by  hearings 
 he  profeffes  he  would  not  believe^  except  he  faw ; 
 Except  I  fee  in  his  Hands  the  print  of  the  Nails^  and 
 tut  my  Finger  into  the  prints  of  the  N ails ^and  thru [^ 
 my  Hand  into  his  Side^  1  will  not  believe, 
 
 O  fufpicious,  incredulous  Man  1  Who  will 
 be  the  Lofer,  if  thou  will  not  believe  ?  But 
 wherefoie  doft  thou  doubt  ?  How  is  it,  that 
 fo  many  Eyes  and  Tongues  are  not  as  credible, 
 as  thine  own  Eyes  and  Hmds  I  Shall  the  World 
 
af eer  tfie  Hojtfs  Supper;    a? > 
 
 be  Profelyted  to  the  Faith  of  Chrift,  upon  the 
 Tcftimony  of  thcfe  WitnefTes,  and  wilt  not 
 thou  A  (Tent?  Did  not  thy  Lord  foretel  his 
 own  Death,  and  Refurreftion?  Didft  thou 
 not  liear  him  declare,  that  he  mull  be  Cruci- 
 fied, and  that  afterwards  on  the  Third  Daji  he 
 would  Rife  /LgAin  ?  Is  there  any  thing  we  At- 
 teft  concerning  his  Refurredion,  but  what 
 was  promifed,  and  foretold  ?  Why  may  not 
 we  be  credited  in  our  Report  of  a  Matter  of 
 Facl,  whereof  we  have  fo  plain  and  full  aa 
 Evidence  ?  What  ground  is  there  to  disbelieve 
 fo  many  Eye-witnefTes :  If  there  had  been  none 
 but  the  Women  ^  who  faw  him,  yet  having 
 themfelves  feen  him,  their  Teftimony  in  that 
 cafe  might  have  been  credited  :  But  here  arc 
 Ten  Difciples  that  fay,  We  have  feen  the  Lord* 
 Had  tliey  been  Ten  Strangers^  there  were  little 
 reafon  to  Rejed  the  Teftimony  of  Ten  Per^ 
 fonsy  to  one  Point,  which  they  had  the  Tefti- 
 mony of  Senfe  to  aiTure  them  of:  But  here  are 
 Te»  of  thy  Companions y  and  Brethren ,  and  Apo* 
 pies^  of  whofe  Capacity,  and  Probity,  and 
 Faithfulnefs,  thou  canft  not  doubt :  And  they 
 all  agree  in  this  Teftimony,  We  have  feen  the 
 Lord.  Shall  every  Word  be  eftablifhed  in  the 
 Mouth  oCtivo  or  three  Witnejfes^  as  fays  Mofes^ 
 and  wilt  thou  not  believe,  when  the  Number 
 is  fo  much  greater  ?  No^  except  I  fee  the  print  of 
 the  Natlsy  &c,  /  rvili  not  believe' 
 
 In  t\{\%VnredfonMe  Diftruft^  and  Smllen  Vn- 
 i'fliefj  he  continues  for  a  whole  weekj  obfti- 
 
 nately 
 
J40    It^e  €tgDt!)  2D<fcottEfe» 
 
 nately  profefGng,  Th^t^  mthout  fuch  an  unred^ 
 fonable  Cofidefcention  ofCbrifi^  to  convince  his  very 
 Senfes^  that  he  will  not  acknowledge  his  being  Rijen^ 
 It  is  ftrange,  that  one  of  the  Twelve^  an  Afo^ 
 ftledi  our  Lord,  after  Three  Years  Converfa- 
 tionin  his  Family,  fliould  be  fo  Incredulou-s^  as 
 to  beUeve  nothing  but  what  he  faw  ;  and  that 
 hefhould  refufe  to  beUeve.on  fuch  ample  Te- 
 ftimony  ;  efpecially  when  it  was  an  Article ^x\\2Ci 
 Abraham^  Ijaac  and  ^uob^  "Job^  and  David,  be- 
 lieved concerning  the  MeJTiah,  whom  they  ne- 
 ver Iliw. 
 
 It  is  the  more  furprizing  too,  />  this  Apoflle, 
 becaufe  he  had  not  only  been  eminently  called 
 hy  Chr/ fly  and  long  con  verfed  with  him,  been 
 brought  up  in  his  Company,  and  was  one  of 
 his  Houfe ;  but  on  a  former  Occafion,  this  A- 
 poftk  had  declared  more  Zeal  than  tlie  reH  of 
 them.     When  they  Hefitated  concerning  the 
 Proporal  Chnfi  made,  of  his  going  into  ^udea, 
 to  raife  Lazarm,  upon  the  account  of  the  ha- 
 tred oi  xh^'Jeivs  againft  him,  'John  ii.  \6*Then 
 Jaid  Thomas  to  the  other  Difciples^  Let  us  alfogo, 
 thar'rve  maj  die  with  him,     Tho'  fome  think  he 
 fpake  this  with  another  Air,  and  in  another- 
 Senfe,   than  is  commonly  thought.     As  if  he 
 would  fay.  Since  we  cannot  perjtvade  him,  let  us 
 even  go  and  per //by  if  it  rn^Ji  be  jo  •  Perijh  jve  mujly 
 And  thertPs  an  end. 
 
 But,  to  take  the  words  of  this  Apoftle  in  the 
 molt  Charitable  Senfe^  he  profeifes  his  Zeal 
 
 for 
 
for  his  Mailer  beyond  his  Fellows,  and  a  Com- 
 mendable ForsVardiicfs  to  fuffer  with  him: 
 But  now  the  Death  of  Chrill  feems  to  have  fwal-. 
 lowed.up  his  Kt/>/;  and  Courage;  now  he  will 
 not  believe  except  he  can  fee  ^  nor  then  neither, 
 nnlcfs  he  can  thrufl  his  Finger  into  the  print  of  the 
 Nails,  Which  was  a  bold  prcfcribing  to  God, 
 and  contained  a  great  deal  of  Abfurdity,  and  ot' 
 mifchievoLis  confequence  in  it.  For  it  intimates, 
 as  if  we  were  not  obliged  to  believe  Cbnft  is 
 Rifen^  'dnd  Jitve^  nor  any  fuch  matter  of  Fa 61, 
 upon  the  Teftimony  of  Others,  unlcfs  we  our 
 felves  may  touch  and  fee,  and  have  the  Evi^ 
 dence  of  our  own  Senfe.  Whereas,  How  then 
 could  Tho'fnas  himfelf  believe  the  Scriptures  of 
 die  Old  Teflament  ?  How  could  he  be  latisfied 
 that  there  was  fuch  a  Man  as  Mofes^  or  David^ 
 or  of  the  Truth  of  any  of  thofe  things  related 
 concerning  the  Jncefhrs  of  the  fews^  in  Egypt ^ 
 the  IVildernefs  ,  or  Canaan  ,  which  he  himfelf 
 did  not  fee  ? 
 
 This  is  further  aggravated,  by  conGdering 
 the  Nature,  and  Import  oUhis  Article,  \\'!iich  he 
 refufes  to  believe:  Not  only  as  that  which  was 
 foretold  concerning  the  Mfj/tahj  by  the  Scriptures 
 of  the  Old  Teflament,  but  as  the  Bafis ,  and 
 Foundation  of  our  Religion,  as  that  wherein  the 
 Glory  of  Chnft  is  pri/icipany  concerned-^  as  t'lat 
 which  removes  the  Ignominy  of  his  Crofs;  And 
 therefore  the  fervs,  who  fet  themfelvcs  to  oppofe 
 the  Belief  of  his  Refurre^ion,  weie  thereby,  m 
 fome  refpetfbs,  morQ  Injurious  to  Chrifl,  than  by 
 
 R  their 
 
^ 
 
 1 4Z    %i)t  eiQW)  SDifcotttre, 
 
 their  Crucifixion  of  him.  For  they  do  what 
 they  can  to  deprive  him  o^  that  new  Life  he  had, 
 when  he  was  Rifen ;  and  they  kill  hirn  a  Second 
 Time*  This  therefore  aggravates  the  Fault  of 
 Thomas^  that  by  his  Unbelief  he  Subfcribes  to 
 the  Calmnnies  of  the  'Jews.  He  takes  their  party 
 and  joins  with  them.  He  difowns  ^  condemns^ 
 and  denies^  that  which  Heaven  and  Earthy  An^ 
 gels  and  Men^  had  teftifed  and  fuhltfheA^  and 
 born  witnefs  tOy  even  the  Refurreclio»  of  Chrifi 
 from  the  Dead, 
 
 Before  I  proceed  to  his  Cure^  and  Recovery ^ 
 let  us  confider  what  InflruBions  may  be  learn'd 
 from  the  Incredulity  of  this  Apojlle,     As, 
 
 I .  That  F^tith  is  no  fuch  Eafie  Matter  as  ibme 
 perfwad  e  them  fel  ves.  Unbelief  is  Jlrangely  R  oot- 
 ed'm  the  Hearts  o^ Men^  and  very  diificultly 
 cured,  I  will  not  believe  ^  except  I  fee',  nay ,  I  will 
 not  believe  my  EyeSj  unlefs  I  touchy  and  thrufi 
 my  Finper  into  the  print  of  the  Natls^  and  ?ny 
 Ha?7ds  into  hts  Side,  Our  Fir  ft  Parents  Sinned 
 hy  Unbelief  J  Adam  fell  hy  rncredulity^  and  hath 
 left  the  Fatal  Imprejjion  of  that  Poifon  upon  all 
 hisPoflerity.  But  where  is  th^Eve?  Where  is 
 the  Apple^  and  Serpent^  in  this  cafe  ?  There 
 need  no  other  Eve  to  tempt  to  the  Sin  gj  Unhs- 
 iief  than  the  Sin  of  our  own  Flejh^  and  any  kind 
 q{  Temptation  is  enough  to  draw  us  to  it.  The 
 Devil  does  not  tell  Thomas^  as  he  did  our  Firfl 
 Parents,  Tou  ffyallbe  as  Gods^  Tou  jhall  not  die  j 
 But  rather  on  the  contrary,  Toujljallbe  as  Beajts^ 
 
Ton  fba/i  d/e,  and  never  Rife  more.  For  if  Chrifi 
 benotRifcri,  we  in  vain  expeft  to  Rife;  his 
 Kefurrectwn  being  l\\^Caufe  and  Pattern  of  rw;/« 
 Now  undci'  this  Temptation,  this  Holy  Apo- 
 Jlle  fell ;  and  if  he,  who  iiad/r//^  Love  toChrifiy 
 and  was  a  true  Difciple^  was  yet  fo  Incredulom  ; 
 it  is  lefs  llrange  that  the  t^reatefl:  part  of  the 
 World,  as  to  Divine  Tbi/igs^  are  'io  Unbelie- 
 ving ;  when  the  Corruptions^  and  Paffions^  and 
 evil  Inclinations  of  Men,  have  fuch  a  Power 
 and  Influence  upon  their  Minds,  There  needs 
 therefore  the  Exercife  of  2imi<rhty  power  to  pro- 
 duce Faith  in  the  Heart  J  And  accordingly  we 
 read  of  the  exceeding  greatnefs  of  that  mighty 
 Power y  which  raifed  Chrtfi  from  the  Dead,  im- 
 flowed  toward  them  that  believe^  Ephef*  i.  19, 20« 
 
 It  is  obfervable,  that  nothing  but  the  Pre-^ 
 fence  of  Chrifl  himfelf  could  cure  the  Unbelief 
 of  this  Apoiile :  Till  thcn^  the  Tellimony  of 
 Mary  Magdalen,  and  all  that  Peter,  and  Jofm 
 could  fay,  all  the  Difcourles  of  the  other Apoftles^ 
 had  no'eifec^.  And  lb  it  is  ftill,  that  without 
 the  Pre  fence  and  Poiver  of  Chrifl  to  Accom- 
 pany the  Minifify  of  the  Word,  they  who  are 
 Vnhelievers  will  continue  in  their  Vnbelief.  But 
 a  fev/  plain  words,  accompanied  with  the 
 Power  and  Efficacy  of  the  Spirit  of  Chrifl  (hall 
 make  tlie  moft  obflinate  Unbeliever  fall  down 
 on  his  Face,  and  cry  out  with  this  Aprftle^  My 
 Lord^  and  'my  God, 
 
 R  2  5   Iri 
 
2  44     ^Clje  CtgijtD  SDtTcoutfe, 
 
 .  2.  In  that  his  Vnhelief  is  attributed  to  his 
 Ah  fence  from  the  other  Difciples  ^wh^n.  thty  JJfem* 
 ^/f^  together,  We  my  learn  to  value  the  Jffem^ 
 hlies  of  ChriftUns^  in  hopes  of  the  Prefence  of 
 Chrifty  and  the  Manifeftation  of  himfelf.  'Tis 
 true,  itisfaid,  that  the  Two  Difciples  return- 
 ing from  Emaus  to  ^erufdem^  found  the  Ele- 
 ven gathered  together,  Luke  24.  3  ^.  How  then 
 if  Thomas  were  abfent,  are  they  called  Eleven^ 
 after  the  Death  of  ^udas^  and  before  the 
 Choice  of  Matthias*  I  Anfwer,  ^  When  the 
 Eleven  are  mentioned,  wemufl:  not  fiappofe  it 
 exa6lty  meant  of  the  Number  of  the  Apoftles 
 then  Prefent,  but  of  the  prefect  Number  of  the 
 Afojlles.  By  his  Abfence  from  them,  he  not 
 only  miffed  the  good  News  thsit  Alarj  brought 
 of  the  Refurrel^tion  of  Chri/I;  But  he  loft  the 
 comfortable  Sight  of  Chrifi  himfelf,  and  fo 
 wasleft  in  DoubtS  and  Unbelief,  whifch  they 
 were  delivered  from.  The  Jpojlky  Heb.  lo, 
 25.  cautions  againft  -[  Forjaking  the  Ajfemblmg 
 our  Selves  together^  as  the  manner  of  fame  is.  Not 
 only  that  which  is  Totd^  which  is  the  Fruit 
 and  Evidence  of  Ahfolute  ApoUuy\  but  that 
 Avhich  is  Partid  only,  in  the  want  of  Dili- 
 gence, and  Confcientious  Care,  in  a  Conftant 
 Attendance  on  ChriftiAn  Ajfe^-nblieSy  according 
 as  the  Rule,  and  their  Injtitution  do  require : 
 Whether  it  proceed  from  Fear  of  Sufferings  or 
 fi-om  Spiritud  Sloth ^  with  the  Occxfwns  and  Af^ 
 
 fain 
 
 *  Dr.  UghfoQt,    t  See  Dr.  Qwm  on  lUb,  Cha^.  jo,  Verf,  ij. 
 
Zfttv  tgc %om  Supper.   24  f 
 
 fairs  of  this  Life^  which  come  in  Competition. 
 This  is  the  firit  way,  for  the  moll  part,  where- 
 by an  Evil  HeArt  of  Vnbeltef  w  departing  fro?» 
 the  living  Gc;^,doth  evidence  it  felf  unto  others. 
 Forfaking  of  Church- A jf^mbUes  is  ufnally  an 
 Entrance  into  Apojtac)* 
 
 Believe  it,  Chrijlians,  you  cannot  but  be 
 Lolersby  your  Ablbnce  from  the  Publick  Affem* 
 hliesy  efpeciallyon  t\\Q  Lord's  Dxy^  as  this  was, 
 when  the  Difciples  met  together,  and  Chriji 
 was  with  them.  And  if  Thomas  had  not 
 come  amongft  them  the  next  Lord'^s  Daj^  he 
 might  have  continued  longer  in  his  Incredulity, . 
 He  had  met  with  the  Prefence  of  Chrifl^  if  he 
 had  not  forfaken  theAJfemblies  of  the  otherDifciples^ 
 You  muft  not  expe^l  to  have  the  fa?ne  Prefence 
 of  Chrift  m  Solitude^  or  alone^  as  in  the  Pnhlick 
 Affembliesy  where  his  Special  Prefence  is  Pro- 
 mifed,  and  ufually  Found.  They  who  pre- 
 tend, for  the  better  Enjoyment  of  the  Divine 
 Prefence,  to  retire  into  Defrts,  or  Hermitages. 
 to  Monaferies  and  Cloifiers ;  they  greatly  mi-* 
 flake  and  deceive  themfelves:  Forinllcadof 
 retiring  out  of  the  World,  they  retire  out  of  the 
 Church,  and  forfake  the  Company  of  the  Sai//ts; 
 They  quit  the  Prefence  of  Chrtfly  and  iofe  the 
 Opportunties  of  beholding  the  Wonders  of 
 liis  Grace,  and  of  receiving  the  Influences  of 
 liis  Prefence,  and  Spirit* 
 
 Therefore  do  not  difcontinue  your  Atten« 
 dance  on  Publtck  Worfljip,  when  you  have  Op- 
 portunity.   Po  not  fay,  Wccan  read  as  good 
 
 R  I  a 
 
%4^    5EIje  ctgljtft  2>ifcout(e, 
 
 a  Sermon  at  home,  or  Pray  as  well  at  home/ 
 If  you  abfent  from  the  Houfe  of  God,  you  muft 
 pot  think  that  Cir/^fl  will  follow  you  to  jour 
 C]vn  Ho'jfes,  while  you  refufe  to  vifit  him  in  /;«■• 
 If  you  are  not  with  your  Brethren,  when  they 
 AfTemble  together  ,  you  will  not  find  fuch 
 Manifeilationsof  Chrift  to  you,  as  others  Ex- 
 perience- You  difpleafe  him  by  imitating  the 
 Example  of  Thomas,  and  may  expeft  to  be 
 ailaulted,  and  ft.aggered  by  Temptations  to 
 Tnfidehty,  and  all  other  Sins,  which  only  the 
 Frefe/ice  of  Chrift^  and  his  Grace  can  cure  :  For 
 where  two  or  three  are  met  together  m  the 
 Narr*e  of  Cbrifl,  he  has  promifed  to  be  with 
 them.  It  IS  in  the  Affe?nb'ics  of  his  People,  that 
 he  manifelis  himielf;  it  is  there  he  makes 
 "known  the  Power  of  hu  Death,  and  the  Glory  of 
 his  Refurreciwn\  it  is  there  he  difpences  the 
 Gifts  and  Graces  of  his  Spirit ;  And  they  that 
 abfent  themfelves  out  of  Choice,  they  are  vor 
 luntarily  deprived  of  theie  Bieffings. 
 
 Suppofe  you  fliould  fpend  your  time  on  the 
 hordes  Day  at  home,  in  Prayer,  Readmg,  and 
 Meditation,  yet  tliere  is  little  Reafon  to  expe£l 
 God  Ihould  accept  you  therein,  while  itfigni- 
 fiesa  Negleft,  if  not  a  Contempt  of  Fublick 
 Worfnip,  which  is  mors  for  his  Honour,  and 
 is  exprcily  required,  by  the  IniHtution  of  fuch 
 AlTemblies,  and  A^ofhlicd  Practice  agreeable 
 thereunto.  You  cannot  reafonably  jiope  for 
 fuch  liffufions  of  the  Dirjine  Grace  and  Sfirity 
 in  a  fecret  Corner,  as  in  th.e  Co^i^r elation-  of  the. 
 I'aithful*     I'liere  is  ro^ym  and  tmi^  enough  for 
 
 Private 
 
:^fter  tOe  ILoiD'si  Supper.    147 
 
 PrivAf^  Devotions^  without  the  mglect  of  the 
 Vahlick  IVorfJjip.  And  God  liatli  proniifcd  to 
 be  prcfent  in  Chr//l/.m  Jjfcmblies  :  And  his  In* 
 Hitutions  are  never  without  a  (MeHing,  when 
 there  are  Subjc8;s  capable  of  receiving  it.  You 
 fliould  therefore  be  glad  of  an  Opportunity, 
 and  Call,  to  Meet  your  Brethren  in  the  Houfe 
 of  God. 
 
 g.  I  obferve  further,  tliat  what  we  have 
 found  of  the  Prefence  and  Manifeftation  of 
 C/n//l,  we  may  CommunicAte  in  order  to  the 
 Conviclion  of  Others,  and  the  Ailiftance  of 
 their  Faith.  All  the  Difciples  endeavoured  to 
 perfwa.de  Thomas  of  Qhri(i:'s  RefurreHion^  they 
 ^//told  him,  We  h.tve  feeri  the  Lord ;  and  no 
 doubt  they  urged  him,  with  all  the  Circum- 
 ftances  of  it,  to  convince  him  of  the  Unrea- 
 fonablenefs  of  his  Ohflinacjy  who  would  not 
 believe^  except  he  could  fee,  "  Hm'  unreAforui,- 
 "  ble  was  it^  might  they  tell  him,  that  Chriji 
 *'  fljoiild  appe.ir  again  upon  his  Account^  meerly  to 
 "  comply  with  his  Curioilty  ?  And.  if  he  fl)ould 
 "  appear  agai?i^  how  unlikely  it  w.ts  that  he  jhould 
 "  be  privileged  more  thayi  they,  rvho  had  only  4 
 *'  hare  Sight  of  him ;  Why  jhould  he  have  rnore^ 
 '^  Why  fhouU  he  be  permitted  to  thrufi  hts  Hand 
 "  into  our  hordes  Side ^  and  his  Tiygtrs  into  the 
 ^*  print  of  the  Nails?  He  might  expech  rather 
 "  that  he  would  fay  to  him,  as  to  M^ry^  Touch 
 "  ?ne  not^  for  I  am  not  yet  Afcsnded :  And  fo, 
 if  he  fhould  appear,  and  be  fcen  of  Iiim,  he 
 might  Ihll  continue  a/^  Infidel^ 
 
 11  4  This 
 
This  kind  Office  they  did  for  him;  thus 
 (doubtlefs  did  they  endeavour  to  convince  him, 
 though  without  fuccefs,  they  tell  him,  what 
 they  have  feen.  And  they  that  have  any  fight 
 of  Chrifr^  or  Experience  of  his  Prefence,  as 
 they  cannot  but  be  \yiHing  to  impart  it  to 
 Others,  fo  they  may,  and  ought  to  do  it,  in 
 order  to  their  Conviftion.  Only  let  us  take 
 heed,  thatfuch  Communications  be  done  with 
 all  poflible  Wifdnm^  and  Humility > 
 
 4/  That  it  is  Unreafonable,  and  Provoking, 
 to  refufe  to  Believe  the  Truth  of  any  thing, 
 merely  becaufe  we  have  not  the  Tejlimony  of 
 ^enfe^  to  confirm  it.  This  was  the  A^ofile's 
 Fault,  I  will  not  believe^  except  I  fee^  and  feel 
 the  frint  of  the  Ndls.  This  is  to  make  Terms 
 with  the  BleiTed  God,  to  limit  the  Holy  One  of 
 Jfraelj  and  unreafonably  to  ExpeQ:,  that  what 
 is  the  Objecl  of  Faith^  fhculd  come  under  the 
 View  of  Se?7fe, 
 
 5,1  may  obferve  further,that  S.  Peter  was  one 
 of  thefe  IVitneffeSy  that  had  feen  the  Lord  ;  and 
 yet  Thomas  does  not  hearken  to  Him  neither, 
 lior  regard  what  H^iays,  more  than  what  the 
 Other  Afojlks  faid-  What  little  ground  is  there 
 to  think  then,  that  He  had  ^vk'j  Supremacy  ^^ 
 bove  the  rell  of  the  Jpojlles^  and  that  He  wa^ 
 the  Pn/ice  oi^  them  ?  li  He  v/ere  fo,  Why  did 
 Hv  not  do  hisOiH-ce?  Why  did  He  notlhew 
 his  Authority  ?  Here  isu  fairOccafion  for  Him 
 
to  make  ufe  of  the  Authority  of  His  Keys,  to 
 ftop  the  Mouth  of  this  Unbeliever^  who  fays, 
 he  will  not  beliezcj  unlejs  he  fee.  Whv  does 
 not  St.  Feter  deiine,  and  determine  the  Matter 
 that  was  queftioned,  doubted,  and  denied  by 
 ThoM.is?  There  is  nothing  of  all  this,  how- 
 eve   proper  the  Occafion  might  have  been. 
 
 6,  \i-\\\\2it  this  Incredulity  q{  x.\\q  Apoftle  was 
 ovcr-yuledto  fomuchgood^  for  the  further  Con- 
 firmation of  the  Great  DoClrine  of  Chrifs  Re^ 
 furreciion,  let  us  admire  the  Divine  JVifdo///,  and 
 Good/iefs  in  the  Government  of  the  IVorld  ;  who, 
 though  he  cannot  be  the  Author  of  Sin^  does 
 yet  over-rule  />,  to  his  own  Glory.  He  hath 
 done  fo  in  many  Eminent  Examples^  and  he  did 
 fo  in  this  ? 
 
 Hereby  the  Honour  of  Chrift  is  the  more 
 advanced  by  his  open  Confeffton  of  him  after^ 
 wards,  as  Lord  and  God :  and  the  Truth  of  his 
 being  Rifen  is  the  better  confirmed,  and  fo  the 
 E^aith  of  others  afTifted  by  his  Fall.  It  was 
 well  for  the  Apoftle^  and  it  was  well  for  Vs^ 
 that  he  did  not  believe  prefently :  He  was 
 afterwards  brought  to  the  molt  admirable 
 Exercife,  and  Declaration  of  his  Faith'm  Chrifi^ 
 notonly  o'i  his  being  Rifen^  but  of  his  being; 
 the  Eternal  Son  of  God^  and  of  his  happy  Inte^ 
 reft  in  hmi^  and  Relation  to  /'/;;?,  as  his  Lardy 
 and  his  God :  And  we  Iiave  a  greater  Evidence 
 ^jiereby  of  the  Truth  of  Chnjrs  Rcfurre^ion, 
 
 Doubtief^ 
 
3  J  o     %l^t  €igfytb  2Difcottrfe> 
 
 Doubtlefs  this  Fall  of  Thomas^  was  alfo  a 
 Motive  to  his  greater  Diligence  in  the  Service  of 
 Chrift^  and  ^W for  \ns  Glory;  as  it  was  with 
 the  Apoille  Fauly  and  Peter ^  and  others. 
 
 7.  Let  Ui  not  rafhly  judge  of  Men  hy  a,  (ingle 
 Act'  Thomas  had  true  Faith,  notwithftarid- 
 ing  this  Fit  of  Doubting^  and  Vni^elief;  which 
 revived  upon  the  Sight,and  Prefence  of  Chrijly 
 within  a  few  Days.  Many,  that  in  a  Fit  of 
 Temptation,  we  may  think,  h3.vQ  no  Truth  of 
 Grace  ;  yet  if  we  ftay  a  while,  do  foon  difco- 
 verit:  Some  fpecial  Ordinance,  or  Providence 
 brings  them  to  themfeives,  and  fuddenly 
 fliows  the  Reality  of  that,  which  did  not  ap- 
 pear, but  the  contrary  Corruption. 
 
 "2.  Having  thus  confidered  the  Unbelief  0^ 
 this  Jpojlle^  let  us  now  obferve  the  Compaffion^ ' 
 Condefcenfwn  ,  and  Kjndnefs  if  Chrifl,  to  this 
 IncYfdulous  Apojlle,  Eight  Days  after,  the 
 Difciples  being  together,  and  Thomas  with  therny 
 ye/fis  came  and  food  in  the  midft  of  thcm^  l^yi'^'^'i 
 Peace  he  with yoii\  and  fays  to  Thomas^  Yqv^q  27. 
 Reach  hither  thy  Fi^-?'2^er^  and  behold  my  Hands  ; 
 And  reach  hither  thy  Hand,  and  thruft  it  into  my 
 ^ide,  and  he  not  iatthlefs,  but  Beliez'ing, 
 
 What  Injullice,  if  our  Saviour  had  hit  luui 
 to  his  own  Pertinacious  Incredulity  ?  Whom 
 could  he  have  blanied,  but  himfelf,  if  he  had 
 cpatinued  in  Ins  Unbelief?  But  our  Lord  came 
 
 and 
 
mf tct  tl)t  %m'B  i&ttppcr .    2  5 1 
 
 and  lliewcd  him  his  Hands,  and  Fccr,  and 
 bids  him  do  what  he  dcfired,  for  his  Convi- 
 ^ion.  How  mci-cifuliy  doth  he  pitty  us,  in 
 our  Errors,  and  Infirmities  ?  With  what  Ten- 
 dcrnefs  and  CompaiTion  doth  he  reclaim  usi* 
 And  this  when  he  was  R/fe??.  from  the  De/ii^  af- 
 ter lie  was  dejlarcd  to  be  the  Son  ot  God 
 with  Power,  when  he  was  to  receive 
 the  Recompence ,  and  Reward  of  hi> 
 Death,  and  Sutfering  ;  when  his  State  of  Hu- 
 miliation was  over.  And  yet  How  low  does 
 he  ftoop  for  the  fake  of  this  Afvfiie^  When  fo 
 iinreafonable  a  thing  too  was  demanded,  as 
 the  Condition  of  his  Beheving  ?  But  fuch  is 
 t\\z  Admirable  Bounty  and  Londtfcenfion  of 
 Chnfi^  that  he  will  not  refufe  him,  even  this, 
 
 **  Since  you  mil  not  believe  othenvife^  O  my 
 "  Apoille,  /  confent'^  Behold  my  Wounds! 
 *'  Behold  the  print  of  the  Nails !  And  if  the 
 
 Sight  of  them  be  not  enough^  to  cure  thine  In- 
 "  fidelity,  Come^  Reach  hither  thine  Hand, 
 "  thruil:  thy  Finge  into  my  Side;  Icxrenot 
 **  whxt  1  do^  or  how  low  /  Jloop,  rather  than  not 
 "  convince^  and  heal  thee :  If  the  Evidence  of 
 "  one  Senfe  be  not  enough^  1  wH  yield  further^ 
 **  and  let  thee  have  wore^ 
 
 Our  Lord  might  have  convinced  Tho?nM  by 
 the  Porverful  L/fuence  of  his  Spint,  widiout  all 
 this :  But  he  condcfcends  thus  far  for  our  fakes ^ 
 that  We,  and  Others,  might  have  a  clearer  B^i- 
 dence  and  Proof  of  hts  Refurrecfion,    ^i\{\  like-, 
 
 rvife 
 
n»//i  of  his  D-ivinity :  For  hisjfjc/;:?^  upon  Thomas 
 in  ^/'/'j-  JJfemhly^  and  fpeaking  to  him  fucli 
 Words,  doth  plainly  manifeft,  that  he  knew  his 
 Hearty  and  underftood  what  Difcourfe  he  had 
 had,  and  what  Objeclions  he  had  made,  and 
 what  was  the  Inward  Senfe  of  his  Soul ;  which 
 he  could  not  have  done,  without  his  being 
 Omnifcient.  Little  did  this  Apflle  think,  hii 
 Lord  had  heard  him,  or  believe  that  he  knerv 
 his  Sm,  But,  Come  hither^  fays  Chrifty  behoU 
 my  Hands y  Reach  hither  thy  Hand^  and  thrufi  it 
 into  my  Side.  He  condefcends  to  grant  that^ 
 which  it  was  the  Apofile^s  Fatdt  to  Ask, 
 
 We  fee,  by  thefc  Words,  our  Rifen  Lord  re- 
 tained the  Marks  of  the  IVounds,  the  Prints  of 
 the  Nailsy  and  Spear  in  his  Body,  after  the  Re- 
 furre^ion,  tomanifefl:,  with  greater  Certainty, 
 the  Truth  of  it.  It  is  likely  he  preferved 
 them  at  his  Afcenjion  too,  as  the  Evidence  of  his 
 paft  Suffer ingSy  and  the  Enftgns  of  his  Viciory. 
 And  let  us  not  imagine,  if  he  retains  them  m 
 Heaven^  to  the  Admirationof  Angels ^  and  the 
 'Joy  of  the  Redeemed^  that  it  will  be  any  Difpa- 
 ragement  to  the  Beauty,  and  Splendor  of  his 
 Glorious  Body,  but  rather  contribute  to  it,  in 
 the  Day  of  ibis  Appearing,  when  every  Eyejbali 
 fee  him  J  oj^d  they  alfo  ivhich  pierced  him, 
 
 3.  Let  us  ConCiderthe  Faith  of  Thomas  here- 
 upon, ver,  18.  Hs  anfwered  and  faid,  My 
 Lordy  and  my  God.  He  not  only  believes  with 
 the  Heartybut  co?feifes  with  the  Mouth :  He  owns 
 hotllXh^  Divinity  of  Chrifly  and  his  Dominion^ 
 
3lftettl)elL02tfsi^upprt^  tu 
 
 and  that  with  a?j  JppyoprUtw^  Fa/fh,  My  Lord^ 
 and  my  God*  There  is  a  great  Senfe  in  thefe 
 few  words,  for, 
 
 I.  Here  is  an  Evidence  of  the  Truth  of  his 
 
 Repe/jrance^  of  his  Love,  and  of  his  ZjaL  The 
 very  Sight  of  Chrifl,  and  the  Prmt  of  the  Nailsy 
 and  the  Mark  of  his  Wounds,  fhames  liim  for  his 
 Sin,  and  makes  him  fenfible  of  his  IncreduHty 
 Behold,  fays  Chrifi,  the  print  of  the  Nails  ; 
 Thi/d'  ivhat  I  have  fuffered  for  Thee,  for  the 
 Expiation  of  thy  Sin  .-Think  how  I  have  lov''d  Thee, 
 to  die  for  thee.  And  wilt  thou  not  believe  that  I  am 
 Rifen?  This  awakened  his  Repentance,  and 
 made  him  abruptly  cry  out,  My  Lord,  and  my 
 God,  Two  words  foraetimes  are  more  figni- 
 ficant  than  an  Hundred,  and  exprefs  the  Defires 
 of  the  Heart,  more  than  a  large  Difcourfe, 
 
 The  KJndnefs  and  Condefcenfon  of  bis  Lord 
 overcame  him,  and  by  thefe  words  he  proves 
 the  Cure  of  his  Infidelity.  Before,  he  would 
 ?wt  believe  Chrifi  to  be  Alive ;  now,  he  confejfes 
 him  to  be  God,  Before  he  reckoned  him  under 
 the  Power  of  Death,no\v  he  acl^nowledges  him 
 as  the  Lord,  and  Prince  of  Life.  Before  he  be- 
 heved  lefs  than  any  of  the  other  A/ofiles,  now 
 he  confeiles  wore  than  All  of  them. 
 
 "  My  Lord,  my  God.  Tliou  art  the  Anointed 
 "  of  God,  the  King,  the  Head  of  the  Church, 
 **  the  Expe(5led,  Fromifed  Meffiaii.  If  thy 
 "  Death  had  daggered  my  L^ith,  thy  Re  fur - 
 
"  rt-r^/o;?  hath  eftablidied />.  My  Lor d^  myGod^ 
 "  I  adore  thy  Compallion,  and  CondefGcnflon, 
 "  th.it  thou  wouldft  Appear  to  me^  who  fo 
 *'  juftly  forfeited  fuch  a  Favoiu*.  I  implore 
 "  thy  Grace,  I  beg  thy  Pardon,  I  now  un- 
 *'  feignedly  acknowledge,  own,  and  avow 
 **  Thee^  for  my  SAviour^  my  Lord^  my  God* 
 
 Though  he  profcOfed  his  UnbeUef  in  larger 
 Words,  Excebt  I  fee  i'he  frin!:  of  the  Nails^  md 
 thriifi  my  Finger^  Sec.  Yet  this  Expreflion  of 
 his  Repe/7ta^.ce  is  equally  figniiicant.  He  only 
 fcammers  out.  two  or  three  words,  Mj/  Lord^ 
 my  God ;  But  fuch  as  prove  his  Con  verfion,  and 
 h;s  Cure:  As  the  Voice  of  the  Patient,  will 
 fometimes  difcover  the  Cure  of  a  Difeafe  in 
 the  Head.  When  the  Heart  is  full,  the  Ex- 
 preffions  are  [iiany  times  fnort  and  abrupt. 
 Tlie  Groans^  De[!res,  and  I/tward  AjfeBions  of 
 thsSoul,  are  unutterable.  He  had  much  ;^?(?/'? 
 to  fay,  but  he  could  not  bring  it  out ;  His  Pe^ 
 fiitcnt  ShruTJc  on  theonc  Hand,  and  his  Zeal, 
 and  Admiration  on  the  other,  flop  his  Mouth, 
 But  the //Vr/,^  he  doth  fay,  is  much  to  the  pir- 
 fo\c:  He  calls  liim  Lord^2ittdGod  ;  which  upon 
 the  Riimraiorioi  Chrifl^  every  Tongue  waste 
 Confefs. 
 
 The  Trutli  of  his  Repentancej  Love^2iaA  Z^al^ 
 lie  afterwards  more  abundantly  proved,  by 
 Lihotirj  and  dUigefice^    and  travelling  up  and 
 
 down 
 
3lftec  tlje  Ho^o'si  *>ttppec.    2  5  5 
 
 down  the  World  to  fpread  the  G^f/  into  ^ 
 P.irthiAy  and  afterwards  among  the  Medes  and 
 Perfi.ws,  pafGng  through  the  Jfi.w  Erh/opiafnys 
 Chryfofio?^,  and,  at  Jail,  came  to  hidia^  per- 
 fwading  them  to  Kenouhce  their  IdoUtrj^  and 
 receive  the  F.tit/j  of  Chrift  ;  Some  Remainders 
 of  this,  there  are  in  fome  parts  of  h:di.i  to  this 
 day.  And  at  lail  was  thruil  through  with 
 Lances^  by  the  Command  of  an  bidian  King. 
 
 If  we  may  beh'eve  the  Account  of  fome  of 
 thcjej/ats,  f  and  ot/jer  MtjftOfiartes  of  the/^c?- 
 man  Church  \v\toChi?m,  and  thofe  parts ^  they  do 
 afcribe  the  Preaching  of  the  Go/pei  there  to 
 this  Apolfle,  and  his  Followers.  And  the  Chnldee 
 fiool's  concerning  the  hdia^t  Chrifiianity^  Culti- 
 vated by  his  Means,  are  mentioned  to  this 
 Purpofc,  and  Prefervcd  to  this  Day  by  an  Arch- 
 bifliop  of  GrangAnour^  or  Delia.  Serra^  and  7ya?7- 
 flated  into  Latm  by  a  Jcfutt,  One  o^thofe  Booh- 
 is  a  Breviary,  wherein  are  thefe  words,  Fy  the 
 Mea'f/s  of  St,  Thomas,  the  Errors  of  the  Idol  at  ?y 
 of  the  \nd\2ins  were  fcattered :  By  the  Ale  an  s  of 
 6>.  Thomas,  //'t' Chinefes,  and  the  yEthicpians 
 were  corrjerted  to  the  Truth :  By  the  Me  am'  of 
 St,  ThiOmas,  tiny  obtained  the  Vertue  of  Baptifm, 
 and  the  Adoption  of  Sons  \  ard  kept  ;//e Faith, 
 which  they  pro//; t fed  to  God,  By  Mea>JS  of  St- 
 Thomas,  the  Bca^ns  of  the  K^iWivledge  of  Life 
 
 enlightened 
 
 *  See  Dr  Caveat  Li^foi  St.  lipomas,     f  Hc!attor.4  delU  Q'mi> 
 dil?.A.  Se  ncdi,  J2J.  P,rt:  pr:ma^  Cp.  J  I. 
 
1 5  6    Xl)c  eigijtt)  SDifcotttfe, 
 
 enlightened  nil  India  :  And  the  Kjngdom  of  Hca^ 
 ven  entred  into  Chini.  And  prefently  there 
 follows  an  Antiphona^  Which  faith,  The  Indians, 
 the  Chinefes,  the  Perfians,  and  other  Idanders, 
 thofeofSyna.y  Armenia,  Grecia,  and  Romania, 
 in  Commemoration  of  St.  Thomas,  do  offer  their 
 Adoration  unto  thy  hioQ:  Holy  Name,  O  Greac 
 God. 
 
 2.  Let  us  Confider  the  Reality  of  his  7aith^ 
 in  this  lliorc  Confellion  of  it.  For,  upon  thefe 
 Words,  Mj  Lord,  my  God ^  our  Saviour  owns, 
 in  the  next  l'''erfe,  the  Truth  of  liis  Faith. 
 Bleffed  art  tho'i^  who  haft  feen^  and  haft  believed  t 
 Though  a  m.ore  ample  and  abundant  BleOing, 
 be  pronounced  on  fuch  as  did  alio  believe, 
 wiuhout  tliat  help  of  Sight  and  Senfe. 
 
 Bur  here  is  an  Excellent  Faith,  and  all  the 
 Eii'cntial  parts  of  it,  compreliended  in  this 
 Expreifion,  My  Lor d^  my  God. 
 
 1.  An  Ailentto  this  Truth,  that  Jif^^  i^  the 
 Chrifiy  the  true  Mcffah,  who  had  R.ifen  again 
 as  be  ibretoid. 
 
 2.  An  acknowledgment  that  this  fefis  is 
 the  Lord,  and  God:  that  abfolute  Supremacy, 
 Power,  and  Dominion  belong  to  to  him,  that 
 he  is  true  God. 
 
 7.  An  Appropriation  of  him  to  himfelf,  as 
 h:s  Lord^  and  his  God  *   which  following  upora 
 
 tlis 
 
llic  former  two,  contain  the  Ejfentuls  of  true 
 Fdith, 
 
 4.  In  this  Exprcflion,  \Ve  have  an  Evidence 
 of  the  Two  Natures  &f  Chrift ;  the  Reahty  of 
 iiis    Humane  Nature^  and   the  Trutli  of  his 
 
 I.  The  Reality  of  his  Humane  Nature^  The 
 Metliod  our  Lord  ufes  to  prove  his  Rcfur« 
 reftion  to  this  A}>ofile^  doth  fuppofc  lie  was 
 true  Mart^  Partaker  of  Humane  Nature;  that 
 his  Body  was  of  fuch  a  kind,  that  our  Senfcs 
 might  judge  of  it ;  for  elle  he  Would  not  have 
 bid  'ThornAs  behold  him,  and  reach  hither  his 
 Hand. 
 
 This  may  eafily  be  improved  to  overthrow 
 tliC  ?opih  Fancy  of  Trmfubfiantiation^  that  the 
 Body  and  Blood  of  Chrift  are  in  the  LorcCi 
 Supper,  under  the  Accidents  of  Bread  a?jdlVine. 
 For  at  tiiat  rate  Thomas  might  have  Hill  ob- 
 je£led,  That  what  he  faw  and  touched  was 
 not  the  Bodj  of  Chrtjl,  but  the  Accidents  ot 
 it,  and  that  he  was  not  obliged  to  believe  on 
 the  Tellimony  of  his  Senfes,  that  the  Body  of 
 Chriji  was  prejcnt.  But  his  Obligation  fo  to 
 believe^  is  unplyed  in  our  Saviour's  Words, 
 Reach  hither  thy  Hand,  and  be  not  fatthlefsy  but 
 believing-  And  on  the  fame  Tellimony  of 
 Senfe,  we  are  bound  to  believe,  that  k  is  Bread 
 after  Confecration,  and  not  Tkjh)  that  it  is 
 H-^tne^  and  not  Blood, 
 
 S  iz.  The 
 
2.  The  Truth  of  his  Godhead  is  alfo  evident;, 
 that  he  IS  really,  and  truly  God,  This  Title, 
 My  Gody  as  well  as  M^  Lord,  is  very  obferva- 
 ble^becaufe  it  hath  the  Article  before  the  Word, 
 God,  And  it  is  commonly  granted  by  the  Ad- 
 verfaries  of  the  Deity  of  Chrifi^  that  where- 
 ever  the  Word  God  is  ufed  with  the  Article 
 before  it,  it  there  imports  the  Trut  and  Eternal 
 God.  So  is  the  Expreflion  here,  which  our 
 EnglifJj  Tranflation  does  not  reach ;  for  it  may 
 rather  be  read,  The  Lord  mine^  the  God  mine. 
 
 My  Lord^  My  God,  From  his  Office,  as 
 Lord,  -and  Chrifi,  he  Rifeth  to  his  Divine  Na- 
 ture, and  the  Dignity  of  hts  Ejfence.  He  had 
 reafon  to  own  him  to  he  Chnft  the  Lord,  by 
 his  Refurre(^ion,  and  other  things  which  he 
 had  obferved  before;  and  from  that  Dignity 
 he  owns  him  to  be  true  God,  worthy  of  the 
 Hiohefi  Homage  and  Adoration, 
 
 Had  it  been  otherwife,  tlie  Apoflle  would 
 not  have  given  the  Title  of  God,  unto  Jefus 
 Chrifi,  nor  would  he  have  received  it :  Foi 
 the  Greater  any  Perfon  is,  the  greater  Danger 
 there  is  of  giving  him  fuch  Titles  as  belong 
 not  to  him.  As  to  give  to  One  that  is  next  to 
 the  K/^g,  the  Title  of  K^ng*  Efpecially  to 
 afcribe  Divinity,  and  Godhead  to  a  Creature, 
 What  can  be  more  provoking  to  him,  who  is 
 Jealous  of  his  Honour,  and  mil  not  give  his  Glory 
 t9 another^  Ifa.  42.  •:. 
 
 -•*  It 
 
'ma  ti)c  HOLD'S  ^iippf t   2  5  9 
 
 It  cannot  well  be  fuppofcd  that  ^T/jom.xsj 
 who  was  biought  up  in  the  'JcrvijJ?  Keligion^ 
 could  be  ignorant  o{x\\<:DoUrim  of  the  Vnity  (j 
 the  Godhead-^  He  inuft  needs  know  what  Mofes^ 
 and  the  Prophets  teach  concerning  it ;  Hear^ 
 0  Ifraei,  the  Lord  thy  God  ts  one  Lord,  Deut- 
 6.  4.  This  was  one  of  the  Sentences  written 
 on  the  Fringes  of  their  Garments,  and  quoted 
 by  Chrifl,  as  a  known  thing,  Mark  12.  32. 
 
 Neither  can  it  be  imagined,that  our  Saviour 
 would  have  permitted  fuchathing,  without 
 Rebuking  him,  if  he  had  not  been  tr/w  God, 
 as  well  as  reai  Mm.  But  fo  this  Apoftle  does 
 acknowledge  him,  andfo  mull  we :  And  every 
 f  Oificcof  C/;r//?,  as  our  Prophet,  Prieji,  and 
 i\j/ig^  doth  fuppofe  and  require  that  he  be 
 true  God,  as  well  as  true  Man  •  or  he  could  not 
 difcharge  thofe  Offices  to  any  Saving  Purpofe 
 for  us. 
 
 4.  Let  us  then  Imitxte  the  Faith  of  this  Apor 
 file,  in  contemplating  the  Death  and  Refur- 
 rertion  of  Chrtjl,  that  we  alio  may  lay  as  he 
 did,  My  Lord,  and  my  God.  And  that  will  in- 
 clude both  a  Claim  of  Intercli,  and  fpecial^ 
 Propriety  in  him,  and  imply  the  Dedication  of 
 our  felves  to  his  Ufe,  and  Service.  The  one 
 ofthefe  will  follow  upon  the  other.     When 
 
 S  2  God 
 
 *  Sec  Piactiiiifpuc.  in  Ice^Tom.  3-  4^0.     t  ^^'  ^U»t9r},o^^ 
 Co.'qf.  I.  19.  p.  202, 
 
2  do     3L|)e  etgDtf)  Dtfcoutfe, 
 
 God  fays,  1  am  thy  Go(i\  we  cannor  but  an« 
 fwer,  T^^^  rve  are  his  Servants^  and  refolve  to 
 be  fo :  And  if  we  are  his^  and  Devoted  to 
 him,  we  may  infer  that  he  is  Ours,  for  the 
 Covenant  is  mutual. 
 
 But  if  we  cannot,  as  fometimes  we  cannot^ 
 fo  clearly,  and  comfortably  fay,  MyGod;  We 
 may  yet  humbly,  and  refolvedly  fay,  A^  Lord, 
 that  is,  /  am  thy  Servant^  I  am  Devoted  to  tly 
 Fear^  1  am  refigned  and  given  up  to  thee  \  I  have 
 chofen  thee  for  my  Portion^  and  I  have  dedicated 
 Arid  devoted  my  felf  for  ever  to  be  thine ^  &c.  The 
 more  ferious  we  are  in  this,  the  more  hkely 
 are  we  to  come  to  this  Claim ^  and  Appropriation^ 
 SLndfpecia/  Interefi  in  God,  and  Chrifi,  as  ours: 
 And  till  we  arrive  to  fome  Degree  of  this,  we 
 are  Strangers  to  the  moft  comfortable  part  of 
 the  Chrifttan  Life :  For  this  is  a  great  ground  of 
 our  Confidence,  and  a  main  Spring  of  our 
 Joy.  My  Beloved  is  mine,  and  I  am  his.  He 
 loved  me,  and  gave  himfelf  for  me*  This  at- 
 trads  our  Love,  this  wins  our  Hearts,  and 
 Hlls  us  with  Joy  unutterable  ^  and  full  cf 
 Glory. 
 
 If  Chrij},  by  the  Prefence  of  his  Spirit  ^ 
 would  vifit  our  Souls ;  we  fliould  then  be  a- 
 ble  to  ufe  fuch  Language  oi  Faith*  If  he 
 will  vifit  us,  as  he  did  the  Difdples,  when 
 Thomas  was  with  them;  his  Prefence  and  Power 
 can  produce  fuch  2i  Faith;  And  if  he  pleafe, 
 lie  can  enter^and  do  this^  though  the  Doors  be 
 
 barred^ 
 
Tifttt  f fte  HoiD's  Supper*   1 6 1 
 
 barred,  and  fhut  never  fo  clofc.  For  he  caa 
 open  them,  as  hcd'id  t/je  He  Art  of  l,jdf  a.  Tho' 
 they  be  of  Stone  orlron,he  can  break,  he  can 
 foften,  he  can  make  them  Hearts  of  FlejJj.  Let 
 us  beg  he  would  fo  vific  us,  by  Id's  Spirit, 
 
 Though  we  have  not  tlie  Privilege  to  touch 
 him  on  Earth,  as  this  Jpofile,  yet  we  may  he^ 
 hold  htm^  as  the  Iioiy  iMartyr  Stephen^  in  Hea- 
 ven. We  may  Contemplate  him  by  Faith^  as 
 at  the  Right  Hind  of  God :  And  fo  we  ma y  be- 
 hold the  print  of  his  Nails,  and  thrufl  our 
 Hand  into  his  wounded  Side,  and  hear  his 
 Voice,  yea  tafie^  as  well  as  touch  his  very  Body 
 and  Blood,  and  feed  upon  him.  We  have  fome 
 "  of  us  {o  done  this  Day.  And  after  fuch  a 
 "  Sight ^  and  fuch  a  Tafle^  fball  we  not  cry  out ; 
 *'  My  Lord  J  my  God !  0  my  Lord^tvh.it  have  I 
 "  done?  0  my  God,  What  jb  all  I  do?  Q  wy  Lord, 
 "  my  dear  Lord  Jefi^-!  who  am  /,  that  thou  haft 
 "  loved  me,  fo  as  to  die  for  me,  fo  as  to  give  thy 
 "  fi^f  ^  Sacrifice  for  me  ?  0  my  God,  What  jhall 
 **  I  render  to  thee?  Hon>  Jhall  I  exprffs  my  Gratis 
 "  t'ude?  Wl)at  fljall  I dotohonour  thee?  OmyLordy 
 *'  thou  hafi  Redee?ned  me  at  a  coflly  Fries*  0  my 
 **  God,  give  me  of  the  Spirit  of  Grace,  to  re-* 
 "  new  thine  Image,  fuhdue  my  Ltifls,  and  affifi 
 *'  mine  Obedience,  My  Lord,  my  God  I  theKjng 
 "  of  Saints,  the  Frince  of  Feace,  the  firjt  Be-^ 
 '*  gotten  from  the  Dead,  the  Firf  Born  of  every 
 "  Creature,  the  FirTf  Fruits  of  them  that  fieepy 
 "  the  true  and  only  Fotentate,  the  Great  Im-* 
 *^*  manuel,  God,  with  us,  true  God,  and  true 
 ^  ^>/^ff.*     Whom  hiwe  I  irt  Heaven  btit  the(f  3cc- 
 
■T.*^ 
 
 2  6 1    irue  eiglJtl)  IDifcout  Je^ 
 
 Let  us  labour  after  fuch  a  Fxith^  and  beg  it- 
 of  the  God  of  all  Grace;  and  never  defiil, 
 till  in  the  ufe  of  that,  and  other  means,  \v^ 
 are  brought  to  ufe  fuch  Language  too. 
 
 LaJHj^  As  to  you,  my  'Brethren^  who  have 
 hcQn  2it  the  Table  of  ths  Lord',  Confider,.  what 
 have  you  bten  doing?  Your  great  BuHnfeis 
 hath  been,  or  fliould  have  been  this  Day,  fo- 
 lemnly  to  Renew  the  Covenant  between  God 
 aild  you  ;  in  fuch  Appropriating  Language  of 
 Faith,  as  thefe  words  of  Thorns  :  For  Chrifiy 
 and  all  his  Benefits  are  offered  to  you,  by  the 
 Piftribution  of  the  Elements.  Behold  me,  1 
 dm  yours ;  "  Accept,  me  ,  Take  me ,  fays  Chrifi. 
 You  by  Receiving  them,  fay,  Lord,  I  am 
 thine.  Accept  me^  ^(^^^fi  ^^^  /^■^^  thine  own.  The . 
 Lcrd^s  Supper,  is  the  New  Tejlament,  or  Cove- 
 nmt  in  the  Blood  of  Chrijt -,  yQu  there  Ratifie 
 the  Baptifmal  Covenant ',  he  faith,  /  am  thme  ; 
 and  you  fay,  Tou  are  his.  This  inward,  per- 
 ibnal  Covenanting  between  Chrift  and  you, 
 is  the  Great  Thing  to  be  minded,  and  this  a- 
 mounts  to  the  fame,  with  My  Lord,  my  Gody 
 acknowledging  hts  Rtght,  by  the  one  Expref-; 
 fion,  and  profeding  your  o^vn  huerejl,  by  the 
 other. 
 
 This,  was  Virtually  done  in  ouir  Baptifm,  this. 
 Was  aclualTy  done  at  our  frjl  Turra?ig  to  God, 
 when  v.'e  entered  into  Covenant  to  be  the  Lord'^s; 
 And  this  we  profeiTedly  Repeat,  and  puhlickly 
 Renem^  every  tinie  we  come  to//;// !p?^/^.    W9 
 
 iiave 
 
TiUtt  tlje  %mVB  $>uppec.   » 6 1 
 
 have  this  Day  acknowledged-  him  to  be  our 
 Lordy  we  have  entered  into  Tijolemn  Le.tgue 
 o^  Subject lorK  i^nd  Fidelity  to  him;  we  have 
 taken  on  us  a  folemn  Bo/$d,  and  Obligation  of 
 Duty,  and  Service;  And  if  wc  SLVcVfj/airhful^ 
 every  Com?nunton  will  come  in  againft  us, 
 as  fo  many  Oaths  that  we  have  broken.  For 
 by  Fealling  on  this  Sacrifice  this  Day,  we 
 have  again  Sworft  at  the  Jltar,  we  have  laid 
 it  in  our  Hearts,  Mj  Lord^  my  God;  And  w^ 
 have  protefTed  it  by  our  Anions.  We  have 
 played  the  Hypocrites,  and  aded  the  part  of 
 Children^  and  Fools ,  if  we  did  not  mean  it. 
 And  if  we  do  not  ftand  to  it  while  we  live,  we 
 are  Rebels  ;  and  add  Perjury  to  our  Rebellwn^ 
 by  violating  our  Bond,  Covenant,  and  Oath, 
 And  if  we  do  fo,  we  have  imprecated  a  Curfe 
 upon  our  felvcs,  even  all  the  Curfes  of  a  bro* 
 ken  Covenant^  and  fo  have  fworn  to  our  own 
 Condemnation* 
 
 You  therefore  who  have  this  Day  Avouched 
 the  Lord  for  your  God,  and  have  f^id  to  Chrifty 
 My  Lord,  my  God ;  Remember  that  he  is  both : 
 And  don't  expecl  he  fhould  be  th  God,  thy 
 Portion,  thy  Happinejs,  thy  Heaven,  if  he  be  not 
 thy  Lord,  Don't  think  he  will  be  thyjefus,  thy 
 Ranfom  tofave  thee  from  Hell,  if  he  be  not 
 thy  Lord,  to  govern  thy  Heart,  and  Life.  Ho 
 is  the  Author  of  Eternal  Salvation  only  to 
 thofe  that  obey  him:  an  Everlafting  Saviour 
 to  them  only,  to  whom  he  is  a  Lord.  Don't 
 cxpe£l  that  the  faying  L(?r^,  Lord^  eithernow, 
 
 S  4  or 
 
a($4    SSeetgfttD  Difcoutfc, 
 
 or  hereafter,  will  be  enough,  if  thou  be  a. 
 Worker  of  Imquity^  and  do  not  what  he  Com- 
 inands  thee.  If  his  Intereft  in  thee,  and  Au- 
 thority over  thee,  will  not  prevail  more  thaq 
 the  Entreaty  of  a  Friend,  or  than  the  Gain  of 
 a  little  Money,  or  the  Allurement  of  a  little 
 Flea fu re,  or  the  Inticement  of  a  Lull:,  or  the 
 Temptation  of  a  DeviL 
 
 But  if  you  fincerely,  and  unfeignedly  take 
 hinifpr  )/^//r  Lcri,  he  will  then  h^ your  God: 
 And  all  Blellings,  Temporal,  .Spiritual,  and 
 Eternal;^  are  comprized  in  that.  You  are  then 
 his  Jewe/Sj  his  Treafure,  his  Portion^  his  Inheri- 
 t^fjce^  his  peculiar  People :  If  he  be  your  God. 
 O  how  dear,  how  valuable,  how  precious  are 
 the  Relations^  Privileges,  and  EleJJwgs^  that  this 
 contains!  What  need  you  fear?  What  can 
 you  want  ?  What  can  you  ask  more  ?  What 
 can  difmay,  afflict,  or  trouble  fuch  a  Soul  ? 
 Why  art  thou  cafi  doivn,  0  my  Soul  ?  Why  art 
 thou  kifquieted  With  m  r^ie?  May  you  fay:  If 
 you  can  fay  with  Davidy  in  another  place,  Th? 
 JLord  is  my  Portion ^  and  the  Lot  of  mme  Inheri'- 
 iAnce,  Or  if  you  can  ^'^"j  with  Thomas  here, 
 My  Lord^  my  God,  All  things  then  are  yours; ' 
 his  Sprit,  his  ProvUei'2ce,  his  Attributes,  his 
 Fron/ifis ',  Vife,  De^th,  Things  prefeM,  Things 
 to  come;  Grace  h^ix.  Heaven  hereafter;  All 
 things  yours^  if  you  be  Chrijl'^s,  and  he  he  your 
 Lordy  and  your  God- 
 
 e  e.i 
 
sifter  tl)e  JLoiti'S  ^U)3per.  16^ 
 
 Blejftd  then  are  you,  though  you  have  mt 
 feen  him  with  your  Bodily  Eyes,  or  thruH 
 your  Hand  into  his  Wounded  bide,  or  f^h 
 the  print  of  the  Nails  in  his  Crucified  Body: 
 Yet  having  now  by  hearings  believed  on  him^ 
 and  loved,  him^  you  fljall  jee  him  hereafter  'n\ 
 Glory,  and  Triumph ,  and  he  for  ezer  nnrh 
 htm^  to  behold  his  Glory,  and  to  partake 
 of  it.      Ame?h 
 
 A  PA^ 
 
2  67 
 
 A 
 
 PARAPHRASE 
 
 O  F    T  H  E 
 
 -  ^ 
 
 OMoft  Merciful,  and  Gracious  Fa- 
 ther, who  hail  made  us  out  of  no- 
 thing, by  thy  Powerful  Word,  and 
 form'd  us  after  thine  own  Iniagc , 
 but  we  fought  out  Sinful  Inventions  ,  and 
 might  juftly  have  periHit  in  our  Apoftacy.  We 
 owe  Thee  Homage  as  the  Father  of  our  Spirits, 
 as  the  God  of  our  Lives,  as  the  Author  of  our 
 Beings ;  much  more  as  thou  ha  ft  called  us  in- 
 to thy  Family,  and  Favour,  by  Jejus  Chrtfi; 
 
 as 
 
168         :&  0arapl)jdfe 
 
 as  Redeemed  by  him ,  and  Regenerated  by 
 thy  Spirit ,  and  Privileged  with  the  Dignity 
 of  Children,  and  may  cairXhee,  Our  Kecon^ 
 died  Father, 
 
 Oh  what  manner  of  Love  is  this,  that  fuch 
 RebelliouSjMiferable  Creatures,  as  we,  fhould 
 be  called  the  Sons  of  God,  and  treated  as  fuch  1 
 Holy  Father!  we  have  finned  again  ft  Heaven, 
 and  before  Thee,  and  are  utterly  Unworthy 
 to  be  entertain'd  as  thy  Servants^  much  more 
 to  be  cherifht,  and  fpared,  and  pitied,  and 
 provided  for  as  thy  Childre»^  and  have  the  pro- 
 mife,  and  hope  of  the  Heavenly  Inheritance. 
 As  the  Children  of  the  Firfi  Adam  ,  we  are 
 Children  of  Wrath,  and  Heirs  of  Hell,  in 
 Bondage  to  Sin,  and  ferving  divers  Lufts ;  the 
 Works  of  our  Father  the  Devil  we  have  done. 
 But  by  thy  Redeeming  Love  and  Grace , 
 through  "J^ftis  Chrijl^  we  are  fet  Free  from  that 
 Slavery,  and  partake  of  the  Liberty  and  Privi-. 
 lege  of  Sons  in  thy  Houfb  and  Family.  Oh 
 let  the  Sprit  of  thy  Son,  breath  continually  in 
 our  hearts,  and  teach  us  to  cry,  Abba,  Father^ 
 as  created  by  thy  Power  and  Goodncfe,  and 
 reconciled,  and  laved  by  thy  Mercy,  after  we 
 had  undone  our  felves.  Give  us  that  Faith, 
 and  humble  Confidence  in  Prayer,  by  the  Spi- 
 rit of  Grace  and  Supplication,  that  we  may 
 go  to  thee  in  all  ourNeceffities,  as  Children 
 to  a  Father  ,  and  come  with  boldnefs  to  a 
 Throne  of  Grace.  We  beg  the  Holy  Spirit  of 
 Grace  to  that  end,  which  thou  art  more  ready 
 •(0  give  to  them  who  value  it,  and  ask  it  ear- 
 
 neftlyjj 
 
£)f  tlje  Hold's!  ^tmt*     169 
 
 neftly,  as  fcnfible  of  their  need  of  it,  than  any 
 Father  on  Earth  is  to  give  Breiid  to  his  Chil- 
 dren that  ask  it  of  him. 
 
 O  let  this  Name  of  Father,  and  our  confe- 
 quent  Relation  to  thee,  be  our  Glory  ,  aod 
 our  Refuge ,  our  Defence  and  Guard  ,  the 
 Principle  of  our  Obedience  and  Love  to  thee, 
 and  of  Charity,  Kindnefs,  and  Affe(ftion  to 
 all  our  Brethren,  who  are  Children  of  the  fame 
 Father,  and  Adopted  Heirs  of  the  fame  Inheri- 
 tance- And  let  all  thofe,  whom  thou  wilt 
 own  for  thy  Children,  mojl  Gracious  Father^  be 
 united  to  thee,  and  to  one  another,  in  holy 
 Bands  of  Love  and  Concord  ,-  bearing  with 
 one  another  wherein  they  differ,  let  them  hear- 
 tily joyn  together  to  advance  the  Honour  of 
 thy  Holy  Name,  to  celebrate  thy  Praife,  and 
 promote  thy  Truth  and  WorOiip.  Grant  unto 
 them  and  us,  the  help  of  thy  Spirit,  that  we 
 may  fo  Pray,  and  Live. 
 
 O  God  of  the  Spirits  of  all  Fleih,  the  Father 
 of  Glory,  the  God  and  Father  of  our  Lord  "Je- 
 fus  Chrtft,  teach  us  fo  to  ask,  as  thou  mayft 
 plcafeto  grant:  teach  us  to  VVorfhip  thee  in 
 Spirit  and  in  Truth,  that  our  Perlbns  may 
 be  well  pleafing  in  thy  fight,  and  our  Prayers 
 be  accepted,  through  the  Great  Mediator- 
 We  would  ask  nothing  but  in  his  Name  , 
 for  the  manner,  fo  nothing  but  what  he 
 hath  advifed  and  caught  us  to  Dcfire ,  and 
 Seek. 
 
 ^Ija 
 
And  fincethou  dwelled  in  Heaven,  (though 
 the  Heaven  of  Heavens  cannot  contain  thee,  ) 
 that  is  thy  Throne^  and  the  Earth  thy  Footfioaly 
 thou  beholdeft  whatfoever  we  do,  or  fay,  or 
 think,  and  wilt  call  us  to  an  Account ;  Let 
 us  reverence  thy  Glorious  Majcfty,  Thine 
 All-feeing  Eye,  and  thy  Soveraign  Power. 
 And  raife  our  Affe^lions  above  Earthly  Things, 
 that  we  may  feek  Heaven  as  our  Country , 
 where  our  Father  is,  and  our  Redeemer,  and 
 where  we  hope  to  poflefs  the  Inheritance  pre- 
 pared for  us  by  Everlafting  Love  ,  through 
 the  Purchafe  and  Merit  of  thine  Eternal  Sopf^ 
 who  ownshimid^ our  EUer  Brother ',  and  who^ 
 when  he  was  on  Earth,  was  concerned  for  no- 
 thing more,  than  for  the  Giory  of  Thy  Name. 
 Therefore  in  Imitation  of  his  Example ,  in 
 Conformity  to  his  Counfel,  and  Obedience  to 
 his  Command,  wc  beg  Thy  Name  may  be 
 Saqclified. 
 
 Thou  haft  proclaimed  thy  Name  unto  the 
 World,  and  they  who  know  it,  will  truft  in 
 Thee,  to  be  a  God  Gracious  and  Merciful,  flow 
 to  Anger,  and  of  Great  Kindnefs,  Abundant 
 in  Goodnefs,  and  in  Truth,  keeping  xMercy 
 
 for 
 
for  T^oufands,  forgiving  Iniquity,  Tranf- 
 greflion  and  Sin,  and  that  will  not  utterly  de- 
 ftroy  his  People,  though  he  do  correft.  "fhou 
 art  worthy  of  all  our  Honour,  Homage,  and 
 Obedience  ,  and  that  all  the  World  (hould 
 Adore  thee,  and  Glorifie  Thy  Holy  Name; 
 that  every  Creature  in  Heaven  and  Earth 
 fhould  tremble  at  thine  Irrefiftible  Power , 
 admire  thine  Eternal  Wifdom,  and  love  thine 
 Infinite  Goodnefs.  O  that  the  Glory  of  thy 
 Holy  Name,  may  extinguifh  in  us  the  Defire 
 and  Love  of  Worldly  Honour,  and  Interefl ; 
 that  we  may  reckon  it  ourhighefl  Dignity,  to 
 advance  and  ferve  the  Purpofes  of  thy  Glory, 
 as  the  Ultimate  End  of  all  Things.  Let  us  be 
 deeply  fenfible  of  thy  Difhonour  in  the  World, 
 by  our  own  (ins,  and  the  fins  of  Others.  Let 
 us  Grieve  and  Mourn  to  obferve  the  Propha- 
 nation  of  thy  Name,  and  the  Violation  of  thy 
 Authority;  when  thy  Laws  are  tranfgreft , 
 thy  Inftitutions  defpifed,  thy  Orders  contra- 
 dicted, thy  Majefty  Affronted,  thy  Glory  be- 
 fpattered,  and  trampled  on. 
 
 The  Defire  of  our  Souls  is  to  thy  Name,  and 
 the  Remembrance  of  Thee.  In  thy  Name 
 we  Rejoyce,  and  put  our  Trufl:.  O  let  us  not 
 diflionour  it  by  unfuitable  Affections,  and 
 Aftions !  Let  our  Lives  be  anfwerable  to  the 
 dignity  of  our  Relation,  and  to  what  we  know, 
 and  profefs  to  believe  of  thy  Adorable  Perfccli- 
 ons  ;  that  we  may  lb  Glorifie  thy  Name  in  the 
 Eyes  of  the  World ,    that  others  feeing  our 
 
 Good 
 
^72  :a  ^araptijafe 
 
 Gdoci  Works,   may  Glorifie  Thee  our  Father  ^ 
 who  art  in  Heaven.    To  this  End,    Let  thy 
 
 Kjngciom  come. 
 
 Jti^p  Binsooin  Come. 
 
 0  Thou  who  S^eignefl:  among  the  Armies 
 of  Heaven,  and  over  all  the  Inhabitants  of  the 
 Earth,  rule  in  our  Hearts  by  the  Power  of  thy 
 Word  and  Spirit :  Subdue  every  Luft,  and 
 inordinate  AAe6:ion  in  us  :  Mortifie  all  the 
 Rebellion  of  our  Wills,  and  the  Enmity  of  our 
 Carnal  Minds  and  Hearts;  that  we  may  no 
 longer  be  in  Slavery  to  the  Devil,  and  tofoo- 
 lifh,  Criminal  Pa  (lions,  but  our  Underftand- 
 ing,  Will,  Affections,  Confcience,  and  Con* 
 verfation,  be  more  intirely  Conformed  to  thy 
 Holy  Pieafure,  and  Precept.  And  after  the 
 Efbablifliment  and  Advancement  of  thy  King- 
 dom of  Grace  in  our  Souls,  perfect  it  in  due 
 time,  by  admitting  us  to  thy  Kingdom  of 
 Glory. 
 
 Arid  let  all  the  Kingdoms  of  the  World  Tub* 
 mit  to  the  Scepter  of  our  Lord  Redeemer- 
 that  he  may  Rule  to  the  Ends  of  the  Earth,- 
 Let  all  the  People  praife  thee,  and  WorOiip 
 tliee  I  O  God,  let  all  the  People  Praife  thee  \ 
 Let  not  Satan,  the  UfurpingGod  of  this  World, 
 Tyfanize  over  fo  great  a  part  of  this  Earth: 
 But  let  the  Kingdom  of  thy  Grace  be  enlarged^ 
 and  chine  Authority  be  more  generally  fubmit- 
 
 ted 
 
ted  to  all  the  World.  Let  the  Everlafting 
 Gofpel  of  the  Blelled  God  be  pubHfht,  under- 
 liood,  beheved,  and  obeyed,  from  the  Rifing 
 of  the  Sun,  to  the  fetting  of  the  fame.  And 
 as  the  Effed  of  the  Coming  of  thy  Kingdom 
 in  Power, 
 
 Let  thy  Will  be  done  on  Earthy  as  it  is  in  Hga^ 
 
 ^■en. 
 
 CDp  (HLliU  be  Done. 
 
 Thy  Will,  O  God,  is  the  Meafure  of  Holi- 
 nefs,  and  Peace,  the  Rule  of  Jultice,  Truth, 
 and  Perfeft  Wifdom;  Oh  that  it  may  be  the 
 Rule  of  our  Delires ;  that  our  Will  may  be 
 intirely  conformed  to  Thine  1  All  thy  Works 
 ^LY^Wifdom^  and  all  thy  Ways  of  Providence 
 Judg/nent:  Let  us  adore  thee  as  Infallible  in  all 
 the  Revelations  of  thy  Mind,  and  as  Wife, 
 and  Good,  Juil,  and  Holy,  and  True  in  all 
 Thou  do'il.  Let  us  acquiefce  in  thy  good 
 Pleafure,  as  knowing,  nothing  can  be  better 
 done,  than  what  thou  ordereft.  In  Fulnefs, 
 and  in  Want,  in  Joy  and  Sorrow,  in  Life  and 
 Death,  thy  Holy  Will,  0  Lord!  be  done. 
 
 Let  us  obediently  comply  with  thy  Precep- 
 tive Will,  in  all  thou  halt  commanded,  and 
 humbly  fubmit  to  thy  Providential  Will,  in 
 all  thou  fhalt  appoint ;  and  be  fuisfied  with  our 
 Portion,  Station,  and  Condition  here  on  Earth. 
 Let  us  be  govern'd  in  all  things  by  thy  Holy 
 Will  with  Cheerfulnefs,  and  Readinefs,  and 
 T  Faithfulnefs, 
 
i74        :^0atap&iaft 
 
 Paithfulnefs,  and  Zeal,  without  Deceit,  De- 
 lay, or  MDrmuring  Complaints.  That  we 
 may  obferve,  and  pleafe  thy  Will  on  Earthy 
 as  the  Angels  do  in  Heaven :  where  thou  art 
 loved,  delighted  in,  and  obeyed  in  Perfeftion. 
 And  let  all  the  World,  we  befeech  the,  joyn 
 with  us  and  them,  to  praife  and  glorificthee, 
 with  one  Heart,  and  oneVoice,  and  one  Con- 
 fent,  and  be  the  Servants  of  thy  Holy  Will 
 forever.  But  our  Satisfaction  in  thy  Declared 
 Will  doth  not  hinder,  but  we  may  Ask  the 
 neceflary  Supports  of  Life ,  We  pray  thee 
 therefore, 
 
 (^iDc  \\&  tijis  2>ap  out  2Da<ip 
 
 Thou  takefl  Care  of  our  Souls,  provide  alfo, 
 We  befeech  thee,  for  our  Bodies.  Prolong  our 
 Lives,  till  we  have  finifht  the  Work  of  Life, 
 and  anfwered  the  Ends  of  Living.  Continue 
 a  fuitable  and  convenient  Supply  for  the  Necef- 
 fities  of  our  Nature:  Give  us  that  Health,  Pro- 
 te^ion,  Peace,  and  Plenty,  which  may  bell 
 afTifl  us  in  our  prefent  Duty,  and  tend  to  our 
 Comfortable  Accompt  in  the  Day  of  Reckon- 
 ing. Thou  hafl  direCled  us  not  to  Chufe  ei- 
 tlier  Poverty^  or  Riches^  becaufe  of  the  Temp- 
 tations of  either  Extreme:  Give  us  therefore 
 FoodCon'ueme-rit^  according  to  that  Rank,  and 
 State,  and  Condition  thou  hall:  placM  us  in,  or 
 may'ii:  fiereafter  ^o.  That  fo  the  Temptati- 
 ons 
 
ons  of  the  Right  Hand,  may  not  make  us 
 Wanton,  Secure,  and  Proud,  forgetful  of 
 Thee,  and  our  Selves,  and  the  greater  Con- 
 cerns of  Eternity,  or  our  Hearts  be  fct  to  make 
 Provifion  for  the  FlcHi,  or  fuhil  the  Lulls  there* . 
 of.  And  that  on  the  contrary,  by  tlie  Snares 
 of  Poverty,  and  pinching  Straits,  wc  may  not 
 be  tempted  to  doubt,  or  deny  Thy  Providence, 
 or  quarrel  with  it ;  that  we  may  not  be  expo- 
 fed  to  Contempt,  and  Mifery,  and  thereby  to 
 Impatience,  Dillruil,  and  Defpair.  Keep  us 
 from  undue  Solicitude  about  thefe  things,  and 
 give  us  Contentment  with  our  prefent  Condi- 
 tion.  Grant  us  that  meafure,  and  proportion 
 of  Temporal  Bleflings,  which  may  enable  us 
 tlie  better  to  fervc  and  glorifie  thee.  And 
 whatever  thou  do  with  us,  let  us  be  Calm  and 
 Quiet,  and  Thankful,  and  never  admit  any 
 didionourable  Tiiouglits  of  thy  Rule,  and 
 Government.  Let  us  own  Thee,  as  the  Ori- 
 ginal and  Fountain  of  all  our  Good,  and  faith- 
 fully depend  on  Thee  for  the  Supply  of  all  out- 
 Wants.  But  whatever  thou  give  us  of  Earth* 
 ly  Good,  Lordj  what  will  it  avail  us,  whea 
 our  Sins  are  fo  many  and  great  ,  unlefs 
 thou  Forgive  and  Pardon  us  ?  Therefore  we 
 befeech  the,  0  Lord,  to 
 
 5fo?git)e  us  ouc  CrefpaOis,  m 
 m  fojgiDe  tDeiii  ttjaf  Jlte^ 
 pars  agmnft  us 
 
 Look 
 
^76         7i  i&atapD;tafe 
 
 ,  Look  upon  us  with  a  Merciful  Eye,  for  we 
 are  here  before  thee  m  our  Trefpajfes.  Forgive 
 our  Sins  of  Ignorance,  and  of  Wilfulnefs, 
 thofe  of  Prefumption,  and  thofe  of  Infirmity, 
 fecret  and  open,  in  heart,  and  word,  and  deed ; 
 the  Vanity  of  our  Minds,  the  CarelefTnefs  of 
 our  Spirits,  the  Wickednefs  of  our  Hearts, 
 the  Irregularity  of  our  Affe<fl:ions,  the  Folly  of 
 our  Lips,  and  all  the  Omi0ions,  and  Commif- 
 fions  of  our  paft  Lives,  from  our  Birth,  and 
 Infancy,  to  this  very  hour.  Look  not  upon 
 our  Offences,  but  caft  our  fins  behind  thy  Back, 
 Remember  'em  not  againfi:  us,  to  our  Pur 
 nifliment,  and  Condemnation. 
 
 We  beg  this,  for  the  fake  of  our  BlelTed  Sav/^ 
 our^  who  hath  made  Expiation  for  Sin  by  his 
 Curfed  Death-  For  his  fake,  be  Reconciled 
 to  us,  and  remember  our  Iniquities  no  more, 
 and  fealto  us  the  free,  and  full  Forgvienefs  of 
 them,  by  the  Witnefs  of  thy  Holy  Spirit^  that 
 we  may  Rejoyce  in  God,  through  lefus  Chrijl^ 
 as  having  received  the  Atonement. 
 
 Enable  us  by  9  large  and  Evangelical  CharK 
 ty,  heartily  to  forgive  all  thole,  who  have  any 
 way  troubled,or  injured,or  offended  us ;  left  our 
 Prayer  be  turne^  into  Sin,  and  thou  deny  us 
 that  Pardon,  which  we  deny  to  our  Fellow^.' 
 Creatures.  That  having,  by  ti^y  Grace,  this 
 Charadcr  of  thy  Difciples,  and  Children,  we 
 may  reap  the  Berlefit  of  tliy  Pardoning  Mercy 
 here,  and  in  tlie  other  World.  But  becaufe, 
 tho'  v/e  fliould  be  forgiven  for  the  Time  palf, 
 wefliallnm  into  the  like  Sins  again,  andcour 
 
 trad 
 
0t  t^t  %oiv&  |&?aper*     177 
 
 traft  New  Guilt,  and,  fall  an  eafie  Prey  to 
 Temptation,  we  befeech  thee,  O  Lord,  pre- 
 ferve  us  from  being  tempted  ,  or  overcome 
 when  we  are. 
 
 Utao  us  «ot  into  3Cenipta«on. 
 
 Lord,  we  are  Weak,  and  Ignorant,  and 
 Inclined  to  that  wliich  is  Evil ;  and  our  Adver- 
 fary  the  Devil  goes  about  like  a  Crafty  Serpent, 
 and  a  Roaring  Lion,  feeking  whom  he  may- 
 deceive,  and  deftroy ;  let  us  never  be  Carclefs, 
 Secure,  and  Confident  of  our  felves.  He  is  a 
 Malicious,  Experienc'd,  Watchful,  Envious, 
 Unwearied  Enemy,  let  us  not  be  Ignorant  of 
 his  Devices ;  Enable  us  to  Mortifie  the  Love 
 of  Sin,  and  Inward  Luft,  and  diligently  avoid 
 the  Occafions,  and  Appearances  of  Evil,  the 
 Incentives,  and  Provocatives  to  Wickednels. 
 And  fuffer  us  not  to  be  Tempted  above  what 
 we  are  Able.  Order  our  Conditions,  and 
 Affairs,  fo  as  we  may  be  free  from  Great,  and 
 Dangerous  Temptations.  Help  us,  that  by 
 taking  to  us  the  whole  Armour  of  God,  we 
 may  be  able  to  withiknd  the  Wiles,  and  Afr 
 faults  of  Satan :  that  by  the  Protection,  and 
 Guidance  of  thy  Providence,  the  Miniliry  of 
 thine  Angels,  and  the  Aids  of  thy  Good  Spirit^ 
 we  may  not  enter  into  Tswptaticm^  and  yield 
 to  it :  That  Such  as  we  cannot  avoid,  may  not 
 prevail  againlt  us  to  thy  Dillioaour,  and  our 
 Eternal  Ruui.      Deliver  us  from  die  Evil  of 
 
 every 
 
27S        :2(  ^avapl^afe 
 
 every  Temptation,  and  from  the  Evil  One, 
 the  Tempter,  and  from  other  Evils,  to  which 
 we  are  Incident. 
 
 j^nt  htiiUt  m  front  €W. 
 
 Forgive  what  is  Paft,  Remove  what  is  Pre- 
 fent,  Prevent  what  may  otherwife  be  to  come : 
 From  Sin,  and  Shame,  from  the  Malice  of  the 
 Devil,  and  the  FalJhood  and  Treachery  of 
 Men  ,  from  open  Enemies  ,  and  unfaithful 
 Friends,  from  the  Deceits  of  the  World,  and 
 the  Lufts  of  the  Flefh,  but  above  all,  from  thy 
 Wrath  and  Vengeance  due  to  our  Sins,  We 
 Befeech  thee  to  deliver,  and  fave  us.  Pardon 
 usfo  freely,  that  all  the  Sufferings  of  this  Life 
 may  be  turned  from  Evil  to  Good ;  that  if  thou 
 fmite  us  here  with  the  Rod  of  a  Father,  thou 
 may'ft  fpare  us  hereafter;  That  all  things 
 may  work  together  for  our  Advantage,  and 
 that  in  every  Condition^  we  may  be  kept  frooi 
 
 To  that  end  Deliver  us  from  the  Evil  O^e^ 
 the  Great  Enemy  of  thy  Glory,  and  our  Salva- 
 tion. Let  us  refill  hirn  ftedfaftly  in  the  Faith, 
 tiiat  he  may  Flee,  and  we  may  Conquer.  We 
 acknowledge  our  own  VVeaknefs,  and  defire 
 to  be  fenfible  of  it,  and  therefore  humbly  In- 
 voke thine  Aid  and  Help.  O  fave  us  from  an 
 Impenitent, Hard  Heart,  while  we  live-  and 
 let  ys  Fipifh  our  Courfe  in  thy  Fear  and  Love ; 
 
let  us  die  the  Death  of  the  Righteous,  and  not 
 have  our  Portion  to  all  Eternity,  in  tliat  Re- 
 gion ot'Darknefs,  and  Torment,  which  thou 
 liall  prepared  for  the  Devil,  and  his  Angels. 
 
 5f 0?  tljtne  IS  tDe  BtngDom ,  tfje 
 el^er  and  et)et:. 
 
 Thou  art  able  to  do  all  this  for  us,  as  the 
 All-mighty ,  Wife,  and  Holy  Lord  ,  and 
 Governour  of  the  World ,  whofe  Glorious 
 Perfections  are  difplayed,  and  honoured  in  all 
 thy  Works.  VVe  hope  the  granting  thefe 
 our  Supplications,  will  advance  the  Mighti* 
 nefsofthy  Kingdom,  and  Manifeft  thy  Power, 
 Mercy,  and  Truth ;  For,  of  Thee,  and  to  Thee^ 
 and  through  Thee^are  AllThi?7gs :  To  Thee  he  Glon^ 
 for  ever y  and  ecver. 
 
 As  Thou  faycft,  fo  it  is.  As  Thou  haft 
 Promifed,  So  it  fhall  be.  And  as  we  have 
 Prayed,  we  Beg  it  may  Be, 
 
 A?mn^  and  Amen. 
 
 THE    END. 
 
Books  Printed  for  the  fame  Author  * 
 
 SErious  Refle6lions  on  Time  and  Eterni- 
 ty,  12  . 
 
 God's  Thoughts  not  as  ours,  cfpecially 
 as  to  the  Forgivenefs  of  Sins.  8°. 
 
 Heaven  or  Hell',  or  the  Unchangeable 
 State  of  all  mankind,  in  Happinefs  or  Mi- 
 fery  after  Death,  in  a  Funeral  Sermon,  &c, 
 l\ 
 
 The  Mourners  Companion*  Or  Funeral  Dif- 
 courfes  in  two  parts.  8% 
 
 Family  Religion  in  three  Letters.  1 2°. 
 
 A  Sermon,  before  the  Societies  for  Refor- 
 mation of  Manners.  8°. 
 
 Some  account  of  the  Life  of  Mr.  Heftry  Gea- 
 rinp-   &c.  12°. 
 
^acttinieutai  2r>tfconrrcs, 
 
 ON     SEVERAL 
 
 BEFORE,  and  AFTER 
 
 THE 
 
 Eo^D's  puppet. 
 
 The  Second  Part. 
 
 By  John  Shon^er. 
 
 LONDON, 
 
 Printed  for  Tho.  Parkhurft  at  the  Bihle  and 
 Three  Cmv/u,  near  MercefS-Ckipvel  in 
 Cheapfide,  and  "J.  Robmfon  at  the  GoUe.n 
 Lion  J  in  ^l.  Pauls  Church- 1  :ird,  1702. 
 
THE 
 
 CONTENTS. 
 
 The  Firft 
 
 DISCOURSE, 
 
 A     Sacramental  Queflion^    concerning  Ajju* 
 ranee  J  How  far  Necejfarj  to  Worthy  Re* 
 
 ceiving'      From  i  Cor,  XL  28. But 
 
 let  a  Man  examine  himfelf,  and  fo  let  him 
 Eat  of  that  Bread.  p.  i» 
 
 A  2  On 
 
The  Contents. 
 
 The  Second  Difcourfc^ 
 
 D/i  two  SacrAmentd  Queflionsi  Fro?n  i  Con 
 XI.  28.  But  let  a'Man  examine  himfelf,' 
 and  fo  let  him  eat  of  that  Bread  and  Drink 
 of  that  Cup,  P-  43' 
 
 I.  Qiieft.  Whether  All  baptized  ChriftUns  are 
 bound  to  partake  of  the  Lord'' s  Sufper^  Or 
 Whether  it  he  the  Duty  of  All  ChrifltAns  , 
 who  are  entered  into  the  Church  of  Chrift 
 hy  Baptifm,  to  b?  partakers  pf  tkfs  Other 
 Sacrament  alfo» 
 
 II.  Queil.  Whatjhouldbe  theReafon,  whyfoma^ 
 n)  Good  People  (as  rve  hope  they  are  J  do  yet  live 
 in  the  neglect  of  his  Ordinance^  and  will  not  he 
 per  [waded  to  comf  to  the  Lord'*s  Table, 
 
 The  Third  Difcourfe. 
 
 On  Tour  Sacramental  Que^ions  :  From  1  Ct;/. 
 XI.  29.  He  that  Eateth  and  Drinketh 
 Unworthily,  Eateth  and  Drinketh  Jiidg- 
 meiit  to  himfelf,  not  difcerning  the  Lord's 
 
 p.  69. 
 L  Queih 
 
The  Content?^ 
 
 T^  Quen".  Whether  the  Ordhiance  of  the  LoreVs 
 Supper,  he  ir/jfite/ted  by  Chrifi  ,  as  a  means 
 for  the  Converfion  of  Souls  ,  as  well  as  the 
 preaching  of  the  Word  ?  And  confequently 
 whether  All  Manner  of  Perfons  fhould  not  he 
 admitted -J  as  doubt lejs  they  ought  to  be ,  if 
 it  be  appointed  to  be  a  Converting  Ordi- 
 ffftnce, 
 
 II.  Qued:.  M'^hat  if  there  be  Unworthy  Coin- 
 rnunic.ints    admitted  ^    fuch   as  I  think   un^ 
 
 ft  to  come :  Am  I  dtfled  ,  by  communica- 
 ting with  fuch  ?  How  far  is  my  Duty  con- 
 cern* d^  as  to  thoft  matter'^ 
 
 III.  QLiell.  What  is  it  to  be  an  Unworthy 
 Receiver  ?  To  Eat  of  this  Bread  ,  and 
 Drink  of  this  Cup  Unworthy  ,  fo  as  to 
 hazard  Damnation  ,  and  ^{udoment  from 
 God?  J    o  J 
 
 IV.  Quefl:.  What  is  the  Danger  of  Unwor~ 
 thy  Receiving? 
 
 The  Fourth  Difcourfc, 
 
 Whether  Judas  were  prefenr,  6^c,  From  i 
 Cor.  XL  28.  But  let  a  Man  examine 
 himfclf,  and  fo  let  hini'Eat  of  that  Bread, 
 and  Drink  of  tliat  Cup,  p.  97, 
 
 Queft. 
 
The  Contents; 
 
 Queft.  Whether  Judas  W&e  fnfent  nt  the 
 Inftitation  and  firfi  Celebr4tion  of  the  Lor^s 
 Suffer.     And,  what  VJe  to  make  of  that  Quefiion^ 
 
 Sermon  V. 
 
 The  Ends  we  fhould  propofe  in  Receiving  the 
 Lord^s  Supper:  From  i  Cor,  XL  28.  But 
 let  a  Man  examine  himfelf ,  and  fo  let 
 him  Eat  of  that  Bread,  and  Drink  of 
 that  Cup.  P*  ii?» 
 
 Sermon  VI. 
 
 The  Crofs  of  Chrifi  a  Chrijiiafi^s  Glory,  From 
 Gal.  VI.  14,  God  forbid  that  I  fhould 
 Glory ,  fave  in  the  Crofs  of  our  Lord 
 jefus  Chrifi  p.  139c 
 
 Sermon  VIl- 
 
The  Contents. 
 
 Sermon  VII. 
 
 Of  the  Fromife  and  Oath  of  God.  From  Heb- 
 VI.  1 6,  17,  18.  For  men  verily  fwear  by 
 the  greater,  and  an  Oath  for  Confirmati- 
 on, is  to  them  an  End  ot  all  ftrife. 
 
 Wherein  God  willing,  more  abundantly  to 
 fhew  unto  the  Heirs  of  promifejthe  immu- 
 tability of  his  Counfel ,  confirmed  it  by 
 an  Oath. 
 
 That  by  two  immutable  things,  in  which 
 it  was  impoflible  for  God  to  lye  ,  we 
 might  have  ftrong  Confolation  ,  who 
 have  fled  for  Refuge  to  lay  hold  upon 
 the  Hope  let  before  us.  p.  169. 
 
 Sermon  VIIL 
 
 Chrift'*s  Love  to  us^  wherein  like  the  Father'^ s  to 
 Him,  From  'John  XV.  9.  As  the  Father 
 hath  loved  me ;  fo  have  I  loved  you : 
 Continue  ye  in  my  Love.  p-  195 
 
 Sermon  IX.  X,  XI. 
 
 Of  the  Stri^  Obligation  of  Sacramental  Vows : 
 In  three  Difcourjes  wJeplitliaV  Vow. 
 
 From 
 
The  Cdntents.' 
 
 IFrom  "Judges    XL    5  5.  For  I  have  o-^ 
 
 penM  my  Mouth   unto  the  Lord  ,    and 
 
 cannot  go  back.                   -  p.  227. 
 
 Firfi:  Sermon.  p/ 227. 
 
 Second  Sermon^  p.  249. 
 
 Third  Sermon.  p.  267. 
 
 Lately  Printed  for  Thomas  Parkhurfi^  and  y. 
 Kohwfon, 
 
 TH  E  Living  Temple:  or,  aDefigned  Improve- 
 ment  of  that  Notion  that  a  good  Man  is  the 
 TcmpleofGod.  In  Two  Parts.  ConcerningGod's 
 Exiftence,  and  his  Converlablenefs  with  Man.  A. 
 gainft  Atheifm,  or  the  Epicnrean  Deifni.  By  JOHN 
 HOW^  M.  A.  And  fometirac  Fellow  of  M.  G.  Oxon. 
 An  Abridgment  of  Mr.  Baxter's  Hiftory  of  his 
 Life  and  Times.  With  an  Account  of  many  others 
 of  thofe  Worthy  Minifters  who  were  Ejected,  after 
 the  Reltauration  of  King  Charles  the  Second.  1  heir 
 Apology  for  Themfelves  and  their  Adherents^  con- 
 taining the  Grounds  of  their  Nonconformity,,  and 
 ^rac^ife  as  to  Stated  and  Occafional  Communion  with 
 the  Church  of  England.  And  a  Continuation  of 
 their  Hiftory ,  till  the  Year  169I0  By  Edmund 
 Calamj, 
 
A  Sacramental-Qucftion,  con- 
 cerning ASSURANCE, 
 How  far  neceffary  to  Wor* 
 thy  Receiving. 
 
 I  C  O  R.  XL  2S. 
 
 — -But  let  a  Man  Examine  himfelf^    and  fo 
 let  him  eat  of  that  Bread' . 
 
 N  this  Verfe  you  have  it  plainly  fupposM^ 
 That  'tis  a  Chridian's  Duty  to  partake 
 of  the  l.ord's-Supper.  The  manner  of 
 the  Performance  is  regulated,  but  tlie 
 fubrtanceof  the  Duty  is  preluppos'd,  ^L'iz,  to 
 Do  this  in  remembrance  ofChrifl.  He  ought  to 
 eat  of  this  Bread,  and  drink  of  this  Cup,  and 
 ihew  [orth  the  Lord's  Death  this  way ;  only 
 take  heed  not  to  ruQihallily,  without  previ- 
 ous Self-Examination. 
 
 That  folemn  Preparation  is  ncrcfTary  to  thd 
 right  performance  of  this  Duty,  may  be  argu- 
 ed from  the  Inliance  giv^en  of  one  fpecial  part 
 
 B  of 
 
2    7L  ^actametitav^ltteftiott, 
 
 of  that  Preparation,  The  due  Examination  of 
 our  felves.     Let  a  Man  examine  himjelf^  andfo 
 
 let  him  eat  of  that  Bread. 'Tis  a  Chriftian's 
 
 Duty  to  partake  of  this  Solemn  Ordinance : 
 He  mull:  not  do  it  rafhly  and  unpreparedly : 
 And  it  is  one  fpecial  Part  of  neceilary  Prepa- 
 ration, to  Examine  himfelf. 
 
 Quefi.  But  fome  will  be  ready  to  fay,  I  have 
 'Examined  fny  feij^  and  endeavoured  to  know  the 
 true  State  of  my  Soiily  but  I  cannot  come  to  a  De- 
 termination ;  Whether  1  have  Sacramental  Gra- 
 ces intruthy  and  am  far  taker  of  hifefro?n  the  Spi- 
 rit of  Chrijl,  or  no  )  and  confequemly^  how  is  it 
 my  Duty  to  come  to  this  Ordinance  for  Spiritual 
 Nourijhment  ?  After  all  my  Examination^  I  can- 
 not fofitively  conclude ^  that  1  am  in  a  State  of 
 Grace  •  at  leafl^  I  have  many  Doubts  and  Fears  \ 
 I  have  no  Certainty^  no  AJfurance  of  my  good  E- 
 Jlatc  towards  God,  May  1  neverthelefs  come  ?  Is 
 it  my  Duty  ,  while  I  have  fo  many  Doubts  and 
 Difficulties  unrcfolv'^d  ,  and  am  fo  far  from  full 
 JJfuranceandJoy?  This  I  fliall  endeavour  to 
 Anfwer,  by  confidering  how  far  AiTurance  is 
 neceflliry  to  our  Worthy  Receiving :  You  will 
 have  my  Thoughts  of  it,  in  the  following 
 Particulars. 
 
 Jnfw.  Firfi ,  That  in  the  diligent  ufe  of 
 God's  appointed  means,  it  may  ordinarily  be 
 known,  Whether  you  have  truly  Repented 
 of  your  Sins,  and  do  unfeigned ly  Believe  on 
 
 the 
 
Concerning  Zffntmce,  scc,    9 
 
 the  Lord  Jefus  Chrift:  And  fo,  whether  you 
 are  fincerein  yoiirChrillian  Profcflion,  or  no. 
 By  Selt- Reflection  ,  and  comparing  your 
 ieives  with  the  Word  of  God,  endeavouring 
 to  prove  your  felves,  and  making  ufe  of  the 
 Aflillance  of  Books  ,  and  Minillers  ,  with 
 Prayer  to  God,  to  enable  you  to  difcern  the 
 true  State  of  your  Cafe,  you  may  ordinarily 
 come  to  the  knowledge  of  your  felves,  and 
 your  Spiritual  Condition.  I  fpeak  not  of  the 
 grofly  Ignorant,  or  of  inch  as  live  at  that  rate 
 of  Licentioufnefs,  that  they  cannot  but  know 
 tlicy  are  Impenitent,  or  may  eafily  know  it 
 on  a  little  Reflection,  but  of  fuch  as  doubt, 
 and  have  fome  reafon  for  it. 
 
 Secondly^  He  that  endeavours  not  to  know 
 the  true  State  of  his  Soul,  that  with  a  prepared 
 Heart  lie  may  ]oyn  with  his  Brethren  and  Fel- 
 low ChrilHans,  at  the  Table  of  the  Lord, 
 liveth  in  continual  Sin.  He  that  will  nor  en- 
 deavour to  come  Worthily,  and  accordingly 
 Exani'ne  himlelf,  that  he  may  be  diipos^d', 
 and  Htted  for  this  Ordinance,  he  continueth 
 to  difobey  an  Order  of  Chrilt.  'I^is  not  c- 
 nough  to  fiy  you  have  no  u4jfura?icc^  or  are 
 afraid  to  come  without  it;  that  will  not  ex- 
 culeyou  from  Sin.  Many  keep  ofl-',  on  fuch 
 pretences,  led  they  ihould  Eat  and  Drink 
 Unworthily,  and  fo  Sin :  But  confider  not 
 the  Sin  and  Danger  on  the  other  hand,  of  (fay- 
 ing away,  upon  fuch  grounds  as  will  notex- 
 cufe  them  before  God.      Conlider  therefore 
 
 B  2  wb.it 
 
4  :s  ^actameittaUjaDueftion, 
 
 what  is  the  faulty  caufe  of  your  Ignorance  of 
 your  felves,  and  of  your  true  State  towards 
 God  ?  Is  it  not  Sloth  and  Carelefsnefs,  Neg- 
 ligence and  Remifsnefs,  Earthly  Cares,  or 
 the  Hurry  of  Worldly  Bufinefs  ?  And  if  the 
 doubts  of  your  Sincerity  arife  from  a  faulty 
 Caufe,  you  muft  not  plead  thofe  Doubts,  as 
 a  fufficient  Excufefor  not  coming  to  the  Lord's 
 Table. 
 
 There  is  a  faulty  Carelefsnefs  in  fome  good 
 Chriflians,  that  they  do  not  obferve,  and  re- 
 cord the  Working  of  God's  Spirit  upon  their 
 Hearts,  and  fo  the  time  of  His  Love  is  not  taken 
 notice  of,  nor  remembrcd.  To  allude  to 
 what  God  fays  to  i^/'/^r^/;^,  Hof  xi.  ^.  When 
 Ephraim  was  a  Child,  I  taught  him  to  Go, 
 taking  him  by  the  Arm,  but  he  knew  it  not^ 
 did  not  obferve  it.  You  muft:  refleft,  enquire, 
 and  confider  what  God  hath  wrought  in  you, 
 and  done  for  you  :  Whether  you  have  been 
 brought,  humbly  to  acknowledge  your  Sin 
 with  Shame  and  Sorrow,  and  Self-abhorrence, 
 feeing  your  need  of  Chrifl:,  and  His  Grace, 
 have  been  perfwaded  thankfully  to  take  hold 
 of  the  Covenant,  to  accept  the  offered  Mercy 
 of  theGofpel,  and  yield  your  felves  to  be  the 
 Lord's.  We  lofe  much  of  our  Comfort,  for 
 want  of  bringing  our  Doubts  to  a  Determina- 
 tion;  and  this  througfi  Lazinefs,  Sloth  and 
 Carelefsnefs.  ' Tis  true,  the  want  oiAffurmce 
 will  not  argue  a  Man  under  the  Power  of 
 Unbelief,  but  it  fliews  the  Weaknefs  of  Faith; 
 and  we  ought  diHgently  to  clear  it  up,  whe- 
 ther 
 
Conrctni'ng  Wntdmt,  scc.    5^ 
 
 ther  we  are  in  the  Faiih,  and  whether  Chrift 
 be  in  us,  or  no ;  and  whether  with  all  our 
 Hearts  we  love  Him  ?  Which,  for  the  moil: 
 part,  may  be  known,  as  well  as  our  Love 
 and  Affection  to  Perfons  and  lliings,  in  o* 
 ther  Cafes.  If  we  refle6l  and  bethink  our 
 felves,  we  may  ordinarily  know ,  that  we 
 Love. 
 
 "  Are  you  not  willing  that  Chrift  fhould 
 "  be  your  Saviour,  and  bring  you  to  Hea- 
 "  ven,  in  God's  appointed  way  ?  Do  you 
 ^*tnot  make  Religion  your  great  Bufinefs  in 
 "  this  World?  Is  not  your  being  accepted 
 "  of  God,  m  Chrift,  your  great  Concern? 
 "  Is  there  any  thing  in  all  the  World  your 
 "  Hearts  are  fet  more  upon,  than  that  you 
 "  may  be  Saved  by  Jefus  Chrift,  and  not 
 "  be  found  Hypocrites  at  laft?  Would  you 
 "  not  account  the  Certainty  and  Allurance 
 "  of  this,  a  greater  Privilege,  than  to  be 
 "  Owner  of  all  the  Riches  and  Treafures  of 
 "  the  Earth?  Is  it  not  your  heavieft  Burden, 
 "  that  you  fear  you  fliall  fall  fliort  of  Heaven  ? 
 "  And  you  dread  nothing  more,  than  to  be 
 "  miftaken  about  your  Intereli:  in  the  fpecial 
 "  Love  of  God  ?  Whence  have  you  thefe 
 "  Apprehenfions,  thefe Defires,  this  Choice? 
 "  Can  the  Devil  ever  perfwade  you  this  is 
 "  from  corrupt  Nature ;  or ,  that  you 
 *'  don't  love  God,  when  you  would  give  all 
 "  the  World  to  be  alTur'd  of  His  Love  ?  You 
 ''  abhor  every  thing  that  you  think  will  dif- 
 *'  pleafe  him;  There  is  nothing  he  requires, 
 
 B  ?  *^  bur, 
 
6   Z  5.  arraititntal^jQucftion, 
 
 **  but  by  His  Grace,  you  are  willing  to  com- 
 ''  ply  with:  You  would  fain  love,  and  fervc, 
 *'  and  cnioy  Him  better :  There  is  nothing 
 *'  would  better  pleafe  or  more  rejoyce  you, 
 "  than  to  pleafe  Him  more,  and  to  be  more 
 "  contbrm'd  to  His  Imai^c,  be  fill'd  with  His 
 "  Sp'rit,  and  live  to  Glorifie  Hun  more  in 
 *'  the  World :  There  is  no  Lull  that  you 
 *'  would  indulge  ,  but  defire  to  mortifie  •, 
 "  and  are  accordingly  diligent  in  the  ufe  of 
 *'  Chrill's  appoinied  Means,  to  fubdtie  Cq^- 
 ^'  ruption :  'Tis  your  Trouble  and  yoi'ir 
 "  Complaint,  tli:'.r  you  are  not  more  Dead 
 *'  to  Sin  and  the  World  ;  you  feel  the  remain- 
 **  ders  of  Ignorance,  Pride,  SelHihnefs,  C  ar- 
 "  nality,  Unbelief,  Deadnefs,  Dulnefs,  &c. 
 "  You  groan  under 'cm,  as  a  continual  ]3ur- 
 "  den  ;  and  would  rather  be  r.d  of 'em,  than 
 "  of  any  outward  AlTlidion  whatlbever. 
 ''  Doth  not  all  this  argue  true  Love  to  God 
 "  and  Holinefs;  true  Love  to  Chrill,  and 
 "  Hatred  of  Sin  ?  And  can  you  not  inlcr  from 
 "  hence,  What  he  hath  done  for  you,  and 
 "  wrought  in  your  Souls'^  Oh  bear  not  falfe 
 "  Witnefs  againft  your  Selves/  i'ut  labour, 
 *'  by  fuch  Rcfledions,  to  know  your  State, 
 "  that  you  may  come  to  the  Table  of  the 
 "  Lord,  with  Joy  and  Praifc. 
 
 Thirdljy  As  it  is  ordinarily  fome  Sin  that 
 keeps  a  Man  unrefolv'd  ,  and  in  the  dark 
 <^  which  doth  not  excufehim  from  the  Duty) 
 lo  for  a  Man  to  miftake  his  true  State,  and 
 
 doubt 
 
doubt  and  queltion  Ins  Iiitegriry  to^'ards 
 God  (if  he  be  Sincere')  even  that  Doubt  is 
 his  Sin. 
 
 He  ought  to  end  -r  '   ow  himfeif, 
 
 and  make  a  right  1.    .,  then  come 
 
 to  receive  the  Seal  ot  the  Covenant.  His  rai- 
 ftake  in  ludgiiig  of  his  own  Caufe,  is  faulty, 
 and  will  not  excufe  him  from  the  Ob'  t'-i 
 of  judging  more  truly  and  iui"Hy  of 
 Upright  Chrillians  are  oblig'd  to  luigc  of 
 themfelves  accordmg  t  j  Truth,  what  really 
 they  are,  and  fo  to  receive  what  belongs  to 
 them,  as  the  Children  oiGod,  and  Members 
 of  Chriil,  within  the  Bond  of  the  Everiaftmg 
 Covenant. 
 
 Fourthlj^  'Tis  a  common  and  dangerous 
 miftake  (by  which  many  are  deceived)  to 
 place  rhe  nature  of  Saving,  JuiHfying  Fairh, 
 m  the  AiTurance  ot  God's  Love  ;  and  the 
 Knowledge  and  Perfwafion  that  we  are  Par- 
 don'd,  and  Juftify'd  and  Accepted  of  God : 
 Whereas,  many  truly  Believe,  and  fiave 
 Faith  unfeigned  ,  and  fhall  inherit  Eternal 
 Life,  who  yet  doubt  and  fear,  and  dare  not 
 fay  all  this;  and  others  may  be  perfwaded 
 tliat  is  their  Cafe,  who  did  never  yet  Beheve 
 in  Chriii,  with  all  their  Hearts;  The  oue 
 fhall  be  afhamed  of  their  Fears,  as  the  other 
 of  their  Hopes. 
 
 To  place  Faith  in  a  meer  Alien t  to  the  Do- 
 cb-ice  of  the  Gofpel,  is  cne  Extreme ;  to 
 place  it  in  aiTuranc^  of  my  good  Eiiate  to* 
 
 B  4  wards 
 
8   z  ^dttaniental^£iueftton; 
 
 wards  God,  that's  another.  There  is  a  Blef- 
 fednefs  pronounc'd  to  fuch  as  Mourn,  and  are 
 Poor  inspirit,  and  Hunger  andThirft  after 
 Righteoufnefs  :  They  may  do  fo  without  AlTu- 
 rance,  The  Unbehef that  Condemns,  is  not 
 the  not  Believing  we  are  already  Juftified  ; 
 therefore  the  Faith  which  Saves  Men,  is  not 
 the  beheving  that  wearc  Juftified.  He  that 
 believes  he  is  Juftify'd  and  Pardon'd,  mufb 
 be  fo,  before  he  can  beheve  it.  By  him  all 
 that  believe  are  'Juftified,  A£ls  xiii.  39.  We 
 h.ive  believed,  in  "Jefus  Chrifi^  that  we  might  he 
 juftifiedy  Gal.  ii.  16.  Afluraiice  follows  Faith: 
 hi  whom  after  ye  believed^  you  were  Sealed  with 
 the  Holy  Spirit  of  Promife,  i  Eph.  15. 
 
 All  that  hear  the  Gofpel  Preach'd  are  com- 
 manded to  Believe  on  the  Lord  Jefus  Chrift  ; 
 but  all  are  not  commanded  or  obliged  to  be- 
 lieve their  Sins  are  already  pardonM,  and  that 
 they  are  in  a  jiiftify'd  State ;  then  many  would 
 be  commanded  to  believe  what  is  not  yet 
 true.  And  to  believe  my  Sins  are  forgiven, 
 that  they  may  be  forgiven,  is  very  abfurd  : 
 And  yet,  if  Fairli  be  neceilary  to  Juftifica- 
 tion,  this  will  follow.  To  believe  I  fliall 
 certainly  be  Sav'd ,  is  not  juftifying  Faith, 
 I  mull 'be  fo  juftified  before  I  can  believe  it> 
 or  be  ailured  of  it.  The  Scripture  makes  a 
 plain  difference  between  thefe  two,  i  "Joh,  v, 
 1  ^,  Thefe  things  have  I  written  to  you ^  who  be-r 
 lieve  on  the  Name  of  the  Son  of  Gody  that  ye  may 
 J?  flow  ye  have  Eternal  Life  ;  that  is,  have  it  in 
 the6eed,  and  Root,  in  jihe  Earneft,  and  Be-. 
 
 guinini 
 
Concetm'ng  3l(Ttttattcc,  &c.    9 
 
 ginning  of  it.  Thev  miglit  have  faid,  wc  do 
 this  ah'cady,  if  Faith  confilt  in  behcving,!  am 
 PardonM,  and  fhall  be  Saved.  And  many 
 diat  have  had  AfFurancc,  have  loll  it,  as  well 
 as  many,  who  have  true  Faith,  may  not  have 
 reached  Allurance.  I  Hiy,  many  have  loll 
 AlTurance,  who  have  not  loll  their  Faith  ; 
 unlefs  a  Man  may  be  a  Believer  and  no  i^c- 
 liever  fcveral  times  in  a  Year.  There  are  fc- 
 veral  States,  Ages,  and  Ranks  of  Believers; 
 fomc  whereof  are  yet  fiiort  of  Allurance. 
 And  mull  not  the  Child  be  allowed  to  be  a 
 Child,  before  he  can  fpeak  for  himfelf,  and 
 fiiy  he  is  one?  How  many  of  tlie  Children 
 of  God  mull  we  then  turn  out  of  Doors  , 
 whom  he  receives  and  loves  ? 
 
 Some  of  the  firft  Reformers,  who  fell  into 
 this  iMillake,  were  Eminent  for  Faith,  and 
 Hohnefs,  and  Joy  ;  and  by  what  they  found 
 inthemfelvcs  (ipeaking  what  they  felt)  they 
 defcribed  I'aith^  by  fuch  a  full  Feriwafion  of 
 the  Love  of  God,  as  many  real  Chriltians 
 have  not  attain'd  ;  by  fuch  Airurancc  and  Juy 
 of  Faith,  as  they  themfelves  experienced:  But 
 the  Lord  knoweth  who  are  [lis,  whenm.any 
 of  them  do  not  know  it  thcmfelvos.  'Tis 
 the  Reality  and  the  Sincerity  of  our  Faith 
 that  is  neceflary  to  Salvation,  not  the  certain 
 Knowledge  of  that  Sincerity. 
 
 I  dare  not  come,  fays  One  and  Another, 
 to  thel'ablc  of  tfie  Lord,  becaufe  /  canh  Be- 
 lieve. I  have  noc  true  and  laving  Faith.  I 
 can't  Believe ;  But  I  would  abk  luch^,  What 
 
 IS 
 
10   71  ^actamental^£lucftioft, 
 
 is  it  you  can't  Believe  ?    "  Don't  you  Believe 
 **  the  Witnefs  given  by  Chrift,  in  the  Holy 
 **  Scriptures,  to  be  true  ?  Don't  you  Believe 
 *'  Him  to  be  the  true  Mefliah,  the  only  Sa- 
 ^*  viour  of  Sinners?    That  he  hath  Ability 
 *'  and  Willingnefs  to  fave  to  the  Uttermoft, 
 "  All  that  come  to  God  by  Him  ?  That  He 
 "  is  ConfHtuted  and  Impower'd,  byOiBce, 
 "  to  do  this,  as  the  Chrifl  of  God  ?  Don't 
 "  you  Believe,  from  your  Hearts,  that  he  is 
 "  able  to  Reconcile  you  to  God?  That  His 
 *^  Blood  can  Cleanfe  from  all  Sin  ?  That  you 
 "  are  loft  and  undone  without  Him?    That 
 ^'  if  ever  you  are  Reconcil'd,   Pardon'd  and 
 "  Sav'd,  it  mufi:  be  by  Him?  Don't  you  de- 
 *^  fire  this  above  all  things  ?    Are  you  not 
 "  willing  to  take  Him  as  your  Saviour  and 
 "  Lord  in  all  His  OiHces ;  to   be  taught  by 
 *'  His  Word,  to  be  guided  by  His  Spirit,  to 
 ^'  be  govern'd  by  His  Law,  to  depend  on  His 
 ^^  Righteoufnefs,  Sacrifice,  and  Intercellion, 
 ^'  for  all  your  Hopes  of  Acceptance  with 
 *'  God  ?  Don't  you  look  for  all  your  Supplies 
 *'  of  Grace  and  Strength,  to  conquer  Tem- 
 "  ptation,  and  perform  every  Duty  from  His 
 ^'  Spirit,  asthePurchafeofHisBlood?  Don't 
 "  you  Believe  all  the  Promifes  He  hath  made, 
 *'  Ihall  be  fulfill'd  ?  and  defire  nothing  more 
 "  than  that  you  may  have  a  Share  and  Inte- 
 "  reft  in  the  Bleffings  of  the  New  Covenant, 
 ^'  purchafed  and  promifed  by  Chrift?    And 
 ^'  from  your  very  Souls,    are  willing  to  be 
 ^'  His,  upon  any  Terms ;  fo  that,  there  is  no 
 
 ^'  Siu 
 
Concerning  :Jlfliirance5  &c.    i , 
 
 "  Sin  but  you  would  be  iVec  trora,  rather 
 "  than  keep;  and  accordingly  are  faithful 
 "  and  conllant  in  following  after  Holi- 
 "  nefs. 
 
 You  can't  deny  this;  and  yet,  after  all, 
 you'll  fay,  you  have  no  Faith^  becaufeno^ 
 jurance'  Doth  not  all  this  argue  true  Faith  ? 
 You  want  the  Knowledge  of  your  true  State ; 
 but  you  don't  want  true  Faith  in  Chrill. 
 Therefore  you  ought  to  come  to  the  Table. 
 Nay,  tho'  you  have  not  conqucr'd  all  your 
 Doubts  about  the  great  Truths  of  the  Go- 
 fpcl ;  and  the  Life  to  come;  and  theJVIedia- 
 tion  of  Chrilt ;  if  yet  you  have  fuch  a  pre- 
 vailing Ferfwafion  of  thofe  Truths,  as  brings 
 you  to  confent  to  the  Covenant  of  Grace;  to 
 take  God  for  your  God,  and  Chrifl:  for  your 
 only  Saviour ;  and  the  Holy  Ghoft  for  your 
 Sandifier  and  Guide;  His  Law  for  your  Rule, 
 His  Promife  for  your  Security,  and  the  Hea- 
 venly Glory  for  your  Reft  and  Happinefs ;  re- 
 folving,  by  the  Grace  of  God,  to  forfake  all 
 that  Itands  in  Competition;  you  are  True 
 Believers^  and  ought  to  come,  to  Eat  of  the 
 Children's  Bread. 
 
 Fifthly,  There  is  a  vaft  difference,  as  to 
 the  LordVSuppcr,  between  the  Cafe  of  an 
 HjVocrite,  who  does  not  know  himfelf  to  be 
 one,  and  theCafeof  afincere,  real  Chriftian, 
 who  doth  not  know  himfelf  to  be  Sincere 
 You  muft  not  imagine  thefe  two  Cafes  to  be 
 alike:  The  one  has  true  Grace,  tho'  he  dif- 
 
 ceru 
 
11   Z  5>«crainetttaMJtte(lt6n, 
 
 cern  it  not,  and  confequently  hath  a  right  to 
 the  Bleflings  of  the  Covenant,  and  is  bound 
 to  know  and  difcern  his  Title,  and  Co  come 
 and  partake  of  the  Privileges  that  belong  to 
 his  State.  But  fuppofe  another  ProfefTor 
 comes  to  the  Lord's-Table ,  who  hath  no 
 true  Repentance,  or  Faith,  and  fo  his  Heart 
 not  right  with  God ,  but  he  is  under  the 
 Reign,  Power,  and  Dominion  of  Sin.  He 
 hath,  as  yet,  no  Right  to  the  Blefiings  of  the 
 Covenant ;  but  is  bound  to  know  his  true 
 State,  that  he  may  be  brought  to  Repentance ; 
 'tis  a  greater  Sin  for  him  to  demand,  and  take 
 what  doth  not  belong  to  him,  than  to  tarry 
 away  for  a  while,  in  order  to  his  Recovery 
 and  Preparation :  For  if  fuch  a  one  comes,  he 
 Hypocritically  profelTes  that  Repentance , 
 Faith  and  Devotednefs  to  God,  which  he  hath 
 nothing  of,  but  is  fecretly  an  Enemy  to  God 
 and  Holinefs :  He  comes  and  claims  the  Chil- 
 drens  Bread,  with  a  Lye  in  his  Mouth  and 
 Heart,  againft  the  Holy  Ghoft :  and  he  takes 
 the  Name  of  God  in  vain.  There  is  a  great 
 difference,in  this  Cafc^from  that  of  a  doubting 
 Chriflian,  who  truly  Believes,  and  cannot  fay 
 he  isafTured  of  it.  There  is  a  further  difference, 
 in  point  of  Comfort ;  for  a  real  Chriflian,  tho' 
 he  come  with  many  Doubts  and  Fears,  yet 
 there  are  fome  fecret  Teitimonies  of  the  Love 
 of  God  ;  there  is  fome  Influence  of  the  Holy 
 Spirit  to  bear  up  his  Hope ;  which  is  much  bet- 
 ter than  all  the  groundlefs  Joys  of  H)^pocrites, 
 in  a  falfe  perfwafion  oftheGpodneis  of  their 
 State,  Th§ 
 
Concctnmg  ^airurance,  &c.    ij 
 
 The  penitent ,  Upriglit  Believer ,  who 
 wants  Alfuran  j,  hath  a  Right  to  the  Ordi- 
 nance, and  is  accepted  with  God,  tho'  he 
 can't  affirm  it;  or  fay,  that  he  unfeignedly 
 Peheves  in  Chrift,  and  Loves  God  with  all 
 liis  Heart,  }  ct  lie  hopes  'tis  true  :  He  is  wil- 
 hng  to  be  the  Lord's  on  his  own  Terms.  'Tis 
 the  Favour  of  God  in  Chriil  that:  he  values, 
 and  feeks  above  all  things:  This  he  aims  at; 
 nothing  elfe  will  content  him  ;  lie  would  rc- 
 joyce  in  it,  more  than  in  any  Earthly  Frofpc- 
 rity,  if  he  could  attain  more  certain  know- 
 ledge of  it.  Is  not  fuch  a  one  accepted  of 
 God?  And  fuppofing  a  competenc}  of  know- 
 ledge about  the  nature  of  the  Sacrament,  ( to 
 underifand  his  Work ,  and  to  difcern  the 
 Lord's  Body,)  he  hath  a  Right  to  come;  tho' 
 his  timerous  Scruples  may  keep  him  off  a 
 while,  yet  they  can't  deprive  him  of  his 
 Right,  or  difoblige  him  from  his  Duty,  to 
 Ihcw  forth  the  Lord's  Death  this  way.  He 
 doth  truly  content  to  the  Covenant,  and 
 iliould  come  to  lignifie  that  Confent,  and 
 receive  the  Seal  of  the  Covenant. 
 
 And  remember  this.  That  the  Covenant  of 
 Grace  is  mutual  between  God  and  You;  fo 
 that,  from  your  Confent  to  be  the  Lord's,  you 
 may  infer  that  He  is  Tuur  God .-  Youi-  choice  of 
 Him  is  an  Evidence  of  your  Litcred  in  Him 
 by  a  Covenant-Relation.  The  Relation  is 
 mutual,  equally^  and  at  once^  on  botli  fides; 
 therefore,  ^sfooy^^  and  as /j/;^,  as  you  can, lay, 
 *'  Lord,  /  am  Thine^  and  1  delire  to  abide, 
 
 "  continue 
 
14   ^  ^mHinmtah^m&ion, 
 
 "  continue  Thy  Servant,  I  would  not  depart 
 "  from  Thee.  As  foon,  and  as  long  as  you 
 find  within  you  fuch  a  Difpofition  of  Heart, 
 you  may  be  alTur'd  that  God  is  your  God,  and 
 will  be  your  God  for  Ever,  and  Guide  unto 
 Death. 
 
 Sixthly,  There  is  a  true  difcerning  of  our 
 Faith  and  Repentance,  which  is  fhorc  of  Af- 
 furance,  upon  which  we  may  a6l,  tho'  we 
 are  not  fully  certain.  There  is  true  Love  to 
 Chrill,  that  is  fhort  of  delighting  and  rejoy- 
 cingLove;  even  dejiri^g  2.nd  mour^ir/g  Love: 
 Tho' there  be  not  the  Witnefs  and  Seal  of  the 
 Holy  Spirit  to  give  Joy,  there  may  be  fo  much 
 knowledge  of  our  good  Eftate  attain'd  in  a 
 way  of  Duty,  as  to  prevent  Trouble  and  Ter- 
 four  of  Mind ;  even  a  good  Hope  ,  through 
 Grace,  fliort  of  Certainty,  and  full  of  Perfwa- 
 fion. 
 
 And,  if  a  Man  may  not  aft  upon  fomc 
 good  Hopes  (tho'  he  have  not  an  affured 
 certain  Judgment  concerning  his  State)  a 
 great  deal  of  God's  Service  m  the  Chriftian 
 Church  would  be  laid  afide.  For  Inilancc, 
 He  only  that's  Penitent,  fliould  profefs  him- 
 felf  Penitent;  only  he  that  truly  defires  Chrill 
 and  His  Grace,  fhould  fay  he  doth  defireit; 
 only  they  that  have  received  Saving  Grace, 
 fhould  give  God  Thanks  for  having  received 
 it:  And  yet,  if  none  Ibould  confels  Sin,  and 
 profefs  Repentance,  but  fuch  as  knew  cer- 
 tainly,   and  with  Aifurance,  that  they  are 
 
 truly 
 
Concctnf ng  Wixtmct,  &c.    i  y 
 
 truly  Penitent ;  and  if  none  fliould  beg  Grace, 
 with  a  ProfefTion  that  they  defirc  it,  till  they 
 have  AfTurancc  of  the  truth  ofthofe  Dcfires; 
 if  none  Ihould  luwc  Thanks  to  God  for  Re- 
 demption,   Effectual   Calling,    Jullification, 
 Adoption  and  Sanftification,  but  fuch  as  have 
 full  AfTurance  ,    that  tliey  have  received   all 
 thefe ;    there    would    be    little  ConfefTion , 
 Prayer,    and  Thankfgiving  in  the  Christian 
 World.     Is  it  unlawful  to  fay  ,    I  Believe, 
 while  there  is  a  mixture  of  Unbelief?  We  mull 
 let  alone  a  great  part  of  our  Rchgion,  if  we 
 may  not  a6l  upon  Hope,  fliort  of  AlTurance. 
 And  if   all  doubting,    trembling  Chrilfians 
 fliould    be  dcbarr'd  the  Lord's  Table ,    till 
 they  have  Certainty  and  AlTurance,    there 
 would  not  only  be  very  few  to  partake  of 
 it;  but  we  fliould  exclude  fomcof  the  littefl', 
 the  moll    acceptable ,    and    moil   welcome 
 Guells  at  this  Fealt  of  Love.     Therefore  we 
 may  have  many  Fears  ,   and  Scruples,  yet  if 
 Confcience,  enhghtned  by  the  Word  of  God, 
 do   not  pofitively   condemn  us,  (tho'  upon 
 Self-Examination  ,    it    doth  not  clearly  and 
 fully  abfolve  us,)  wc  may  come  in  Hope. 
 
 Seventhly,  Tho'  you  have  not  yet  attain'd 
 AlTurance  of  the  Love  of  God,  and  of  your 
 reconciled,  julfified  State;  yer,  by  waiting 
 on  God,  in  the  ulc  of  His  fiuly  Ordinances, 
 you  may  expe£l  and  hope  to  attain  ii.  You 
 may  and  ought  to  wait  for,  the  Communica- 
 tions of  His  Grace  and  Love,  in  the  ufe  of  all 
 
 His 
 
i6  71  ^mmxmtahiUmam, 
 
 His  Appointed  Means;  and  'tis  one  End  and 
 Ufe  of  T/^e  Lord*s  Supper ^  to  ftrengthen  weak 
 Faith,  and  to  help  doubting  Chriftians.     You 
 have  there  a  Sign,  and  Seal  of  the  Righteouf- 
 of  Faith  :  The  Blood  of  Chrift  is  there  repre- 
 fented  as  filed  for  the  Remiffion  of  your  Sins : 
 The  Benefits  of  Redemption  are  offer'd  toyofi 
 in  particular;    and  you  are  called  to  apply 
 them  to  your  lelf,  as  if  your  Names  were  men- 
 tionM.     You  are  there  call'd  to  profefs  your 
 Acceptance  of  Chrift,  and  the  offer'd  Salvati- 
 on of  the  Gofpel;  and  tofurrender,  and  give 
 back  yourfelves  entirely  to  be  theLord's.  This 
 Feaft  was  not  appointed  only  for  thofe,  who 
 are  the  moft  perie^i  Chriftians,  and  higheft 
 in  Grace;  but  for  the  Relief  and  Supply  of 
 your  Spiritual  Wants :  You  come  there  nor 
 only  to  be  Thankful  for  what  Grace  you  have 
 received,  but  to  receive  more.     What  would 
 you  think  if  one  fhould  tell  you,  You  muft 
 not  eat,  till  your  Hunger  be  firft  fatisfy'd ; 
 or  not  come  to  the  Fire,    till  you  are  firft 
 Warm ;  or  not  take  Phyfick,    till  you  have 
 recover'd  your  Health?  The  Seals  of  the  Co- 
 venant are  appointed  for  our  greater  Confir- 
 mation, that  the  Heirs  of  the  Promife  might 
 have  more  abundant  Confolation  and  Joy : 
 And,  in  this  Ordinance,  our  Saviour  Speaks 
 more  foiemnly,   moreparcicularly,  and  moie 
 pathetically  to  us,  for  the  help  of  our  Faith, 
 than  by  the  Miniftry  of  the  Word-    What  is 
 fpoken  in  general,  by  the  Preaching  of  the 
 Word,  is  here  particularly  apply'd  to  indi- 
 vidual 
 
€onctmins  i^fliirmice,  &c.    17 
 
 vidual  Perfons ;  to  fupporc  Weak  and  Doubt- 
 ing Chriilians,  as  well  as  to  confirm  the  Joy 
 of  their  Stronger  Brethren.     You  may  as  well 
 negle6l  hearing  the  Word,  and  pray  and  hope 
 for  Faith,  as  expc6l  AlTurancc,  and  negled: 
 the  Lord's  Table-     The  Primitive  Chrillians, 
 who  walked  in  the  Fear  of  God,  and  in  the 
 Comforts  of  the  Holy  Gholl,   continued  in 
 the  pradice  of  breaking  the  Holy  Bre  id  (par- 
 taking of  this  Ordinance,)  and  fo  could  Fat 
 their  common  Meat  with  gladnefs  of  Heart, 
 praifing  God.     It  may  be  you'll  Hnd,  as  Jefis 
 made  Himfelt  know  to  the  two  Dilciples,  /;; 
 breaking  ofBread^  (to  allude  to  that  Expreffion, 
 for  I  think   it  not   meant    of  Sacramental 
 Bread,)  fo  you  may  find,  by  waiting  on  God 
 in  this  Ordinance ,    your  Doubtb  Icatter'd  , 
 your  Jcaloufies  remov'd  ,    your  Diiiiculties 
 cleared,    your  Objedions  anfw'er'd,    and  the 
 goodnefs  of  your  State,    which  before  was 
 doubtful,  made  miuiifelf  and  evident,  to  the 
 Joy  of  your  Souls. 
 
 Theretbrc  refufe  not  to  pay  Homage  to 
 your  Crucity'd  Saviour,  by  partaking  of  this 
 Ordinance,  believing  that  you  fliall  not  do  it 
 in  vain:  It  may  be,  e'er  you  are  aware,  your 
 Souls  fliall  be,  as  the  Chariots  of //v,'//?.t<^.-r^; 
 you  can't  tell  but  your  Attendance  on  this 
 inlfitution,  Ihall  be  the  happy  means,  which 
 God  will  make  ufe  of  to  fcatiei'  and  cure  your 
 Doubts.  And,  by  your  neglect  of  this  (Ordi- 
 nance ,  you  not  only  take  the  moil  likely 
 courfe  to  increafe  and  continue  your  Doubts 
 
 C  and 
 
1 8   z  sactamentaMineftion, 
 
 and  Fears,  but  are  in  danger  to  lofe  that  Seri* 
 oufnefs  of  Spirit ,  and  Senfe  of  Religion  , 
 which  you  now  have,  by  denying  your  felf 
 thofe  Helps ,  by  which  it  is  preferv'd  and 
 maintained  in  other  Chriflians. 
 
 Eighthly^  Confider,  that  after  Self-Examina- 
 tion,  you  may  fometimes  find  one  Grace  more 
 evident  than  another.  A  Chriftian  can  fay 
 fometimes  more  hopefully,  that  he  lives  by 
 Faith  ;  fometimes  that  he  has  true  Repentance^ 
 and  Godly  Sorrow  for  Sin  ;  fometimes  he  can 
 fay  more  concerning  the  Truth  Q{\\\sLoveto 
 Chrijl ;  fometimes  Concerning  his  Hunger 
 and  Thirfi  after  Chrift,  and  the  Spirituality 
 and  Earneftnefs  of  his  Deftres:  And  if  you  can 
 difcover  Truth  and  Integrity  of  Heart,  as  to 
 anyofthefe,  you  may  fo  far  take  Comfort. 
 But  efpecially,  as  to  Faith  and  Love^  the  two 
 Radical  Graces,  which  do  influence  and 
 ftrcngthen  all  others ;  and  by  which  you  may 
 m.akethebefl  judgment  of  your  felf. 
 
 And  a  difference  you  mufl:  allow,  for  dif- 
 ferent Times  and  Seafons.  Tho',  it  may  be, 
 you  cannot  now  fay  fo  much,  concerning  this 
 or  tlie  other  particular  Grace;  yet,  at  fuch  a 
 time,  upon  ferious  Reflection,  you  could  fay 
 a  great  deal  to  the  Glory  of  God,  and  to  your 
 own  Confoiation;  you  think  that  it  is  much 
 better  now  with  others  than  with  you  ;  but  it 
 may  be  the  lafl:  Month,  at  the  lafl:  Sacrament, 
 you  could  fay  truly,  concerning  your  Com- 
 munion with  God,  and  the  Evidence  of  His 
 
 Love, 
 
Cottccnnitg  :a(tutance,  &c.    1 9 
 
 Love,  and  the  ExpreflTion  of  your  own,  and 
 the  Exercife  of  other  Graces,  a  great  deal 
 more,  than  any  of  thofeChrilHans  and  Bre- 
 thren, whom  you  apprehend  to  be  fo  much 
 above  and  before  you. 
 
 Remember,  how  at  fuch  a  time,  accord- 
 ing  to  fjch  a  Scripture  Character  of  an  Up- 
 right Chrillian,  your  Hearts  could  bear  wit- 
 nefs,  and  God  did  bear  witnefs,  by  his  Spirit, 
 that  you  are  not  Hypocrites.  Did  you  not  re- 
 cord it  ?  Did  you  not  promife  to  remember  it, 
 and  improve  it  ?  Call  to  mind  what  hath 
 pafs'd  between  God  and  your  Souls,  as  to 
 fuch  things:  And,  if  there  be  no  notable  de- 
 clining to  the  World  and  the  FleQi,  or  com- 
 miflTion  of  grofs  Sins,  or  wilful  Carelefsnefs 
 or  Remifsnefs,  (which  mull:  be  particularly 
 repented  of,  andreform'd,  in  order  to  Pardon, 
 and  Peace,)  you  may  take  comfort  in  former 
 Evidences,  and  Experience.  If  a  Father 
 have  forgiven  a  Child  that  had  offended  him, 
 and  told  him  fo,  mulllv^  be  every  day  telling 
 him  again  and  again,  that  he  hath  torgivcii 
 iiim,  or  he  won't  believe  it?  If  God  hath 
 comfortably  refolv'd  your  Doubts,  tho'  fome 
 timefince,  you  may  be  encouragM  by  it ;  tor 
 you  have  not  always  the  fame  Opportunity  or 
 Help,  outward  or  inward,  to  difcern  aright 
 the  State  of  your  Soul;  not  alway  the^  lamd 
 clearnelsof  Mind,  or  AlTilfancc  of  God's  Spi- 
 rit, to  detcnuine  and  refolve  the  great  Queftn 
 on*    'Tis  unreafonable,    on  every  turn^    to 
 
 €  2  expea 
 
10  :a  ^actamentaUi3Qtteftton, 
 
 expe6l  a  new  Aiifwer  from  Godj  as  if  he  had 
 given  you  none  before. 
 
 Ninthly ,    As  to  the  Apoftle's  Expreflion , 
 which  is  frequently  objected  in  this  cafe,  Rom, 
 xiv,  24.     He  that  doubt eth  is  damned^  if  he  eat, 
 becanje  he  eat  eth  not  in  Faith ;  and  what  is  not  of 
 Faith,  is  Sin,    You  ought  to  confider ,   that 
 the  Word  we  render  Doubting,  is  ^(XK^no'/>t^v©^, 
 making  a  difference  between  Clean,  and  Vn^ 
 clean  Meats:  'Tis  not  meant  of  Eating  at  the 
 Lord's  Table,   but  of  Eating  thofe  Meats , 
 which  were  forbidden  by  the  Law  o?  Mofes  to 
 the  "^ervs ;  or  fuch  as  had  been  offer'd  to  Idols, 
 and  afterward  fold  in  the  Market :  Meats  to 
 be  Eaten  at  an  ordinary  Table,  concerning 
 which,  one  who  beUev'd  the  Obligation  of 
 the  Law  oiMofes  thought  to  be  Unclean.     He 
 was  perfwaded  of  the  Unlawfuinefs  of  Eating, 
 but  he   knows  he   may   Lawfully  forbare. 
 This  is  quite  another  matter,  than  the  cafe  of 
 an  ordinary  doubting  Confcience ;    where  a 
 Man  only  doubts  on  one  fide  of  an  Aftion. 
 'Tis  there  but  reafonable  to  chufe  that  fide, 
 where  he  hath  no  doubt,  rather  than  the  o- 
 thcr,    where  he  fufpe£ls  he  may  tranfgrefs 
 fome  Law  of  God,  tho'  he  be  not  certain. 
 While  the  Doubts  lafts,  till  a  Man  be  better 
 infornrd,    (fuppoflng  he  be  milfaken,  )    he 
 fiiould  forbear  ading  againll  his  prefent  Opi- 
 nion,   and  Judgmeni;:    JVhatfoever  is  not  of 
 Faith,  is  Sin,  i.  e.     Whatever  a  Man  doth, 
 without:  being  perfwaded  of  the  Lawfulnefs 
 
 of 
 
€oncttnins  Zttixumt,  scc.   1 1 
 
 of  it,  tlio'  it  be  not  a  Sin  in  it  fclf,  it  is  fo  to 
 him,  who  doth  it  againfl:  his  Confcience.  But 
 as  to  matter  of  pLu^j  Duty^  fucli  as.  Doing 
 this  in  Remembrance  of  Chrill,  and  fhewing 
 forth  His  Death,  by  coming  to  His  Table,  it 
 is  otherwife.  The  Doubt  will  not  cxcufe 
 him  in  the  uegleift  of  his  Duty :  His  Doubt 
 is  double,  whether  lie  be  not  bound,  by  the 
 Command  of  Chriltjto  Communicate ;  And  on 
 the  other  fide,  he  doubts  whether,  by  fome  o- 
 ther  LawofGod,heougIitnot,  4jjf/-,to forbear, 
 asnot  thinking  himfeUduly  qualified.  In  fuch 
 a  cafe,  What  fhould  a  Man  do,  but  endea- 
 vour to  fit,  prepare,  and  qualifie  himfelf,  as 
 foon,  and  as  well  as  he  can ;  that  he  may  not 
 continue  to  offend  God,  by  the  negle6f  of 
 Obedience  to  an  Order  of  Chrilf.  And  can 
 fuch  a  one  fay,  he  is  as  certain  he  is  not  qualified 
 to  come,  as  he  is  certain,  in  the  general,  that 
 it  is  his  Duty  to  come  ? 
 
 As  to  the  Expreffion,  He  is  Damned  if  he 
 Eat:  The  meaning  is,  He  is  Self-condcmn'd, 
 his  Confcience  condemns  him;  for  he  knows 
 'tis  lawful  to  forbear,  and  he  believes  it  to  be 
 unlawful  to  Eat :  If  he  do  Eat,  he  ads  again  11 
 his  own  Judgment,  and  fo  isSelf-condemn'd. 
 As  to  matter  of  Duty,  an  Erring  Confcience, 
 be  fure,  will  not  cancel  the  Obligation  of  the 
 Law  of  God;  If  we  doubt  concerning  tliat, 
 which  God  hath  made  our  Duty  ;  our  Doubt 
 will  not  excufe  us  fromSin;for  God  hath  bound 
 us  to  know  our  Duty  and  do  it.  V/hatever  our 
 Opinion  and  Perfwafion  be,    the  Obligation 
 
 C  I  to 
 
2  2   %  Mtmmnt(ih£intQio% 
 
 to  obey  the  Command  of  God  remains:  Our 
 doubting  whether  it  be  our  Duty,  doth  not 
 make  it  ceaie  to  be  fo. 
 
 However,  fome  Melancholy  Perlbns,  under 
 great  Conflid  and  Temptations ,  may  fu- 
 fpend  and  ftay  away  for  a  while,  left  they 
 fhould  run  into  Defpair,  on  the  Apprehenfion 
 of  hairing  Eaten  and  Drank  their  own  Damnati- 
 on. They  ought  not  to  cherifh  fuch  Doubts 
 and  Fears,  but  endeavour  to  overcome  them, 
 and  ask  Advice  and  Counfel ,  and  ufe  all 
 other  fit  means  in  order  to  it  -,  that,  being  bet- 
 ter acquainted  with  themfelves ,  they  may 
 come  with  Peace  and  Comfort.  If  your 
 Hearts  confent  to  be  the  Lord's,  according  to 
 the  tenor  of  the  Covenant  of  Grace ,  you 
 ought  to  come ,  and  Declare  that  Confent , 
 with  your  Fellow  Chrifliaqs. 
 
 Tenthly,  Conflder  that  there  is  a  Scrupulous 
 Confcience^  which  tho'  refolv'd  and  fatisfy'd  , 
 in  the  main,  concerning  Duty,  when  it  comes 
 toacfl,  is  perplex'd  and  hindred  by  unaccounta- 
 ble Fears.  Tho'  there  be  no  juft,  rational, 
 Scripture-Grounds  of  Fear  or  Doubt ,  yet  a 
 Perfon  of  weak  Parts,  little  Knowledge,  and 
 of  a  timerous  Difpofltion,  is  eafily  dilquieted 
 with  general  Jealoufies  and  Fears,  as  to  him- 
 felf,  and  his  State  tov»^ards  God.  He  fears 
 (tho"  he  can't  tell  particularly  from  the  Holy 
 Scriptures  why)  that  he  is  not  qualify 'd,  that 
 he  fhall  receive  unworthily  if  he  come,  and 
 fat  and  drink  judgment  to  himfelf ;  Ask  why 
 
 Jie 
 
Coitcmtfttg  :3flUtance,  &c.    i^ 
 
 he  thinks  fb ,  He  has  only  fome  conjcdiiral 
 SufJDicions ,  (bme  uncertain  Surmifls  of  his 
 own  Condition,  arifing  from  fomc  miftaken 
 Notions  of  the  Qiialifications,  and  Preparation, 
 neccfTarv  to  a  Worthy  Communicant.  Ihefe 
 general,  unfcriptural  Doubts,  JcHloufies,  and 
 Fears,  if  countenancd  and  indulgd,  uill 
 increafe,  and,  like  Circles  in  the  Water,  cx)n- 
 tinue  and  beget  one  another.  But  a  good 
 Man  would  not  deal  wirl.  his  Neighbour,  aker 
 this  manner,  as  with  himlelf:  He  would  not, 
 he  ought  not,  to  judge  hardly  of  a  Neighbour, 
 by  general  Rumors  of  Accufation,  or  every 
 idle  Obje([tion  ,  and  imaj^inary  Suppofition, 
 that  may  be  made  to  his  Prejudice,  if,  when 
 particularly  Enquired  into,  fblid  and  pofitive 
 Proof  is  wanting.  You  muft  not  judge  hard- 
 ly of  your  felves,  any  more  than  favourablv, 
 but  according  to  the  Word  of  God,  the  Rule 
 of  Judgment. 
 
 Lafl/y,  If  you  have  not  Afllirancc,  yet  if 
 your  Hearts  accufe  you  not  of  Hypocrifie, 
 and  double  Dcalmg  ;  if  you  can  fay,  As  far 
 as  1  know  my  own  Heart  and  Life,  I  think  I 
 do  fmcerely  conlent  to  the  Covenant  of  Grace, 
 and  am  really  changed  as  to  my  Principles  and 
 Ends-,  I  am  unfeignedly  uilling,  wi  hout  re- 
 (erve,  to  be  the  Lord's  ;  You  may  come,  to 
 renew  and  feal  your  Covenant.  Can  you  fav, 
 **  I  believe  the  G'  fpel  to  be  true  -,  I  am  willing 
 *'  to  have  Chrift  for  mv  Saviour  and  /.j-r.^,  , 
 **  and  abfolutely  to  refign  my  fclf  to  Hini ; 
 
 C  4  *^  10 
 
2  4   Z  ^tittmmmh£im^o% 
 
 *'  to  be  rul'd  by  His  Laws,  and  fav'd  by  His 
 
 "  Riglittoufnefs  :  My  Imperfedions  1  bewail, 
 ^*  my  Corruptions  I  ftrive  againft,  and  endea- 
 "  vour  to  Mortifie  ;  and,  as  far  as  I  know 
 **  my  fcif,  am  willing  to  part  with  every 
 *'  known  Sin  ;  I  am  not  certain,  I  am  a  true 
 "  Believer,  but  I  would  fain  be  deliver'd,  by 
 **  Chrift,  from  the  Dominion  of  Sin,  as  well 
 ^'  as  the  Condemnation  of  it.  Now,  where 
 the  Cafe  is  thus,  v^hat  (hould  be  a  bar  to  your 
 coming  to  the  Lord  s  Table  ?  Such  a  fenfe  of 
 Sin,  and  ftriving  againft  it,  and  defire  to  be 
 rid  of  it,  is  your  very  Fitnefs.  And  in  this, 
 as  well  as  other  cafes,  we  may  a£i  according 
 to  the  bed  of  our  Judgment,  notwithftanding 
 fome  confiderable  Doubts. 
 
 ChriJiU??s,  You  may  come  with  Humility 
 and   Reverence ,    paying  Homage  to  a  Cru- 
 cify'd  Saviour,  having  found  v<>«r  Sins^  and  be- 
 ing humbled  and  penitent,  judging  and   con- 
 demning yourfelvcs  for  ''em;  tho'  you  have 
 not  fo  clearly  difcoverVl  your  Graces^  as  to  be 
 able  to  Rejo}  cc.    You  may  come  with  broken 
 and   contrite  Hearts,  as   Penittnt  S'mmrs^  if 
 vou  can't  come  with  AfTurancc,  that  you  are 
 Pardon'd  Sinners,     You  may  come,  fenfible  of 
 your  need  of  chrifi,  if  you  can't  come  u  ith 
 the  clear  knowledge   of  your  Inttrefi  in  Him, 
 Come  with  the  HumilityandConrrition  of-^e^ 
 turning  Penitents^  tho'  you  can't  come  with 
 the  Joy  of  Faith,  as  ^ffured  Btlievers.     Come 
 with  Hunger  and  Thiril  after  Chrift,  and  His 
 I^ightcoufncis,    tho'  you  dare  not  yet  fay,  My 
 
 Beloved 
 
Concctnmg  ^CTutance,  dec.    2  5 
 
 Bt loved  is  mtne^  and  I  am  //rV.  Come  Iium- 
 bly,  and  Apply  your  felvcs  to  Him  as  you  can, 
 if  you  can't  Apply  Him  to  your  fcives  as  you 
 would.  Honour  Him  as  your  Lord ,  when 
 you  can't  appropriate  Him  to  your  fclf,  as 
 your  Saviour.  Own  His  Propriety  in  you  , 
 tho'  you  are  not  alTurcd  of  your  Intcrcft  in 
 Him.  Come,  and  fay,  /.or^^  I  Bdicve^  hvlp 
 my  Unbelief!  If  you  can't  triumphantly  fay, 
 Ik  Lovd  we,  and  Died  for  me:  You  can't, 
 with  Qertainty^  fay.  He  is  mine'^  but  you  can 
 fay  it,  with  Sincerity^  that  }  ou  deiire  to  bo 
 His  :  You  refolve  to  be  lo,  and  accordingly 
 give  up  your  felvcs  to  Him.  Lord,  help  rae  ; 
 Lord,  fave  me;  Lord,  ftrengthen  me-.  Lord, 
 deliver  me,  for  /  am  Thinc^  as  the  Pfalmift 
 frequently  fpeaks.  You  may  ulc  fjch  Lan- 
 guage ;  Lord  I  am  Thine^  Devoted,  Dedi- 
 cated, Rtfigned,  Willing  to  be  Thine^  tho', 
 I  can't  fay,  with  prefent  Joy  and  Comfort, 
 (what  that  truly  inftrs,)  That  He  is  Mine, 
 You  can  fay,  Lord^  If  I  am  rcjeded,  refus'd, 
 cafl  off,  and  left  to  Periih,  ihtrc  ibali  One 
 Perifli,  who  did  heartily  and  unfcigncdly  Dcfire 
 to  be  the  Lord's:  But,  you  m.;v  be  certain, 
 that  fuch  fliall  never  Pcrilh,  if  they  fellow  on 
 to  kno.v  the  Lord,  and  fcek  him. 
 
 Let  me  therefore  bring  this  h.ome  to  Doubt- 
 ing, Trembling  Chriflians^  v\ho  are  afraid  to 
 tarry  away  from  the  Lord's  Table,  and  yet, 
 for  want  oW^ffurance,  are  doubtful,  vihcther 
 they  fliould  come  or  no.  You  have  Fxamin'd 
 your  felvcs,  and  found  out  your  Sins,  ib  as  to 
 
 be 
 
i6  7i  ^actamental*£)ueftion, 
 
 be  humbled  for  them :  You  are  among  fuch 
 as  Hunger  and   Thirfl  ;    you  can't  denv  it : 
 And  is    not    Bleffednefs  promifed    to    fuch  ? 
 Matth.  V.  6.      You  are  in  the  Number  of 
 fuch  as  are  weary  ani  heavy  Uden  for  Sin ;  and 
 is  there  not  I^eji  promifed  to  the  Souls  of  fiich  ? 
 Matth.  xi    2p.     The  BlelTings  of  the  Cove- 
 nant have  been  oflPer'd  to  you  ;  you  confent 
 to  the  Terms  on  which  they  are  propos'd, 
 and  defire  totruft  in  Chrift,  to  do  all  this  for 
 you,  which  he  hath  promifed  ;  Why  fhould 
 not  you  come,  and  Sea)  this  at  the  Lord's  Ta- 
 ble, and  profefs  this  to  be  the  Senfe  of  your 
 Hearts?    Is  all  this  no  Evidence  of  Faith? 
 You  may  have  true  unfeigned  Faith,  tho'  you 
 don'^t  know  certainly  that  it  is  true.     If  Sin 
 be  a  Burthen,  and  you  are  weary  of  it,  and 
 would  fain  have  it  more  fubdu'd,    and  you 
 long  for  more  Conformity  to  Chrift,  that  the 
 lame  Spirit   may  be    in   you,    that  was    in 
 Him;    If  you  long  to  have  the  Love  of  Chrift 
 rule  and  reign  more  in  your  Souls  •,  If  it  be 
 thus,  you  may  come  in  Hope,  and  plead  his 
 Word,  and  pray  for  His  Grace,   and  devote 
 and  give  up  your  felves  to  be  the  Lord's.     You 
 may  do  this  Acceptably  at  His  Table,  with- 
 out a  certain  Perfwafion,  and  aiTured  Know- 
 ledge, that  you  arc  palTed  from  Death  to  Life, 
 and  made  an  Heir  of  Heaven.     Tho'  you  have 
 fome  Fears  of  Hypocrifie,  you  dare  not  (a)^ 
 but  you  have  fbme  Hopes  that  you  are  Sin- 
 cere; and  a  mixture  of  fome  Fear  with  your 
 Hope  ihould  no^  difgourage    you.      Doubts 
 
 concern^ 
 
Concttning  %V:mmtt^  &cc.    i? 
 
 concerning  the  Truth  of  your  Paith,  are  very 
 confiftent  with  the  Rcahtv  otit:  The  Hiaking 
 of  a  Tree,  will  not  argue  it  is  not  a  Tree,  or 
 not  Alive.  ^ 
 
 Our  Lord  hath  told  you.  He  is  willing  to 
 be  your  Saviour-,  I  tell  yon  p.gain,  that  He  is 
 Willing  tobe  lonrSy  in  all  His  Offices,  as  Pro- 
 phet,   Pricjl,    An  A  King :  He   hath  done   and 
 fuffcr'd  enough  (one  would  think)  to  tcftific 
 His  Willingntfs,  to  declare  His   Love,    and 
 exprefs   His  Kindnefs  and   Good-will.      Can 
 you  think  of  His  Bloody  Death  acd  Sufferings, 
 and  queftion  His  Willingncfs  to  Receive,  and 
 Pardon,  and  Save  Sinners?  Now,  dare   yoa 
 deny,  that  you  are  mllin^  to  be  His  ?  To  for- 
 Cike  all  Competitors  and  Rivals,   and  accept 
 Him  for  your  only  Saviour?  If  you  are  htartily 
 W'llino  ;  vou  are  Accepted,  you  are  united  to 
 Chrift,  and  interefted  in  Him  ;  And  will  you 
 not  lift  up  Nour  Heads  in  Hope  ?    Will  you 
 ftill  cherifh  unlcriptural,  unrealbnable  Doubts, 
 that  have  no  Foundation  in  the  Word  of  God  ?  ■ 
 Will  you  continue  to  doubt  of  His  I.ove,  tho' 
 you  can't  deny  the  Evidence  of  it  ?  Do  you 
 not  love  Him  !o,  that  you  can   part  with  All, 
 in  this  World,to  beaiTurd  of  His  Love-,  and  the 
 want  of  this  Knowledge  and  Affurance,  is  the 
 daily  Burden  of  your  Hearts,  and  tlie  Matter 
 of  your  continual  Complaint  ?  If  He  fliould 
 ask  you  as  He  did  Peter,  this  Evening,  cr  to 
 Morrow  Morning,  Soul,  Lovefi  thou  mt  ?  What 
 Anfwer  could  you  make  but  this  -,    Lord,    I 
 canpot  fay,  Thou  lovejl  ibp,  (  0  tbxt  I  could !  ) 
 
 but 
 
28   %  ^mamtntHh^tttdibn, 
 
 but ,  as  far  as  I  know  my  own  Heart  , 
 /  do  lovt  Thte^  I  defire  to  love  TheCy  I  would 
 fain  love  Thee !  I  approve  ,  efteem  ,  and 
 judge  Thofe  to  be  the  happieft  Souls  , 
 that  love  Thee  mod,  and  live  in  Thy  Love. 
 Oh,  what  would  I  not  give,  or  do,  or  part 
 with,  if  I  might  be  One  of  them  / 
 
 The  Rcfleciions  I  would  make  on  what  has 
 been  faid,  will  concern  two  Sorts  of  Perfons, 
 of  a  very  different  Charader. 
 
 Fir  fly  I  would  Caution  (bme,  not  to  abufe, 
 or-  mif  improve  this  Difcourfe,  by  embolden- 
 ing therafelves  to  come  to  the  Lord's  Table, 
 in  their  Hypocrifie,  and  under  the  reigning 
 Power  of  Sin.  Let  them  not  think,  that  'tis 
 enough,  if  they  can  buc  make  themlelves  un- 
 certain, whether  they  are  Hypocrites,  or  no. 
 There  are  fbme  who  have  no  Aflurance  of 
 their  Salvation  5  and  it  is  impoffible  they 
 fli wuld  ;  their  State  will  not  admit  it.  They 
 are  under  the  Dominion  of  Sin,  and  live  in 
 the  Impurities  of  the  FleQi,  and  under  the 
 prevailing  power  of  an  Earthly  Mind,  defti- 
 tute  of  Love  to  God,  and  Strangers  to  Faith 
 in  Chrift,  and  yet  will  adventure  to  come 
 frequently  to  the  Table  of  the  Lord.  'Tis  a 
 terrible  PafTage,  He  that  eaterh  And  drinketh 
 UHWortbily  ,  eateth  And  drinketh  DiLmnation  to 
 'himjtlf.  (Temporal  Judgments  and  Calamity 
 in  many  Cafes,  Spiritual  in  others,  and,without 
 Repentance,  Eternal, )  which  frightens  Some 
 from  Communicating  at  all,  which  it  fhould 
 not  5  but  doth  not  deter  0//;^ri,from  coming  un- 
 worthily, which  it  fhould.  There 
 
Concernmg  :3l(rutance,  scc.    29 
 
 There  are  divers  fuch,  who  thro'  Sloth  and 
 Negligence ,    and   hiconfidcration,    for  want 
 of  Enquiring  into  their  true  State,  are  ready 
 to  flatter   themfelvcs,  from  fome  little  things 
 (  as  tranfient  Affccitions  in  the  publick  Duties 
 of  Religion,  d'c. )  that  their  Stare  is  good, 
 but  they  do  not  allow  themlelves  leilure,  to 
 think  what  they  are.    And  with  many,    the 
 hurry  of  their  Earthly   Bufinefs  will  hardly 
 permit  them  to  retire,  for  Self-Examination  : 
 And  yet  they  will  come,  they  will  do  as  o- 
 thers ;  and,   without  further  Search,  take  it 
 for  granted,  that  they  may  and  ought  to  come 
 to  the  Table  of  the  Lord.     Sometimes  they 
 have  checks  of  Conlcience,  and  if  they  think 
 of  Dying,  are  afraid;  and  well   they  may  ; 
 there  is  reafbn  for  it.    Such  Profeifors  fliould 
 take  heed  of  abufing  what  hath  been  faid  to 
 Others,    who  need  it.     They  like  to  hear  , 
 that  many  who  have  Doubts  and  Fears,  con- 
 cerning their  State ,    may  yec  come  to  the 
 Lord's  Fable  ;    'tis  good  News  to  them  ;   for 
 they  have  Ibmctimcs  Doubts,  and  //?  .-^ffuranct^ 
 (nor  will  their  prefent  State  allow   it,)  and 
 yet  they   will  adventure.     Oh,   beware  how 
 you  miiapply,  and  mifimprove,  to  your  own 
 Deflruclion  ,    what  hath   been  faid   for  the 
 Encouragement  and  Support  of  Sincere  (.  hnfti- 
 ans,  under  Doubts,  and  Scrupks,  VVeaknelv, 
 and  Temptations. 
 
 Let  fuch  confidcr  the  Guilt  they  contracf, 
 and  the  unfpeakable  Hazard  they  run,  by 
 profcfTing  to  belone  to  ChrilVs  Family,    and 
 
 lb 
 
fo  partaking  of  His  Supper,  as  Living  Mem- 
 bers of  His  Body,  while  they  are  fecret  Ene- 
 mies unto  Chrift,  in  Heart  and  Life  ,  and 
 hate  to  be  reformed .  Such  are  Guiity  of  His 
 Body  unci  Bloody  they  joyn  with  the  Murderers 
 of  JESUS,  whofe  Death  they  pretend  to 
 fhew  forth ;  His  very  Blood  will  cry  for 
 Vengance  againft  their  Hypocrifie,  and  fink 
 cm  under  more  dreadful  and  intolerable  Wrath. 
 They  of  all  others,  £at  and  Drink  their  onm 
 Damnation^  who  thus  wilfully  prophane  the 
 Ordinance,  and  take  the  Name  of  G  O  D  in 
 vain,  by  pretending  Love  to  CHRIST, 
 (to  fervc  fone  little  Secular  turn,  and  be 
 thought  better  than  they  are, )  while  they 
 Live  in  fecret  allow'd  WickedneGj  in  ftated 
 Enmity  and  Rebellion  againft  Him. 
 
 I  may  fay  of  the  Worthy  or  Unworthy  Re- 
 ceiver, as  Solomm  did  of  Jdonij^ih^  i  Kings 
 I.  25.  If  he  ht  a  Worthy  Ala.n  ,  not  a  Ha/r 
 Jhall  fall  jroryi  his  Head ;  but  if  fVicktd;jefs  be 
 found  in  him^  he.  fjjiill  Die,  If  you  come  to 
 the  Lord's  Table  humbly  and  penitently,  in 
 Obedience  unto  Chrift,  in  fuch  a  manner, 
 and  for  fuch  holy  Ends,  as  He  hath  appoin- 
 ted ,  vou  fliall  meet  with  Welcome ,  you 
 fliall  be  feafted  with  the  fat  things  of  His 
 Houfe,  you  fhall  partake  of  the  Treafures  of 
 His  Grace,  and  receive  ot  His  Fulnefs.  But, 
 if  you  come  without  Sorrow  for  Sin,  and 
 without  Refolution  againft  it;  if  you  come 
 Impenitent,  and  Unreform»ed,  without  De- 
 fires,  and  Purpofes,  and  Endeavours,  to  for- 
 iakc  Sin,  Qiid  iubdue  Corruption,  and  be  de- 
 voted 
 
Cottcentfng  Ztdmnct,  &c.    ^  i 
 
 voted  to  God,  &c.  You  increafe  your  Guilt, 
 you  harden  your  Hearts  the  more,  you  receive 
 a  Curfe  inftead  of  a  Blefllng,  and  will  be  more 
 under  the  Power,  and  in  the  PoiTefTion  of  the 
 Devil.  /\nd  Toufia/i drefor^t,  unlets  boveraign 
 Grace  do  timely  prevent  it,  by  your  Repen- 
 tance and  Converfion.  I  cannot  fpcak  with 
 too  much  Terror  to  fuch.     But, 
 
 SecorJly y  There  be  Others,  Humble  and 
 Sincere,  Weary  and  Heavy- laden.  Contrite 
 and  Broken  in  Heart,  who  have  many  Doubts, 
 and  yet  much  Love,  who  Fear  and  Tremble 
 if  they  come,  and  yet  fear  to  tarry  away. 
 There  are  many  Such  who  need  this  Encou- 
 ragement. They  have  the  Call  of  Chrift,  to 
 remember  His  Dying  Love;  their  Duty  is 
 plain  ♦,  They  ought  to  make  an  Adventure  of 
 Faith,  as  Pettr  i^when  unlikely  to  take  any 
 Fifli)  yet,  at  Chrift's  Command,  let  down 
 the  Net  with  aftonifliing  Succefs:  Or,  as  the 
 Difciples  faid  to  the  Blind  Man,  Be  of  oood 
 Comfort,  yfnfe,  for  the  M^Jler  cdllcth  fhce  y 
 Mark  x.  Let  Faith  in  the  Authority  of  Chrifb, 
 bring  you  to  Remember  His  Death,  ibis  way  : 
 If  you  obey  the  Precept,  yon  don't  know  the 
 SucceFs  as  to  Comfort. 
 
 Is  there  no  Encouragement  in  the  Invitati- 
 on, Zfr  h/m  that  is  4  Thirjf  come  ,  a;m  Hho 
 £ver  ivill^  let  him  comc^  and  take  of  the  iV.itcrs 
 of  Life  fret iy^  Rev.  xxii.  *'  Are  not  fenfiblc, 
 "  weary,  thirfty  Sinners  invited?  Therefore, 
 ''  Lord,  ril  net  exclude  my  fclf ;    I  am  one 
 
 "  of 
 
**  of  them  •,  furely  there  may  be  Mercy  for  Me, 
 '*  among  the  Reft,  however  Unworthy  and 
 "  Vile  I  am.  The  Invitation  is  not  to  fuch 
 as  are  Worthy^  but  Thirty.  We  come  to 
 Him  that  we  may  partake  of  His  Grace,  and 
 receive  more  of  the  Spirit  of  Holinefs,  accord- 
 ing as  we  need  it. 
 
 And  here,  I  would  not  forget  the  Cafe  of 
 Thofe,  who  are  in  Doubts,  becaufe  they  have 
 had  a  Rdigious  Education^  and  by  theReftrain- 
 ing  Grace  of  God,  and  the  Precepts  inftill'd 
 into  them ,  by  their  Parents  and  Minifters  , 
 they  have  liv'd  unblamably  in  the  World,  as 
 to  their  outward  Converfation  .*  They  are  a- 
 Iraid,  all  their  Religion  is  the  Fruit  of  BcIuqa* 
 tioB  on\y^  and  not  o(  Special  Grace:  And  they 
 are  further  doubtful  concerning  themfelves  , 
 for  want  of  feeling  thofe  Pangs  of  Sorrow, 
 and  Bitter  Repentance,  which  they  hear,  and 
 read  odiers  have  had,  in  their  Converfion 
 to  God,  who  have  been  reclaim'd  from  a 
 Profiigate  Life.  They  apprehend,  on  that 
 account,  that  they  may  be  ftill  Strangers  to 
 the  great  Change,  by  Regeneration  and  the 
 New  Birth.  On  the  one  hand ;  I  wiQi  they 
 would  look  to  it,  that  it  be  not  really  the 
 Truth  of  their  Cafe-,  that  they  have  indeed 
 proceeded  no  further,  than  a  good  £dmation 
 may  carry  a  Man  •,  which  too  many,  I  fear, 
 do  Reft  in.  Yet  Others  there  are,  who  have 
 had  a  Religions  Education^  and,  by  God's  BleC- 
 fi ng  on  it,  have  had  Early  Experience  of  the 
 diftinguilliing  Grace  of  God-     They  can't  fay 
 
 precifely 
 
Cottcctnittfl  Mwtantty  &c.    ^  f 
 
 precifely  when  they  were  Born  again,  but 
 can  difcover  the  Effeds  of  it  in  Heart  and 
 Life  :  Thele  fhould  not  be  difcouraged  on 
 that  account;  Nor  for  want  of  thofe  Tcrrorsj 
 which  the  Repentance  and  Conveffion  of 
 Some  is  accompany'd  with.  Early  Converts, 
 who  feck  the  Lord,  and  ferve  Him  from  their 
 Youth ,  commonly  efcape  fuch  Terrors  : 
 We  find  not,  that  'tis  true  of  AH. 
 
 If  the  Spirit  of  Chrift  hath  wrought  fuch  ^ 
 Change  in  your  Judgment,   Choice,  Affe6li- 
 ons,   Confcience,  and  Life,  as  will  make  up' 
 the  CharaQer  of  thofe  that  are  Sandify'd  ; 
 you  fhouid  not  be  uncafie  and  perplex'd,  for 
 want  of  knowing  whi^n  this  Change  was  firji 
 made-  you  may  know  a  Man  is  .^//w,   tho' 
 you  know  not  when  or  where  he  was  Borxf, 
 And  what  if  you  cannot  fay  thole  things,  con- 
 cerning theTime,Mannerv^ntecedents,andCori- 
 comitants  of  your  Converfion  from  Sin  to  God, 
 that  Others,  it  may  be,  can  fay,  who  had  great 
 and  prefumptuousSins,  (candalous  and  notori- 
 ous Abominations,  to  Repent  of,  which  God 
 never  fufTer'd  you  to  fall  into  !  Such  are  not 
 fufficiently  fenfible  of  the  Blefling  of  a  good 
 Education  •,  and  what  a  Mercy  it  is  to  be  fivM 
 from  (ijch  Terrors.     It  may  be,  forne  of  the 
 Bcft  Chriftians  in  all  this  Nation,  are  of  this 
 vSort  :    who   may   l()metimes  fear  they  have 
 gone   no   further  than    Bdncation    ( without 
 the  faving  Grace  of  God)  may  lead  'em.     But 
 if  you  can  prove  your  San^lificitjdn,  by  the 
 real,  genuine  Fruits  of  it ,  and  that  there  is 
 
 D  iuch 
 
u  ^  Sactamentai  iUaeftiori, 
 
 fuch  a  Change  of  Heart  and  Life  wrought,  it 
 matters  not  that  you  know  not  the  txaCt  Time, 
 You  are  certain,  Corrupt  Nature  could  never 
 incline  you  to  love  God,  and  be  devoted  to 
 Him;  to  hate  Sin  and  watch  againft  it ;  and 
 to  take  Heaven  for  your  Portion,  and  Chrift 
 for  your  Saviour :  This  Change  muft  be 
 from  the  Divine  Spirit,  however  Early,  Gra- 
 d'lal,  and  Infenfible  it  (eems  to  have  been  Ef- 
 feded.  If  you  find  the  Image  of  God  upon 
 your  Souls,  and  the  real  Fruits  of  the  Spirit 
 in  Heart  and  Life,  (tho'  you  never  were 
 acquainted  with  the  Throws,  and  Pangs,  and 
 Terrors ,  that  introduce  or  accompany  the 
 Converfion  of  others  )  you  have  Reafon  to  be 
 Thankful ,  and  not  be  difcourag'd  on  that 
 account. 
 
 Your  great  Bufinefs  now ,  fhould  be  to 
 walk  Circumfpedly,  and  to  live  more  a  Life 
 of  Faith  and  Love:  And  as  your  Faith  in  Chrift, 
 and  Love  to  God,  and  Care  to  pleafe  Him, 
 doth  increale  ,  Comfort ,  and  Feace ,  and 
 Joy,  will  ordinarily  follow.  The  fufl  Live  by 
 Fsith,  not  by  /I^urcLnce.  Without  F^'nh  'tis 
 impofTible  to  pleafe  God,  not  without  y^^nrnnce. 
 You  ought  to  obfcrvi.^  God's  Influence  by  His 
 Holy  Spirit  upon  your  Souls;  and  be  much  in 
 Prayer,  and  in  a:^s  of  Dependance  and  Re- 
 fignation  •,  and  labour  to  know  your  lelves 
 Letter;  To  Record  what  God  doth  for  you, 
 and  how  you  carry  it  towards  Him  ;  and  what 
 Progrefs    you   make  in    Practical  Godlinels, 
 
 and 
 
Cottcecning  :^nittanee,  scc.    f 
 
 and   Inward  Religion;    by  comparing    your 
 Selves  with  your  Selves,  at  different  Times. 
 
 Be  thankful  that  you  have  good  Hope  , 
 through  Grace,  and  refblve  to  follow  on  to 
 know  the  Lord,  and  to  know  your  Selves  bet- 
 ter. Tho'  it  be  our  Duty  to  give  all  Diligence 
 to  make  our  Calling  and  Eledtion  furc,  and  lO 
 ufe  Means  in  ExpCvfJation  of  Succefs,  it  is  not 
 at  all  ftrange,  that  but  /eiv  do  attain  to  Ctr- 
 tutnty  and  full  y^ffuranct.  There  muft  be  morfe' 
 than  a  litde  Grace  to  make  it  clear  and  difcer- 
 nible  ;  and  'tis  Grace  in  Exercife  is  beft  dif^ 
 ccrn'd  :  There  muft  be  a  good  underflanding 
 of  Spiritual  Things,  and  of  the  Tenor  of  the 
 Covenant  of  Grace  t,  fome  good  Acquaintance 
 with  our  own  Hearts ,  and  with  the  Wiles 
 of  the  Devil ;  and  fome  Cure  of  that  confufion 
 anddiforder  of  Thought  which  moft  complain 
 of:  There  muft  be  Diligence  ,  Refblution, 
 and  Patience,  in  the  Trial  of  our  Selves,  with 
 earned:  Prayer  to  Heaven  :  There  mull  bd 
 upright  Walking,  a  Pure  Confcience,  and 
 great  fear  of  Sin,  &c.  Such  things  as  thefe 
 being  neceltary,  in  an  ordinary  way,  is  it  any 
 wonder  that  /eu',  very  fca\  artain  it?  Whcil 
 Grace  is  lb  weak,  where  it  is  true:  and  Know- 
 ledge of  our  Selves  fb  little,  and  mod  are  (a 
 backward  to  Self  Exami^at  on  ,  or  lb  lirtle" 
 skill  d  in  it:  and  fo  little  acquainted  v^ath 
 Satan's  Temptations,  anl  their  Minds  fb  con- 
 fus'd ,  and  their  Thoughts  fo  ungovern'd  ^ 
 and  their  Confcicnces  have  fo  little  Tcndef- 
 neis  ,   and  are   fo  often   wounded  by   w  ilFul 
 
 D  %  Sirtf 
 
^6  z  ^actatnentafcjaUtteftton^ 
 
 Sin,  no  wonder  if  the  generality  of  Chriftians 
 have  not  Ajfurance^  even  of  fuch  as  are  Sin- 
 cere, and  accepted  of  God. 
 
 There  are  many  things  to  be  known  and 
 underftood,  concerning  the  Nature  and  Appli- 
 cation of  the  Promifes  of  the  Gofpel,  which 
 every  real  Chriftian  hath  not  attained.     And 
 befides  the  dilcerning  of  their  own  State  and 
 Condition  to  be  fuch,  as  that  they  may  apply 
 the  Promifes  to  themfelves,    there  muft  be 
 the  Influence  of  the  Holy  Spirit^  or  there  will 
 be  no  Comfort.    You  muft  therefore  conti- 
 nually beg  the  Light  and  Influence  of  the 
 Holy  Spirit,    which  is  promifed  to  Bclevers, 
 that  they  may  know  the  things  freely  given 
 *em  of  God.    The  Holy  Spirit  himfelf  Witnef- 
 feth  with  our  Spirit,  that  we  are  the  Children 
 of  God.      '*  Lord!    I  have   endcavour'd  to 
 fearch  my  Heart,  and  examine  my  Ways, 
 according  to  thy  Command ;  I  have  (bme 
 good  Hope,  but  am  not  Certain  5  Oh  en- 
 "  lighten  me  rodifcern,  and  underftand   the 
 *'  Truth  of  my  Cafe.     Let  me  know,  by  Ex- 
 "  perience,   the  meaning  of  that  Scripture, 
 "  £ph,  I.   15,   14.      After  you  btlieved  ,   you 
 "  wtre  fea/td  hy  the  Spirit  of  Prornifty  which  is 
 **  the  £arneji:  of  our  hihtrtiA>tce^  until  the  Rt- 
 ''  dtmption  of  the  purchafed  Polftjjion.       This 
 £ctrmf}^  this  SlaI  ffor  Difrind-icn,  and  for 
 CerDiintyj    God  gives  to  Believers.     Tis  by 
 the  Holy  Spirit    we   know  the  things  freely 
 given  us  of  God;    by  His  vvitnefs  with   our 
 Spirits,   we  have  Confidence  towards  God  5 
 
 we 
 
 it 
 
 ec 
 
Concctning  ^flttrancc,  &c.    ;/ 
 
 we  difcern  His  Work  upon  our  own  SouIs> 
 and  arc  inabled  to  judge  concerning  the  great 
 Change  he  hath  made,  and  with  Comfort  to 
 conclude,  we  are  pafTed  from  Death  to  Life. 
 The  Teftimony  of  the  Divine  Spirit,  added 
 to  that  of  the  Con(cience,  enables  us  to  cry 
 j^bba  Father^  and  fills  us  with  Peace  and  Joy 
 in  Believing.  Hethat  belkves ^  hath  the  wimtfs 
 rvithinhimjtlfy  I  John  v.  lO.  He  hath  that  in 
 him  to  which  the  Promiles  are  made;  he 
 hath  the  Seal  of  Sanciification^  by  which  he  is 
 diftioguifh'd  from  Unbelievers ;  but  the  Holy 
 Spirit  muft  difcover  and  witnefs  this,  or  we 
 fhall  not  feel  any  thing  of  Joy.  'Tis,  in  part, 
 becaufe  we  do  not  underlhnd,  or  value,  or 
 pray  for,  this  Influence  of  the  Holy  Spirit,  as 
 we  ought,  that  fo  few  have  AfTurancc. 
 
 And  now,  for  the  Clofe  of  this  Difcourfe, 
 let  me  ask  you  a  few  ferious  Queftions,  which 
 in  many  Books  you  may  find  more  largely  in- 
 filled on. 
 
 Firft  ,  How  (land  you  Affed:ed  to  Sin  , 
 deliberate  Sin,  againftGod?  Don't  you  dread 
 and  fear  it  more  than  formerly  ?  Arc  you  not 
 more  afham'd  of  it,  of  the  Bafencfs,  Iniquity, 
 and  Difingenuity  of  it,  as  againft  the  Holmefs, 
 againft  the  Grace,  and  Love  of  God?  Would 
 it  not  be  a  harder  matter  to  draw  you  to  a  de- 
 liberate Sin  againft  God  ,  than  heretofore  .*' 
 or  to  perfwade  you  to  omit  a  known  Duty, 
 fuch  as  Clofet  Prayer  ? 
 
 D  3  Secondly y 
 
1 8   z  ^actamental  £laeftio», 
 
 Stco^dfy^'Wh^t  is  yourjudgment  and  Opinion 
 concerning  God,  and  Chrift,  and  Holinefs, 
 concerning  the  Holy  Scriptures,  and  the  Go- 
 fpel-way  of  Salvation,  by  Faith  in  Chrift  ? 
 Is  it  not  more  your  Defire,  and  Choice,  to 
 have  your  Portion,  in  both  Worlds,  with 
 thofe  that  Believe  on  Chrift,  and  follow  Him, 
 as  their  only  Saviour  ?  Being  Re{blved,let  Athe- 
 ifts  and  Infidels  talk  as  they  pleafe,  and  venture 
 as  they  will  ?  Are  you  not  endeavouring  with 
 (bme  fuccefs,  to  be  more  eftablifh'd  in  the  great 
 Foundation  Truths  of  Chriftianity  ? 
 
 Thirdly  y  Don't  you  find  fome  Growth, 
 Progrefs,  and  Improvement  in  Holineft,  by 
 being  more  confirm'd  and  eftablifh'd  in  the 
 Truth  of  the  Principles  of  Chriftian  Religion  ? 
 And  don't  you  defire  and  endeavour,  more 
 to  know,  and  do  the  Will  of  God  ?  To  pleafe, 
 and  (erve,  and  obey  Him  better?  Is  it  not 
 your  Comfort  and  Pleaiure,  to  honour  God, 
 and  be  kept  from  Sin  ;  to  Worfliip  and  Adore 
 Him,  and  have  Communion  with  Him  .**  To 
 be  found  in  the  way  of  your  Duty,  and  to 
 keep  an  undefiled  Confcience  ?  And  is  it  not 
 your  Grief  on  the  Contrary,  when,  by  Temp- 
 tation, you  ncgled  your  Duty  to  God,  and 
 fall  into  Sin  ?■ 
 
 Fourthly,  As  to  the  Church  of  Chrift,  and 
 the  Intereft  and  Honour  of  God  in  the  World ; 
 are  you  not  Rejoyc'd  ,   when  you  hear  that 
 
 real 
 
Concerums  3lffuraiice,  &c.    ;p 
 
 real  Godlinefs  is  any  vhcre  promoted ?  Tha 
 the  Opprelled  ,  or  DeHlcd  Churches  Of 
 Chrift ,  are  deliver'd  and  lerorm'd?  That 
 Truth  and'Holinefs,  Pure  Worfhip.  and  Holy 
 Converfation,  does  prevail  and  Ipread,  and 
 get  ground,  in  any  part  of  the  World,  or  of 
 the  Nation  ?  That  open  Wickednefs  is  fup- 
 prefs'd,  and  the  Mouth  of  hiiquity  ftopp'd? 
 &c.  And,  on  the  contrary,  don't  you  mourn 
 for  other  Men's  Sins,  as  well  as  your  own, 
 and  fiT  God's  Difhonour,  by  National  Provo- 
 cations, and  PuMick  Crimes ?  And  are  ready 
 to  give  \^h^t  AiTirtance  you  can,  to  promote 
 Reform  a  tioiir* 
 
 Fifthly ,  Hovi^  are  your  Affc8:ed  toward 
 fuch  as  are  truly  Serious  and  Religious,  tho' 
 ofdifferent  Sentiments,  in  feveral  things,  from 
 you?  Do  you  love  the  holy  Image  of  God, 
 where-ever  you  can  difcern  it  ?  Can  you  heart'- 
 ly  embrace  All  that  love  the  Lord  Jefus  in 
 Sincerity  ?  But  for  fuch  as  JDefie  God,  and 
 Dillionour  Chrift,  and  the  Gofpel,  and  live 
 in  open  Rebellion  againft  Him,  don't  you, 
 from  your  very  Hearts,  diflike  fuch?  you 
 would  not  live  or  die  with  them  ?  You  have 
 made  another  Choice  ,  as  to  your  Portion  , 
 Way,  and  End. 
 
 Sixthly y  Can  you  bear  to  have  your  Confci- 
 ences  (earch'd?  Are  you  content,  to  have 
 yourclofeft  Lufts  difcover'd,  your  m oft  bolov'd 
 Sins  ftruck  at,  by  the  Miniflry  of  the  Word  ? 
 
 D  4  So 
 
40   z  ^acraimntai^£)ueaioti. 
 
 So  that,  there  is  no  Iniquity  but  you  would 
 !^now,  and  hate,  and  part  with  ?  And  are 
 mod  of  all  defirous,  to  mortifie  and  overcome 
 the  Sin  which  you  did  once  mofl:  love ;  and 
 that  did,  or  doth  moft  eafily  beiet  you :  But 
 'tis  your  daily  Burthen,  that  your  Vi£^ory 
 is  fb  imperfeft,  and  your  d^ily  C^XQ  is  to 
 watch  agaipft  it? 
 
 Z^/?//,  Is  it  not  the  Defire,  Purpofe;  and 
 Kefblutions  of  your  Souls,  tho'  you  have  not 
 Affurance^  (^and  luppofing  you  never  had  it, 
 and  never  fhould,  )  that  yet,  by  the  Help  of 
 God,  you  will  be  true  to  your  Baptifmal  Cove- 
 nant, to  be  faithful  Followers  of  Chrift,  as 
 long  as  you  live  •,  to  deny  all  Ungodlinefs 
 and  Worldly  Lufts,  to  live  Soberly,  Righte- 
 pufly,  and  Godly,  in  this  World,  feeking 
 Glory,  and  Honour,  and  Immortality  by  Je« 
 fus  Chrift,in  hopes  of  Eternal  Life  ;  depending 
 on  po  other  Saviour  ;  looking  for  Acceptance 
 with  God  no  other  Way,  but  only  by  the 
 Merit,  3lood,  Sacrifice,  and  Righteoufhtfs, 
 of  our  Lord  Jefus  Chrifl:  't  This  you  unfeigned- 
 ly  Refblve  and  Purpofe,  and  accordingly  , 
 Cnotwithftandingyour  Doubts  and  Fears^  you 
 have  held  on  for  fbme  time  in  fuch  a  Courfe ; 
 and,  by  the  Grace  of  God,  do  intend  ftill  to 
 hold  on  3  whether  you  have  AlTurance  or 
 No. 
 
 To  fuch  of  You,    my  Brethren^    who  can 
 ^ruly  %,  this  is  your  C^le .-    That  all,    or 
 
 any 
 
Cottcctnms  ^KTurattce-,  scc.    41 
 
 any  thing  confiderable  of  this,  is  a  true  and 
 real  part  of  your  Characlcr ;  1  may  fay,  thac 
 Feace  and  Comfort  belongs  to  you.  The 
 breatliings  of  Faith  argue  the  Reality  of  it, 
 as  much  as  the  loudeft  Voice.  To  be  able  to 
 creep,  is  as  true  an  Evidence  of  Life,  as  to  be 
 able  to  run.  You  may  hft  up  your  Head  with 
 Hope,  and  avouch  the  Lord  to  be  your  God; 
 you  may  come  to  the  Lord's  Tabic  with 
 Cheai  fulnefs  and  Thankfgiving  I  do,  in  the 
 Name  of  my  Great  Mailer,  invite  you:  1 
 doubt  not,  but  He  will  bid  you  Welcome. 
 
 O  let  us  All  joyn,  in  begging  His  Gracious 
 Prefence  !  That  He  would  meet  us  Hers, 
 and  in  every  part  of  the  City  and  Country, 
 where  this  Holy  Feaft ,  on  the  Sacrifice  of 
 Chrift,  fhall  be  celebrated  to  Morrow  / 
 
 '*  O  that  He  would  difplay  the  Banner  of 
 **  His  Love  towards  Lis  /  and  Seal  His  Cove- 
 ''  nant-Promi(es,  with  all  the  Sweetnefs,  and 
 **  Joy  of  His  Salvation,  unto  our  Souls  /  O 
 ^'  that  He  would  (peak  by  His  Holy  Spirit, 
 *'  to  our  Spirits,  with  fuch a  Powerful  Voice, 
 '^  as  fliall  make  us  hear,  and  feci  it,  that  it 
 "  is  Mi  aim !  laying,  vSon,  or  Daughter,  be 
 *'  of  good  Cheer,  thy  Sins  are  forgiven  ihee. 
 ♦'I  AM  THY  G  C>  D  ,  I  have  loved 
 "  thee  with  m  Everlaflii^g  Love,  I  have  ac- 
 ^'  cepted  iliee  for  mine  •  [  have  blotted  ouc 
 ^'  all  thy  r»umerous,  hainous  TianfgrtlTions^ 
 
 "  and 
 
4^   Z  ^acramental'i^tteftion, 
 
 *'  and  will  remember  em  no  more  ;  lenfer'd 
 *'  into  Covenant  with  thee,  and  thot*  becameft 
 *'  mtm  5  and  I  am  not  afliamed  to  be  called 
 **  T  H  Y  GOD:  I  mil  never ^  never ^  never, 
 "  leave  thee  nor  forfakethee,  but  Guide  thee 
 **  by  my  Counfel ,  and  afterwards  receive 
 ^^  thee  to  Glory.    Jmen. 
 
 FINIS. 
 
A 
 
 Sacramental-Question 
 
 concerning 
 
 assurance: 
 
 How  far  Neceflary  to  a 
 
 WORTHY  COMMUNlCJHTy 
 Pradlically  Anfwered,  in  a  SERMON, 
 
 Preparatory  to  the 
 
 Ed^D's  Supper. 
 
 By  fo/m  Shoxner. 
 
 %\)t  ^ecouD  eoitioiu 
 
 L  0  N  D  0  N: 
 
 Printed  for  Tho.  Parkhurfi  at  the  Bible  and 
 Three  Crotr»Sy  near  Mercers-Chappel  in 
 CJ)L\%pfide^  and  y.  Rohmfon  at  the  Golden 
 LioTJ^  in  Si.FauI's  ChurchA'^rd^  1702. 
 
TO    THE 
 
 READER. 
 
 HAving  reafon  to  belieVe  the  following 
 D'tjcourle  Tl?^5  of  fome  Ufe  to  Se- 
 yerai    who  heard  It ,    to   comply  "^ith  their 
 Vejtre ,    and  in  hope  of  doing  good   to  0- 
 thers^    it  is  now   Tuhlip7d,       if  it  he  oh* 
 jeBed^  That  the  Stile  is    too  Negligent  and 
 Copious  ;    and  the  Jame    thin^^s  exprefsd  o- 
 Vo*   and  Q^fer^    in   different  Phrajes  ^    and 
 fomettmes    the  fame  repeated  ,     ^^hich    may 
 he    '^tll    enough  in    Preaching   to     a   fnixt 
 Auditory  ^    hut    more  ExaBmfs    pwuld    he 
 ufed    in   Trint'wg ;     7    haVe    only    to  fay , 
 Ihat    I  appnhcnd   the    fame     Tulpit    Stde 
 will  hefl  anfwer  my  End^  as  to  the  Service 
 of  thofe^  for  whom  1  pvinapally  intend  it, 
 
 Miy 
 
To  the  Reader. 
 y!^ay  1  find  Mercy  of  the  Lord  to  he 
 Faithful^  whofe  1  arttj  and  to  'Pfhom  1  am 
 devoted !  If  any  are  brought  upon  their 
 IQtees  ,  ferioufly  to  hlefs  God ,  for  Uphat 
 they  Heard^  or  Jhall  now  J{ead ,  I  jhall 
 more  heartily  ^joyce  in  it ,  than  to  have 
 the  Approbation  and  Applaufe  of  all  the 
 Witty  People  upon  Earth ,  "n^ho  have 
 not  Wifdom  etiou^h  to  know  themfelves^ 
 and  conftder  their  latter  End  ^  and  pre- 
 pare for  Veath  and  Judgment^  which  can* 
 not  be^  ivtthout  feekijig  to  Jefus  Chrifl  as 
 the  only  ^deemer  and  SaViour  of  Sinners  ^ 
 to  reconcde  us  to  God^  and  fave  us  from 
 Wrath  to  come.  His  Grace ^  and  Mercy ^ 
 and  LoVe^  is  aba^e  all  lO^e  can  think.  Oh 
 be  Humble  and  Tljnnkfd  ;  adore  Him,  and 
 admire  His  rich^  free^  and  glorious  Grace^ 
 and  abiife  it  not ! 
 
 I  s. 
 
41 
 
 The  Second  T>ifcourfe^ 
 
 O  N    t  W  O 
 
 Sacramental  Qu  e  s  t  i  o  n  Si 
 
 i  c  o  R.  XL  28. 
 
 But  let  a.  Mm  Examine  himfelf^  andfo  let  him  eat 
 ofthatBready  and  drink  of  that  Cu^. 
 
 There    are   two  Sacramental  Qucftions ,    1 
 
 would  now  conlider,  vizi. 
 
 w 
 
 i.  Qucft.^^  'y^Hether  AH  baptized  Chri^ 
 
 ftiansy  art  bound  to  par-^ 
 take  of  the  Lord^s-Sup- 
 ptr  ?    Or   whether  it  be 
 
 the  Duty  of  All  ChrifliAns^  who  are  enter"* d  into 
 
 the  Qhrijlixn  Church  bj  Baptifwy   to  be  partakers 
 
 uf  this  other  Sacrament  alfo  : 
 
 E  II.  Qu«ft. 
 
44  T^^  Second  Dlfcourfe^ 
 
 II.  Queft.  VPhM  jhouU  he  the  reafon  why  fo 
 many  Good  Peopky  asrve  hope  they  are  ^  do  yet  live 
 in  the  mgleol  of  this  Ordina&ce  of  the  Supper  ? 
 
 Anfw,  As  to  the  frfl  QueJiioftj^\i&\htrW\,&€: 
 Several  things  may  he  replied ^  as  Firft,  That  Bap- 
 tifm  as  an  Initiatory  Inftitution  and  Rite,  is  to 
 precede  the  Lord's-Supper :  According  to  what 
 we  Read,  i  Cor.  xii.  i'^-  By  one  Spirit  we  are  bap- 
 ti£d  into  one  Body  (and  it  follows  )  have  been 
 AHmade  todrmkinto  one  Spirit:  Firft  baptiz'd  ; 
 and  then  made  to  drink:  Not  admitted  to  eat 
 of  this  Bread  and  drink  of  this  Cup,  till  after 
 Baptifm.     Which  order  the  Church  of  Chrift 
 hath  held  from  the  Beginning.    The  one  Sa- 
 crament is  for  our  Implantation  into  the  Body 
 of  Chrift.     And  the  Oiher  for  our  f  Spiritual 
 Nourifhment  and  Growth.     As  none  uncir- 
 cumcisd    were   admitted    to  the  Paffover , 
 according  to  the  Old  Teftament  Difpenfation  .* 
 So  none  without  Baptifhi  are  to  be  admitted  to 
 the  Lord's-Table,  under  the  New'. 
 
 Secondly,  Chriftian- Baptifm  alone  is  not  fuf- 
 ficient,  unieft  the  Baptifmal  Covenant  be  un- 
 derftood  and  own'd  :  Unlefs  there  be  the  An- 
 fwer  of  a  good  Confcience,  upon  SelF-Exami- 
 naticn.  For  'tis  podible  that  after  Baptifm, 
 Men  may  turn  Athtifts,  Sadduces  and  Infi- 
 dels ,  and  live  in  known  and  notorious  wicked* 
 
 nefs. 
 
 t  Jufi.Mart^r. 
 
On  tli^o  Sacramental  Que  (lions.      45 
 
 nefs.  The  Sacraments  are  Symbols  of  the 
 Church,  as  'tis  diticrenc'd  from  the  World. 
 And  Chrift  will  have  them  to  be  a  diftind 
 Society. 
 
 As  to  the  BaptiliTi  \j{  Infants^  Qii.  Whether 
 that  doth  immediately  give  them  a  Right  td 
 the  Lord  s-Suppcr ,  as  bevcral  of  the  Ancients 
 thought,  and  did  very  early  give  the  Sacra- 
 ment of  Bread  and  Wine,  to  baptized  infants. 
 I  can't  (ee  how  f  uch  a  (^ultom  can  be  juflit)  'd  ; 
 for  they  cannot  Examine  themlelves  5  there- 
 fore muil  be  excluded  by  the  Apoftle's  Rule  ^ 
 /^tt  a  Al'tn  txdmint  himftlf,  and  Jo  Itt  him  tut. 
 Otherwife  not:  "^^maoy  in  the  Primitive  Church 
 belicv'd  it  necefiary  to  the  Jjalvation  of  Infants. 
 That  without  both  the  Sacraments,  no  Marl 
 could  partake  of  the  Kingdom  of  Heaven.  Sto 
 yiujitn  himlelf  was  of  this  Opinion.  And  for 
 above  600  ycars,down  to  the  time  of  fc/' Wei 
 the  Great,  the  Church  ot  God  did  give  the 
 holy  Communion  to  newly  Baptiz'd  Infants. 
 
 He  that  comes  to  rheLords-Table.fliould  cxa- 
 niine  whtiher  he  hath  been  true  to  his  Baptifm ; 
 Whether  he  heartily  conlents  to  the  Covenant,' 
 fcaied  in  that  Sacrament;  Whether  he  be  iri 
 the  Faith,  And  whether  he  have  true  and  unfeign- 
 ed Repentance  towards  God  for  all  his  pali  Siris.- 
 This  ought  to  be  done  before  vve  come  to  the 
 I.ordVTable.  We  are  calPd  to  Repentance  and 
 Taith,    by  the  preaching  ot  the  word.     They 
 
 E  2  that 
 
 *  Bp.  Ta>  \ov  i  WoTthi  Comviimicaiit,  Chap,  j,  Zt€t.  Z, 
 t  Capiii  Qattli,  Mag  I.  f.  cap    i6t. 
 
4^  The  Second  Difcourfe^ 
 
 that  refufe  to  obey  that  call,  are  not  to  come 
 to  the  LordVTable,  while  they  continue  Im- 
 penitent Unbelievers.  Without  Faith  and 
 Repentance,  they  are  not  Guefts  qualify'd 
 for  that  Table.  How  can  they  have  Right  to 
 the  Seals  of  the  Covenant,  who  have  not  hear- 
 tily confented  to  the  Terms ;  who  are  not 
 willing  to  come  under  the  Bond  of  it.  And 
 what  Communion  can  they  have  with  Chrift 
 in  this  Ordinance,  when  there's  no  Union  to 
 him  by  Faith?  What  Exercife  of  Grace,  by 
 fuch  as  arc  dead  in  their  Trefpafles  and  Sins  ? 
 How  can  pardon  of  Sin  be  Seal'd  to  thofe  who 
 are  Impenitent?  They  are  not  capable  of  per- 
 forming the  Duties  of  the  Lord's  Supper,  be- 
 fore, at,  and  after,  nor  of  receiving  the  Mer- 
 cies of  it.  'Tis  true,  a  Good  Man  for  want  of 
 Examination  and  the  proper  Exercife  s  of  Grace, 
 by  unfuitablenefs  of  Frame,  by  Sloth  and  Ne- 
 gligence,  or  indulged  Senfuality  and  Worldli- 
 nefs,  in  fbme  late  Inftances ,  may  receive 
 Umvorthifyj  for  want  of  actual  Readinefs  and 
 Fitnefs  at  that  time :  But  there's  a  vaft  Diffe- 
 rence between  the  Unfitnefs  and  Unworthinefs 
 of  a  Believer,  as  to  prefent  Frame  ;  and  an 
 Unworthinefs  as  to  State,  which  is  the  Cafe  of 
 All  the  Ungodly,  who  arc  yet  in  their  Sins, 
 alknOrted  from  the  Life  of  God.  They  can 
 neither  Remember  Chrift  aright,  nor  difcern 
 him,  nor  receive hiro,  nor  feed  on  him.  They 
 can't  attain  the  Ends  of  the  Sacrament,  for 
 encreafe  of  Grace  and  Comfort.  They  can't 
 Seal  a  Covenant,  into  which  They  never  en- 
 
 ter'd; 
 
On  two  Sacramental  Queftions.       4  7 
 
 tcr'd.     Nor  have  the  AfTurance  of  Eternal  Life, 
 being  none  of  thofe  to  whom  it  is  promised. 
 
 There  needs  not  only  a  competency   of 
 Knowledge,  as  to  the  Principles  of  Chriftian 
 Religion,   (which  very  many  amongft  Pro- 
 teftants  do  want,)  and  fome  Competent  Know- 
 ledge concerning  the  nature  of  that  Ordinance 
 in  particular,  without  which  They  can't  dis- 
 cern the  Lord's  Body,  and  Know  their  Work. 
 ( Tho'  Minifters  fliould  be  very  tender  how 
 They  exclude  People  on  point  of  meer  Igno- 
 rance, if  Tiieycan  give  a  tolerable  account  of 
 the  EfTentials   of  Religion :    Or  when   you 
 ask  Them  by  way  of  Q^ueftion,  can  anfwer  (b, 
 astofhow  that  They  underftand  it. )    But  be- 
 fidesKnowledge,thcre  muftbe  a  Suitablcnefsja 
 Savour,  and  a  Relifh  of  thole  great  things  by 
 Faith  and  Love,  that  we  may  behold  a  Cru- 
 cify'd  Saviour,    Humbly  adore  him.  Thank- 
 fully receive  Him,  AfFedionately  praife  and 
 admire  Him  ;  and  firmly  trult  Him  5  furren- 
 dering  our  Selves  to  be  intirely  His.     There 
 mull  be  likewife  an  anfwerable  Converfation 
 becoming  theDifciplesand  Followers  of  Chrift. 
 So  tone  of  the  moft  Ancient  Writers  after  the 
 Apoflles  time,  exprefles  it.    It  is  lawful  for 
 no  Others  to  partake  of  the  LordVSupper, 
 but  fuch  as  particularly  beli'  ve  the  Doctrines 
 taught  in  the  Gofpel,  and  a^e  baptized  for  the 
 Remiffion  of  Sins  ;  and  fo  live  as  Chrift  hath 
 required  and  commanded, 
 
 E  3  Thirdly^ 
 
 Juft,  Mart. 
 
4.8  The  Second  Difcourfe^ 
 
 Thirdly^  All  the  vifible  Members  of  the 
 Chriftian  Church,  capable  of  Self  Examinati- 
 on, are  bound  to  prepare  Themfelves  for  the 
 Worthy  Receiving  of  the  Lord's-Supper  •,  that 
 They  may  obey  the  Order  of  Chrift,  to  do 
 ^his  in  Remembrance  of  Him,  and  fhow  forth 
 His  Death  this  way.  They  are  bound  Firft  to 
 receive  Chrift  as  their  Teacher,  Saviour,  and 
 Lord  i,  and  heartily  to  repent  of  all  Their  Sins : 
 And  then  to  profefs  this /^t/V/' and  Repent aftce^2Li 
 ?:he  Lord's  Table.  They  are  bound  to  make  a 
 true  and  fincere  Profellion  of  Faith  and  Re- 
 pentance before  They  come,  otherwife  They 
 take  whardoth  not  belong  to  them.  They  are 
 bound  Firft  to  be  habitually  fit  and  v^orthy, 
 and  then  a61:ually  prepare,  and  fo  to  receive: 
 As  every  Jew  was  bound  to  be  circumcis'd 
 and  purify'd  ,  and  fb  to  eat  of  the  PafT- 
 over.  If  not  circumcis'd  and  purify'd  , 
 They  were  not  at  that  time  to  eat.  Sinful 
 Unpreparcdnels,  either  habitual,  or  adual, 
 will  not  excufe  from  the  Obligation  to  the 
 Duty,  Becaule  we  ought  to  endeavour  to  be 
 both  habitually  and  adually  prepar'd. 
 
 However  there's  a  difference  to  be  made  be- 
 tween real,  inward  VVorthinefs,  and  vifible, 
 outward,  appearing  Worthinefs.  A  Minifter 
 of  Chrift,  and  a  Society  of  Chriftians  may  ad- 
 mit fuch  to  come  w'th  Them  to  the  Lord's- 
 Table,  uho  profefs  Themfelves  tp  be  fincere 
 Chriftians,  when  yet  God  knows  their  Hy- 
 pocrifie  •,  and  They  (hould  not  yet  have  come, 
 being  as  yet  defti  tute  qf  the  Grace  neceffary  to 
 
 lb? 
 
On  tUfO  ^acrammtal  Queflions.       4^ 
 
 the  Ordinance  :  And  it  may  lie,  "I  hey  know 
 that  They  live  fccretly  in  Ibch  Sins,  as  are  in- 
 confiftent  with  a  State  of  Salvation  ;  and  that 
 They  can  have  no  Right,  before  God,  to  this 
 Ordinance.  There  may  be  (bme  Ibch,  who 
 may  yet  make  fuch  a  ProfefTion  of  Faith  in 
 Chrift,  and  Univerlal  Subjef^lion  to  Him,  who 
 may  thereupon  be  admitted  to  this  Feaft  by 
 the  Servants,  u  hen  yet  They  may  be  rejeded 
 by  the  Mafter,  for  want  of  a  Wedding-Gar- 
 ment. He  that  profefTes  Faith  and  Repen- 
 tance, and  defircs  to  communicate  ;  And  doth 
 not  contradifi  fuch  ProfefTion  by  grofs  Igno- 
 rance, or  a  difbrderly  Life  5  He  may  be  ad- 
 mitted, tho'  He  may  be  a  Hypocrite,  and  know 
 that  againft  Himfelf,  which  for  the  prefent 
 fliauld  have  ftopr  him,  till  He  had  repented. 
 Doubtlefs  Heaven's  Gates  will  be  fhut  againd 
 manv,  who  will  be  difbwn'd  by  Chriitat  the 
 laft-day;  and  yet  msy  pretend  and  plead 
 that  They  have  eaten  and  drank  in  His  Pre- 
 fence.  Luke  xiii.  z6.  But  if  they  are  dead 
 in  Their  Sins,unreconcilM  to  God,  Deditute  of 
 any  Spiritual  Life;  I  hey  can  no  more  re- 
 ceive Chrift  in  the  Sacrament,  than  a  Chicken 
 that  fliould  come  into  theAfIembly,and  pick  up 
 (bme  of  theCrumbs  of  theBrcad  on  the  Ground, 
 can  be  faid  to  receive  the  Body  of  Chrift: 
 nay  the  cafe  is  much  worfc ,  for  They  are 
 guilty  of  His  Body  and  Blood.  They  profane 
 the  Ordinance,  Eat  and  Drink  Judgment  to 
 them  (elves ;  and  provoke  God  10  puniQi 
 Them  in  this  World  and  the  next, 
 
 B  4  Fourthly^ 
 
%Q  The  Second  Difcourfe^ 
 
 Fourthly^  All  They  that  partake  of  this,  and 
 other  Ordinances  ought  to  remember, they  are 
 to  be  us'd  with  Faith  and  Obedience.  There 
 is  in  every  Divine  Inftitution,  a  Command 
 and  a  Promife,  we  muft  give  Obedience  to 
 the  Command,  in  Belief  and  Hope  of  the  Blef^ 
 (ing  promifed.  We  have  the  Commandment 
 for  our  Rule:  And  the  Promife  of  the  Cove- 
 nant for  our  Reward ;  We  muft  come  in  Obe- 
 dience to  the  Command,  and  Order  of  Chrift, 
 we  muft  look  to  the  Promife  of  His  Pre  fence 
 and  Blefling,  as  knowing  and  believing  that 
 He's  able  to  make  good  all  that  He  hath  pro- 
 mifed :  As  defiring  and  waiting  for  the  Ac- 
 complifhment  of  His  promifed  Mercy  ;  and 
 not  be  difcourag'd,  tho'  we  find  not  the  Benefit 
 and  Blefling  prefendy  ,  which  Ave  believe  is 
 promifed,  and  Others  partake  of  But  that 
 will  be  fpoken  to  more  largely  under  Another 
 Queftion. 
 
 Fifthly^  The  Refemblance  between  this 
 Feaft  of  Love,  This  Feaft.  upon  the  Sacrifice  of 
 Chrift,  and  the  Jewifh  Paftover,  will  help  us 
 so  underftand  our  Obligation  as  to  this  Ordi- 
 nance. That  we  are  not  to  negle(Efc  it ;  And 
 at  the  fame  time,  that  we  are  carefully  to  pre- 
 pare for  it.  It  is  exprefly  faid.-  Numb.  ix. 
 1 9.  A  Man  that  is  cktin,  and  is  not  in  a 
 Journey  ?j  dnd  forbear  eth  to  keep  the  Pajfover^ 
 •tvtn  the  fame  {hall  be  sHt  offiom  his  Pec  fie. 
 
On  two  Sacramental  Queflions.       5 1 
 
 *•  The  PalTover  is  call'd  the  Corl;an  of  ihc 
 Lord  ;  Bccaule  ic  was  to  be  kilPd ,  and  the 
 Blood  rprinkl  d,  which  fhows  ic  to  be  a  proper 
 Sacrifice;  and  then  eaten,  by  Gods  Com- 
 mandment, in  thankful  Remembrance  of  Their 
 DeUverancc  out  of  £^;'/'/,  which  Shows  it  to 
 be  an  Euchariftical  Sacrifice.  For  tho'  the 
 Firft  Sacrifice  in  £^Ypi'  was  to  procure  Deliver- 
 ance to  Them,  from  the  Deltrudion  th?.t  fell 
 on  the  £^^yptiatjs,  by  the  deft  roving  Angel: 
 yet  evcraftcr,  it  was  a  Thinksgiving  for  the 
 Deliverance  then  wrought,  and  of  God's  Spe- 
 cial Favour  to  them,  of  which  there  was  a 
 fhort  Commemoration,  £jcod.  xii.  25,  26. 
 
 The  like  Threatening  is  ngainft  him,  that 
 did  not  keep  the  Pailover  in  a  right  Manner : 
 He  was  liable  to  the  like  Pendty  ;  £xod,  xii. 
 15.  The  Danger  was  great  both  ways.  If 
 He  did  not  keep  the  PafTov  er  at  all  •,  and  if  He 
 did  not  obfcrvcit  in  a  right  Manner.  The  fame 
 Punifliment  is  threatened  for  the  negleQ  of 
 Circumcifion,  and  the  Hebrew  Dodors  dif- 
 fer in  their  Opinion  tibout  the  moaning  of  ir, 
 what  it  is  to  be  Cat  off  from  his  Ptople  ?  In 
 fomc  cafts  'tis  plainly  meant  of  bdng  put  to 
 Death  by  the  Magiftrate,  and  is  fo  expl.iinM 
 /:xod,  xxxi.  14.  Or  if  that  be  neglcdled  by 
 the  Magiftrate,  and  the  Crime  be  conceaPd : 
 and  the  Guilt  known  only  to  Grd,  then  to  be 
 Cut  oft"  by  his  immediate   Hand,  Shortening 
 
 the 
 
 Bp.  Patrick,  Gen.  !7.  14, 
 
5  2  Tlje  Second  T>ifcourfej 
 
 the  Life  of  Such  a  Perlbn.  It  can't  be  under- 
 ftood  oi  Excommtmicittion,  as  Some  would  car- 
 ry it,  becaule  fuch  a  Perfbn  was  never  a  Mem- 
 ber of  the  Jewilh  Church  :  He  was  to  be  made 
 fb  by  Circumcifion.  Whether  this  chereth^  or 
 cutting  offjbelong  to  the  Magiftrates,  Executi- 
 on of  Juftice  ;  or  to  fome  Punifliment  infliQed 
 by  the  immediate  Hand  of  God  Himfelf,  muft 
 be  determined  by  the  Matter  unto  which  it  is 
 joyned. 
 
 The  Negle£l  of  the  Paflbver  was  a  Negled 
 and  Contempt  of  God  Himielf^  and  a  tacite 
 Renunciation  of  that  Religion,  and  of  the  Co- 
 venant of  God  with  them  ;  and  of  Their  Intereft 
 both  in  that  paft  Deliverance  out  of  E^gypt , 
 and  in  a  Future,much  greater  Deliverance,  pro- 
 mifed  by  the  Meffiah. 
 
 The  PuniQiment  wai  very  feverc  ;  and  God 
 would  look  to  the  Execution  of  it  Himfelf. 
 
 The  like  Punifliinent  is  threatned  ,  Deut. 
 xviii.  17.  Againft  thofe  who  will  not  obey 
 the  Meffiih^  God  will  require  it  of  him:  Or  as 
 the  A poftle /'e/67- renders  it,  Acts  iii,  53.  He 
 Shall  be  d^flroy^d  from  among  the  People,  The 
 fame  ExpreiTion  which  the  Septuagint  ufe  for 
 cutting  off.  Numb,  xv-  50.  Every  Soul  that 
 will  not  hear  that  great  Prophet ;  who  will 
 oot  believe  and  obey  the  promiled  MeBi^ihy 
 and  own  the  Commands  of  this  great  Prophet, 
 one  of  which  is  to  (how  forth  His  Death  at 
 His  Table ;  and  to  do  this  in  Rtmtrnhram^  of 
 f^im-j  He  Jh nil  be  cut  off. 
 
 There 
 
On  t^i^o  Sacramental  Q,uelliom.        5  ; 
 
 There  is  Danger  on  cither  fide,  not  to  cat 
 the  PalFovcr  at  all-,  or  not  in  a  due  manner; 
 the  hke  Penalty  is  thrcaten'd  for  both.     There 
 is  Danger  in  receiving  Unworthily  :    And  I 
 wifh  It  were  rcmemher'd,  that  there  is  Dan- 
 ger alio  in  not  receiving  at  all.      Many  are  aj)- 
 prehcnfive  in  the  oneCale,  who  make  very 
 light  of  it  in  the  other:  But  if  there  were  no 
 i'uch  Dang'  r  as  to  our  Selves,  methinks  our 
 Regard  to  our  BklTed  Sav.our  fliould  be  e- 
 nough,   our  Regard  to  His  Authority-,    and 
 to  His  Love,  Hi^  dying  Love:  This  being  jull 
 before  His  PaflTion;  and  how  did  He  long  for 
 that  Bloody  Baptifm/  How  uas  he  ftraitn'd 
 till  it  wasaccomplifhcd  !  yea  He  even  thought 
 the  time  tedious,  till  He  was  betra)  'd  and  Con- 
 demn'd   and  Scourg'd,  and  7"ortur\i    for  us  I 
 With  what  earneft  Defire  d;d  He  long  to  cat 
 that  Lail  PalTover,  before   He  fuffer  d  ?  It  it 
 had  been  but  the Ri^ii^tfi  of  fuch  a  d\  ing  Fi  iend, 
 the  night  before  He  fuffer'd,  How  could  we 
 forget  It,  or  llight  it  ?  But  'tis  an  Ordtr^  and  ^ 
 Cowm.tnd^  to  do  this  in  Remembrance  of  Him, 
 repeated  three  or  four  times,  by  three  F.van- 
 gelifts ;    and    afterwards   by    the  Apoftlc  6t. 
 PahI.     I  h.tve  rtceiv^d  of  the  Lord,  that  which 
 1   hdve   dtlivtrd   unto   you.      So  that    Chiifl 
 hath  not  left  us  at  Liberty,   to  do   it   if  we 
 will-,  but  hath  commanded  us  to  do  this  in 
 Remembrance  of  Him.     Now  yc  are  my  Friends 
 C  faith  He)  if  ye   do    whatfoevtr    /    Command 
 you\   And  how  are  wc  His  Friends,  without 
 f xpyefling  pur  Love  and  Obedience  in  hich  In- 
 
 flpqces  ? 
 
54  Th^  Second  Difcourfe, 
 
 ftances  ?  PV^y  call  ye  me  Lord^  Lord^  (  may  He 
 lay  to  many  ProfelTors  )  and  yet  will  not  do  what 
 I reqiire you,  "  Never  pretend  that  you  are 
 "  my  Friends ;  if  ye  difobey  me  in  fo  plain 
 "  a  Command;  If  ye  will  not  publickly  ho- 
 "  nour  me,  by  Ihowing  forth  my  Death  in  that 
 "  Ordinance.  If  then  we  have  any  fenfe  of 
 Shame,  One  would  think  we  wottld  not  forget 
 it  5  and  if  we  had  any  Senfe  of  Duty,  that  we 
 dare  not  y  any  fenfe  of  Love  that  we  will  not  ne- 
 glect ,  but  as  we  have  Opportunity,  do  this  in 
 Rtmtmhr ance  ofchrift, 
 
 Lafily ,  Let  me  add  ,  or  rather  explain  , 
 what  was  intimated  before,  Coocerning  Mini- 
 llers  admitting  Perfons  to  the  Lord's-Supper ; 
 That  if  Such  as  are  baptiz'd ,  will  own  that 
 Profeffion  of  Chriftianity  They  were  haptiz'd 
 into  ;  and  are  not  guilty  of  plain  Ignorance ; 
 era  diforderly.  Scandalous  Life,  to  contradid: 
 their  ProfefTion ;  if  fuch  defire  to  be  ad- 
 mitted, by  what  Power  can  we  refufe  them  ? 
 What  can  we  defire,  or  demand  more,  than 
 a  ferious,  vifible,  credible  ProfcITion  of  Chri- 
 fyanity?  Numberlefs  Inconveniences  will  fol- 
 low, if  pofitive  Evidences  of  Grace,  muft  be 
 requir'd  of  every  One,  that's  to  be  admitted  to 
 the  or:^inances  of  the  Gofpel,  as  the  only  thing 
 that  cm  give  Him  a  Right.  For  what  certain 
 Ground  can  a  Minifter  have,  that  the  Perfon 
 He  admits,  has  fuch  a  Right,  unle^  He  have 
 an  Infallible  Knowledge  of  another  Mans  Spiri» 
 ttzsl  State;  A  vifible.  Credible,  Profeffionof 
 
 Chrifi:ianity9 
 
On  tfifo  Sacramental  Queftiom,         5  5 
 
 Chriftianity,  is  fufficient  to  give  Him  a  Right, 
 as  to  what  concerns  the  Minifter,  or  Paftor ; 
 and  that  Church  and  Society  oi'  Chriftians 
 with  whom  He  defires  to  joyn.  For  how  can 
 we  fee  further,  or  require  more,  than  a  prO' 
 fefTed  Conlent  to  own  the  Do6brine  of  the  Go- 
 fpel;  and  a  wtHingnefs  ofSubje^bion  to  Chnft, 
 according  to  all  the  Rules  and  Commands  of  it? 
 What  is  there  more  in  Scripture  that  can  be 
 urgM  :  Only  let  the  Ferlons  who  come  to 
 the  Lord's-Table,  look  to  it  that  They  be  fin- 
 cere  in  this. 
 
 II.  Queft.  What  (ho uU  be  the  Reafon.fo  many 
 Good  People  J  as  we  hope  They  are^  do  yet  live  in 
 the  Neglect  of  the  Lord's- Supper  ?  Put  it  off  A' 
 great  rnayjy  Tears  •,  and  are  hardly  perfwaded  to 
 difpofe  Themselves  for  it  ?  The  Bxample  of  fuch 
 has  a  very  ill  Influence  on  a  great  many  Others, 
 ToHHg  People  are  encouraged  to  hope  that  They 
 may  he  in  the  Favour  of  God^  and  fhnll  rnn  no 
 Hazard  or  Danaer  of  Their  Salvation^  if  They 
 never  concern  Themfelves  about  preparing  for  the 
 lord's- Supper  ;  btc.iufe  They  fee  Others  ^  who  arc 
 reckorPd  very  good  chrijiian^  by,  all  that  kneiv 
 Them,  who  yet  never  come  to  the  Table  of  the 
 lord. 
 
 AfiJiiK  Firlf,  Tt  ought  to  be  confidcfd,  that 
 Tiiey  who  make  thefe  Examples  .in  Encou- 
 ragement, or  Excufe,  for  neglcding  this  Or- 
 duiance.  would  not  think  it  fufficient  in  any 
 other  Cafe.  They  would  not  think  it  a  pro- 
 per, 
 
5  6  The  Second  D'lfcourfey 
 
 per,  or  juftifiable  method,  to  come  to  thd 
 Knowledge  of  their  Duty,  by  regarding  the 
 Pradife  of  Other  Men,  rather  than  the  Order 
 of  Their  Soveraign  •,  as  to  fuch things  wherein 
 He  has  made  known  His  will.  For  if  Others 
 negie  ^t  their  Duty,  it  is  not  a  fufHcient  War- 
 rant  for  you  to  negleQ  yours. 
 
 And  have  not  the  Generality  of  Serious 
 Chriftians  in  all  Ages,  made  Confcience  of 
 this,  as  a  principal  part  of  Divine  Worfliip? 
 If  we  indeed  believe  in  Chrift  •,  If  wearelenfi- 
 ble  of  His  Kindnefs,  in  giving  Himfelf  for  us, 
 and  if  we  are  affected  with  His  Love,in  laying 
 down  His  precious  Life  lor  us,  We  ought  to 
 come,  and  openly  protefs  this,with  our  Fellow 
 Chriftians.  We  ought  publickly  to  declare 
 this,  by  remembring  Him  and  His  Death  ia 
 this  way,  which  He  hath  appointed :  If  we 
 truly  repent  of  our  Sins  ,  if  we  unfeignedly 
 renounce  the  World,  the  Fleili,  and  the  Devil> 
 and  if  we  dcfire,  and  refolve  to  forfake  every 
 l<nown  way  of  wickednefs,  wc  ftiould  C0me 
 to  renew  and  cxcrcile  Repentance  at  the  Ta- 
 ble of  the  Lord:  And  there  to  behold  a  Cru- 
 cify'd  Saviour,  whom  we  have  crucify'd,  will 
 greatly  ailifl:  us  in  rhc  Exercile  of  Faith  and  Re- 
 pentance. In  the  mean  time,  if  Others  ne- 
 gie£lthis ;  Ictus  pity  and  pray  for  Them  ;  but 
 not  imitate  'em,  u'hea  we  have  an  Order  of 
 Chrifi,  for  doi/^o  this.. 
 
 Seconilf^ 
 
On  two  Sacramental  Queftlons,        5  7 
 
 Secondly,  May  not  one  Reafon  for  the  nc- 
 gkd  of  this  Ordinance  arife  from  a  flight  O- 
 pinion  (which  too  many  have)  of  Sins  ot  O- 
 miflTion  ?  They  would  be  flartled  at  great  Com- 
 miflions,  contrary  to  Negative  Precepts ;  But 
 make  lefs  difficulty  of  violating  Affirmative 
 ones,  as  if  they  were  only  Propolals  and  Over- 
 tures, which  we  might  obferve  if  we  pleafe, 
 or  let  alone;  as  if  they  were  not  Injund  ions  and 
 Orders,  that  at  our  Peril  we  muft  obey.  But 
 the  Guilt  and  Dangerof  Sinsof  Omiiiion,  is  (b 
 plainly  expreft  in  Afatth.  xxv.  and  Other 
 Places,  that  methinks  None  Qiould  dare  to 
 make  light  of  it. 
 
 What  is  there  can  give  us  a  Difpenfation 
 from  obeying  fuch  an  exprefs  Command,  as 
 Do  this  in  Remembrance  of  mt  ?  What  can  we 
 fay  for  our  Selves  as  to  this  Omiffion,  tho'  O- 
 thers  be  guilty  of  it?  The  pradice  of  the  Apo- 
 file  and  the  Firft  Difciples  is  plain ;  and  the 
 Prelence  of  Chrift  is  promisM  to  continue  in 
 this  work,  to  the  End  of  the  world.     And  the 
 Death  oFChrift,  which  is  there  remembrcd, 
 is  as  great  a  mercy  to  us,  as  to  the  Firfl:  Chrilli- 
 ans.  There  is  notthe  plained  Duty  in  the  whole 
 NewTeftament,  but  we  may  as  well  elude  as 
 this.     Yea  Baptiun,    and  the  Lord's  Supper, 
 are  the  two  diftinguilliing  Inltitutionsot  Crilli- 
 an  Religion ,    which  They  who  would  own 
 Chriflianity,  and  go  Leynd  Dcifln  and  Na- 
 tural Relip;ion,  ought  to  make  Confci.^nce  of: 
 In  Ibme  Ages  of  the  Chriftian  Church,  when 
 
 this 
 
5  8  The  Second  Difcourfe^ 
 
 this  Ordinance  was  more  frequently  admint° 
 ftred  ,  he  could  hardly  be  reckon'd  a  trut 
 Qhri^tan^  whoturn'dHis  back  upon  it.and  was 
 no  Communicant.  And  howcananybeferious 
 and  confcientious  in  praying,  and  hearing,  and 
 fandifying  the  Lord's  Day,  who  negled  this 
 part  of  their  Duty  ?  For  if  They  intend  to  get 
 Spiritual  Strength,  and  to  mortifie  Sin,  and 
 Subdue  Corruption,  to  grow  better,  and  be 
 made  more  meet  for  Heaven,  by  Other  Helps, 
 then  this  Duty,  this  Ordinance,  which  Chrift 
 hath  appointed,  as  a  Help  and  Means  tothefe 
 Ends,  fhould  be  minded  too. 
 
 Th'iYdly^  But  with  many ,    it  may  be  fup- 
 pos'd,  that  this  Negled  proceeds  from  an  ex- 
 traordinary Reverence  for  this  Ordinance,  a- 
 riling  ironi  fbme  miftaken  Apprehenfions  con- 
 cerning the  Nature  of  it.    They  think  They 
 durft  not  make  lb  bold  ;  'tis  not  for  them  to 
 adventure  upon  it .-   They  durll  not  prefume 
 fb  far.     But  is  it  Prefumption  to  obey  the 
 Command  otChrift?  If  youdurft  not  venture, 
 becaufe  you  are  not  yet  Fit,  when  do  you  intend 
 to  be  ib?  You  are  aflraid   of  Prefumption  if 
 you  come  :  But  if  you  refufe  to  come,  do  not 
 you  flight  the  Invitation,  contemn  the  Ordi- 
 nance, affront  the  Kindnefs,    and  Condefcen- 
 tion  of  your  Saviour  ;  and  refufe  Subjedion 
 to  His  Authority  ?  If  you  do  not  underftand 
 your  Baptifmal  Covenant  •,  or  arc  not  true  lo 
 it,  and  willing  to  renew  it;    the  longer  you 
 neglecl  it,  the  more  unfit  you  will  liill  be :  you 
 
 ought 
 
On  tT^o  Sacramental  Queftions,        ^  p 
 
 ought  to  defire  it ;  you  ought  to  endeavour  to 
 prepare  for  it ;  and  to  advilc  with  tho;e,  w  ;o 
 are  tit  to  be  coniulted  about  it,  todired  you  in 
 what  manner  you  ought  to  come :  And  not  let 
 this  Ordinance  at  too  great  a  Diitance,  from 
 other  parts  of  Chriftian  W<^rlhip,  when  you 
 are  commanded  to  Ihow  forth  the  Lord's  De».th 
 this  way  :  It  doth  not  loo'c  Hke  Refpe^t,  -^we, 
 and  Reverence,  fb  much  as  Difbbedicnce  and 
 Contempt,  to  keep  off  from  Year  to  Year. 
 
 Fourthly ,  I  wifh  as  to  many  the  F.c 
 paration  for  it;  and  the  Conlequent  OoH- 
 gation  to  walk  ftridly,  as  becomes  ferious 
 Chriftians  afterwards,  don't  he  at  the  bottom. 
 That  many  negiedt  to  obferve  this  Precept  of 
 Chrift,  that  They  may  take  the  more  Liberty 
 to  tranfgrefs  fbme  Others;  Doubtlels ,  He 
 that  makes  Conlcience  of  preparing  Himfelf  to 
 come  in  a  due  manner  from  time  to  time  to 
 the  Lord's  Table,  mud:  needs  be  more  airraid 
 to  commit  Sin,  which  He  hath  lately  repented 
 of,  and  engag'd  againft  ;  and  which  He 
 knows  He  mull  repent  of  Ihortly,  if  He  do's 
 commie  it,  than  fuch  as  want  this  Help  :  They 
 want  thofe  Alliftances  of  the  'spirit  of  Chrift, 
 to  mortify  Sin,  and  refiri:  Temptation,  which 
 we  may  hope  for,  by  obeying  our  Saviour  in 
 this  Ordinance. 
 
 Fifthly,  Divers  are  fcar'd  by  the  terrible 
 Words,  of  eating  and  drinking  D^tmnnttoa  to 
 7hcmJtlv€S  ,    if  They  receive  umvorthilv.     In- 
 
 F  "   aead 
 
6o  Tl^e  Second  Vifcomfe^ 
 
 ftead  of  admiring  the  T.ove  and  Grace  and 
 Mercy,  which  in  this  Feaft  of  Love,  we  are 
 calPd  to  confider  •,  They  fpend  Their  Thoughts 
 upon  the  danger  df  Wrath  and  Judgment , 
 Vengeance  and  Damnation ;  and  fb  overwhelm 
 Their  Minds  with  Terrour  5  when  They  fhould 
 be  ravidi'd  with  the  Contemplation  of  Divine 
 Love    and    the  Unfearchable  Riches   of  the 
 Grace  of  Chrift.     That  PaiTage  nf  the  Apo- 
 ftle  'cis  certain  ,   is  an  aweful   and  terrible 
 Truth  5  i^nd  ought  to  be  confider'd  more  than 
 it  is  by  careleis,   lukewarm  ProfefTors,   and 
 fuch  who  contradifl  Their  ProfeiTion  by  fecret 
 wickednefs:    Yet  the  Sin  and  Danger  o*^  Un- 
 worthy Receiving,  is  no  Argument  lor  the  ne- 
 glec'^  o\  the  Ordinance ;  But  lor  the  greater 
 ierioufnefs   in  the   performance.     We  muft 
 not  ncglefb  Praying,    or   Hearing,   or    the 
 Lord's  Supper,  becaufe  of  the  Sin  and  Danger 
 o;  trifling  with  God  in  fuch  Duties.  Eating  and 
 Drinking  Unworthily, is  not  to  be  underfloodoF 
 the  uant  o:  Allurance,  whenwecome^  orot 
 coming  with  many  fmperfeftions ;  For  this  is  a 
 means  to encreafe  Grace.     Nor  doth  all  Dead- 
 nets  and   Duknels  in  Duty,  m'lke  a  man  an 
 Unwonhy  Receiver  ;  If'tPt  do  ??ot  regard  Iii- 
 quiiy'ra  our  Hearts  •  but  are  fet  to  pleafe  God, 
 'tis  a  lefsOiTence  to  keep  on,  and  continue  in 
 the  performance  of  our  Duty,  (tho'  with  fbme 
 Dulnefsand  IndiTpjIirion  %  )  tlun  wholly  to  ne- 
 g'e8:  it:.     Sometimes  the  Services  we  perform 
 of  this  kind  may  be  ac  eptable  to  God,  when 
 
 they 
 
Oh  tfifo  Sacramental  Queftlons.      6i 
 
 they  are  not  plcafiiig  to  our  Selves,  and  even 
 when  we  lament  that  it  was  not  as  we  would 
 wilh  ;  but  are  humble  under  ihe  .Senfe  of  it  2 
 we  may  be  more  accepted  of  God,  tlian  when 
 the  Sails  are  filld  with  hvely  Art'cQions;  be- 
 caufe  the  Principle  from  which  that  poceed:^ 
 is  Spiritual,  the  Senfe  of  our  Duty  ;  and  an 
 Awe  of  ChrilVs  Authority,  makes  us  pay  Hua 
 this  Homage,  when  we  have  not  that  Quicken- 
 ing and  Comfort,  that  it  may  be  Odicrs  meet 
 with.  Some  of  the  moft  devout ,  heavenly, 
 and  ferious  Chrillians,  who  adorn  Their  Pro- 
 feflionbya  molt  ftrift  and  exemplary  Life; 
 and  have  liv'd  and  dy'd  with  the  defcrved  Cha- 
 Tii^cr  of  Eminent  and  Excellent  Sidnts ;  Have 
 freely  own'd  that  for  many  Months,  and  for* 
 fooie  Years ,  They  liid  nor  fuch  Quicken- 
 ing and  Vigour, Affe£lion  and  Joy  at  the  Lord  s- 
 Table,  as  Ibme  Younger,  and  more  AfTedio- 
 nate  Chriftians.  Their  Bodily  Temper,  Theif 
 Age,  and  Experience,  and  g.eac  Improvement 
 in  Knowledge, makeThem  Id's  need  iuch  Helps; 
 and  They  have  been  able  to  ad:  Fai:h  and  Love, 
 in  a  more  Spiritual  and  Judicious  manner, 
 vvithv:)Utthe  AflTiflance  of  fuch  fenfiblc  Affefli- 
 ons,  as  Many  I  fear  liy  too  great  a  Strefs  iip- 
 i>n. 
 
 Take  heed  therefore  of  the  two  Extrcams,  in 
 your  preparatory  Work.  You  mud  not  come 
 without  Preparation,  with  a  Common,  Care- 
 lefs  Frame  of  Spirit,  as  to  Common  Work  i 
 leil  by  forgetting   to  fanClify   God   in  your 
 
 F  z  Heaits, 
 
62  The  Second  Difcourfe, 
 
 Hearts,  you  eat  and  drink  Judgment  to  your 
 Selves,  not  difcerning  the  Lord's  body.  And 
 yet  on  the  Other  Hand,  Take  heed  that  you 
 do  not  diforder,  and  difcompofe  your  Spirits, 
 by  fuch  unbecoming  rears  of  the  :>in  and  Dan- 
 ger of  Unworthy  Receiving,  as  may  unfit  you 
 for  the  exercife  of  Faith,and  I.ove,and  Thanks- 
 giving- See  that  you  miftake  not  that,  for 
 Unworthy  Receiving,  that's  meerly  from  your 
 Unwilling  Infirmity ;  You  may  not  (asfeveral 
 do)  Condemn  your  Selves  as  Unworthy  , 
 and  believe  that  you  cannot  receive  in  Faith ; 
 if  you  want  full  AlTurance. 
 
 Sixthly^  'Tis  obferv'd  of  many, that  do  come, 
 as  well  as  of  Several  who  do  not:  (And  for 
 that  very  Reafbn.  )  That  They  place  too  much 
 Religion  in  poring  on  Their  Sins>  and  mourn- 
 ing for  Their  Corruptions  5  and  defiring  to 
 mourn  more.  They  do  not  ftudy  the  Love 
 of  God  in  Chrift,  fo  much  as  they  ought,  nor 
 rpend  fo  much  of  Their  Time  and  Thoughts 
 in  Praifing  God,  as  They  fliould,  nor  Confider 
 how  much  the  very  nature  ofprai^ical  Godli- 
 ncfs  confills  in  our  delighting  in  God.  In  Blef^ 
 ilng  and  praifmg  Him  with  joyful  Thankfgi- 
 ving,  for  His  manifold  Mercies.  The  Work 
 of  Praife  and  Thanks  for  Divine  Mercy,  do's 
 not  take  up  fb  much  Room  in  "^heir  daily  De- 
 votions as  it  fliould  .•  This  efbecially  concerns 
 Such  as  are  enclin'd  to  Melancholy,  by  bodily 
 Conftitution  J   Or  by  Pi^in  and  Sicknefsj  or 
 
 by 
 
On  two  Sacramental  Queflions.       6  ^ 
 
 by  outward  Afflidions  and  Difappointments  in 
 the  World.  Who  fuflPcr  thcmfelves  to  give 
 way  to  a  melancholy,  Timorous  Temper,  to 
 Their  Unfpeakable  Lofs,  both  as  to  Grace  and 
 Comfort. 
 
 Sevtnthly,  Many  Receive  no  where ,  bccaufe 
 of  the  Divifions  and  Differences  among  Pro- 
 tcftants.  They  know  not  where  to  joyn  : 
 And  becaufe  of  the  want  of  Charity  and  Love, 
 and  Mutual  forbearance  amongft  Thole,  that 
 differ  fomewhat  about  the  manner  of  Admini- 
 ftration.  If  They  joyn  with  a  Congregation, 
 or  Church  of  fuch  a  Denomination,  They  (hall 
 be  blamM  by  fbme  of  Their  Acquaintance  and 
 Relations :  And  if  They  Communicate  with  A- 
 nother,  They  fhall  bccenfur'd  by  as  many  of  a 
 different  Opinion.  Whereas  the  Difference  as 
 to  the  manner  of  Adniiniftration  is  not  fo  great, 
 but  you  may,  ind  ought  to  chufc  \\'hat  you 
 think  moft  ao^reeablc  to  the  VVord  of  God  5 
 and  yet  maintain  a  vrry  lavonrabie,  and  (  ha- 
 rita'  le  Opinion  of  Other  ChriRians  who  differ 
 fbmev\hat  irom  you,  as  to  the  manner  of  Ad- 
 miniftration  ;  And  why  fliould  you  not  fome- 
 times  Comntunicate  with  theni  alfi>  ?  One 
 would  think  it  hard,  that  you  fiiould  find  none, 
 with  whom  you  can  be  fatisfy'd  to  joyn  :  And 
 live  in  the  total  negled  of  the  Ordinance. 
 Have  you  difcoursd  your  Scruples  andObjc£li- 
 ons  (after  kri'^us Prayer  to  God)  with  Any, 
 that  may  be  thought  able  to  anfwer  them  ? 
 If  you  have  not,  you  arc  the  more  to  blame, 
 
 F  ^  to 
 
($4  The  Second  Difcourfe^ 
 
 to   fit  down  in  Defpondency ,    and  pretend 
 to  be  ftill  waiting  for  more  Light,  about  fuch 
 a  Queftion  as  this.     And  if  you  do  not  diligent- 
 ly endeavour  to  have  your  Doubts  refolv'd  , 
 it  feems  little  better  than  to  pretend  to  ten- 
 dcniefs  of  offending,  while  you  continue  wil- 
 ling to  offend.     Therefore  confider  it  (erioufly, 
 that  our  Lord  has  appointed  fuch  means  of 
 Grace  to  ftrengthen  our  Faith,  and  Love,  and 
 Hope,  and  Joy ;  and  to  make  us  progreiUve 
 in  the  Spiritual  Life  •  as  by  virtue  of  His  owa 
 Inftitution  we  may  exped  a  Blefling  upoa: 
 And  ifHeappoints  fuch  helps,  He  knows  we 
 need  'em  ^  and  His  Inftitution  makes  it  fit 
 and  needful  for  us  to  obferve  them.     Let  us 
 not  defpife  what  He  hath  mercifully  appoint- 
 ed :  And  befure  He's  too  wife  and  kind  to  ap- 
 point them  in  vain.      So  that  we  cannot  be 
 without  'em ,    but  to  our  own  Lofs  and  De- 
 triment. 
 
 Zaftljy  There  is  one  Plea  more,  which  Some 
 Good  •'eople  make,  for  keeping  ofT  from  the 
 Lord's  Table,  which  I  wiOi  Every  Commu- 
 nicant would  endeavour  to  remove  (to  wit) 
 That  They  don't  fee  that  fuch  as  come,  are 
 better  than  Others  that  keep  off.  They  don't 
 p'^rceive  that  Such  as  cc^nmunicate  often,  are 
 more  Humble,  Heavenly,  Charitable,  lefs  Co- 
 vetous, leis  Cenforious,  lefs  Proud  and  Con- 
 ceited than  Others;  or  more  publick  Spirited. 
 
 They 
 
On  tTi)0  Sacramental  Qjiejl'iom.       65 
 
 They  (eeflot,  that  Thc\  are  cither  better  Men, 
 or  better  Chriflians  than  Others. 
 
 j^nfw.  I  hope  it  is  not  altogether  true;  nor 
 true  as  to  the  Generality.  Doubilcls  there 
 are  Several,  that  have  connieto  the  Lo^d's-Ta- 
 ble,  uho  were  under fuch  hopefuhiefs  in  "Ihci;* 
 Yourl-  £S  to  matters  of  Religion  ;  that  neither 
 There  Re'ati  )ns,  nor  the  Minii^ters  who  knew 
 Them ;  but  muft  think  the  Spirit  of  God  hath 
 begun  a  god  Work  on  their  .Souls;  Bura'ter- 
 wa^Hs  by  bvi!  Compatiy,  by  tlie  Lufts  01  the 
 Flefli,  and  the  onares  of  the  Woild,  They 
 have  loll:  that  (erionfucls  They  once  had  ;  and 
 are  funk  into  a  Carnal.  Harthlv  Frame.  1  hey 
 may  pofTr'ly  be  kepr  irom  great  ^^.nd  icanda- 
 lous  Traufgreflions,  yet  keep  up  but  a  Form 
 of  Godlinefs,  while  They  are  vain  and  Earthly, 
 Proud  and  Uncharitable  ;  and  don't  lenoiifly 
 mind  Religion  in  Their  Families  or  Clolets,  or 
 ikeep  up  the  Power  of  ir,  in  the  Temper  of 
 Their  own  Spirits.  Such  Communicants  as 
 Thefe,  who  have  a  Name  to  live  and  arc 
 Dead,  are  an  Oflcnce  and  vStumbling  Block 
 to  many  who  obferve  Them-  They  are  a 
 Shame  to  Their  Profcfl^ion,  and  are  expos 'd  to 
 ,the  Spiritual  Judgments  of  God  .-  And  if  He 
 .have  any  KindneTs  for  Their  Souls,  He  will 
 awaken  them  by  His  Word  and  Spirit ;  and 
 .it  may  be,  make  ufe  of  Iharp  ,Affli'.'^ions,  or 
 Terrours  of  Confcience,  to  bring  them  hiome, 
 If  the  Root  of  the  matter  be  in  them;  Oihcr- 
 
 V  4  wife 
 
66  The  Second  Difcourfey 
 
 wife  They'll  ftill  be  more  hard  n'd,  through 
 the  Deceitfullnefs  of  Sin ;  and  are  like  to  pe- 
 rifh,  with  higher  Aggravations  of  Guilt  and 
 Vengeance,  than  Any  whatlbever. 
 
 Woe  to  the  World,  becaufe  of  fuch  Offen- 
 ces :  But  woe  to  Such,  by  whom  they  come. 
 Ihey  come  to  the  Lord's-Table  under  the 
 ProfefTion  and  Chara£ier  of  Serious  Chrifli- 
 jins ;  and  yet  live  no  better  than  fuch,  who 
 ih'juld  be  debarr'd  from  Coming :  They  claim 
 the  Privileges  of  Believers,  whoarcinCbrifl; 
 and  yet  fhow  nothing  of  the  Temper  and 
 PiaQice  of  fuch,  as  partake  of  His  Spirit. 
 
 They  eome  amongfl  the  Faithful,  when 
 They  fhould  not :  And  becaufe  They  do  fb  5 
 Others  who  fhould  come,  tarry  away.  I 
 wifh  They  would  confider  the  mifchiefThey 
 do  to  others,  as  well  as  Their  own  Souls  5 
 and  how  much  They  hinder  the  Honour  of 
 God  ;  and  the  Edification  of  Their  Brethren  ; 
 and  the  Credit  and  Beauty  of  the  Chriflian- 
 Charche  by  fuch  ill  Examples.  And  what 
 a  dreadtul  Account  They  will  have  to  give 
 another  Day.  But  yet  remember,  by  what 
 we  fee  of  Others  not  walking  regularly  and 
 becoming  the  GofpeK  we  fhould  not  fo  take 
 Offence ,  as  to  negled  our  own  Duty  and 
 Privilege.  We  fhould  endeavour  in  our  Pla- 
 ces to  admonifh  and  reform  Such :  or  to  have 
 Them  debarrM  from   that  Privilege,    they 
 
On  two  Sacramental  Que  (Horn,       67 
 
 walk  fb  unworthy  of;  And  having  done  our 
 Duty,  we  (hould  then  Confider,  that  every 
 Mun  [hall  hear  His  own  Burthen.  1  may  be 
 accepted  and  edify'd,  ftrengthen'd,  and  com- 
 forted ;  and  attain  all  the  Ends  of  that  Ordi- 
 nance, for  my  own  Soul ;  tho'  Anorher  plays 
 the  Hypocrite,  and  difhonours  Chrift,  and 
 cats  and  drinks  Judgment  to  Himfelf. 
 
 Tk 
 
69 
 
 The  Third  T>'tfcoHrfe^ 
 
 ON    FOUR 
 
 Sacramental  Ciy  e  s  t  i  o  n  s. 
 
 I  C  O  R.   XL  29. 
 
 He  that  eateth  a?fd  driaketh  unworthily^  eateth 
 and  drmketh  Judgment  to  Htnijelf  not  difcerft" 
 ing  the  Lord^s-Bodj* 
 
 "^  H  E  R  E    are  'Otlier  Sacramental-' 
 QLieftions  to  be  confidered,  as  Firft, 
 v.  hetlier  the  Lord's  Supper  be  a  Con- 
 verting  Ordinance.      2.   Concern- 
 ing   the    Admillion    of  Unworthy    Pcrfons. 
 
 3.  What  it   is  to  Communicate  Unworthily. 
 
 4.  What  is  the  Danger  of  eating  and  drinking 
 Unworthily  at  the  LordVTable  r  To  thefel 
 fliall  now  rpeak,  and  clolc  with  fomc  Coua- 
 fcls  and  Dirc^iuns. 
 
 L  Queft. 
 
70  Tloe  Third  Difcourfey 
 
 I.  Queft.  /Vhether  the  Ordmmce  of  the 
 Lord's  Supper  infiitHted  by  chriji,  be  the  Means 
 for  the  CoHverfion  of  Souls ^  as  well  as  the  preach* 
 iffg  of  the  Word ;  and  conjt fluently  whether  all 
 manner  of  Per  Jans  fljould  vot  be  admitted ;  ai 
 doubtlefs  they  ought  to  be^  if  it  be  appointed  hy 
 Chrift  as  aQ  onverting  Ordinance. 
 
 Anftv.  To  which  I  anfwer  in  thefe  follow- 
 ing Particulars. 
 
 Firft^  I  grant  there  is  fo  much  of  the  Word 
 of  God  recited,  and  made  ufeof  in  the  Admi- 
 niftration  of  that  Ordinance  ,  that  it  may 
 prove  a  means  of  the  Converfion  of  a  Hypo- 
 crite, this  is  pofTible,  and  more  than  pollible, 
 with  Reference  to  the  Speftators  who  come  5 
 or  to  fome  Hypocrites  who  Communicate. 
 There  is  fomcwhat  proper,  and  likely  to  a- 
 wakenConfcience,and  perfwade  to  Repentance 
 in  the  Solemnity  of  the  Ordinance  it  Self  and 
 in  the  things  there  mentioned,  and  calPd  to 
 Remembrance  concerning  the  Death  of  Chrifl: 
 and  hisSufTerings  for  our  Sins.  TheLove  of  God 
 in  giving  his  Son  to  die  for  us,  and  many  other 
 ^things  rpoken  by  the  Miniver  in  Prayer,  or 
 "Inftru(fJion  before  and  after,  and  the  Spirit 
 of  God  may  make  ufe  of  fome  of  thofe  things 
 for  Converfion  ;  Confideration  of  the  Love 
 of  Chrift  there  reprefented  ,  may  make  the 
 firft  faving  Impreflion  upon  the  Soul  of  a  Com- 
 municant 
 
On  four  Sacramental  Q,ueftmf,       y  \ 
 
 municant  or  Spe£lator ;  But  the  preaching  of 
 the  Word  is  the  ulual  means.  Faith  comet h 
 by  Hearmg, 
 
 Secondly^  I  grant  likewife  that  many  have 
 been  awak'ned  tofcriouslmpreflions.and  it  may 
 be  to  a  through  Change,  by  the  Fears  of  unwor- 
 thily receiving, by  the  Dread  of  that  Judgment 
 and  Damnation  threatened  to  unworthy  Re- 
 ceiving. They  have  been  fo  much  awak'ned 
 in  their  Preparations  for  that  Ordinance,  from 
 fear  of  eating  and  drinking  Damnation  to  them- 
 felves,  that  it  may  have  proved  a  means  of 
 their  Converfion. 
 
 Thirdly^  However  that  may  have  fbme 
 times  been  the  Event;  It  will  not  follow,  that 
 it  was  the  Defign  ofChrift  in  the  Inftitution: 
 For  then  it  would  be  the  Duty  of  Minifters  to 
 give  Infidels  the  Lurd's-Supper ;  and  to  give 
 it  to  the  moft  notorioufly  Profane,  as  a  means 
 for  their  ConveiGon,  even  to  Rich  as  make  no 
 Profeflion  of  Saving  Faidi  and  Repentance. 
 The  Preaching  of  the  Word  is  appointed  to 
 turn  Men  from  Darknefs  to  Light-,  and  from 
 the  Power  of  Satan  untoGod  ;  and  therefore  All 
 fhould  hear.  And  if  this  Ordinance  were  inflitu- 
 ted  for  that  Purpole,  All  fliuuld  Communicate. 
 We  may  look  for  fuch  an  LtTcLl  from  the 
 Preaching  of  the  Word,  becaufc  of  God's  In- 
 ftitution  of  it  to  that  End.-  But  this  can't  be 
 faid  as  to  the  LordVSupper.  ft  is  not  as  the 
 Word  preached,  the  lecd  of  the  New  Birth, 
 
 but 
 
7 1  The  Third  T^lfcourfe^ 
 
 but  the  Food  of  the  New  Born,  We  mufl:  be 
 born  before  we  eat,  and  feed  before  we  can 
 be  nouriOi'd.  'Tis  appointed  for  our  Spiritual 
 NouriOiment  and  Growth  in  Grace.-  Tho'  it 
 may  prove  a  means  of  Converfion ,  It  doth 
 not  appear,  it  was  inftitiited  for  thatTurpofe. 
 A  Minifter  may  be  converted  at  his  Ordinati- 
 on, yet  the  laying  on  of  Hands  is  not  inftituted 
 for  the  Converfion  of  Miniilcrs. 
 
 There  have  been  many  other  things  befides 
 the  Sacrament,  have  been  the  Means  of  Con- 
 verfion unto  Ibme  :  The  Holy  Lives  and  Pati- 
 ent Sufferings,  and  Couragious  Deaths  of  good 
 Men.  Fervent  Prayer  of  Near  Relations. 
 God  s  terrible  Judgrnents  on  fome  Notorious 
 Sinners,  and  many  other  things.  I  have  read 
 of  One  who  gave  a  Young  Prodigal  a  Ring 
 with  a  Death's  Head  on  it,  upon  this  Condition 
 He  fhould  fpend  one  hour  every  Day  looking 
 on  that  Ring,  thinking  on  it,  which  produc'd 
 a  mighty  Change  in  his  Life.  And  yet  who 
 will  lay  ihefe  are  converting  Ordinances  and 
 ih  intended  by  God.  Our  own  Sicknefs  •  or 
 the  Sicknefs  of  a  Friend,  by  the  Grace  of  God 
 may  help  to  convert  a  Man  ;  Yea  falling  bv 
 Temptation  into  hainousSin,  hath  affrighted 
 iome  to  leave  their  Sins.  But  thefe  are  not 
 Means  to  be  cholen,  or  us'd  to  fuch  an  End. 
 No  nor  is  the  Lord's- Supper  to  be  us'd  by  In- 
 fidels ,  and  Impenitent  ungodly  People  as 
 a  means  to  convert  them.  They  are  not  al- 
 low'd  to  claim  it,  nor  are  Minifters  command- 
 ed to  give  it  them  :  Nor  can  it  be  given  them 
 
 without 
 
On  four  Sacramental  Q^eftlons.       7  j 
 
 without  Impiety ;  much  lefs  fhouldForce  be  us'd 
 to  conftraio  them  to  take  it.  ( tho'  it  may  acci- 
 dentally prove  the  means  of  their  Converfion : 
 As  a  Thief  may  (leal  a  Bible,  or  Sermon-Book 
 and  be  reformed  by  it :  )  But  this  is  not  the 
 End  of  this  Sacrament. 
 
 Fifthly ,   The  Qiialifications  of  a  Commu- 
 nicant are  not  the  fame ,    with  the  Qualifica- 
 tions of  a  Hearer  of  the  Word,  there  muft  be 
 more.     What  is  requir'd  of  the  worthy  Re- 
 ceiver in  that  Ordinance,  cannot  be  done  by 
 the  Impenitent  and  ungodly ,and  therefore  they 
 are  not  to  come  to  it  as  a  means  for  their  Con- 
 verfion ;    Todifcern  the  Lord's  Body,  To  (hew 
 forth  the  Lord's  Death  ,    To  do  this  in  Re- 
 membrance of  Chrift's  Love  with  the  Faith 
 and  Hope  of  his  coming  again,  To  feed  on 
 him  by  ta  th  ,  To  have  Communion  with  him 
 and  his  Church,  as  Partakers  of  one  Bread; 
 And  to  exercife  rhofe  .bacramental  Graces,  to 
 which  the  Benefits  of  that  Ordinance  are  pro^ 
 miled.     'I  he  Unconverted  are   uncapablc  of 
 thefe  things,  There  is  the  Pardon   and  For- 
 givenels  of  .Mn  Sealed  :  Can  fuch  have  a  Sea- 
 led   Pardon   for   Sin  that  never  repented  of 
 Sin?    If  the  Promiies  of  the  Gofpel  Covenant 
 do  not  belong  to  the  Impenitent  and  Ungodly, 
 the  Sacrament  cannot  Seal  thofe  Promifcs  to 
 them. 
 
 Sixthly^ 
 
74  1^^^  TKrJ  Difcourfe^ 
 
 Sixthly^  This  Ordinance,  being  appointed 
 for  our  Spiritual  Nourifhment  and  Growth  in 
 GraceXuppofes  that  we  are  Living  Chriftians, 
 as  fpirituaily  alive  through  Faith,  Repentance 
 and  Love  to  Chrift :  And  that  which  is  ap- 
 pointed as  the  means  of  Health  and  Strength  to 
 the  Living,  caniiot  be  thought  to  be  intended 
 to  give  Life  to  the  Dead.  Sacramt^ntal  Bread 
 and  Wine,are  not  given  to  enliven  a  Soul  that's 
 Dead  in  rrefpafles  and  Sins;  But  to  nourifh 
 and  ftrengthen  one  that  is  alive.  There  can 
 no  Nourifhment  be  intended,  without  a  Sup- 
 pofition  of  Life.-  Tt  is  the  Communion  of 
 Chrift's  Body,  and  fuppofeth  Union  to  him 
 by  Faith.  'Tis  for  the  Friends  of  Chrift,  who 
 have  received  the  Atonement,  and  for  them 
 only  to  be  feafted  at  his  Table. 
 
 Queft.  11.  But  wh*t  if  there  htUnworthy  Com- 
 municmts  admitted^  fuch  as  I  think  unfit  to  come: 
 yim  I  defiled  hy  commumca,tin^  with  Such  ?  How . 
 far  is  my  Sin  or  Duty  concerrPd^  as  to  that  rnat* 
 terf 
 
 A'ofv,  Minifters  and  private  Chriftlans,muft 
 every  one  in  their  place,  do  what  they  can, 
 that  their  Brethren  and  Fellow  Chriflians  , 
 who  eat  of  the  fane  Bread,  may  walk  as  be- 
 comes the  Gofpel  ;  and  ii  they  doe  nor,  af 
 ter  private  Admonition  ,  They  are  to  be 
 fufpended  and  deny'd  that  Privilege.  But 
 let  a  Man  examine  himfelf,   judge  himfclf, 
 
 and 
 
On  four  Sacramental  dueftioHs,       y  j 
 
 and  condemn  himfelf,  let  him  look  to  himfelf 
 in  the  firft  place,  for  every  man  fhall  bear  hi3 
 own  Burden,  Gal.  v.  6. 
 
 You  are  faithfully  warn'd  to  look  to  it,  E- 
 very  one  that  comes  to  the  Lord's-TaBIe^ 
 that  you  truly  repent  of  Sin,  and  heartily  bc- 
 leive  in  Chrift,  accept  him,  love  him,  trull: 
 him,   obey  him;   and  that  you  come  with 
 Charity,    and  a  forgiving  Spirit  towards  All 
 that  have  injured  you,    as  Ever  you  hope  to 
 have  the  Seal  of God*s  Forgivenefs :  That  yoii 
 come  with  fixed  Refolution,  and  Furpofe  of 
 He<irt,  to  follow  Chrift,  and  take  up  his  Crofs^ 
 denying  your  Selves   and    engaging   to  be 
 faithful  to  his  Iniereft,  and  perfevere  in  the 
 Faith,  Woriliip,  and  Obedience  of  :!ic  Gofpelj 
 to  your  Lives  End,  in  Hope  of  Eternal  Life* 
 This  you  are  often  exhorted  to  mind,  ds  to  your 
 Selves*    And  then  as  to  OiherSy  The  Guilt  and 
 Danger  of  eating  and  drinking  unworthily  is 
 To  great,  that  in  our  Several  places  wc  ihould 
 do  w+iat  We  can  to  prevent  it,  that  we  nlay 
 not  partake  of  other  Mens  Sins,  by  our  Ne- 
 gled  of  Duty.     And  therefore  when  particu- 
 lar Members  fee,or  hear  that,  (concerning  any 
 of  their  Brethren)    that's  fit  to  be  reprov'd^ 
 adnionifli'd,  and  comnlain'd  of,  They  muft 
 follow  the  Scripture  Rule :    Having  mourn'd 
 for  Such  Offence  tov/ards  God,    and  pray'd 
 for  the  Perfons  Repentance,  Tliey  mull:  fir  ft 
 make  ule  of  private  Admonition  ;  and  if  that 
 be  without  Succeis,    afterward  complain  to 
 the  Church,-  AUnh,  xviii.  17.     They   liiaft 
 
 G  give^ 
 
7^  Tfce;  Second  V'ifcourfe^.  ^. -^ 
 
 give  timely  information  of  Such  Uffenders, 
 that  they  may  accordingly  be  proceeded  a- 
 gainft:  And  if  yon  have  done  your  Duty,  there 
 is  no  Defilement  on  you,  by  the  Company  of 
 AnySuchjWho  continue  toCommunicate;tho' 
 you  think  they  ought  to  have  been  fufpend- 
 ed.  The  Mailer  of  the  Feall:  was  juftly  of- 
 fended with  him,that  came  without  the  Wed- 
 ding Garment;  but  did  not  reje^;  the  Reft 
 that  came  in  his  Company.  Oiir  Lord 
 was  not  defiled  by  coming  to  the  Baptifm  of 
 Johf? ,  tho'  there  was  a  wretched  Genera- 
 tion of  Vipers,that  came  to  it  likewife.  Nei- 
 ther was  Chrift,  and  his  Apoftles,  defiled  by 
 the  prefence  o^Judas^  at  the  PafTover  Sup- 
 per. 
 
 And  if  Chriftlans  fhould  keep  off  from  the 
 Ordinances  of  the  Gofpel,  becaufe  fome  un- 
 worthy Perfons  are  admitted ,  for  Fear  of 
 Communicating  with  fuch,  They  may  ^^e- 
 I'er  Vommunictte  while  they  live.  For  fome 
 may  have  truly  repented  of  their  paft  Sins, 
 Whofe  Crime  you  have  heard,  but  nothing 
 of  their  Repentance:  And  fince  you  have  not 
 a  Key  to  their  Hearts,  you  ought  to  hope  the 
 befl:,  eileeming  others  better  than  your  Selves. 
 And  tho'  thegreatell  Care  be  taken,  there  al- 
 ways has,  and  will  be  a  Mixture  in  the  vifi- 
 ble  Church,  i  Chro^?.  xxx.  i8,  19.  The 
 PalTover  was  kept,  and  there  were  many  that 
 had  notcleans'd  themfelves,  according  to  the 
 Purification  of  die  Sanctuary,  who  did  eat  of 
 it;   and  for  whom  hk^ikiAh  p'ays  that  God 
 
 would 
 
On  four  Sdcramental  Qjicfiions.        y  7 
 
 Would  forgive  them-  However,  Fcyje  21. 
 the  Red  thac  were  cleanlcd,  they  kept  toge- 
 ther with  great  gladnefs,  and  to  them  it  was 
 a  Fcafl:  of  Joy  :  But  I  Iiavc  faid  more  of  this 
 QLieflionjin  anfwerto  another,  viz,  \Vhcthcr 
 Judas  was  prefent  with  Chrift,  and  his  A- 
 poflles,  at  the  Inftitutioa  of  the  Lord':>-SLip- 
 per  ? 
 
 Quell.  lit.  IVhal  is  it  to  be  a-aVrnvorthy  Re- 
 ceiver ?  To  eat  of  this  Bread^  and  drink  of  this 
 Cup  unworthily^  fo  as  to  hazard  Damnation^  and 
 Judgment  from  God  ? 
 
 J?ifn\  To  do  this  V/morthily ,  is  to  re- 
 ceive the  LordVSupper,  not  in  fuch  a  holy^ 
 manner,  nor  to  fuch  an  End,  or  with  fuch  ^ 
 Spirit  and  Affc6lion,  as  the  nature  of  the  Or- 
 dinance c^lls  for:  As  on  the  contrary.  To  re- 
 ceive H'^or//;//;,  is  to  do  it  in  a  Spiritual  iMan- 
 ner,with  fuch  Spiritual  Graces  and  Atfeclions,' 
 as  are  liaited  to  fuch  an  holy  InlVitution. 
 Worthinejs  founds  high  ai]d.  great  at  firil^ 
 but  you  mull  take  care  to  underihuul  it  aright^ 
 fo  as  to  comprehend  Humility,  and  Repen- 
 tancCj  Godly  Sorrow  for  Sin,  Hunger  and 
 Thirit  after  Chrill,  Pi  izing  his  Blood,  Breath- 
 ing after  his  Spirit,  Senle  of  your  many  wants,^ 
 Earnell  Dclircs  of  a  Supply,  with  an  Appi  e- 
 henfion  ot  your  Uuworthinefs  of  the  lealt 
 Mercy,  O'c  This  is  call'd  your  Worthinefs,' 
 and  {0  He  may  be  nioji  worthy ,  that  is  rnofl 
 jrniible    of  his   own  ''Cr.rvcrthtnijs,      Thcrefoie 
 
 G  2  (aS 
 
?8  The  Third  Difcourfe, 
 
 (  as  one  faith  )  Let  not  the  Pride  of  any  Wof« 
 thinefs  ot  our  own,  bring  us  to  the  LordV 
 Table ;  nor  any  fenfe  of  our  Unworthinefs 
 keep  us  off. 
 
 To  receive  unworthily,  is  to  doit  without 
 Sacramental  Graces  in  Habit  and  Excercife  : 
 To  do  it  Ignorantly,  without  a  competent 
 Knowledge  to  difcern  the  Lord's-Body.  He 
 cannot  but  come  unworthily,  to  the  Table  of 
 the  Lord,  who  knows  not  what  he  doth  in 
 coming,  To  do  it  Impenitently,  without  un- 
 feigned Sorrow  for  Sin,  and  Hatred  of  it,  and 
 refolvcd  Endeavours  to  forfake  it.  To  do  it 
 Carelefly  and  in  Unbelief,  without  Faith  in 
 Chrirts  Death,  Rcfurre^lion,  Afcenfion  and 
 Glory :  Without  a  Serious,  thankful  Heart, 
 warm'd  with  holy  Love  to  a  Crucify'd  Savi- 
 our: To  receive  Hypocritically,  *  pretending 
 to  be  what  we  know  we  are  not.  To  receive 
 uncharitably,  without  hearty  Love  to  all  our 
 Brethren:  To  come  with  Bitternefs  and  Ran- 
 cour, Revenge  and  Malice  in  our  Hearts,  a- 
 gainrt  any  Man  whatfoever.  To  receive 
 Cuftomarily,  and  out  of  Form,  onlybecaufe 
 we  arc  wont  to  do  fo,  without  that  Devoted- 
 nefs  to  God,  and  Rellgnation  of  our  Selves, 
 and  all  we  have  to  him,  which  is  our  proper 
 Bufinefs  at  that  time :  To  receive  Rafhly  and 
 unpreparedly  ,  not  confidering  before  hand 
 what  we  do,    nor  endeavouring  to  difpofe 
 
 our 
 
 Bttrr,  Gofiwl  ITorJh,  P.  l.\i. 
 
On  four  Sacramental  Queftions,       y^ 
 
 our  Selves,  with  a  fuitable  Frame  for  fuch  fo- 
 Icmn  work.  To  receive  irreverently,without 
 any  Awe  on  our  Minds  and  Spirits,  of  the  Ho- 
 linefs  and  Jultice  of  God,  of  his  Majellyand 
 Greatnefs,  ofhis  Adorable  Condefccntion  and 
 Goodnefs,  to  pardon  fuch  guilty  Sinnci-s,  to 
 cleanfefuch  polluted  and  dcliled  Creatures, 
 To  vouchfafe  fuch  a  mighty  Privilege  and 
 Honour,  to  fuch  unworthy  unthanktul  Re- 
 bels. In  fhort  ,  to  receive  Vuivorthilfy  is 
 to  come  without  due  Preparation  for  it,  and 
 to  behave  our  Selves  Unluitably  when  we 
 come,  VrMhout  ferious  Thougfits  of  our  Sa» 
 viour,and  ofhis  Love,and  of  Ins  Death,and  of 
 his  Refureftion  and  Glory:  Without  ferious 
 Thoughts  of  our  Selves, and  our  Sins  pail,  and 
 the  Ingratitude,  and  Baienefs  of  them,  and 
 Refolutions  agamll  them,  for  tlie  Future,  &c. 
 And  then  afterward, not  to  take  care  to  walk 
 becoming  the  Obligations  we  have  laid  upon 
 our  Selves.  In  thefe  three,  confilh  the  nature 
 of  this  Vmvorthmefs ,  Want  of  Preparation 
 befere  we  come,  want  of  Suitablenefs  of  Spirit 
 when  we  come,  and  want  of  Circumfpcdioa 
 and  Care  afterward. 
 
 But  as  to  A(^ual  Communicating,  we  do 
 it  worthily  ;  if  there  be  a  Suitablenels  in  the 
 Behaviour  of  our  Body,  Temper  of  Spirit,and 
 Government  of  our  Thoughts,  ortbe  Motion 
 and  Employment  of  our  Atfccbions-  Thefe 
 things  are  more  largely  cHplainM  in  many 
 Sacranrieotal  Treatifes. 
 
 G  ]  Quci^. 
 
to  The  Tinrd  DlfcoUrfej  . 
 
 Quell:.  IV.  JVhat  is  th  Dmger  of  Vmdrthy 
 lp.eceivmg?  ^V^^: 
 
 Arifrv.  Such  Eott  and  Drink  '^udgrnent  to 
 themfelues*  The  Bread  and  Winefhall  be 
 fo  tar  from  being  Spiritual  Food  to  theni,  or 
 The  Body  and  Blood  of  Chrift  to  them,  that  it 
 fliall  prove theirBane  andPoifonr'twill  behurt- 
 ful  and  prejudicial.  'Twill  bring  them  under 
 greater  Guilt,  and  give  the  Devil  an  Advan- 
 tage againft  them,  expofe  them  to  the  Judg- 
 ments of  God  in  this  World,  and  without  Re-, 
 pentance,  to  Eternal  Wrath. 
 
 Bodily  Sicknefs,and  Weaknefsjand  Tempo- 
 ral Death,  are  exprefly  mentioned,  i  Cor,  xi. 
 as  the  Confequence  of  this  Unworthy  Re- 
 ceiving. God  may,  and  often  doth  punifh 
 thefe  Faults  with  Temporal  Calamity,  by 
 bodily  Sicknefs,  and  other  Afflictions,  and 
 fometimes  by  Death :  But  if  we  efcape  in 
 this  Life,  we  are  in  Danger  of  the  Damna-r 
 tion  of  Heih  It  is  no  ordinary  Offence  ; 
 Such  are  faid  to  be  guilty  of  the  Body  and 
 Blood  ofChrift,  to  offer  an  Indignity  and 
 Affront  to  our  Crucify'd  Saviour.  They 
 make  themfelves Partners  with  j^W^,  and  the 
 Wicked  Jews  ,  who  crucify M  the  Lord  of 
 Glory.  They  Defpife  his  Authority,and  at  the 
 fame  time  contemn  his  Love,and  fet  at  nought 
 his  precious  Blood  ^the  Price  of  our  Redempti- 
 
On  four  Sacrammtnl  QuefUons.       8 1 
 
 Wemay  well cxpccl:,tli;u God,  who  would 
 be  ran(5lify''(T  in  all  that  draw  nigh  to  him 
 by  tlicir  holy  iliitablc  AfteclionsV  -will  be 
 fanftify'd  upon  them  in  his  righteous  Ven- 
 geance; Lcz:  X.  ^.  It  isfpoken,  on  the  Oc- 
 cafion  o^jVanah  ^\\(\  jihihf/^  beinjj  ftruck  dead 
 m  the  place  tor  offering  flrange  FiKe.  "There^s 
 another  PalTage  will  help  explain  l\\\s^"Ez.ek. 
 xxviii.  2  2.  Then  n^ill  I  be  jlmcliffd  in  her' 
 God  doth  ran8:iry  himfelf  upon  men  for  un- 
 worthy receiving,  by  inflicting  Tempor-alCa- 
 lamities,  or  by  leaving  them  to  Spiritual 
 Judgments,  and  at  lall,  by  Eternal  Punifli- 
 ments:  But  the  mofl  are  little' terrify'cl  with 
 the  one  or  other.  They  efcape  for  a  while  as 
 to  Sickncfs  and  Calamity,  and  t hoy- feel  not 
 the  Encreafe  of  hardnefs  ot  Heart,  Foriiiality, 
 and  Security,  Worldlinefs  and  Earthly  mind 
 ednefs,  and  fuchSpiritualJudgments,  and  they 
 bcleive  not,  or  confider  not,  the  Danger  ofan 
 Everlalling  Hell.  Surely  to  be  guilty  of  the 
 Body  and  Blood  of  Chrill,  can  be  no  fma-ll 
 Guilt;  and  to  eatand  Drink  Damnation,  can 
 be  no  fmall  Funilhment. 
 
 I  know  very  well,thercareExtreams  in  the 
 Explication  of  this  palTage.  Some  arc  Fright- 
 ed too  Hiuch  from  what  is  their  plain  l^uty,by 
 thefe  Words  of  ea'.ing  ay/d  drirjki^yg  D^mnia- 
 tioii^tp'themjelves','  Others  underlfeiid  it  in 
 fudi  a  manner,  as  to  Interpret  away  all  the 
 Terrourthat  is  contained  in  It.    ^    '     '     ' 
 
 G  4  rirjl, 
 
?i  The  Ihlri  Difcourfe^ 
 
 Firfi^  It  muft  be  granted  that  the  unwor* 
 |:hy  Receiving,that  the  CormthUns  were,  guilty 
 of,  was  fuch  as  None  of  us,  I  prefume,  ever 
 were,  or  will  be  charged  with:  That  is, 
 They  made  no  Difference  at  all  between  the 
 l-ord's  Body,and  common  Food;  and  under  a 
 f  retencc  of  meeting  to  celebrate  the  Lord's 
 Supper  ,  Thpy  ufed  the  Church  of  God  as  if 
 it  were  an  ordinary  Eating-houfe  or  Tavern, 
 Some  of  them  going  away  drufik  from  the 
 4flemblyo 
 
 ^econdly^  I  beleivc  like^yife,  that  the  Judg- 
 incnt  an4  Damnation  threatened  in  that  place, 
 doth  efpecially,  and  primarily  mean  Tem- 
 poral Jud^mpnts.  for  this  Caufe  mAny  are 
 weak  J  mdjickly  among  ypUy  and  many  arefalleti 
 ajlee^«     IJowever, 
 
 T/;>/>iiy,The  Danger  of  unworthy  Receiving 
 is  very  great.  God  hath  always  declared 
 hinifelf  Jealous  of  his  Honour,  as  to  matter  of 
 Worfhip,  and  affurM  us  that  he  will  punifh 
 fuch,  ^s  do  not  fandify  his  Name  \n  the  Du- 
 ^ie§  pf  his  folemn  V/orOiip.  And  the  Expref- 
 fion  pf  being  guilty  of  thp  Body  and  Blood  pf 
 Chrift,  ( to  be  a  Murderer  of  the  Son  of  God,) 
 piuft  imply  fodreadfula  Guilt,  that  we  ought 
 in  Faiphfulpefs  to  warn  you  of  the  Danger 
 pfynprepared3Cardefs,Unfuiuble,and  Sintul 
 
 Apprpacjie^ 
 
On  four  Sacramental  Quejlions,      8  ; 
 
 Approaches  to  the  Lord's  Table  ;  for  every 
 time  you  receive  unworthily,  you  know  not 
 how  dear  it  may  coft  you- 
 
 Firfi,  As  to  Affliction  and  Sufferings  in  this 
 World.  It  may  coil  you  a  Fit  ofSicknefsor 
 hazard  your  Life  by  it,  I  did  but  taife  a  little 
 honey  with  the  End  of  my  Rod,  (  faith  Jorja- 
 thaft^  and  I  mult  die  for  it.  You  think  it  a 
 fmall  matter  to  taife  a  bit  of  Bread,  or  a  little 
 Wine ;  But  if  you  doe  it  unworthily,  in  an 
 undue  Manner,  you  may  die  for  it.  And 
 doubtleft, 
 
 Secondly,  As  to  Spiritual  Judgments,  ther«? 
 is  great  Caufe  to  fear,  thefe  are  more  commoa 
 than  isgenerallyconfider'd.For  when  oncePro- 
 felTors  have  overcome  the  Dii?iculties,and  Ob-^ 
 iedions  they  once  had,of  coming  to  the  Lord's 
 Table ,  and  accuiiomed  th^mfelvps  from 
 Month  to  Month,to  partake  of  that  Ordinance, 
 but  do  it  (lightly  and  carelcfly,  fo  as  to  eat  and 
 drink  unworthily,  they  miiil  needs  fink  and 
 decline,  and  by  Degrees  fall  into  Formality 
 and  Worldlinels,  grow  carclefs,  apd  proud, 
 and  fecure.  And  as  they  are  the  Worfe,  and 
 not  the  Better,  by  coming  to  the  Lord's  Ta- 
 ble, They  are  hard'npd  againft  theLifluenc^ 
 of  the  Word  preached.  What  is  fpoken  unto 
 Sinners,  to  awaken  3uch,  tliey  think  doth  not 
 concern  them:  They  hope  as  to  their  State, 
 that  they  are  Saints,Helievers,and  Members  of 
 f  hriil :  They  are  within  the  Bond  of  the  Co- 
 
 yenan^i 
 
84  7*e  Third  DifcourfCy 
 
 vcnantjiiave  often  received  the  Seals  of  it !  and 
 fo  fleep  on  tinder  dreadful  Security,  and  never 
 apprehend  their  Danger,  till  they  die,  and  find 
 themfelves  Rejeded  of  God,  among  the  Wor- 
 kers of  Iniquity. 
 
 Thirdly  J  The  Condemnation  of  fuch  Chriflri- 
 ans  in  another  World,  as  are  guilty  of  the 
 Body  and  Blood  of  Chrill,  muft  needs  be  ter- 
 rible. Of  All  that  periOi  under  the  Gofpel, 
 None  are  like  to  have  fo  miferable  a  Portion 
 hereafter,  as  They  whocontinuM  in  the  Love 
 and  Praftice  of  their  Sins ,  who  liv'd  and 
 dy'd  under  the  Reign  and  Power  of  their 
 Luds,  and  yet  were  wont  to  come  to  the  Ta- 
 ble of  the  Lord.  How  fliould  the  Hearts  of 
 Minifters  be  affected  in  giving  the  Bread  and 
 Wine  to  Such,  and  Such,  who  after  they  have 
 eaten  and  drink  in  the  Prefence  of  the  Lord 
 here ,  fliall  yet  be  fhut  out  from  the  laft  great 
 Supper  of  the  Lamb  in  Glory.  God  forbid 
 it  fliould  be  thy  Cafe  who  readeth  this.  But 
 it  ought  to  be  confider'd,  and  laid  to  Heart  by 
 every  Communicant,  how  great  the  Sin  and 
 Danger  is  of  unworthy  receiving,  that  fo  we 
 may  not  cat  and  drink  Damnation  to  our 
 Selves.  To  this  End,  let  me  give  two  or  three 
 Counfels,  andDireiflions. 
 
 F/V/^,  I  wouldadvife  Thofe,  that  come  to 
 the  Lord's  Table,  when  vifitcd  with  Sicknefs, 
 as  to  their  PerfonSjOr  Families,  to  fit  down,  and 
 bethink  themfelves/ what  their  Carnage  and 
 
 Behaviour 
 
On  four  Sacramental  Qucftions,        85 
 
 Behaviour  has  been  as  to  this  Ordinance, 
 and  how  tar  they  have  provoked  God,  by 
 coming  carclefly  and  rallily  fometiraes;  or 
 by  tarrying  away  when  they  might ,  and 
 ought  to  have  come.  And  how  often  they 
 have  refusM  to  be  at  any  pains,  to  picpare 
 themfelves;  and  tho' that  were  the  true  Rea- 
 fon  at  the  bottom,  have  made  little  Excufes, 
 and  other  Pretences,  to  (lop  the  mouth  of 
 Conllicncc  tor  the  ncglccl  o^  that  Duty. 
 Review  your  Selves,  whether  you  have  not 
 been  Faulty  as  to  theie  things,  that  if  you  find 
 you  have,  you  may  humblcyour  Selves,  and 
 ufe  greater  Care  aild  CircumfpccHon  ,  if 
 it  pleafe  God  to  recover  you,  and  bring  you 
 asrain  to  that  Feaft  of  Love. 
 
 Scco^Mvj  Let  All  of  us  confider,  tlie  dread- 
 ful Guilt  of  continuing  in  Sin,  notwithlland- 
 ing  our  coming  to  the  LordV  Table.  Such 
 be  (uvc  receive  Vmvori!)i.Lj'.  Such  ofallotheis 
 are  guilty  of  the  Body  and  Bipod  of  ChriiL 
 They  crucify  the  Son  of  God  atrclli,  and  put 
 him  to  open  Shame  :  They  pretended  to  love 
 him,  becaufe  he  dy'd  for  their  Sins,  yet  they 
 continue  to  live  in  Sin,  notwithllanding  their 
 coming  to  lliew  forth  his  Death,  Such  a  one  is 
 fuppos'd  to  confent  to  the  Murder  of  Chrift, 
 lie  crucifies  the  Lord  of  Glory  again,  he  ap- 
 proves it,  he  is  not  forry  for  it,  nor  for  the  Sins 
 thc^t  caus'd  it, 
 
 There 
 
86  The  Third  Vifcourfe, 
 
 There  is  a  virtual,  interpretative  Crucify- 
 ing of  Chrift,  and  being  guilty  of  his  Murder. 
 We  read  our  Lord  was  crucify'd  at  Ro»tey 
 Rev,  xi-  8.  And  you  know  he,dy'd  without 
 the  Gates  of  Jerufa/em  ^  at  Golgotha:  The 
 dead  Bodies  of  the  WitnelTes  fhall  lye  in  the 
 Streets  of  the  great  City,  which  Spiritually  is 
 Sodomy  P'gypfy  where  alfo  our  Lord  was  Cru" 
 ciffd.  You  , may  know  the  great  City,  that 
 for  Filthinefs,  and  Corruption,  and  Cruelty, 
 is  like  Egyf^t :  And  who  fo  like  as  Rome  Papal 
 zn(\A»tichrfftta».  And  if  that  be  faid  to  btSodom 
 in  a  Spiritual  Senfe,  for  xhe  likenefs  of  the 
 Sins  of  Sodom  and  Egjpty  our  Lord  may  be  faid 
 to  be  Crucify'd  there,  upon  the  Account  of 
 the  likenefs  of  thofe  Sins  committed  there, 
 unto  that  Sin  of  the  jf^n^j,  in  putting  him  to 
 Death.  And  'tis  very  plain,how  they  difhonour 
 Chrill,  and  vilify  him,  by  their  aboiainabk' 
 Doftrines  and  impure  Worfhip,  as  much  as 
 the  Jem  did,  when  they  hang'd  him  on  a 
 Tree. 
 
 Nowconfider  a  little,  to  whom  the  Apoftle 
 fpeaks  thefe  Words,  that  by  receiving  unwoft- 
 phily,  they  were  guilty  of  the  Body  and  Bbod 
 of  Chrift.  He  charges  the  Cormhiamy  wifh 
 this  Guilt,  (not  the  ^^rrj  but )  Chriftians  at 
 Corinthy  Gentiles  that  owned  the  Chriftiai; 
 Rehgion :  They  are  charged  as  guilty  of  the 
 Body  and  Blood  of  Chrift,  tho'  neither  they, 
 nor  their  Fathers,  had  any  hand  in  Crucifying 
 him.  They  were  not  prefent  in  the  High- 
 Pri^.ft's-Hal],  when  Chnft  was  Condemn'd , 
 
On  four  SacrametUal  Quejlions.       87 
 
 when  the  People  cry'd,  Crucify  him,  Crucify 
 him.  Nor  prefent  at  Go/^othdy  to  approve  his 
 Execution.  They  were  not  Partners  with  the 
 Jeivs  or  Romans  in  his  Blood ;  and  yet  by 
 unworthy  Receiving,  they  are  charged  with 
 the  like  Guilt :  By  coming  to  the  Lord's  Tabic 
 without  Repentance,  without  Faith  in  Chrill, 
 without  Refolution  to  obey  and  follow  liim, 
 you  partake  in  the  Guile  of  the  Jewifh  Murder 
 of  our  Lord.  Inlicad  of  Hiaring  in  the  Bene- 
 fits of  his  Death,  you  defpife  the  Blood  of  the 
 Covenant,  as  if  it  were  the  Blood  of  a  Malefa- 
 ftor,  you  do  as  it  were  Nail  him  to  his  Crols 
 again,  you  thrult  the  Spear  into  his  Heart 
 again,  you  Crucify  the  Son  of  God  afrefli,  and 
 put  him  to  openlhame.  *  You  are  guilty  of 
 his  Body  and  Blood. 
 
 Let  us  Confider,  that  he  dy'd  for  our  Sins, 
 He  was  wounded  for  our  Tranfgrcffions, 
 That  his  falfe  Accufers  fpoke  our  Senfe.  They 
 whocondemn'd  him,  fcourg'd  him,  crown  d 
 him  with  Thorns,  fall'ned  him  to  theCrofs: 
 They  in  Effecl  afied  in  our  Stead.  And  can 
 we  look  upon  him  whom  we  have  pierced, 
 and  live  in  Sin  Itill  r*  Which  in  Effect, 
 is  to  crucify  him  again.  Would  we  pull 
 him  from  his  Throne  of  Glory,  10  hang  upon  a 
 Gibbet  as  a  Malefactor  once  more  .'  L  this  the 
 Recompenfc,and  Rec|^uital  of  his  dearelt  dying 
 
 Love 
 
 •  Hcb,  6.  6. 
 
88  The  Third  Difcourfe,     . 
 
 Love,  that  we  ad  over  the  Tragedy  again ! 
 That  we  again  put  him  to  open  fhame!  Yea 
 wicked  Chriftians,  Caroal  Profeflburs,  un- 
 worthy Communicants  they  out-do  the  Jews 
 in  cruelty  and  unkindnefs.  For  we  Sin  a- 
 gainft  the  Son  of  God,  with  greater  Light  and 
 Knowledg  by  far  tlien  thej^ivihad :  For  had 
 they  known,  they  had  not  crucify'd  the  Lord 
 of  Glory.  And  he  was  then  in  a  State  of  Hu- 
 mihation,  but  is  now  upon  a  Throne:  and 
 hath  all  Power  in  Heaven  and  Earth  commit^ 
 ted  to  him.  Befides  we  Sin  a  gain  ft  more 
 Promifes,  Profedions,  and  Engagements  to  the 
 Contrary  ;  and  againft  greater  Obligations, 
 and  fo  with  a  bafer  Ligratitude,  than  their 
 putting  him  to  Death  could  be  charged  with* 
 What  Ihall  become  of  fuch  wicked  ChriftianSj 
 fuch  unworthy  Communicants,  in  the  day  of 
 reckoning  ?  Shall  it  be  more  tolerable  for  So- 
 dom and  Gomorr.ih^  than  ^orjerufalem',  more 
 tolerable  for  Ignorant  Heathens,than  for  unbe- 
 leiving  Jeivs  ;  more  tolerable  for  Thofc,  that 
 never  heard  of  Chrift-^than  for  thofe  that  kill'd 
 Ium;hovv  much  worfc  then  will  it  be  for  fuch  as 
 crucify  him  again  1  The  wicked  Jeivs  whopni 
 to  Death  the  Lord  of  Life  and  Glory,wil]  have 
 a  cooler  place  in  Hell,  than  fome  Chriilians 
 that  have  Qiown  foi-tli  his  Death  at  his  Ta- 
 ble. 
 
 Thirdly^    Let  not  what  hath  been  fa  id  be 
 abus'd  by  any,  to  keep  them  o'^  ahoge:her 
 
 from 
 
On  four  Sacramental  Q,ue/lmf.       gp 
 
 from  tills  Sacrament,  becaiife  of  the  Danger  of 
 unworthy  Receiving.  Tlicre  is  Danger  in  com-! 
 ingin  an  undue  manner:  But  'tisaChriftians 
 Duty  to  come:  There  are  umvorthy  Non-com^ 
 mti/iicants  ,  as  well  as  timvorthy  Receivers, 
 There  is  equal  (if  not  greater)  Danger  by 
 not  coming  at  all.  If  you  defire  to  plcafe 
 God,  and  obey  Chrill:,  and  hate  Sin,  and  leave 
 it,  and  would  grow  in  Grace,  and  are  willing 
 and  defirous  to  ufc  all  God's  appointed 
 means  to  thefe  Ends,  you  ought  to  come  with 
 Chearfulnefs  and  Courage  ,  with  hope  and 
 Love,  with  Thankfulnefs  and  Praire,totcfl:ify 
 to  all  the  World,  that  you  rejoyce  in  Chrill 
 Jefus,  and  glory  in  his  Crofs,  and  are  not 
 afliam'd  to  look  for  Pardon,  and  Rightcouf- 
 ncfs,  and  Life,  by  a  Crucify'd  Saviour.  You 
 have  the  more  Reafon  to  do  it  now,  than  at 
 other  times,  becaufe  of  the  Lifolent  Attempts 
 that  are  made,  againll:  the  Authority  of  our 
 Lord,  his  Crown  and  Dignity ,  againft  his 
 God-head  and  againit  his  Satisfa^rtion,  and 
 again!!  his  Kingly  Office:  And  as  to  all  the  Or- 
 der sand  Inllitutions  of  t!ie  Gofpcl,  efpeciaily 
 as  to  the  Sacraments. 
 
 That  which  I  ha  vc  faid  to  awaken  theSccure^ 
 to  llartlc  the  Hypocrite  ,  to  convince  the 
 World ling,and  to  make  the  {leepy,carelefs, N^o- 
 minal  Chridianfeel  the  Tcrroursof  the  Lord, 
 fhould  not  dilliearcen  the  Humble  and  Con- 
 trite, theWciryand  heavy  ladcn^  the  Mour- 
 ner 
 
96  Tlye  Third  Difcourfe^ 
 
 tier  and  Penitent,  and  (lich  as  groan  under  the 
 Burden  of  Sin,  and  prize  Chrift  above  all  the 
 Woi-id,and bvehis Crofs,  Iiis  Gofpeljhis Day, 
 hisTable,his  Minifters  and  Ordinances  ;  They 
 {hall  eat  and  drink,  and  nnd  bpiritual  Strength 
 and  Vigour  by  it.*  They  (h?Jlbe  as  welcome  as 
 the  other  are  unwelcome.  They  fhall  be  feafted 
 with  the  fat  things  of  God's  Houfe,  and  fhall 
 magnify  the  Lord  Redeemer.*  He  will  Seal  to 
 them  the  Pardon  uf  their  ^ins,  He  will  fpcak 
 to  their  Soul's,  with  the  Voice  of  Love  and 
 Sweetnefs;  He  will  kifs  them  with  the  kilTesof 
 his  Mouth,  and  difplay  toward  them  the  Ban- 
 ner of  his  Love.  All  theie  Threatnings  , 
 Thunderbolts,  and  Terrors,  fhall  not  touch  the 
 head  of  an  humble,  upright,  lerious  Chriliian, 
 that  doth  this  in  Remembrance  of  Chrift,  in 
 the  be/t  manner  he  can,  and  defires  every 
 time  to  do  it  better.  Who  longs  to  be  more 
 conformed  to  the  Example,  and  Life  of 
 Chrift. 
 
 Let  not  fuch  a  one  be  diiquieted,  or  ca(l 
 down.  What  is  a  Cup  of  Trembling  to  Hy- 
 pocrites, lliall  be  a  Cup  of  Salvation  to  thee, 
 a  Cup  ot  bldling  to  thee,  and  the  Communion 
 uf  the  Body  and  Blood  of  Chrift.  All  the 
 Unlcarchable  Riches  of  Chrift,  all  the  Benefits 
 and  Priviledges  of  Juftification,  Adoption,  In- 
 creafe  of  Grace  ,  Perleverance  therein  unto 
 the  End,  Hope  in  Death,  and  afterward  E- 
 verlaftuig  Lii^,  fhall  all  kThi^e^Qon^Tni'd  and 
 
 lea  led 
 
On  four  Sacramental  Queftions,        pt 
 
 fealed  to  thee,  by  the  Blood  of  the  Evcrla^ing 
 Covenant,  and  the  Inwjrd  Witnels  oi  tht-  Spi- 
 rit, applying  all  this  ns  thy  Portion,  and  thy  ///- 
 heritance.  Let  Others,who  ai  e  not  willing  and 
 re(b!ved  to  part  with  their  Sins,  be  affraid  to 
 come,  (and  well  they  miy.)  You  that  are  of 
 the  contrary  Temper  and  Charader,  ought  to 
 be  afraid  to  keep  from  the  Table.  'Tis  good  to 
 be  in  the  wav  where  Jcfus  palT  th  by  ;  It  may 
 be,  he  will  give  thee  a  kind  Look,  undfueak  a 
 Word  of  Power  to  thy  Soul,  that  fhall  fcatter 
 all  thy  Clouds,  and  make  thee  know,  what 
 inward  Joy,  and  Peace  of  Confcience,  (by  the 
 Witntfs  of  the  Spirit,)  means.  HelWllmake 
 thee  feel  it,  at  thy  very  Htiirt,  that  'tis  He,  and 
 could  be  noneeife  but  He,  even  thy  Saviour, 
 thy  Belovtd  Jfftts^  who  loved  rhee,  and  gave 
 himfelf  for  thee,  on  the  Crols;  Who  hath  loved 
 thee,  andplendsthy  Caule  in  Heaven.  Who 
 hath  loved  thee,and  gives  himdlf  to  thee, in  the 
 Sacrament. 
 
 He  hath  loved  thee  with  an  Everlafting  Love, 
 and  will  perfect  what  he  hath  begun,  and  keep 
 what  thou  haft  comn^itted  to  him,  even  to  the 
 Great  D  ly.  And  then  (liili  tnou  fee  him, whom 
 thy  Soul  ioves  ;  fee  him  come  m  Glory,  to 
 be  glorify 'd  in  his  Saints,  and  admir'd  in  all 
 them  that  believe.  We  love  him  '/lovj  we  ad- 
 mire him  rjorv\  in  vihom  beleiving,  tho' we 
 fee  him  not,  we  rejoycc.  We  are  ilham'd  we 
 love  him  no  more  :  But  how  fhall  we 
 lovchim,  when  uelliall  fee  him,  <«J  Ae//?  How 
 fliall  we  love  him,  when  we  fhall  be  p.iade  like 
 
 H  him 
 
91  The  TInrd  Dlfcourfe, 
 
 him?  When  Chrift  who  is  our  Life  (hall  appear? 
 VVhen  he  iliall  fhow,how  much  he  hath  loved 
 us,  and  raile  and  enlarge  our  Capacities,  and 
 fill  them  with  Light,  and  Love,  and  Joy  un- 
 fpeakable,  and  full  ol  Glory  ?  Let  us  try  to 
 let  our  Thoughts  run  out  in  this,  or  the  like 
 manner  on  Chrift  Jefiis  ^  that  we  may  come  to 
 his  Table,  with  a  Heart  full  of  Love  to  him, 
 who  loved  us,  and  gave  himfelf  for  us,  and 
 will  never  rejed  a  Soul,  that  unfeignedly  loves 
 him. 
 
 For  a  Conclufion ,  let  me  Exhort  you 
 to  two  things,  from  what  hath  been  faid, 
 in  order  to  your  Preparing  for  the  Lord's  Sup- 
 per. 
 
 //>/,  Humbly  own  before  the  Lord,  this 
 Evening,  your  utter  Unworthiaejs  to  partake 
 of  his  Feaft.    However, 
 
 Secondly^  Moft  earneftly  beg  the  Spirit  of 
 Grace ,  to  enable  you  to  partake  of  it  WV- 
 thily, 
 
 Firfi,  Own  your  Unwonhinefs :  Be  Hum- 
 ble and  Vile  in  your  own  Eyes,  judge  your 
 Selves ,  abafe  your  Selves  ,  condemn  your 
 Selves,  ar  d  you'll  be  the  more  welcome 
 Gu  ft-j  to  that  Table.  1  he  fcnie  of  Unworthi- 
 nefs,fhoul'1  not  deter  us  from  a  plain  Duty  It  is 
 no  Argument  of  Humility,  to  keep  oflF  ia  fuch  a 
 
 Cafe, 
 
071  four  Sacramental  Qtieflms.        ^  y 
 
 Cafe.  We  are  Urnrorthy  of  the  leaft  Mercy> 
 Spirirual  or  Temporal :  Unworthy  of  the 
 Bread  we  eat,  and  of  the  Cloaths  we  wear, 
 and  of  the  Mercies  of  Providence,  every  Day  : 
 And  will  you  itarve  your  Selves,  and  go  naked, 
 becaufe  you  are  Unworthy  of  Food  and  Riy- 
 ment  >  'Tis  true  you  run  a  great  Hazard  if 
 you  receive  llmvorthily  ;  but  do  you  not  do 
 fo,  by  performing  othrr  Duties  in  an  undue 
 manner  ?  May  not  your  Prayers  be  turned  into 
 Sin  >  May  not  what  you  hear,rife  up  in  Juc-g- 
 ment  ag^infl:  you  ?  You  diXtUmvorthy  of  the 
 Privikdge  to  make  your  Requ;  fts  known  to 
 God:  Unworthy  that  God  fhould  fpcaktoyou 
 by  his  Word,  or  (end  his  Miniftcs  in  his 
 name,  to  inftru.^  you,  and  befeech  you  to  be  re- 
 concil'd:  Unworthy  to  lift  up  your  Eyes  to  Hea- 
 ven :  Unworthy  to  have  Liberty  of  Acceis  to 
 the  Throne  of  Grace.  You  are  invited  to  hear 
 his  Word,  and  commanded  to  (eek  his  Face, 
 and  fhould  not  negleft  i;  for  being  Unworthy, 
 In  like  manner  may  I  nor  Gy  •,  Are  \ounot  in- 
 vited, call  d,  and  commanded,  and  exprcll'  re- 
 quired to  do  this  in  Remembrance  of  Chrift  ? 
 lo  fhow  forth  his  Death  this  way,  tho'  it  be  a 
 Priviledge,  wearcahogether  Unworthy  of? 
 
 The  deeper  ienfe  of  your  Unworthinefs,  the 
 more  welcome  may  you  hope  to  be  at  his  Ta- 
 ble. Remember  the Centurian,who  fd\d,/.ordy 
 /  am  not  PForthy  thou  fjouldjl  come  und.tr 
 my  Roof.  NevertheK  fs  he  accepted  of  our 
 Lord's  Offer,and  rccetv'd  the  Benefit  of  his  Mi- 
 H  7,  racuLus 
 
p4  T^^  Third  Vifcoiirfey 
 
 raculousAfllllnnce  ;  and  was  honour'd  with  this 
 Teftimony,  that  the  Son  of  God  had  not  found 
 fo  great  Faith  as  His.  You  may  heighten  the 
 Senle  of  your  Unworthinefs,  as  a  part  of  your 
 Preparation  for  this  Table.  To  this  End,think 
 what  a  Gracious  God  you  (erve,  what  a  kind 
 Saviour  invites  you,  what  he  hath  done  and 
 fufferM  for  you  ;  while  you  think  alfo.what  you 
 have  done  againft  him,  what  you  have  defer- 
 v'd  by  Sin  5  and  yet  what  Dignity  and  Privi- 
 kdge,you  are  call'd  to  partake  of  by  Chrift. 
 
 Stcondly^  Beg  the  Spirit  of  Grace,  to  enable 
 you  to  receive  Worthily.  That  you  may  not 
 be  guilty  of  Chrift's  Body  and  Blood ,  that 
 you  may  not  eat  and  drink  Judgment  to 
 your  Selves.  Beg  the  Holy  Spirit  to  fix 
 your  Thoughts,  to  prepare  your  Hearts,  to 
 excite  your  Repentance ,  and  Godly  Sor- 
 row, to  quicken  your  Defires  after  Chrift , 
 Co  kindk,  encreafe,  and  excercife  your  Love 
 to  him,  with  Thankfulncfs  for  his  Love  to 
 you,  and  Charity  to  All  that  have  injur 'd 
 you.  Don't  diforder,  and  dilcompofe  your 
 Spirits,  by  fuch  unbecoming  Fears  of  the 
 Sin  and  Danger  of  Unworthy  Rtceivhg  ,  as 
 Ihould  unfit  you  for  the  Joyful  Exercife 
 of  Faith,  and  Love,  and  Thankfulnels-  Look 
 to  Chrift,  and  beg  his  Grace 5  don't  think 
 him  to  be  a  hard  Mafter ,  unwilling  to 
 receive  you.  He  will  not  break  a  bruifed 
 Reed,   nor  quench  the  fmoaking  Flax.    You 
 
 may 
 
On  four  Sacramental  Qjieftions.       pj 
 
 may  receive  /Vorthily^  notwithftanding  your 
 unwilling,  Lamented  InHrmiticsj  if  you  are 
 refolved,  and  diligent  in  the  Ufe  of  God's  ap- 
 pointed Means,  for  the  Mortification  of  Sin  , 
 and  the  Encreale  of  Grace. 
 
 H  3  The 
 
97 
 
 The  Fourth  Vifcourfe. 
 
 Whether  fudas  were  pre^ 
 fent,  &"(;. 
 
 iCOR,  XI.  28. 
 
 But  let  A  Man  examine  himfdf^  and  fo  let  him 
 eat  of  that  BreaJ,  and  drink  of  that  Cup, 
 
 Another  Queftion  I  would  npw  confidcr,  is 
 this. 
 
 W 
 
 Queft.   "^  ^  ^Y^Hether  Judas  were  pre^ 
 
 fent  at  the  Inflitutidn, 
 and  frft  Celeifratton  of 
 theLorcCs-Supfer, ''  For 
 '*  many  are  ready  tofaj^rvhat  need  you  rnakefo  much 
 ^'  ado^about  e  xamintng  your  felves  before  you  cumc? 
 *'  Surely  all  forts  of  People  may  come  as  well  as 
 "  Judas:  And  Minijlers  need  not  be  fcrub-Jous 
 "  whom  they  admit ^  wht'n  our  Saviour  at  the  irfi 
 "  Inflitution  admitted  Judas,  though  he  k*^fv 
 ♦^  hin^  to  be  a  Thief ^  and  a  Devfl, 
 
 H  4  ^fffif^ 
 
9S  Tk  Fourth  Difmrfe, 
 
 Jnfiv*  There  are  fo  many,  Wife,  Learned, 
 and  Good  Men,  of  different  Opinions  about 
 this  Queilion,  that  I  Qiall  endeavour  fairly  to 
 reprefent,what  may  be  faidon  either  fide;  and 
 then  make  fome  ReficQionsforourlnftrucli- 
 Oi\  fron^  it. 
 
 It  is  urged  by  many,  and  with  very  plau- 
 fible  Arguments,  conhrm'd  by  very  great  Au- 
 thorities of  Ancient,  and  Modern  Divines, 
 that  ^  Jud/ts  did  receive  the  LorePsSupper  vi^ith 
 the  other  Apoftles. 
 
 There  was  mother  Suffer  which  accom- 
 pany'd  the  Fafchal- Suffer  \  or  immediately 
 followed  the  eatmg  of  the  Pafihal  Lumb*  In 
 which  they  eat  Herbs,  and  Unleavened 
 Bread ;  the  Mafter  of  the  Famil}'  firft  dip- 
 ping his  Morfel,  and  then  the  reft  of  the  Fa- 
 mily \  atterwhich  a  Collation,  or  Voft-Suffer^ 
 where  he  brake  Bread  into  Pieces,  and  diftri- 
 tuted  a  part  to  every  One  of  the  Guefts :  And 
 iirft  drinking  Himfelf,  gave  them  the  Cup 
 hll'd  with  Wine,  according  to  the  Age'  and 
 Dignity  of  the  Ferfons,  adding  to  each  Di- 
 ftribution  a  Form  of  Bleifing  proper  to  that 
 Myftery,  which  was  Euchariilical,  and  Com- 
 memorative of  their  Deliverance  out  of  V-g^f^- 
 This  laft  our  Bielled  Lord  being  to  Cele- 
 brate,the  Night  before  he  was  betrayM,chang- 
 fd  the  Form  of  Blefling,  emd  turned  the  Ce- 
 remony 
 
 "  *  Cyprian^  yitilhti,  Jercw^  Chryjvjfcm,  Theodoret.  Many 
 Schoolmen  and  Romanilis  j  apd  of  the  Reforrr.ed.'  JRe^^a^  P. 
 Map^r^  ^uci^r^  Vr.  f^amoaJ,  Dr.  Ligh:foot,  &:c. 
 
whether  Judas  Ti^ere  prefeut^  &c.     99 
 
 lemony  to  an  higher  piirpofc  ;  and  gave  us 
 Brciid  and  Wine,  in  Commemoration  of  Ilis 
 Body  and  Blood,  commanding  His  Apolllcs  to 
 perpetuate  this  Rirc,  in  the  Chrillian  Church, 
 till  his  Second  Coming.  The  Oiicllion  is, 
 *  Whether  Judas  n^as  r/ow  prefcnt  at  this  Supper  <* 
 
 Some  think  that  the  Supper  mcntionM  in 
 the  XIII  ot  'John^dX.  \yh\c\\  jW<?iwas  prefcnt, 
 is  not  to  be  underilood  of  the  l^afchal  Supper^ 
 at  the  End  of  which  our  Lord  InlVituted  this 
 Sacrament. But  or  fomc  Ordinary  S:/pper^hiforc 
 the  Veaft  of  the  PaJ[ozer,v,  i.  At  which  SuppcL* 
 y«^^/ received  cheSop,  and  went  out,  and  the 
 Devil  ez-ztered  into  hiw.  And  we  read  he  did 
 fo  enter,  before  the  PaJJovcr  was  fully  come, 
 when  it  only  drew/t/gh^  22  Luke  1.  5.  At  this 
 Supper,  they  fay.  He  waflied  his  Difciples 
 Feet,  which  might  well  enough  be  performed 
 at  a  Common  Supper  •  but  not  fo  well  at  the 
 Pajfover-Feaf^,  where  They  muft  needs  be 
 ftraitened  tor  Time-  And  for  one  that  had 
 the  Bag,  to  go  out  from  a  Common  Supper,to 
 buyNecelfariesfor  theP/tj[/~oz'f;-i''6',r/?,mightwell 
 be  accounted  for:  But  it  would  bethought 
 very  Itrange,  and  contrary  to  the  Cullom 
 of  the  jcr)\f,  for  to  go  out  from  the  P/ifehal- 
 6V//'/'fr,to  go  to  Market,  and  buy  Provifion  for 
 another;  much  lefs  to  provide  for  that  Feaih 
 
 It  cannot  be  denied,  but  tliat  as  the  Evan- 
 gelill  L//te  delivers  tjie  Hillory,  Judas  fcems 
 to  be  prefent,not  only  during  the  PaJJover-Suv^ 
 
 ^ !^» 
 
 f  6'ce  Pr.   lid-wards,  L.xercif,  Cnr.  (J>   tUjicr.   bvo.  lyji. 
 ixerc.  y.  on  Li,(ie  21.  »i. 
 
I  oo  T7;e  Fourth  VifcourfCy 
 
 pery  but  at  the  Lord's  Supper  which  followed. 
 If  the  right  Order  of  things,  as  they  came  to 
 pafs,  be  there  laid  down :   For  he  fays  the 
 hand  of  the  Traytor  was  with  him  on  the 
 Table,    after  he  relates,  how  the  Bread  and 
 Wine  were  diftributed.     'Tis  alfo  faid  by 
 one  Ev2.nge\i{\,that  he  fate  doTVft  mth  theTrvelve\ 
 a?id  while  they  were  eatings  took  Bread^  Matth. 
 26.  20,  26.  and  that  after  Supper,  He  gave  the 
 Sop  to  Judas,  faith  Another,//^  tJjat  dippeth  Hu 
 hmd  with  me  m  the  Difb,  Mark   14.  17,  20* 
 Behold  the  ha  fid  of  him  who  hetrayeth  me,  is  with 
 me  on  the  Table,  Luke  22.  21.  mention'd  after 
 thelnftitution  of  theL^r<^V.S///'/'fr,  Src.  And 
 then  the  Devil  enter'd  into  Him,  Luke  22.  14. 
 and  He   went    out  immediately.     And  our 
 Lord  faid,  What  thou  doefi,do  quickly^     And  the 
 Difciples  underilood  it,  as  if  He  was  to  buy 
 fomething      againlT:     the       Pajfover  -  Feafi: 
 ^That  Feaft   therefore  was  not  yet  come,  if 
 this  Supper  was  fome  Days  before  the  Paffover- 
 Sapper :     And  then  our  Lord's  faying.  He  that 
 diPpeth  his  hand  with  me  in  the  Difh,  fiall  betray 
 me,  might  be  underftood  not  to  refer  to  his 
 prefent  A61,  but  to  his  Cullom  of  feeding 
 v/ith  him.     He  that  dippeth  his  hand  with  me, 
 that  is,  He  that  is  wont  to  eat  with  me  ;  And 
 fo  it  would  not  particularize  Judod  :  But  on- 
 ly fignifie,    that  one  of  the  Twelve  fliould 
 betray  him  :  And  it  ought  to  be  confider'd, 
 
 that 
 
 *  See  Btfhcp  Kidder'i  Demonjiration  of  the  Mcifiah,  Part  tU. 
 
 Cap.  ni.  Sea,  5. 
 
Whether  ]vid2$  were  pre fmt^  Sec.      loi 
 
 that  if  All  the  Dilciples  had  underftood  it,  of 
 the  prefent  Aftion  oijudjf'*s  dipping  iiis  iiaiid 
 with  our  Saviour  in  theDifh,  at  that  Time  j 
 there  would  have  been  no  room  for  fiiying. 
 Lord,  is  it  If  fomc  Days  after  this-  And  the 
 Greek  word  t/^/^o/Tron?  in  the  Preter  Tenfe, 
 and  not  in  the  Prefent,  doth  favour  this  Senfc. 
 So  that  notwithftaiiding  this,  tiiey  fav,  He 
 might  be  prefent  at  the  Pajfover-heajt,  and 
 LorcPs-Supper  too,  not  be  difcovered  by 
 thofe  Words  of  hisi\1all;cr. 
 
 Others  fay,ThatjfV/^.^  liaid  till  the  Saawwnt 
 of  the  Lord's'Supptr,  was  adminilfrcd  to  Him, 
 andtheRelfof  the  Difciples:  And  tlicn  imme- 
 diately went  out.  And  if  it  be  objccled, 
 That  fome  of  the  words  ufed  by  Clirilt  at  that 
 time,  could  not  be  apply'd  to  Jnd.t^:  This  is 
 tnyBody  given  for  you.  This  Ct4p  is  the  Nerv, 
 TeFLtment  in  my  Bloody  fjjed  for  jou.  Pll  drink 
 no  more  of  the  fruit  of  the  Vine^  till  I  drz/fk  tt 
 new,  with  you,  Luke  22.  18.  19,  20-  Thev 
 fay.  That  the  Apoltles  fometimes  addrei'l 
 themfelvcs  to  a  whole  Church,  where  may  be 
 fuppofcd  many  Hypocrites,  and  talfe  Chri- 
 ftians,  and  yet  apply  the  general  Promifes 
 of  the  Gofpel,  in  which  only  true  Believers 
 have  a  Ipecial  Right,  i  Thcff.i.  ^,  4^  6.  IVe 
 knoiv,  laith  the  Apoltle,  your  work  of  Taith^and 
 litbour  of  Love,  and  patience  of  Hope  in  ot.r 
 Lord  ^^efm  Chrift,  in  the  (i^ht  of  God,  and  our 
 Father:  knowing  ht loved  Brethren^ your  EleCUvn 
 of  God,     And  ye  b«cnme  followers  of  Vs,  ^c. 
 
 They 
 
1  o2  7he  Fourth  Difcourfe, 
 
 They  fay  farther.  If  Chrift  call'd  Judas  a 
 Devil  :  He  calls  Peter  by  the  Name  of  Satan 
 and  Deviljbecaufe  He  fo  far  comply'd  with  the 
 Devil,  as  to  oppofe  His  Sufferings.  Moreover 
 They  fay  Chrift  did  this  to  tell  His  Minillers 
 how  it  would  be  with  Their  Congregations. 
 That  there  would  be  Wolves  as  well  as  Sheep 
 prefect  Themfelves  among  Them  :  And  to  let 
 us  know  the  Tares  and  the  Wheat,mufl:  grow 
 together  till  the  Harveft.     And  to  convince 
 Us,that  another  Man's  Unworthy  Receiving, 
 can't  make  us  Unworthy :   Therefore  would 
 our  Lord  permit  Judas^  to  receive.     He  was 
 known  to  be  a  Wicked  Man,  yet  admitted 
 by  Chrift ;  He  did  not  pollute  the  Communion 
 to  Him,and  to  the  Reft  of  the  Difciples,either 
 at  the  Pajfover,   or  the  St/pper»     After  this 
 manner  fome  argue  for  his  being  prefent. 
 
 Among  Our  Divines,  ^  many  Men  of  Note, 
 and  of  Different  Periuafions,  do  agree  that  it  is 
 hard  tomakeitoutclearly,whether  it  was  the 
 I^ord'S'Supper,  that  Juda^  receiv'd,  or  no. 
 
 2.  On  the  other  hand.  It  is  urged  thatii^ 
 ivai  not  frefent  at  the  Lord's-Supper,  That  the 
 Sop  was  no  part  of  the  Sacramental  Supper, 
 upon  his  receiving  whereof  the  Devil  entered 
 into  him,  and  he  went  out  from  Chrift  and 
 his  Apoftles,but  of  the  Common  Supper  which 
 followed :  And  that  was  f  before  the  Inftitii- 
 tion  of  the  Lord's-Supper,  '  Tis 
 
 *G\\\t{^fs,kzxonsl{pdBloJJbming,  p.  461.  Mr.  R.  Vines, 
 en  the  LordVSupper,  8ro.  Chap.  XX  p  27  r.  Mr.  J.  Bur- 
 ^Oi^f^iGoJ^eilVorjbiV,  p.  238,      +  Vv, Edwards, B^erctt.  V. 
 
lVI)ether  ]ud2is  were  pre fent^  Sec,      loj 
 
 'Tis  certain  Judas  was  Excepted  by  Chrift 
 in  fevcral  kind  and  comfortable  Expreflions, 
 which  He  iifed  toThem, while  He  was  prcfent. 
 But  there's  no  fuch  Exception  of  Him,  as  to 
 what  our  Lord  faid  at  the  Iniiitution  of  the 
 Supper.  He  told  them,  Jofm  VI.  70.  /  have 
 cho/e/f  Twelve^  hut  O^e  of  jou  is  a  Devil-  And  in 
 the  XIII  Chap.  10.  AW  areje  clean^  but  not 
 All.  V.  18.  J  [peak  not  of  you  Ally  I  know  whom 
 I  have  chofen  \  But  that  the  Scripture  might  be 
 fulfilled.  He  that  eateth  Bread  ivith  me,  hath 
 lift  up  His  Heel  againft  Me.  If  he  excepted 
 Judas  in  fuch  ExprefTions,  one  would  think 
 He  fhould  much  more  at  this  Supper,  if 
 Judas  had  been  prefent.  Did  he  that  was  a 
 Devil  partake  of  Chrift's  Body  and  Blood  ? 
 St.  Mattherv  XXVI.  29.  St.  Luke  XXII.  28. 
 29,  30.  /  ^vill  not  drink  of  the  fruit  of  the 
 Vine,  till  I  drink  it  New  with  TOV,  in  my 
 Father"^ s  Kjngdom,  If  it  be  underftood  of 
 the  Kingdom  of  Heaven  Hereafter,  or  the 
 Kingdom  of  Glory.  Ic  is  not  applicable  to 
 Judas  :  Neither  is  it  fo  ,  if  undcrftood  of 
 Chrift's  Eating  and  Drinking  withThem,after 
 His  Refurraftion,  iov  Judas  was  dead  and  gone 
 to  His  Place 'before.  Drink  ye  All  of  It,  laith 
 Chrift,  That  is,  All  that  were  prefent,  and 
 then  adds  :  TOV  are  They  that  have  continued 
 with  me  in  my  Temptation  ;  and  I  appoint  unto 
 TOV  a  IQngdom  :  Js  my  Father  hath  appointed 
 unto  Me,  that  TOV  may  Eat  and  Drink  of  n*y 
 Table,  in  my  Kjngdom  ;  and  (it  onThrones,  judg- 
 ing the  Twelve  Tribes  of   Ifrael.     Befides,  our 
 
 Lord, 
 
i  d4  *The  Fourth  Difcourfe^ 
 
 Lord,  One  would  think,  fhould  be  far  from 
 faying  to  Jr^das :  My  Body,  broken  for  Touy 
 My  Blood,  flied  for  Tou;  when  he  excludes 
 him  by  Name  out  of  his  Prayer,  John  XVII. 
 j4s  the  Son  of  Perditway  whom  he  knew  was 
 lofl. 
 
 And  therefore,  though  the  EvangeUft  Luke 
 faith ;  The  hand  of  him  that  fljall  betrAy  me^  is 
 with  me  on  the  Table  ;  and  mentions  this,  after 
 He  had  related  the  Inftitutionof  the  Supper. 
 It  is  likely  that  the  Evangelifl:  there  obferves 
 not  the  exaft  Order  of  Time  ;  but  only  re- 
 lates the  Subifance  of  the  Matter,  as  he  heard 
 it  from  the  Apoftles ;  it  may  be  at  feveral 
 times.  He  was  not  an  Eye-witnefs,as  St.  Mat- 
 thew and  StJJohn  were.And  after  the  Hiftory  of 
 the  Sacrament,  He  only  adds  what  Chrift  (aid 
 of  the  Tray  tor:  And  if  we  will  keep  to  the 
 ftrift  Order  of  the  Words  in  the  Gofpel  of 
 St. Luke ;  Chrift  did  not  tell  HisDifciples  of  the 
 Tray  tor,  while  They  were  eating  the  Pafehal 
 Lamb;  6\it  afterwards,  after  They  had  done. 
 
 As  to  the  Expreflion  of  Chrift's  fitting 
 down  with  the  Twelve ;  there  can  be  httle  ar- 
 gued from  it,  for  we  read  i  Cor,XV,  5.  That 
 Chrift  riGng  from  the  Dead,  was  (cQn  of  Ce- 
 phas, and  then  of  the  Twelve  (though  that 
 muft  be  underftood  of  the  Eleven')  for  Judas 
 was  gone  to  His  Place,  before  our  Lord  was 
 Crucify'd. 
 
 Grotim  expreQy  declares  in  his  Anotations  on 
 XXVI  Matth.  and  XXII  Luke,  That  the 
 Supper  in  which  the  Sop  was  given  to  Judas ^ 
 
 and 
 
Whether  Judas  Tb^rf  prefcnt^  See.   105 
 
 and  on  which  he  went  forth,  was  the  Com- 
 mon-Supper, and  not  at  the  Lord':> Supper: 
 And  that  St.  L///:^  doth  not  place  the  Words 
 of  Chrift,  concerning  jTW^ij,  in  tlieir  proper 
 Order ;  The  Sop  given  to  him  Teems  not  to  be 
 Sacramental  Bre/tdy  for  this  reafon,  becaufer/;^^ 
 was  broken,  but  not  dipM  in  any  Liquor  that 
 we  read.  Which  might  be  2,\.Common  Supper, 
 
 In  fliort,  One  would  hardly  think;   Tiiat 
 our  Saviour  who  whipt  the  Buyers  and  Sellers 
 out  of  the  Temple,  Ihould  admit  one  whom 
 He  knew  to  be  a  Devil,  to  be  Partaker  of  His 
 Body  and  Blood.     The  Evangeliih,  Matthew 
 and  ,V/^K',  relate  theDifcourfe  of  Chriftat  the 
 Table,about  Him  that  Hiould  betray  Him,  to 
 be  ^^/<7rf  the  Inftitution  of  the  Supper,  where- 
 as %uLuke  places  it  afterwards:    Hither  they 
 two,  put  that  before^  which  fliould  be  after ; 
 Or  He  puts  that  after^  in  his  Relation,  which 
 fhould   precede.     Here  is  not  or.ly   Two  a- 
 gainft  One-,    But  in  feveral  other  Particulars, 
 ThatEvangelift  does  nor  obferve  the  exacl:  Or- 
 der of  Time  in  his  Hillory.     But  without 
 pofitively  determining  this  Matter,  wherein 
 ib  many  Learned  Men  differ,  Let  m.e  obferve, 
 Firfly    That    they    who    grant    '[judas   to 
 have  been    prefent   at    the    Lord's-Supper , 
 Do    yet   generally  deny  that  Any  Known  , 
 Scandalous  People,  of  Wicked  Lives  Ihould 
 be   admitted.     ^  Clr^fojlom  ^     grants  fitdas 
 to  have  received  the  Sacrament,  and  yet  l^il- 
 courfes  largely  againfl:  the  AdmilTion  of  Scan- 
 dalous 
 
 *  Horn,  on  St.  M-itth. 
 
to6  Tl^e  Fourth  Difcourfe^ 
 
 dalous  and  Profane  Fcrfons.  The  Wicked- 
 nefsof  Judas  was  not  then  known  in  Publick; 
 not  till  after  He  had  the  Sop,  and  left  the  Di- 
 fciples,  and  went  to  betray  His  Lord.  The 
 Evangelifl  Joh^  fays  exprefly,  It  was  m  Secret^ 
 that  he  bargain'd  with  the  E.'iemies  of  Chrift, 
 and  m  Mandidknoiv  of  /V,  XIII  Johrty  28.  29. 
 And  though,  when  j^W^^  faid,  Lord^  is  it  I? 
 Oar  Saviour  RepHes ;  Thouha^  ftid-,  yet  He 
 only,in  His  own  Confcience,  might  underil:and 
 the  meaning  of  thofe  Words.  He  was  not  a 
 known  Scandalous  Perfon,  If  he  did  receive 
 the  Lord's-Supper.  Scandal  arifes  fromaSin 
 committed  by  a  ProfeiTor  known  and  di- 
 vulg'd.  Judas  had  not  yet  betray 'd  his  Ma- 
 iler, any  more  than  Peter  had  deny'd  him : 
 And  To  he  only  foretold  his  future  Treachery. 
 
 Secondly^  They  that  are  fecretly  guilty  of 
 great  Crimes  and  hainous,  fhould  be  afraid  of 
 coming  to  the  Lord's  Table,  upon  Suppofition 
 that  Jtidxs  did  receive,  left  They  run  the  fame 
 Hazard,  and  incur  the  fame  Fate.  Left  the 
 Devil  enter  into  Them,  and  take  Pofleflion  of 
 Them,  as  He  did  of  Jtidas  upon  his  Unworthy 
 Receiving,  If  he  did  receive  ;  and  fo  hurried 
 him  to  the  vileft  Crimes,  the  Murder  of 
 Chrijft,  and  Self-murder. 
 
 Thirdly  Our  Lord,  in  the  Adminifl:ration 
 of  the  Lord^s-Supper,  fuppoOng  Judas  was 
 prefent,  afting  as  a  Minifter,  could  not  be 
 Witneis  and  judge  too.     1/lieSins  He  knew 
 
 that 
 
Whether  Judas  were  frefait^  Sec.      lO^ 
 
 that  yWrf/ would  commit,  were  not  yet  com- 
 mitted ;  and  R)  not  yet  Scandalous.  We 
 mud  be  careful  how  wc  urge  an  Imitation 
 of  what  Chrift  knew,  and  did  in  his  Divine 
 Nature,  upon  Ordinary  Miniflers.  Had  our 
 Saviour  here  aclcd  as  Judge  and  Witnefs  too, 
 it  might  h?ive  been  an  illPrecedent  toMinifters, 
 to  take  upon  them,  by  their  own  Power,  to 
 deny  the  Sacrament  judicioully,  to  whom 
 they  pleafed  ;  or  upon  Sufpicion,  and  Jea- 
 loufies  without  Proof,  where  neither  Igno- 
 rance, or  Scandal  can  be  obje^led* 
 
 Fourthly^  All  mufl:  grant,  that  it  is  Rare,  if 
 PolTiblejto  find  any  part  of  the  Vifible  Church 
 upon  Earth,  where  the  Ordinances  of  the 
 Gofpel  are  Adminiftred,  thlt  is,  not  mixc 
 with  good  and  bad.  You  may  as  foon  find 
 a  Body  without  any  Blemiih,  Spot,  or  Wrin- 
 kle, or  Imperfection ;  as  a  Church  without 
 fome  Corrupt  Members;  and  yet  the  Body 
 may  be  beautiful,  and  the  Church  too  for  alj 
 that.  The  Gofpel- .Ve:  will  gather  good  and 
 bad,  as  to  vifible  Profeflion  ;  All  are  not  Ifrael, 
 that  are  of  IfraeL  The  Rules  of  Faith  and 
 Love,  are  pure  and  per  ted  in  the  Word ; 
 But  notfo  obferv'd  by  all  vihble  Ghriilians ; 
 As  the  Hebrew^  ./reeky  and  Lat/n  Languages, 
 may  be  pure  in.  liooks ;  but  hardly  found  to  be 
 puiely  fpokeuj  by  any  Nation  in  the  World, 
 
 Fifthiji  ^\\Qt0i  fome;  unworthy,  wicked 
 Perfons  [\-i(:AjSA  t4  admitted  \  wc  are  to  en- 
 
 I  deavour 
 
I o8        - . T7?g  Fourth  Difcourfey  .  .v...:, 
 
 deavour  they  fhould  be  feparated,  and  are  not 
 to  feparare  our  felves,  till  that  be  regularly 
 try'd,  and  is  not  done.-  A  particular  Mem- 
 ber is  not  to  ufurp  the  Power  of  the  Keys,  to 
 Sufpend,  or  Excommunicate:  There muft  be 
 Proof,  by  fufficient  Evidence,  of  Matter  of 
 Fad,  to  convince  any  Man  or  Woman  be- 
 fore they  be  fufpended*  'Tis  true,  Thieves 
 and  Robbcis,  and  other  Vile  Offenders  fhould 
 be  reform'd  and  purg'd  out  of  the  Nation  and 
 City,  but  it  muft  be  done  regularly,  and  in 
 Courfe  of  Law,  or  the  Mifchief  will  be  grea- 
 ter. Particular  Members  muft  do  their  Du- 
 ty firft,  if  they  know  any  unworthy  Com- 
 municant, and  can  prove  it;  they  are  by  the 
 Order  of  Chrift  toadmonifh  fuch  in  private, 
 to  tell  him  of  his  Fault :  And  if  you  can't 
 gain  him  that  way,  get  two  or  three  Witnef- 
 fes  and  endeavour  to  bring  him  to  Repen- 
 tance, by  due  Convi<^ion ;  if  after  this  he  be 
 obftinate,  and  Hand  out  in  his  Sin ;  tell  it  to. 
 the  Church,  acquaint  the  Minifter,  or  Paff or, 
 and  by  him  (^if  needful)  the  whole  Society  ; 
 and  when  Perfons  have  done  their  Duty,  then 
 'tis  time  to  talk  of  Publick  Cenfure :  Till 
 then,  they  can  blame  no  body  but  themfelves. 
 ^-  Mr,  B'^rr^z/^/'j  faith  exprefly,  /f  ^J  ReveU- 
 tioHy  I  -knew  fuch  or  (uch  a  i\Lm  to  be  a.  Hypo- 
 crite^ yet  -'I  might  Communicate  ivith  him  Jt illy 
 and  not  be  at  all  defiled^  except  I  could  prove  by 
 Witnefs  what  I  know-     And  he  fays   farther, 
 
 1  maji 
 
 -    f  Go/jpel-Tfor/ki^,  p.  238,  140, 
 
Whetier  Juias  Ti>he  pre fent J  8ccl    109 
 
 /  mufi  look  to  it^  to  exdmins  my  felf;  but  for 
 Others^  I  am  only  fo  far  bound^  as  to  keep  my  felf 
 Clea/f.' 
 
 I  therefore  add,  If  there  be  any  fuch,  as 
 are  wicked,  and  unworthy  Receivers,  that 
 Communicate  with  me ;  If  I  be  not  Acceflb- 
 ry  to  their  Sin,  it  doth  not  pollute  me.  It 
 is  my  Duty,  and  my  Right  to  come  to  the 
 Lord*s-Supper;  if  another  come  unworthily^, 
 he  fhall  bear  his  own  Burthen :  He  eats  and 
 drhiks  his  own  Damnation.  Shall  I  keep  away 
 becaufe  he  Sins  in  coming?  Or  becaufe  the 
 Minifter  and  the  Church  Sins,in  not  excluding 
 him  ?  If  I  have  done  my  part  towards  it,  I 
 may  be  fatisiied.  Muft  not  I  go,  and  offer 
 my  Gift  to  the  Altar,  becaufe  another  fhould 
 not  come,  till  he  firft  go,  and  be  reconcil'd 
 to  his  Brother?  There  was  a  Cham  in  NoaPs 
 Ark  ;  fhall  I  leap  out  of  the  Ark  for  that  ? 
 lam  not  bound  to  go  and  pry  into  another 
 Man's  Life  and  Converfacion,  fo  as  to  give 
 an  account  of  things  fecrct;  but  if  anything 
 offend  me,I  am  bound  by  the  Rule  of  Chriif, 
 to  ad monifh  my  Brother,-  and  if  he  appears 
 to  be  wicked,  I  am  bound  to  endeavour  he, 
 fhould  be  purged  from  the  Congregation  :  If 
 I  ne^le6l  what  is  my  Duty,laQi  fo  fardefiled^' 
 but  not  otherv/ife.  'Tis  true  'tis  faid,  jf  any 
 Man  he  called  a  Brother^  and  is  a  Fornicator^  IdO' 
 later^  Katler^  Drunkard^  or  Extortioner^  with 
 jtichaone^  no^  not  to  eat^  2  Cor.  5.  11.  This 
 IS  to  be  underffood  of  Common  Meals,  and 
 ('^'•Jinary  Familiarity:  However  the  Confe- 
 
 }.  z  quenue 
 
lib  The  Fourth  Difcourfe^ 
 
 quence  is  good.  If  not  to  eat  with  fuch,  at 
 Common  Meals,  we  are  not,  at  the  Lord's- 
 Table :  But  then  we  muft  have  a  Mark  fet 
 on  them,  by  their  Sufpenfion,  to  avoid  their 
 Company;  otherwife,  if  the  Minifter  and 
 Church  negled  their  Duty,  or  are  not  fuffi- 
 ciently  informed  of  fuch  Faults,  a  Private 
 Chriftian  may  be  a  worthy  Communicant, 
 riotwithftanding  forae  fuch  be  admitted :  If 
 according  to  the  Law  of  Chrift,  he  hath  en- 
 deavoured his  Convidion  and  Reformation 
 by  private  Admonition,  and  if  that  be  not 
 effeftual,  have  imparted  it,  in  order  to  more 
 pubUck  Cenfure :  Without  this,  there  may  be 
 endlefs  Separations,  and  you  may  run  through 
 all  points  of  the  Compafs,  till  you  have  fepa- 
 rated  through  the  whole  Circle,  and  never 
 know  where  to  fix. 
 
 What  work  would  it  have  made  in  the 
 Corinthian  Church,  if  you  may  fuppofe  the 
 Communion  of  one  Inceftuous  Peribn  had 
 polluted  all  the  reft,  and  had  been  a  ground 
 of  Separation.  If  Hypocrites  and  AA'^ickcd 
 People  will  joyn  with  us,  m  our  Frofeffion  ; 
 wc  don't  therefore  joyn  with  them  in  their 
 Sin  j  we  can't  be  infefted  and  defiled,  but  by 
 our  own  Confent,  and  the  negle8:of  our  Du- 
 ty. Nor  do  we  profefs  our  felves  to  be  one 
 Body  with  Them,  any  further  than  They 
 profefs  Themfelves  Members  of  Chrifl:.  And 
 yet  if  They  be  not  what  they  profefs,  'tis 
 not  Our  ProfefRon  is  falje^  but  Theirs  that  is 
 fO'    VntQ  the  pire  aH  things  are  fare '^  But  unto 
 
 Them 
 
Wl)€ther  Judas  Tb^r?  frefeiit^  Sec.     I'l  i 
 
 77;em  that  are  defiled,  and  unbelttving,  nothing i 
 pnre.  By  which  'cis  plain,  That  what's  Impure 
 to  them  that  are  defiled,  is  ngt  made  /mpHTi 
 to  them  that  are  pure. 
 
 Lajlly^  htt  m  Confider,  and  Learn,  from  the 
 Ca(e  ofi'v/^jy /leaving  it  undetermined  whether 
 he  did  receive  or  no  ;  So  as  not  to  be  obliged 
 to  maintain  either  Opinion)  not  to  reft  in  ex- 
 ternal Privileges,  in  being  one  of  the  Family 
 of  Chrift,  as  vifibly  related  to  Him.  We  are 
 foby  Baptifm,  and  by  coming  to  the  Lord's- 
 Table.  If  he  did  not  eat  of  the  Supper,  as 
 many  believe  he  did  :  Yet 'tis  certain  he  did  eat 
 of  the  Pajfovtr,  and  Preach  in  the  Name  of 
 Chrift,  and  might  work  Miracles,  andcaftout 
 Devils,  as  well  as  the  other  Apoftles.  And  was 
 no  more  fufpeded  of  Treachery  againft  his 
 Lord  than  any  of  them  ^  They  All  laid,  Lord 
 is  it  11  And  yet  the  Devil  entered  into  him, 
 and  he  proved  an  Hypocrite,  a  Murderer,  and 
 a  Devil.  Let  us  not  therefore  reft  in  any  Ex- 
 ternal Privileges,  as  being  vifibly  related  untQ 
 Chrift.     Remember  the  Cafe  of  fttdas. 
 
 13  .  0/ 
 
IIJ 
 
 Of  the  Ends   ivc  /Jmilci  propofe^ 
 in  Receiving  the  Lord's  Supper. 
 
 I  Cor  II.  28.  Buf  let  a,  Man  examine  himfdf^ 
 and  jo  kt  him  eat  of  that  Bread^  and  drink 
 of  that  Cup. 
 
 I  Have  confidered  (everal  Sacramental  Que- 
 iHons,  and  refolv'd,  and  anfwer'd  them 
 in  tl'.e  moft  pra<£l:ical  manner ,  to  adifl: 
 your  Preparations  for  this  Ordinance.  That 
 which  I  would  now  fpeafv  to,  is,  concerning 
 the  Ends  wt  jhonld  propofe  to  our  fclves,  in  com- 
 ing  to  the  Table  of  the  Lord.  Hereby  vou  will 
 be  help'd  to  Examine  your  Selves,  and  be  able 
 to  judge  whether  hitherto  you  have  come 
 with  right  Ends,  or  no  ;  And,  conlequcndy, 
 whether  you  did  receive  worthily,  or  unwor- 
 thily :  And  from  thence  may  be  able  to  judge, 
 what  you  have  to  Repent  of,  and  what  to  be 
 Thankful  for,  as  to  former  Communions; 
 And  will  alfo  be  a(Iifted,  more  worthily  to 
 Communicate  hereafter,  by  fixing  your  Ends 
 right,  when  you  come.     Ltt  a  Afaft  txamtm 
 
 I  c^  hirrfilff 
 
I  «4     Of  the  Ends ti^e  fhould  fropofe^ 
 
 himfelf,  and  [o  let  him  eAt ;  particularly,  as 
 to  his  Ends  and  Dtftgn^  in  coming  to  this  Or- 
 dinance, 
 
 Among  feveral  things,  which  might  here 
 be  propofed,  the  Principal  Ends  of  a  Chrifti- 
 an,  in  coming  to  the  Lord's  T^ble,  a^e  fuch  a$ 
 thele: 
 
 I.  To  profefs  his  Relation  to  Chrift,  as  one 
 pf  his  Diiciples,  and  his  Communion  with  his 
 Fellow-Chriftians,  as  a  Member  of  the  fame 
 Body.  By  eating  of  that  Bread,  and  drink- 
 ing of  that  Cup,  we  declare:  to  ail  the  World, 
 that  we  are  Qhrifticinsy  and  not  alhamed  of 
 our  B^ptifmal  Covenant.  That  we  reckon  it 
 our  Honour,  to  be  accounted  the  Followers  of 
 a  Crucified  Saviour,  and  glory  in  his  Crois. 
 We  openly  acknowledge  our  Faith  in  him , 
 and  Hope  of  Salvation  by  his  Death.  We 
 diftinguifli  our  felves  from  Atheifts,  and  In- 
 fidels, and  Hereticks,  who  deny  the  Lord  that 
 bought  them.  We  profefs  to  belong  to  the 
 Family,  and  Kingdom  of  Chrifl;,  by  parta- 
 king of  the  Childrens  Bread:  For,  as  the 
 Apofi:le  fpeaks,  i  Cor,  l  o.  17-  IVe  bang  many^ 
 are  one  Bread  :  For  tve  are  all  Partakers  of  that 
 one  Bread.  And  therefore  the  Lord's  Supper 
 is  called  the.  Qo?nmumon^  whereby  we  have 
 Fellowfhip  with  one  another.  One  Bread, 
 teing  made  up  of  many  Corns  5  and  one 
 Cup,  or  the  Wine  in  it,  of  many  Grapes. 
 So  v^e  being  many ,  are  one  Bread,  4nd  one  Body.. 
 
in  (}{ecemn(^  the  Lord's- Suffer,      1 1^ 
 
 And  tfjt  Bread,  and  the  church,  are  called  by 
 one  Name,  tht  Body  of  Chriji. 
 
 Hereby  wc  take  upon  us  the  Badge,  and 
 Livery  of  our  great  1  ord  and  Mailer.  We 
 wear  his  Colours,  and  own  him  to  be  our 
 General,  and  the  Captain  ot  our  Salvation. 
 As  Circumcilion  ,  and  the  rallover,  dillin- 
 guifhed  the  Jews  from  tlic  reft  ot  the  World  ; 
 lo  do  Baptif'm,  and  the  Lord's  Supper,  dillin- 
 guiOi  Chrillians.  And  they  that  kept  the 
 Faffover,  are  laid  to  keep  it  unto  the  Lord^  as 
 a  Protedion  of  their  Alleginnce  toj^thovah^  in 
 oppofition  to  the  Service  ot  idols. 
 
 IL  We  come  to  this  Ordinance,  to  tcftifie 
 our  Obedience  to  Chrirt,  and  our  Regard  to 
 his  Authority.  He  has  bid  us  do  this  in  Re- 
 membrance of  hire,  and  (hew  forth  his  Death 
 this  way.  We  Ihow  our  Reverence  for  what 
 He  hath  appointed,  and  commanded  -,  and 
 that  we  dare  not  live  in  the  ncgle5t  of  what 
 He  hath  injoin^d.  Efpecialiy  considering  how 
 kindly  he  inifituted  this  Rite,  a  little  before 
 his  Death,  the  Night  before  he  was  betrayed  ; 
 and  commanded  us  this  way  to  remember  his 
 Love,  in  dying  for  us.  Which  Command  is 
 repeated  three  times  by  the  Evangelijl,  and 
 again  by  the  Apoflle  S.  Faid^  that  it  might 
 not  be  thought  :{.i:\  unneceiTary,  or  a  trivid 
 Matter.  It's  true  ,  we  fluuld  never  have 
 thought  of  this,  if  he  had  not  appointed  ii . 
 But  by  our  Obedience,  and  carci'ul  Obfcrva- 
 tion  of  jr,  we  Ihcw  a  rv^^P^:t-l  ^o  our  Lord'; 
 
 Authcrin'. 
 
1 1 6     of  the  Ends  we  fJ^ouU.  fropofe 
 
 Authority.  Did  He  give  fucli  a  pofitive  Or- 
 der about  this,  and  (hall  wedifregard  it  ?  Wc 
 are  no  more  left  at  Liberty  as  to  this,  than  as 
 to  any  other  Parts  of  Chriftian  Worfhip.  And 
 it  is  very  bold  and  arrogant,  for  the  Difciplcs, 
 to  pick  and  chule  which  of  their  Lord's  Com- 
 mandments they  will  obey,  and  which  not. 
 
 III.  We  come  to  the  Lord's  Table  to  renew 
 our  Covenant  with  God  in  Chrift,  to  engage 
 our  Fidelity  to  him,  and  to  receive  the  Seal  of 
 his  Faithful  Promilcs  unto  us.     For  all  the  Pri- 
 vileges which  Chrift  has  purchafed,  all  the 
 Mercies  he  has  procured,  all  the  Bleffings  and 
 Favours  he  has  promifed  in  the  Gofpel,  are 
 fealed  in  this  Ordinance  to  the  Worthy  Recei- 
 ver.   And  therefore  called  the  New  TefiAm&nt^ 
 or  Covenant,  in  his  Blood.     We  here  receive  a 
 fealed  Pardon  for  all  our  paft  Sins  ;  and  for 
 thofe  in  particular  of  the  laft  Month,  which 
 we  remember,  and  confefs  in  our  preparatory 
 Work.     We  give  up  our  felves  again  to  God, 
 as  his  Covenant-Servants,  profefling  that  vye 
 are  fo,   and  engaging  that  we  will   be  fo: 
 That  this  God  fhall  be  our  God.     And  if  we 
 be  fincere,  and  unfeigned,  Heat  the  fame  time 
 aifures  us,  that  he  is  our  God,   and  hath  blot- 
 ted out  all  our  TranfgrefTions ,  and  will  re- 
 member them  no  more. 
 
 As  Sacrifices  formerly  were  one  way  of 
 Covenanting  with  God  ,  fo  to  feaft  upon  a 
 Sacrifice  is  one  way  of  fharing  in  the  Benefit 
 of  it.    It  is  to  partake  of  the  Sacrifice  i   It  is 
 
 to 
 
in  ^ecelVtn^  the  Lord's-Sul'l^er,      l  jty 
 
 to  give  our  Confcnt  tq  the  Covenant,  that  is 
 confirmed  and  latificd  iherchy.  This  is  a 
 FcederalRitc  between  God  and  a  Believer,  fig- 
 nifying  Tricndlhip,  Rceonciliatinn,  and  Kind- 
 nefe.  We  teed  on  the  Sacrifice  iA'  Chrift,  at 
 his  Table ,  as  thofe  who  have  received  the 
 Atonement  -,  as  thofe  who  are  in  a  Covenant 
 of  Friendfliip  with  God  ;  wht)ie  i^eace  with 
 Heaven  is  made,  by  the  bloody  Sacrifice  of 
 Chrift. 
 
 If  we  be  humble,  and  fincere,  in  renewing 
 this  Covenant  with  God  in  Chrill: ,  on  our 
 part,  we  may  confider  for  our  Comfort,  that 
 it  is  a  Seal  on  God's  Part  too,  of  his  being  in 
 Covenant  with  us  :  And  a  Confirmation  of  our 
 Faith,  that  he  will  be  our  God,  and  fulfill  all 
 his  Promifes  to  us.     It  is  one  part  of  our  Dc- 
 fignin  coming,  to  ihow  we  are  a  People  in 
 Covenant  with  God  :  And  by  taking  and  eat- 
 ing the  Bread,  and  drinking  the  Wine,   wc 
 teftifie  that  we  are  fuch,   and  wc  bind   our 
 felves  to  continue  io.     In  the  Hallcrn  Coun- 
 tries,   Leagues  and  Covenants  were  ratified 
 by  Feafting  together.     And  as  they  who  did 
 eat  of  the  Sacrifices  offered  to  Devils ,    had 
 thereby  Ftlio\v(hip  with  Dtvils  \   And  as  the 
 Jews,   by  eating  a  part  of  their  Sacrifice  to 
 ^thovah^    held  Communion  with  God,    and 
 profefled   Subjedfion  to  him  ,   as  yon  read  , 
 I  Cor.  IO.  1 6,  17.    So  by  the  Lord's  Supper, 
 we  renew  that  Covenant  with  God,  that  we 
 entred  into  by  Baptifm  ;    viz..  To  take  God 
 the  Father  f:;r  our  Creator,  Preferver,  Ruler, 
 
1 1 8     Of  the  Ends  we  fl^ouU  fropofe, 
 
 and  Sovereign,  and  to  place  our  Happinefs 
 in  his  Love ;  And  to  take  Jefus  Chrifl:  for 
 our  only  Saviour  ;  through  whom,  we  hope 
 for  all  our  Acceptance  with  God,  and  Ability 
 to  ferve  and  glorifie  him ;  And  the  Holy 
 Ghoft  for  our  San£lifier ,  to  renew  us  after 
 the  Divine  Image,  and  to  be  the  Author  of 
 all  Grace,  and  Comfort  to  our  Souls ;  And  to 
 take  the  Holy  Word  of  God,  to  be  the  Rule 
 of  our  Faith  and  Life  ;  and  hereby  renoun- 
 cing the  World,  the  Flefh,  and  the  Devil, 
 are  engaged  to  follow  Chrift,  and  be  faith- 
 ful to  him,  as  long  as  we  live ;  in  hopes  of 
 Eternal  Life,  which  he  has  purchafed,  pro- 
 mifed,  and  is  gone  to  prepare. 
 
 IV".  Another  End  in  coming  to  this  Ta- 
 ble, is,  to  exprefs  our  Thankfulnefs  to  God 
 for  giving  his  Son  to  die  for  us ;  and  our 
 thankful  Admiration  of  the  Love  of  Cbrift, 
 in  giving  himfelf  as  our  Ranfom.  Herein 
 hath  God  commended  his  Love  to  us,  that 
 when  we  were  Sinners,  he  fent  his  Son  to 
 die  for  us.  And  herein  we  exprefs  our 
 Thankfulnefs  to  God,  when  we  remember 
 his  Love  this  Way.  We  ought  therefore,  to 
 excite  and  (lir  up  holy  Love  and  Thankful^ 
 nefs,  when  we  come  to  this  Table,  as  the 
 proper  Seafon  of  the  moll  lively  Exercife  of 
 thefe  Graces.  And  there  is  that  in  View 
 before  us,  that  is  proper  to  raife,  and  encreafe 
 the  Flame.  How  great  a  part  of  our  Work 
 Holy  Thankfulnefs  is ,  may  be  gathered 
 ■      ■  frgni 
 
in  ^eceiVtn^  the  Lcrd's'Stip^er.     119 
 
 from  the  Name  of  the  Inllitutiun,  fo  often 
 given  it  by  theChriltian  Churches ,  mj^^ipot, 
 an  Aiftion  of  Thankfgiving.  We  here  fo- 
 lemnize  the  Remembrance  of  the  greatefl 
 Blelfing,  that  ever  God  beftowed  on  the 
 World  ••  And  if  we  confider  how  Great,  and 
 Glorious,  and  Excellent  a  Gift  that  was,  and 
 how  low  the  Condefcenfion  on  God's  part, 
 and  how  high  the  Provocation,  and  Privilege, 
 on  Ours;  And  how  wretched  and  unworthy 
 Creatures  we  are,  that  are  fo  favoured;  And 
 with  what  unfpeakable  Kindnefs  and  Alfe- 
 £^ion,  He  did  and  fuffered  all  for  us,  when 
 he  fubmitted  to  take  the  Form  of  a  Servant, 
 and  die  the  Death  of  the  Crofs  for  our  Re- 
 demption, &c.  Wenialleafily  perceive,  that 
 this  mud  be  one  great  End  of  our  coming. 
 To  exprefs  our  unfeigned  Thanks,  and  alcribc 
 Bl('//i//g,  nnd  Glory ^  and  Praife^  to  htm  that  fits 
 upon  the  Throne  ;  xnd  to  the  Lamb  ,  who  hath 
 loved  tts^  and  rvajhed  us  from  our  Sins  in  his 
 own  Blood. 
 
 Let  us  hereupon  Recolle6l  with  what  ar- 
 dent Dcfirc  ,  with  what  a  zealous  Love, 
 With  what  Forwardnefs  and  Kefolution,  our 
 Lord  died  for  us.  When  he  was  entering 
 upon  his  Paffion,  wlien  he  fpeaks  of  his  own 
 Crucifixion,  fays  he,  /  have  a  Baptifm  to  be 
 baptized  with  J  and  how  am  I  Jlrait/ied  till  it 
 he  accomplifhed !  Luh'  I2.  15.  He  longed  to 
 luffcr  and  die  for  us-  He  feems  to^  think 
 the  time  long,  ere  he  was  Betrayed,  ere  he 
 was  Condemned,  ere  he  was  Scourged,  and 
 
 Mocked, 
 
t  to     Of  the  Ends  f^e  fhould  Tropofe 
 
 Mocked,  and  Tortur'd;  ere  he  was  Cruci« 
 fied,  and  (bed  his  Blood  for  us.  And  this 
 he  iciid  at  the  beginning  of  that  Supper,  after 
 tvhich  lie  Inftituted  this  Sacrament.  JVith 
 Defire  have  I  deftred  this.  With  the  mof^  ear- 
 iieft,  ardent  Defire,  have  I  -onged  to  eat 
 this  Pailover  with  you,  before  I  fufFer,  Luk, 
 
 22.  15. 
 
 Let  us  always  make  this  one  great  V.n^  of 
 our  Coming,  to  exprefsour  Thankfulnefs  for 
 the  Love  of  God,  and  his  Dear  Son  to  us; 
 That  we  may  praife  the  Lord  for  his  Good- 
 nefs ;  That  our  Souls,  and  all  within  us, 
 may  blefs  his  Holy  Name.  Let  us,  to  this 
 purpofe,  alfift  our  Meditations,  by  confider- 
 ing^  from  what  a  State  of  Sin  and  Mifery  we 
 were  redeemed  ;  and  to  what  a  State  of  Blef- 
 fednefs,  and  Glory  ,  we  are  advanced,  by 
 the  Lord  Jefus.  Let  us  confider,  what  it 
 coll  the  Redeemer  to  fave  us  from  Wrath  to 
 come,  and  to  procure  our  Reconciliation  to 
 God,  and  Eternal  Salvation.  O  come  with 
 Love  and  Thankfgiving  to  this  Feaft  of 
 Love!  AFeaiiofFat  Things,  full  of  Mar- 
 row, of  Wine  on  the  Lees,  well  refined  ; 
 where  he  leads  us  into  his  Banqueting-Houre, 
 and  difplays  his  Banner  of  Love  before  us. 
 Our  Souls  therelbre  fhould  magnifie  the 
 Lord  ,  and  our  Spirits  rejoice  in  God  our 
 Saviour. 
 
 V.  Another  End  of  coming  to  this  Table, 
 is,  to  profefs  our  Love  to  all  the  Saints,  and' 
 
 Gur 
 
in  ^ceivlng  the  LorJ^S'Supper.     lii 
 
 our  Charity  to  all  Mankind  ;  and,  in  par- 
 ticular, our  Forgiv^enefs  of  thofc,  who  have 
 injured  us ,  and  hearty  Reconciliation  to 
 theni. 
 
 We  there  profefs  our   Love  to  all  Good 
 Men,  as  bearing  the  Image  of  God,  as  Lo- 
 vers of  God,  and  Beloved  by  him  ;  As  Mem- 
 bers of  Chrift,  and  Part  of  his  Family  ;    As 
 int'refted   in  the  Fruits  of  his  Death ,   and 
 Heirs  of  the  Heavenly  Inheritance.     And 
 therefore  he  kind  to  one  another ^  tender-hearted^ 
 and  jorgiving  one   another  ,    eve/t  as  God  for 
 Chrtfi''s  fake  hath  forgiven  you  ^    Eph.  4.  ^2. 
 Not  rendering  Evil  for  Evtl ,    hut  overcoming 
 Evil  with  Good'     And  if  a  Brother  trcfpafs 
 againfl:  us  Seven  times,  that  is,  very  oiten  ; 
 yet  if  he  repent,  forgive  him.     Yea,  if  he 
 do  not,  you  muli  forgive  him,  fo  as  not  to 
 retain  any  Malice  or  Rancour  in  your  Hearts 
 againft  him.     You  mull  be  willing  to  be  re- 
 conciled ;  you  muft  endeavour  it,  and   feck 
 it.     And  if  you  arenot  in  the  Fault,  but  are 
 the  Perfon  injured,  you  can  the  better  feek 
 for   Reconciliation.     You  jliould  endeavour 
 this,  before  you  come  to  the  Lord's  Table, 
 according  to  our  Saviour's  Advice,  Matth.  5. 
 23.   If  thou  bring  thy  Gift  to  the  Altar  ^  or  arc 
 about  to  do  fo ,    and  rememb'^reji  thy  Brother 
 hath  ought  againfl  thee ;  go  thy  ivay^  firfl  be  recon- 
 ciled to  thy  Br  other  J  and  then  offer  thy  Gift. 
 
 This  Charity  of  forgiving  Injuries  ,  is  an 
 excellent  Imitation  of  our  Heavenly  Father, 
 who  forgiveth  us  our  I'refpalTes ;  And  it  is  a 
 
 Piece 
 
Ill     Of  the  Ends  we  [hould ^rop^fey 
 
 Piece  of  Charity  to  thy  Brother's  Soul,  arid 
 will  be  found  very  much  to  promote  the 
 Peace  of  thine  own. 
 
 I  cannot  but  take  notice  here,  That  many  ■ 
 keep  from  the  Lord's  Table  upon  this  Ac- 
 count ,  Becaufe  of  the  Animofities ,  and 
 Quarrels,  and  Contentions,  between  Fami- 
 lies and  Perfons;  Whereas  if  Chriftians  madef 
 Confcience  of  obeying  this  Order  of  Chrift, 
 they  would  foon  find  themfelves  obliged,  to 
 feek  for  Peace  and  Reconciliation  ;  and  ra- 
 ther than  tarry  from  the  Lord's  Table , 
 would  make  up  all  fuch  Breaches,  that  they 
 might  come,  to  profefs  their  Charity ,  and 
 Forgivenefs  of  Others,  and  receive  the  Seal 
 of  God's  Forgivenefs*  But  the  many  grie- 
 vous Contentions  among  Chriftians,  the  fad 
 Quarrels  between  Families,  the  Multitude  of 
 perplexing  ,  uncharitable  Law-fuits  ,  that 
 make  the  Chriftian  World  Miferable,  are 
 very  muqh  owing  to  the  negle^l  of  this  In- 
 ftrument  of  Charity,  or  not  underftanding 
 the  Nature  and  End  of  it,  or  not  coming 
 often  to  it  in  a  Due  and  a  Serious  manner. 
 When  I  come  to  the  Lord's  Table,  I  muil 
 confider  what  God  hath  done  for  me,  who 
 have  done  fo  much  worfe  againft  him,  than 
 any  Man  hath,  or  can  do  againft  rile.  I  con- 
 iider  how  many  tiioufand  Talents  he  hath 
 forgiven  me ,  through  the  Blood  of  Jefus  ; 
 and  fliall  I  be  unwilling  to  put  up  a  Reproach, 
 or  Calumny,  an  Injury,  or  Wrong,  an  At\ 
 of  Injuftice,  Unkindnefs,  or  Uafaithfulneis^ 
 
 from 
 
in  l^eceiv'mg  the  Lonrs'SupfJcrl     i  2  f " 
 
 irom  my  Fello\v-Crc;itiircP  Can  it  be  fojj 
 cipcclally,  when  I  coiifulcr,.  tliat  without  this 
 Foigiving  ot  others,  Wc  cannot  be  torgivea 
 our  felvcs  ?  To  protcfs  ,  :\rn\  incrcafe  our 
 Charity,  flionld  be  rciliembred,  as  Anotlnr 
 tWofcoming  to  this  Supper ;  and  therefore 
 we  mull  endeavour  to  purge  out  the  old 
 Leaven  of  Mahce  ,  and  Revenge,  before- 
 hand. 
 
 There  is  another  fort  of  Chdrity  to  be  ex- 
 prcfs'd,  when  we  come  to  the  Lord's  Table, 
 that  is,  Reheving  the  Poor,    leaving  fome- 
 what  to  fupply  the  Nccclfities  of  the  Poor 
 Members  of  Clirilh     And   what  more  fit, 
 more  ncccfTary  Seafon,    than  when  we  have 
 juil  rcmembred   the  Love  of  Chrifl:  to  us, 
 rvhoj    n'hcft   he  n\is   rich  ^   for  our  fakes  became 
 poor  J  that  we  through  his  Poverty  might  be  made 
 rich  ?  What  fitter  time,  to  feed,  and  refrefli 
 the  Poor  Members  of  Jefus,  than  when  wc 
 our  felves,have  his  Body  and  Blood  given  to" 
 feed  us,  and  to  nourifli  our  Souls  to  Eternal 
 Life  ? 
 
 VL  Jf/other  F.^/a  is,  to  Ibcngthen  our  weak 
 Graces,  to  promote  our  Iinprovement  and 
 Growth  in  Grace,  in  Conformity  to  Chrifl: 
 our  Great  f^xample.  To  be  lure,  the  Graces 
 that  are  here  to  be  exercifcd,  may  by  thac 
 very  means  be  improved ;  and  our  Faith, 
 and  Love,  and  Repentance,  and  Hope,  and 
 Charity,  which  have  here  llich  proper  Em- 
 ployment,  and  Excrcife,    may  thereby  be 
 
 K-  cncrea  fed. 
 
124     of  the  Ends  we  [JmiU  Propofe^ 
 
 encreafed.  And  by  preceding  Self-Exami- 
 nation,  we  may  find  out  where  we  are  weak- 
 eft,  and  moiidefe£live,  where  we  need  moft 
 Afliftance  and  Supply,  and  accordingly  beg 
 it,  attheTableof  the  Lord-  We  fhould  go 
 to  Chrift,  as  the  Fountain  of  all  Grace,  in 
 whom  all  Fulnefs  is  lodged,  and  beg  that  he 
 would  not  be  a  fedled  Fountain  to  us,  but 
 vouchfafe  what  we  need,  out  of  his  Treafurc. 
 And  are  any  of  us  fo  fat,  and  flourifhing  in 
 the  Courts  of  the  Lord,  that  we  do  not  need 
 this  Nourifhment  from  time  to  time  ?  Are 
 we  grown  up  to  the  Stature  of  Angels,  that 
 we  can  live  without  Food?  Doth  our  Faith 
 never  fhake,  our  Hopeftagger,  Love  to  God 
 decline ,  Holy  Defires  abate,  &c  ?  Would 
 you  not  fain  have  Corruption  more  fubdued, 
 and  Grace  ftrength'ned  ?  Would  you  not 
 have  your  fmoking  Flax  blown  up  into  a 
 Flame  ?  Would  you  not  get  more  above 
 this  World,  and  be  more  intirely  coofor- 
 med  to  the  Spirit ,  and  Life  of  Chrift  ? 
 Would  you  not  live  more  in  Communion 
 with  him ,  and  Dependance  on  him  ?  Is 
 there  no  Increafe  of  Spirituality  ,  and  Mea- 
 venly-mindednefs  yet  needful?  What!  no 
 further  Strength  ,  f  rogrefs ,  and  Improve- 
 ment in  Grace  to  be  delired?  Tho'  we  may 
 be  cured  of  the  deadly  Wounds  of  Sin  ;  yet 
 we  are  not  fo  throughly  healed  ,  but  fome 
 Sores,  (^  tho' not  Mortal,)  do  yet  remain  ; 
 And  how  can  we  but  long  for  a  perfed  Cure, 
 
 while 
 
in  Receiving  the  Lord*s-Sul)per.      \  2  j 
 
 \vliilc  wcarefanclificd  but  in  part?  One  Knd 
 of  Communicating,  mull  be  Growth  and 
 Progrefs  in  Holinel's,  by  feeding  on  a  Cru- 
 cified Savioiir,  by  more  Acquaintance  with 
 him,  by  nearer  Union  to  him,  and  more 
 ferious  Confidcration  of  his  Dying  Love  , 
 and  of  his  Holy  Lite.  I'he  former  may 
 conrtrain,  and  engage  us  to  imitate  tfie  lat- 
 ter. And  here  we  mull  remember,  that 
 larger  Communications  of  the  Spirit  of 
 Gracxi,  may  be  eKpetlcd  in  this  Ordinance, 
 than  ordinarily  at  other  times.  The  Holy 
 Gholi  was  poured  out  in  an  eminent  man- 
 ner on  the  Primitive  Chiiltians,  who  were 
 more  ferious  and  conllant  in  their  Atten- 
 dance on  this  Ordinance  ,  than  wc  arc  in 
 the  later  Agesof  ChriiVianity.  By  feeding  in 
 a  due  manner  at  this  Table,  you  may  hope 
 to  grow  in  Grace.  Thefe,  Pioviiions  of  our 
 Father's  Houfc  are  defigned  for  it,  that  we 
 may  not  look  meagre  and  ill-favoured,  by 
 the  abounding  of  ill  Humours,  fuch  as  Pride 
 and  Worldlincfs,  Uncharitablerefs  and  Im- 
 patience, and  the  like.  Thefe  Corruptions 
 will  be  purged,  thefe  Lnfts  will  die,  by  Li- 
 fluence  from  the  Crofs  of  Chrill,  in  a  due 
 Attendance  upon  this  Ordinance  ;  And  the 
 contrary  Graces  be  increafed,  enliven'd,  aud 
 aO:ed:  Our  good  Purpofcs  will  be  contirmed^ 
 our  Souls  more  rooted,and  eilabliihed  againib 
 Wavering ;  and  more  fortified  againll  Tem- 
 ptation ,    by    renewing  our  Covenant  wii:li 
 
 iv  2  Godji 
 
1 1 6     Of  the  Ends  li^e  Jhould  fropofej 
 
 God,  after  the  Violation  of  it  in  fbme  parti- 
 cular Inilances.  Ihe  Afliftances  of  the  Holy 
 Spirit  in  order  to  it,  are  here  communicated 
 more  abundantly,  to  every  th  rfty  Soul ;  Of 
 his  Fullnefs  we  may  all  receive,  according  to 
 our  Capacities  and  Wants.  One  Reafbn  why 
 our  Lord  continued  the  Uie  of  Bread  and 
 Wine,  in  this  Inftitution,  inftead  of  the  Paf- 
 fover,  might  be  to  fignifie  that  Variety  and 
 Abundance  of  Grace,  that  he  gives  us  in  a 
 due  partaking  of  this  Ordinance ;  For  Bread 
 and  Wine  are  the  moft  Principal  and  Subftan- 
 tial  forts  of  our  Nourifhment :  One  to  ftreng- 
 then  Man's  heart,  and  the  other  to  make  it 
 glad.  And  the  defignation  of  them  to  this 
 «fe,  may  import  the  plentiful  Afliftance  of  the 
 Spirit,  given  to  the  Followers  of  Chriftj 
 Not  only  fb  much  as  is  neceffary  for  their 
 Support,  but  fuch  a  Portion  of  the  Spirit,  as  is 
 produdive  of  Cheerfulnefs  and  Pleafure.  The 
 Bread  is  eaten,  and  Wine  drunk,  to  promote 
 our  Growth,  as  well  as  to  maintain  our  Life. 
 This  was  verify 'd  in  the  Primitive  Chrifti- 
 ans,  uhofe  Charity,  and  Zeal  were  adtive, 
 their  Love  to  Chrift  vigorous,  their  Courage 
 and  Conftancy  unfliaken  :  And  we  may  rea- 
 Ibnably  think  it  was  much  owing,  to  their  fre- 
 quent and  ferious  Attendance  upon  this  Sa- 
 crament. 
 
 And  the  Experience  of  Chriftians  in  every 
 Age  will  confirm  it:  That  hereby  our  Minds 
 arc  more  fixed  on  Heavenly  Things,  and  our 
 Hearts  more  let  againft  Sin ;  We  have  a  bet- 
 ter 
 
in  Receiving  the  Lord's'Sufper.      127 
 
 tcr  Scnfcof  the  Love  of  Chrift-,  and  a  more 
 lively  Hope  of  liis  Mercy.     Our  Chanty  to 
 Others  is  iiicreafed,  and  we  are  better  able  to 
 bear,  and  to  forgive  Injuries.     We  never  fee 
 the  Evil  of  Sin,  fomuch  as  in  this  Ordinance  ; 
 and  the  View  of  a  Crucify 'd  Saviour  f,  lens 
 the  Springs  of  Godly   Sorrow  and  R.;  en- 
 tance  for  it.  If  that,  or  any  other  Grace,  be 
 •  Weak,  we  may  here  receive  bircngth  •    and 
 go  away  with  Increafe,  by  Hxercife-     /.  real 
 ChrilHan  not  only  maintains  that  Spiritual 
 Strength  that  he  hi*^,  but   here  he  receives 
 more  than  he  had  before.     Il  is  of  ufe  to  pre- 
 vent the  Decay  of  our  Spiritual  Strength,and 
 to  renew  and  recover  it,  after  any  Decay. 
 By  thus  waiting  upon  God,  we  find  the  ful- 
 filling of  his  Word,    PfiL    84.    7.    They  jhalt 
 go  from  flrength  to  flrength ,  each  of  them  ap" 
 fearing  before  God,  in  Sion, 
 
 And  one  means  of  its  promoting  our 
 Spiritual  Growth,  is,  by  helping  our  Reco- 
 very from  Backilidings,  when  we  havefallea 
 into  Sin  through  Temptation,  contrary  to  our 
 Solenin  Engagements  and  Promifes,  at  the 
 Lord's  Tabic.  We  are  then  to  Confider, 
 that  though  luch  a  Cafe  be  fad,  it  is  not 
 defperate:  There  is  Forgivenefs  with  God  for 
 the  Penitent,  that  will  ceafe  to  do  Evil,  and 
 reform  as  well  as  be  Sorry.  The  Blood  of 
 Jcfus  cleanfes  from  all  Sin.  If  therefore  we 
 have  fallen  into  Sin,  and  been  overcome  by 
 Temptation,   after   we   had    renewed  our 
 
 K  3  Vow* 
 
1 1 8     Of  the  Ends  TJ?e  fhouU  fropofe^ 
 
 Vovrs  at  the  Lord's  Table,  of  Fidelity  to 
 Ghnll:,  What  muitwe  do?  VVe  muftliearti- 
 ly  repeni,  we  muft  humble  and  abafe  our 
 felves  before  God,  particulariy  confefs  and 
 aggravate  our  Sins,  pray  more  earneftly  for 
 God's  Grace,  be  fenfible  of  our  Weaknefs, 
 and  depend  upon  liis  Strength,  watch  more 
 carefully  again  ft  Temptation  for  .the  future, 
 and  beg  the  Sprinkling  of  the  Blood  of  Je- 
 fus,  and  apply  it.  And  then,  upon  renewed 
 Repentance,  and  Faith,  we  may  come  to 
 the  Lord's  Table.  For  we  mull  not  decline 
 the  Remedy,  becaufe  we  are  loth  to  pro-- 
 rnife  that,  which  we  fear  we  fliall  not  per- 
 form. Your  promife  to  a  Fhyfician  to  take 
 more  care  of  your  Health  hereafter,  doth 
 not  imply  that  you  fliall  never  be  fick  ?gain, 
 or  that  he  will  never  help  you  if  you  arc ; 
 IBut  it  imphes,  you  will  not  wiltully  bring 
 Difeafes  upon  your  felves,  but  vSc  A\  du(; 
 Means  to  preferve  your  Health  for  time  to 
 come? 
 
 VIL  In  order  to  this,  another  End  wq 
 jQiould  have  in  our  coming  to  the  Lord's  Ta- 
 ble, is,  to  be  progreiTive  in  the  Mortifica- 
 tion of  Sin,  to  increafe  our  Hatred  ot  it,  and 
 strengthen  our  Refolutions  again  ft  it.  Ne- 
 ver does  Sin  look  fo  uglv,  abominable,  and 
 hateful,  as  when  we  coniider  it  in  viev/  of  the 
 Crojs  of  Chrifi ;  Efpecially  Pride,  Covetouf- 
 iiefs,  Vain-giory,  Love  of  the  World,  En- 
 vy;j-  IJnchantablenefs,     As  long  as  we  bear 
 
 about 
 
m^ceVt}i<r  the  Lords'Supper.      1^9 
 
 about  lib  a  Body  of  Sin  and  Death,  As  long 
 as  In-dwelling  Sin  remains,  As  long  as  Cor- 
 ruption is  not   quite  dcllrovcd,    As  long  as 
 evil  Indlnc'vions  are  not  c]u:C'_  cured,  As  long 
 as  the  Root  of  Bitiernefs  is  not  quite  wither- 
 ed, we  fhall   need  this.      And  therefore  as 
 we  fhould  confider  before  hand  what  Grace 
 needs  Strength  ;    fo  before  we   come,    we 
 Ihould  examine  our  felves,  what  Lull   and 
 Coriuption  in  particular  to  pray  againll,  to 
 confefs,  to  bewail,  to  repent  of,   to  refolve 
 agaiuif,  and  to  beg  Supplies  of  the  Spirit  to 
 mortifie.     And  whoever  confiders  the  State 
 of  his  own  Soul,    and  is  tolerably  acquain- 
 ted with  himfelf,    will  iind,  that  a  Watch, 
 or  a    Clock  ,   doth    not    more   need  to  be 
 wound  up,  and  fet  right  at  certain  Seafons, 
 tlian  we  do  to  review  our  feives,   our  State 
 and  Frame,    and  renew  our    Engagements 
 againft  Sin,  and  get  frefli  Sprinkhng  of  the 
 Blood  of  Chrill  for  Pardon  ;  and  new  Supplies 
 of  h;s  Holy  Spirit,  to  heal  the  Diforders  of 
 our  Spirits,  and  recover  us  from  our  Back- 
 Hidings,  and  carry  on  our  Vi£lory  over  Sin 
 and    the  Devil.     And  by  Faith    ni  i^-ayer, 
 we  may  look  up   to   our  Great  Advocate, 
 and  plead  his  Crofs,   iiis  Death,   liis  Merit, 
 his  Furchacc,  to  fend  down  the  Holy  Spi- 
 rit, and  foftcn  a  hard    Heart,   and  cure  an 
 Earthly,  unbelieving  Heart,  and  lubduefuch, 
 01'  fuch  a  powerful  Corruption,  6^c» 
 
 K  4  VIIL 
 
^  JO     of  the  Enis'^e  fhould  Tropofe^ 
 
 VIII.  Another  End  in  our  coming  to  tliQ 
 Lord's  Table,  is ,  to  obtaiq  Clearer  Evi- 
 dence of  our  Intereft  in  the  fpecial  Love  of 
 God,  and  greater  Confolation  and  Joy  by 
 the  Proof  of  our  Adoption,  and  Covenant- 
 Relation.  We  come  to  obtain  the  Seal,  and 
 Earnelt,  and  Witnefs  of  the  Spirit  of  Chrift 
 with  our  Spirit,  that  we  are  his.  'Tis  here 
 jjfpecially,  that  Pardon,  and  Eternal  Life, 
 are  Sealed  and  Allured  to  us.  Every  indi- 
 vidual Commuaicanr,  that  takes  and  eats 
 that  Bread,  and  drinks  of  that  Cup,  If  he 
 be  what  he  profeffes  to  be,  may  apply  it 
 to  himfelf ,  when  a  Minifter  of  Chrilf ,  in 
 his  Name,  and  by  his  Authority,  fays,  Take, 
 eat  this  Bread  in  remembrance  of  Chrtfl^s  dji/^g 
 for  thee ;  Take  and  eat,  Take  and  drink, 
 Take  it  as  from  Chrill;  Take  it,  with  a 
 fealed  Pardon  of  all  thy  Sins ;  With  a  fealed 
 Covenant,  comprehending  all  the  Promifes 
 of  the  Gofpel,  and  all  the  Purchace  of  the 
 Blood  of  Jefus,  if  you  content  with  your 
 Hearts,  and  yield  your  felvcs  to  be  the 
 l^ord's.  The  great  Queftion  that  troubles  a 
 doubting  Chnitian,  is  this.  Are  my  Sins 
 pardon'd  ,  and  my  Tranfgreilions  blotted 
 put  ?  God  has  inftituted  this  Sacrament  to 
 fefolve  this  to  the  weak  in  Faith ;  Behold  the. 
 ^Jgfii)  a^d  the  Seal,  If  Remillion  of  Sins  be 
 ari  Article  of  the  Covenant,  of  the  promifed 
 Benefits  of  it,  the  Seal  muft  reach  to  them: 
 4n4  dX\  that  come  Penitently    and  Believ^ 
 
in  <I{eceiving  the  Lorls- Supper.      \  ^  i 
 
 ingly,  hiV'c  here  a  fcalcd  Pardon  tor  Sins 
 paiL  Becanfc  we  are  jealous  and  fufpi- 
 cious  to  believe,  chat  fuch  Wretches  as  \vc 
 fhould  be  forgiven,  God  has  granted  us  this 
 abundant  AlTurancejHe  has  received  us  to  his 
 own  Table.  He  gives  us,  under  the  Sym- 
 bols of  the  Bread  and  Wine,  the  Body  and 
 Blood  of  his  Son,  that  died  for  our  Sins, 
 as  a  fure  Pledge  of  his  Favour  in  the  For- 
 givencfs  of  them. 
 
 And  is  not  this  the  way  to  AlTurance 
 and  Comfort.?  Can  there  be  any  Inditu- 
 tion  more  proper  to  give  us  Peace,  more 
 likely  to  fill  us  with  Joy  ?  We  can  hardly 
 fuppofe  in  a  numerous  Aircmbly  of  devout 
 and  ierious  Communicants,  but  liere  and 
 there  are  many  in  (lances  of  fuch  a  Joy. 
 Many  there  be,  who  adore  and  praife,  ad- 
 mire and  extol  the  Free  Grace  of  God,  and 
 v/hofe  Hearts  are  ready  to  fpeak  fuch  Lan- 
 guaee  as  this. 
 
 Lord!  What  a  Priviledge  is  this!  That 
 fiichan  unworthy  Sinner,  inch  a  vile  Crea-* 
 ture,  fuch  a  W^orm,  fuch  a  Wretch  as  I  am, 
 Pjould  be  called  to  eat  of  the  Childrens 
 Bread  !  Lord,  Who  am  I,  that  1  ihould  be  fo 
 favoured  of  the  King  of  Glory,  who  had 
 rsfifted  thy  Grace  for  many  Years,  and  lived 
 in  Rebellion  againft  thee,  have  difobey'd 
 thy  Call,  and  fiighted  thy  Love;  who  have 
 carried  it  fo  frowardly  and  faultily,  {lothtully 
 and  untowardly,  fince  I  g^ivc  up  my  Name 
 to  be  thine!    That  I  fuould  [lave  fo  many 
 
1  ^Z     of  the  Ends  ive  fl?ould  Tropofe^ 
 
 Sins  forgiven  ,    fuch   Spots    dcanfed,    fucli 
 Backflidings  healed,    fuch    forfeited,  furpri- 
 zing  Mercies  beftowed !  If  there  be  no  Heart 
 or  Tongue  in  all   the  World   to  fpeak  the 
 praife  or  Free  Grace,  I  muft  avow  it,  pro- 
 fefs  and  own  it,  That  he  loved   me  free/j, 
 and  received  me  gracionjly^  and  forgave  me 
 fooner  than  I  could  forgive  my  lelf.    Blef- 
 fed   be  God,    that  I   may  avouch  thee  for 
 the  Lord    my  God.     I  do    it   gladly   and 
 joyfully,    with    an  Heart    fuller  of  Love, 
 and  Joy,  and   Praife,    than  any  words  can 
 reach.     O  my  God  and  Saviour,  Redeemer 
 and    San£lifier ,  What  haft  thou  done  for 
 my  Soul  I     O  matchlefs  Grace  !     O  incom- 
 parable Love  !    O  amazing  Condefcenfion ! 
 I  was  ignorant  of  thee,    and  at  enmity   a- 
 gainft  thee,  and  might  have  been  left  to  pe- 
 rifh,  but  thou  haft    refcu'd  me  from  the  Pit 
 of  Deftru6lion;    Thou   haft    opened    mine 
 Eyes,  and  conquered  mine  Heart,  and  called 
 me  by   thy  Grace  to  the  Bleffed  Hope  of 
 the  Gofpel.     Thou  didft   mercifully    fofcen 
 my  hard  Heart,  and  make  me  willing  in  tlie 
 day  of  thy  Power,    and   drew  me  by  the 
 Cords  of  Love.     Thou  didft   chufe  me  out 
 of  this    loft  World,      San6fine  me    for  thy 
 felf,  turn    my   Heart  from   Sm,    pluck  me 
 out  of  the  Snare    of  the  Devil ,   adopt  me 
 into  thy  Fam.ily,  difplay  the  Riches  of  thy 
 Grace,  and   Seal  thy  Love,    and  entertain 
 me   at    thy  Table  with   the   Comforts  of 
 |;hy  Spirit,  ^nd  fhed  abroad  thy  Love  in  my 
 
 heart; 
 
in  ^eceiVing  the  Lord's-Supper,      J  5  ; 
 
 heart;  and  fo  let  me  know  tliatGod'sTIioiights 
 arc  not  as  ours,  nor  liis  Waysas  ours,  but  a^ 
 high  as  the  Heavens  are  above  the  Earth,  fo 
 arc  his  Thoughts   and  Ways  above  ours. 
 
 IX.  I  might  add  another  Hnd,  To  get  A- 
 bihty  and  S^trcngtli  to  relilt  llich  and  fudi 
 Temptations,  as  we  are  burdened  with, 
 and  Ibinetimes  overcom.e  by ,  and  find  it 
 difficult  to  withlknd.  God  has  promifed, 
 as  the  God  of  Peace,  to  tread  down  Satan 
 under  your  feet,  Ro?/j,  16.  20.  Yet  for  ma- 
 ny Years  you  have,  vSome  of  you ,  been 
 Ifrugghng  againil  fuch  and  fuch  Tempta- 
 tions; but  neglecl  to  come  to  the  Lord's  Ta- 
 ble, to  plead  Hiat,  and  oihcrPromifcs  there. 
 As,  That  he  will  not  fuffer  you  to  be  teip- 
 pted  above  wiiat  ye  are  able,  &c, 
 
 X.  Under  the  prefFure  of  A  fiViclions,  un- 
 der Difappointmenrs  in  the  World,  under 
 Eodily  Weaknefs  and  Diifempcrs;  Under 
 Poverty  and  Difgrace,  Uniairhfulnefs  of 
 Friends,  iMalice  of  Enemies,  and  Deatli  of 
 Relations,  &c.  Whatever  your  Burden  be, 
 come  to  the  Lord's  Table  with  this  End,  to 
 caff  your  Purden  on  the  Lord,  to  ipi-ead 
 your  Cafe  before  him,  and  to  beg  a  Supply 
 of  all  your  Wants,  and  Support  under  all 
 your  I'ryals,  and  gracious  impiovemcnt  by 
 them;  and  fuch  a  fandify'd  Lc'l'Verancc,  as 
 fhall  manitell  that  all  things  aro  working 
 together  for  good.    For  fuch  Epds  as  tfiefc 
 
we  fhould  come  to  the  Table  of  the  Lord. 
 
 life  I.  How  dreadful  is  it,  that  fo  many 
 come  to  the  Lord's  Table,  Ignorant  of  the 
 true  End  they  ought  to  have  in  coming.  I 
 eonfefs  there  are  fome  Young  People,  ripe  in 
 Knowledge^  but  many,  both  Young  and  Old, 
 extreamly  Ignorant  of  the  Nature  ,  Ends, 
 and  Ufes  of  the  Lord's  Supper.  And  it  can 
 hardly  be  imagined  by  any,  except  Mini- 
 fters,  who  have  Experience  of  it,  what  ftrange 
 Anfwers  they  will  give  to  very  plain  Que- 
 ftions,  even  about  the  Principles  of  the/ 
 DoQrines  of  Chrift;  and  efpecially  about 
 the  Sacraments,  and  the  Covenant  of  Grace, 
 Who  is  in  fault .<"  You  will  fay  ,  Minifters 
 in  part,  for  want  of  Catechifing  in  publick, 
 as  well  as  People  for  want  ot  reading  and 
 learning  their  Catechifm.  But  if  Minifters 
 fhould  be  never  fo  cjreful,  and  conftant  in 
 publick  Catechifing,  except,  (firft,)  Parents, 
 and  Mafters  of  Families  ,  will  do  their  part 
 in  their  feveral  Houfes,  it  will  fignifie  little. 
 Secondly,  except  particular  Perfbns,  whether 
 Elder  or  Younger,  will  be  at  fome  Pains  to 
 auain  to  the  Knowledge  of  Chriftian  Reli- 
 gion, as  they  will  be,  and  are,  about  any 
 other  thing,  that  they  profefs  to  have  a  va- 
 lue for.  And  therefore  fuch  as  defire  to 
 come  to  the  Lord's  Table  ,  will  do  well  to 
 read  feveral  Books,  that  may  inform  them 
 concerning  the  Nature  of  the  Ordinance, 
 agd  difeomfQ  with  fuch  of  their  Ffiends   ^s 
 
in  Receiving  the  Lord^s- Supper.  1^5 
 can  inftru;5t  them  about  it.  And  it  may 
 be  fome  help,  to  be  >Spc6lators  of  the  Ad- 
 miniftration ,  though  they  be  not  as  yet 
 aQual  Communicants.  'Tis  principally  for 
 thele,  that  luch  a  Liberty  is  admitted  in  any  of 
 our  Congregations  •  forSuch,  I  ray,as  defire  and 
 intend  to  prepare  themlelves  to  come  to  the 
 Lord's  Table;  and  not  for  Others  in  com- 
 mon, who  have  no  (uch  Thought  or  Dc- 
 flgn. 
 
 1.  How  fad  is  it,  for  any  to  come  without 
 fuch  Ends  asthefe  I  Efpecially  if  it  be  only  to 
 appear  Good,  and  to  be  thought  better  than 
 we  are ;  cr  if  there  be  fome  fecular,  carnal 
 End  in  View.  To  receive  upon  fuch  bafe, 
 mean,  or  ill  Principles,  muft  needs  be  highly 
 provoking.  No  wonder  therefore,  if  many 
 come  for  the  wurfc,  and  not  for  the  better, 
 when  their  Ends  are  not  right.  God  will 
 be  fandified  in  all  thofe  that  draw  nigh  him  5 
 But  he  cannot  be  ib,  by  thofe  who  conrc 
 for  a  wron^:;  End.  No,  he  is  diflionoured, 
 and  the  Ordinance  prophan'd  ,  and  it  may 
 be  expcQcd,  that  he  will  fome  way  teftifie 
 his  fevere  Difpleafure  :  For  they  are  guilty 
 of  the  Body  and  Blood  of  Chrift,  they  eat 
 and  drink  Judgment  to  thcrnf^^lvcs.  They 
 hazard  Sicknefs,  Calamity,  Pcrfonal  and  Fa- 
 mily  Afflidions.  It  mav  be,  Death  of  Re- 
 lations; It  may  he,  their  own  Death,  by 
 difpleafing  God  in  Communicating  without 
 right  Ends.    For  this  Caufe  many  arc  Sick, 
 
 and 
 
i]6     Of  the  Ends  ti^e  pnuU  froptfe^ 
 
 and  weak;  and  fome  fallen  afleep,  and  are 
 cut  ofi^  by  Death.  Nay,  it  looks  as  if  this 
 may  be  the  Cale  of  fuch,as  may  be  good  Men 
 as  to  their  State,  and  (liall  not  be  condem- 
 ned with  the  wicked  World ;  but  are  thus 
 feverely  judged  by  the  Lord  here,  for  want 
 of  Examining  themfelves,  and  coming  in  a 
 right  manner,  which  can  never  be  without 
 rjght  Ends  in  coming. 
 
 5.  Let  me  beg  you  therefore  to  lookback, 
 You  that  have  been  of*  en  at  the  Lord's 
 Table;  What  have  your  Ends  beenf  Can 
 you  fay  they  have  been  fuch,  as  I  have  now 
 mentioned? 
 
 4.  If  fuch  fiiould  be  our  Ends  in  coming 
 to  that  Ordinance  ,  and  fuch  Ends  may  be 
 attained  and  reach'd-.  How  are  they  wanting 
 to  their.felves,  who  live  in  the  Negled  of  it, 
 or  make  very  little  of  th^t,  which  is  a  pro- 
 per Means  to  fuch  excellent  and  valuable 
 Ends! 
 
 5  Let  us  then  refolve,  and  endeavour  to 
 coine  to  this  Feaft,  with  fuch  Defires  and 
 Ends  as  hive  been  named;  Upon  fuch  Prin- 
 ciples, from  fuch  Motives,  with  fuch  Views 
 ani  Defigns.  And  let  us  ferioufiy  examine 
 our  (elves  as  to  our  Ends  in  defiring  to  come. 
 Let  me  briefly  recoiled  the  Sum  of  them. 
 To  profefs  our  Relation  to  Chrifl  as  his 
 Difciples,    and  our   Communion    with    oar 
 
 fellow- 
 
in  (Sjceivin^  the  Lor cfs* Supper,      m^ 
 
 Fellow-Chriftians.     To  yield  Obedience  to  the 
 Authority  of  our   Lord,    who  comn:.jncfs  us 
 to  remember  his  Love  and    Death  this  way. 
 To  renew  our  Covenant  with  God  in  Clirifl-, 
 by  fcafting  on  this  Sacrifice.     To  exprefsour 
 Thankfulncfs  to  God  lor  giving  his  Son,  and 
 to  our  Lord  Jcfus,  for  giving  himfelf  to  die 
 for  us.     To  profefs  our  Love  to  all  the  6aints, 
 and  our  Charity    to   all   Mankind,   a.'^d   our 
 Forgivenefs  in   particular,  to  thofe  who  have 
 wronged  and  injured  us.     To  ftrengthcn  weak 
 Grace,   and    promote  our  Sanaifation  and 
 Improvement  in  Holinefs.     To  get  more  Victo- 
 ry over  Sin,    and   to  be   ProgrefTive  in  fub- 
 du:ng  of  Corruption.     To  obtain  clearer  Evi- 
 dence and   AfTurance  of  our  Interelt  in  the 
 Ipecial  Favour,   and  Covenant-Love  o!  God 
 That  we  may  live  a  Life  of  Joy,  and  have 
 the  Witnefs  of  the  Spirit.     To  be  better  en- 
 abled to  rcfift,  and  overcome  particular  Tem- 
 ptations to  Sin,  which  it  may   be  with  pr^.t 
 difficulty  we  have  long  ftrwggled  apainft.  And, 
 Laitly,  to  bring  our  Wilis  to  fubmit  to  the 
 Divme  Will,    to  bear  the   Burdens  and   Af- 
 HiL^ions   ot  Humane  Life,  and  reap   the  Ee- 
 neht  and  Advantap,e  of  all  our  Tryals  •    Tis 
 here,  at  this  Table    of  the  Lord,    we'  may 
 obtain  Grace  and    Strength  to  be    fo.     With 
 luch  Ends  and  Defigns,  let  us  all  endeavour 
 to  come,  and  God  will  Accept  us  in  the  Son 
 
 flLl  r  ^^""^-^^^  °^r  Coming  together 
 iliall  be  for  the  better,  and  not  for  the 
 worle. 
 
 The 
 
Ms? 
 
 The  Crofs   of  Chrift  a  Chri- 
 ftians  Glory- 
 
 GAL.  VI.  14. 
 
 God  fortfid  that  I  fljouU  Glorjy    faze  in    the 
 Oofs  of  our  Lord  fcfus  Chrtft, 
 
 IT  was  foretold,  that  the  Humiliation  and 
 Suffl^rings  of  the  Aftffnh^  fhould  be  a 
 Stone  of  Stumbling,  and  a  Rock  a^  Of- 
 fence. That  chriH  Crnciffd  ihou!d  be 
 for  the  Fall,  as  well  as  the  Rifing  of  many. 
 That  almoft  every  body  fhould  be  of?endcd 
 at  his  Crofs:  That  it  flic  iJd  be  a  Scandal  to  the 
 ^tws^  and  reckon d  Fooliihncfs  by  the  Gentiles: 
 And  yet  this  is  Icfs  ftrange,  than  that  our 
 Lord's  own  Difciples,  who  liv'd  in  his  Famil)',) 
 ;tnd  for  a  good  while  convers'd  with  Him;  wha 
 had  leen  His  Works,  and  heard  His  Divine 
 t)ircourles ;  That  They  fhould  be  ^o  oflendtdy 
 when  he  fpeaksof  gong  xo ^erujaitm  to  Suf- 
 fer, XVI.  Matth.  21.  For  upon  fuch  a  Dif^ 
 coui  ft?  S-  Ptter  faidj^f  it  far  from  thtCy  0  Lord  j 
 
 h  ihu 
 
1 40  The  Qrofs  of  Qhr'tft, 
 
 this  flj. ill  not  be.  (To  which  our  Lord  reply'd^ 
 Get  thtt  behind  me  Satan,  &c.  And  'twas  ow- 
 ing to  thefe  Prejudices,  that  They  forfook  Him 
 at  His  Death,  as  out  of  all  Hope  •,  And  that 
 They  were  ib  hardly  perfuaded  to  believe  His 
 RefurreQion ;  till  alter  the  Defcent  of  the 
 Spirit  at  Pentecofl:  Whereby  Their  Minds 
 were  enlightened,  to  underftand  the  Truth  of 
 the  Ancient  Prophecies  concerning  him,  and 
 fo  were  brought  to  Glory  in  His  Crofs,  and 
 Rejoice  in  it.  But  when  the  Extraordinary 
 Gifts  of  the  Spirit  began  to  ceafe  in  the  Chri- 
 flian  Church,  the  Prejudices  againft  the  Crols 
 of  Chrifl:  began  to  revive.  Inlomuch  that  we 
 read  in  Ecclefiaftick  Hiftory,  that  feme  of  the 
 Ancient  Chriftians  were  (b  loath  to  acknow- 
 ledge His  cruel  Deaths  that  they  turn'd  the 
 whole  Hiftory  intoFable:  And  would  not  own 
 the  Reality  of  his  Sufferings  :  Saying,  thit  he 
 only  appeared,  and  (eem'd  to  Suffer,  but  did 
 not  really  feel  any  pain.  And  the  Mahume- 
 tAKS  to  this  Day ,  have  that  fooliih  Opinion 
 concerning  Chrift,  that  he.efcap'd  and  did  not, 
 fuffcr  the  Death  cf  the  Crofs  5  becaule  they 
 knew  not  how  to  reconcile  it  with  his  Glory, 
 that  He  fliould  be  Crucify'd.  They  were 
 afliam'd  to  own  themfelves  to  be  Difciples  of 
 fucli  a  Maftcr-  Whereas  a  Chriftian  who  is 
 righ.tly  inftructled  in  the  Knowledge  of  Chrift's 
 Crois,  is  fo  far  from  being  ai'ham'd  of  the 
 CruciHxion  of  his  Saviour,  that 'tis  the  Matter 
 of  his  Joy  and  Glory,  and  nothing  more  fo. 
 God  forbid  ((ays  the  Apoftle)  that  I  [Jjould 
 Glory^  Jav€  iyi  the  Oofs  of  chrilL  God 
 
a  Qmjlians  Glory.  i .  j 
 
 God  forhU,  that  I  Hiould  glory  in  any  thins 
 elfe.  //  mufi  not  ht,that  I  fJjotUd :  Or  Ut  it  not  it 
 •  1  ought  not  to  glory  in  any  thing  elfe.     And* 
 further;    Not   to   glory  in   this,    would    be' 
 molt  Abominable,   a   thing  to  be  abhorr'd 
 Such  an  Expreifion  is  never  ufed,  but  in  re- 
 ference to  fomething  very   Wicked,  or  very 
 Pernicious.     As  Rom.  Hf.  5.  is  Qod  unnohtl. 
 ous,  who  tdlceth  vengeance?  God  forbid!  "shall 
 rve  fin  that  Grace  may  abound  ?    Ged  forbid  f 
 Rom.Vf.  15.  Is  the  Law  Sin?    God  forbid  1 
 Is  there  unrighttotifnefs  with  God?  Go^  forbid  i 
 
 Rom.  VII.  I. 
 
 God  forbid  that  I  fljould  Glory,  fave  in  the 
 Crofsof  Qhrifl,  that  is,  let  who  will   be  ofTen- 
 ded  and  ftumbrd  at  the  Sufferings,  Humilia- 
 tion   and  Death  of  Jelus  Chnft,  I  rejoice  in  it 
 and  boaftof  it,  living  and  dying,  I  truft  to  it! 
 Let   who  will  be    alliam'd   to   acknowledge 
 themlelves  the  Dilbiplcs,  and  followers  of  fuch 
 a  Mafter  ^who  dy'd  upo-i   a  Crois,  and  wa- 
 ignominiouny  hang'd  upon  a  Gibber,  and  put 
 to  Death  as  a  Criminal,  between  two    Male- 
 raiJorsJ  I  cm  glory  m  my  RtUtion  to  Him  and 
 comparatively   with  that-,    m    nothing  'fife, 
 God  Jorbid  I  Ihould  glory  in  any  thing  be[ide 
 He  rcjea-s  withextream  In  ligniti<)n,Hny  other 
 thing,  as  the   Matter  of  his   Glory,    and  the 
 Caufe  of  His  Happinefs. 
 
 Tfierc's  a  Ureefold  Gradation  in  this  F)5 
 preOion;  which  is  very  fignificanr. 
 
 ^  ^  Fifft,- 
 
l4i  *^^  CrofsoJ  Chrifty 
 
 Firft,  That  he  was  (6  far  from  being  fcan- 
 daliz'd  at  the  Crols  of  Chrift,  as  a  Matter  of 
 Shame,  that  he  owns  it,  and  glories  in  it. 
 
 Secondly,  That  He  knows  of  nothing  in  all 
 the  World,  fb  fit  to  be  glory 'd  in  as  this. 
 
 Thirdly,  That  it  is  fo  necelfary  to  have  this 
 Perfuafioo,  concerning  the  Crofs  of  Chrift, 
 (b  necelTary  to  entertain  this  good  Opinion  of 
 it,  that  we  ought  to  deteft  and  abhor  the  con- 
 trary Opinion  and  Pradice ;  Go^  forhidy  that 
 IjhouU  glory^  &c. 
 
 Thcfefhall  be  the  Three  Heads  of  my  Dii^ 
 
 courfe, 
 
 Firft,  That  the  Crofs  of  Qhrifty  is  the  Mat- 
 ter of  a  Chrifiiam  Glory, 
 
 Secondly,  That  there  is  nothing  elfe,  in 
 Com^arifon  with  it^  to  be  gloried  in. 
 
 Thirdly,  That  not  to  glory  in  this  5  Or  to 
 prefer  any  thing  elfe,  is  fVicked  and  Detejlable. 
 Which  will  make  way  for  a  ferious  Application, 
 by  inferences  of  Truth,  and  Duty. 
 
 Firft,  That  the  Crop  of  Chrif /is  the  Matter 
 of  a  Chriftians  Gtory,  and  Rejoycing.  And 
 here  I  muft  confider, 
 
 Firft,  What  we  are  to  underftand  by  the 
 Cro/s  of  Chnfl.  Secondly, 
 
a  CbriftUm  Glory »  r^j 
 
 Secondly,  What,  by  Glorying  in  it. 
 
 Thirdly,  Prove  that  it  is  a  fit  Matter  of  a 
 Chriflians  Glory. 
 
 Fir  ft,  As  to  xhcCrofs  of  ChriiJyWc  are  not  to 
 limit  it  to  the  Tree.to  which  he  was  nailed.  The 
 Gibbetjto  uhich  he  wasfaft'ned.  The  Wood  on 
 which  he  hung  and  ("uffcrM  We  are  allur'd 
 that  he  did  die  that  fort  of  Death,  the  Death 
 of  the  Crofs  :  But  the  Spirit  of  God  hath  taken 
 no  Care  to  fatisfie  our  Curiofity  about  that 
 Inftrument ;  And  learned  Men  don't  agree  a- 
 bout  the  Shape  and  Figure  of  it.  The  /^oma- 
 nifis  make  a  great  ftir  about  the  Wood  of 
 Chris's  Crojs ,  and  have  many  pieces  of  it, 
 prefervcd  as  Relicks  ,  which  are  devoutlv 
 worlhipped.  The  Crofs  of  ChrhJ,  They  tell 
 ye,  was  buried  for  Three  hundred  Years  un- 
 der ground,  and  found  by  HdmA  the  Mother 
 of  Conflantmt.  And  to  difcover  that  this 
 was  the  true  Qrofs^  Miracles  were  wrouglit  by 
 it,  and  not  by  the  other  two  Cro\^^<:s  of  the 
 MaIera£tors,  who  fufTered  at  the  fame  time. 
 But  I  leave  thefe  Stories  to  fuch  as  will  believe 
 cm. 
 
 hy  i\\QCrof  of  Chrift,  1  mean  h"s  Pafiion, 
 and  Suffering  on  the  Crofs,  His  Di-ath  and'CVw- 
 c'rfixio»,  1  take  in  all  the  Pain,  and  .Shame, 
 and  Curie  of  that  Death,  confidering  at  the 
 fame  tine,  the  Dignity  of  the  Perfon  who 
 fuflPerM  that  Death;    The  necelTiry  Antece- 
 
 L  3  deats 
 
144  V^^  Qofs  of  Qmp:, 
 
 dents  of  it,  in  His  Incarnation,  drc.  and  the 
 excellent  Confequents  and  Fruits  of  it,  for 
 pur  Advantage:  The  glorious  Defign  and 
 End  of  it :  The  gracious  Covenant  that  was 
 confirm'd  bv  it,  &c. 
 
 And  then  the  Doctrine  of  tbe  Crofs^mW  ap- 
 pear no  Matter  of  our  Shame,  but  Glory.  As 
 the  great  Objed  of  our  Faith,  the  Bafis  of 
 our  Hope,  and  the  Spring  of  our  Conlblatioq. 
 
 It  is  not  unufual  in  Scripture  for  the  Suf- 
 fering, or  Punilliment  to  be  exprefs'd  by  the 
 Inftrument  of  it.      As  what  Jh^/l  feparate  us 
 from  the  Love  of  God  ?  Shall  Famme  or  Sword  ? 
 Rom.  VIII.  35.    That  is  Death  by  Famine,  or 
 inflided  by  the  Sword.      So  the  Crofi  ofchri^ 
 here,    that  is,   Hts  Death  on  the  Crofs.       So 
 the  Apoflle  fpeaks  of  Onefimus^   to  Philemon, 
 He  WAS  not  afharnd  of  my  Bords.       That  is,  of 
 the  Reproach  of  my  Imprifonment.       He  was 
 not  afbam'd  to  own  me,  though  I  were  a 
 Prifoner. 
 
 ir.  As  to  the  ExprefRon  of  Glory wg  in 
 ^he  Crofs  of  Chrift.  The  lame  Word  is  ufed 
 fometimes  for  Rejoicing,  Rom.  V.  2.  Rejoy- 
 fijjg  iff  the  Hope  of  the  Glory  of  God.  Some- 
 times for  Boafting,  Rom.  U.  17.  Behold  thou 
 art  cAtkJa^ew^  and  refli.fl  in  the  Law^  waking 
 shy  Boafl  of  God.  And  it  often  fignifies  fome- 
 thifig  yet  more,  (^viz!)  Exultation^  Triumph, 
 a  preceding  Satis fadion  in  fome  great  Privi- 
 lege, and  Bleffing  obtained  ,  or  Benefit  en- 
 joy U      As  when   the  Apoftlc  exprcfles  his 
 
 ■'  Triumph, 
 
a  Qynft'uHS  Qlory,  \j^f 
 
 Triumph,  /^om.  VIU.  ;r.  /Vhit  [Jjatl  we  Jay 
 to  theft  things  ?  If  God  be  for  us  who  can  bt: 
 againjt  us  ?  .'jo  that  to  glory  in  the  Qrof?  of 
 (Shriftj  muft  imply  our  open  ncl.nowlcdg- 
 ment  of  a  Crucify 'd  Saviour.  An  open  Pro- 
 feffion,  to  believe  in  Him,  as  dying  for  onr 
 Sins,  and  fuffcring  Divine  JulVice,  by  the  Sa- 
 crifice of  Himfelf,  as  faving  us  by  His  Death  5 
 and  fanc^ifying  us  by  His  Blood.  It  implies 
 that  we  own  our  Baptifm,  being  baptiz-.d  in- 
 to His  Death.  That  we  look  for  Life  and 
 Salvation  by  His  being  CrucilyM  for  us ;  And 
 are  fo  far  from  being  ftumbl'd  at  the  Method 
 of  God's  Grace,  in  bringing  about  our  Salva- 
 tion this  way  :  That  we  are  fully  pcrfuaded 
 of  the  Wifdom  and  Righteoulhefs  of  God 
 herein  glorify'd,  and  accordingly  defire  to  be 
 more  and  more  enlighten'd  in  the  Knowledge 
 of  Chrift  Jefus,  and  Him  Crucify  d.  De- 
 termining with  the  Apoftle  to  know  Nothing 
 in  Companion  of  this,  1  Cor.  II.  2. 
 
 And  indeed  this  Do^rine  of  the  Crofs^  or 
 of  Chrijl  Crucify  d^\s  the  greateft  thing  we  are 
 to  Study,  'risto  tins,  that  the  Rites  and  Ce- 
 remonies of  the  Law  refer.  This  the  Pro- 
 phecies  and  Promifes  of  the  Old  T*-fl.tfne-/it  do 
 all  Center  in.  This  the  two  gren  Ordinances, 
 and  Inflitutions  of  the  New  TiflrfDvnt  do  ex- 
 hibit, and  commemorate.  We  are  baptized 
 into  the  Death  of  Chrifl:,  by  the  one  S;icra- 
 ment,  and  we  fliow  forth  the  Lord's  Dciuh 
 by  the  other,  and  thereby  have  Communion 
 with  Him.     All  the  Verme  of  the  Baptifinal 
 
 L  4.  Water 
 
14^         The  Crofs  of  Chriji^ 
 
 Water  comes  from  the  Crofs  of  Chrifi,  And 
 in  the  other  Ordm^ nee,  we  teaft  upon  his  Sa- 
 crifice 1  he  Bread  we  there  eat,  is  the  Com- 
 munion of  His  broken  Body  pn  the  Oo/s. 
 And  the  Cup  we  there  drink,  rcprefents  His? 
 Blood  fhed  for  the  Remiflion  ot  Sins.  And  well 
 may  we  therefore  Rejoyce  and  Glory  in  the 
 Crofs  of  chnfl^  which  I  come  in  the  next 
 place  to  prove,  vi^. 
 
 Thirdly,  That  this  is  a  fit  Matter  of  a 
 ChriJl'Ms  Glory.  And  here  are  three  forts  of 
 Perlons  efptcially  concern  d? 
 
 Firft,  TTje  ^tm^  who  were  fcandaHz'd  at 
 the  Ignominy  of  the  Crofs.  And  the  G^nttles 
 who  reckon  d  ij:  Foolifhnefsto  exped  Life  and 
 Salvation  that  way.  And  then  Proffftng  chri- 
 [thn^^  who  generally  defpife  this  Crofs  of 
 Chrfiy  or  don't  glory  in  it  as  they  (hould. 
 
 Fij{l,  As  to  the^ervs.  The  mean  Appear- 
 ance of  our  Saviour,  efpeciallyHii  Suffering  and 
 P^ath  did  mightily  ftumblethegentrality  ofthc 
 People,  being  mifled  by  the  Notion  they  had 
 of  theTemporal  Dominion  and  KingHcm  of  the 
 M'jjiah;  for  in  that  low  and  earthly  Senfe 
 they  underficcd  thofe  Scriptures,  that  fpeak  of 
 His  Glory,  and  to  this  Day  They  arc  hardned 
 in  their  Unbelief  by  reafcn  of  that  prejudice. 
 ""Tis  certain,  that  in  our  Saviour's  Ti*ne,  They 
 pleas'd  themfelves  with  the  Hope  of  Tempo- 
 ral Ssivationby  the  M(fftak    ^ut  They  .i^if^ 
 
 took 
 
a  Qyriflians  Qlory.  147 
 
 took  His  Charadler.  They  lookM  for  a 
 fighting  Prince  that  (hould  overcome  the  /^o- 
 mam,  and  make  all  the  World  fubjciEt  to  their 
 Nation,  imagining  their  A/tfJiih  fhould  have 
 the  Pomp  and  Magnificence  of  an  earthly 
 Monarch.  They  did  not  dream  of  a  Saviour 
 who  (hould  Suffer  and  Die.  If  He  would  come 
 down  from  the  Crofs,  They  might  believe  in 
 Him  ;  but  they  could  not  imagine  the  prcmifed 
 Mtjfuh  (hould  be  brought  (o  low,  as  to  die  on 
 a  Cro[s:  The  Di(appo!ntment  ot  their  Ex- 
 pectation in  this  particular,  enragd  them  a- 
 gainft  our  Lord  Jefus  Chrift.  He  appeared  to 
 them  as  a  Root  out  of  dry  ground,  without 
 Form  orComehncfs  ;and  therefore  all  His  Di(^ 
 courfes,and  all  His  Miracles  could  not  perfuadc 
 them  to  receive  Him  as  the  Mtjjiih ;  but 
 they  refblv'd  to  dcftroy  Him  for  pretending  to 
 it.  If  He  would  not  be  their  Prince  and  Cap- 
 tain in  their  own  Senfe,  He  (hall  be  their 
 Martyr  1 
 
 But  ho'A'  unrcafbnably  did  they  objcQ:  a- 
 gainft  a  SufferingjDying/l/fj^dA.vvben  there  are 
 fb  many  Types  and  Prophecies  to  that  purpofe 
 in  the  Old  Ttjidrntnt :  Ar;J  why  fliould  it  be 
 thoughts  Orange, that  the  Glory  and  Grandeur  of 
 His  Spiritual  Kingdom,  ovtr  th'.  iouls  of  ^Icrl 
 fhould  befet  forth  in  fuch  a  lofty  manner,  by 
 Terms  of  Temporal  Dominion  and  Greatncf^  ? 
 But  there  they  fi^opt  ;  and  underwood  not 
 the  Heavenly,  i>piritUAt  Senfc  and  Meaning 
 of  it. 
 
 They 
 
148'  The  Oofs  6/ Ch/ifty 
 
 They  confider'd  not  that  his  Dominion  and' 
 Empire  was  to  be  over  the  Souls  of  Men  5 
 And  his  Throne  to  be  in  Heaven.  That  He 
 was  to  fit  down  at  the  Right  Hand  of  God, 
 and  his  Kingdom  not  to  be  of  this  World.  The 
 great  Vidories  He  Oiould  obtain  over  the 
 World  and  Satan  were  to  be,  by  the  Power 
 of  his  Dodrine,  by  the  Efficacy  of  his  Spirit, 
 by  the  Merit  of  his  Death,  by  the  Patience  of 
 his  Followers,  &c.  This  they  might  have 
 learnt  from  the  Scriptures  of  the  0/d  Tejiament, 
 for  the  Veil  on  the  Face  of  Mojes,  was  notfb 
 dark,  The  Cloud  that  cover'd  the  Myftery  of 
 Chrift's  Spiritual  Kingdom,  was  not  fo  thick, 
 but  they  might  have  ften  through  it,  had  there 
 not  been  another  Veil  upon  their  Hearts.  Do 
 not  the  Prophets  very  frequendy  promife,  and 
 reprefent  the  Mefjiab^  as  preaching  the  Gofpel 
 to  the  Poor,  Reftoring  Sightto  the  Blind,  and 
 fctting  thole  at  Liberty,  who  were  under  the 
 Bondage  of  Sin  and  Satan?  We  me:t  with 
 Exprefllons  that  plainly  prefigur'd  a  State  of 
 Humiliation  and  Suffering.  And  would  it  not 
 have  been  unworthy  the  great  Defign  of  the 
 Son  of  God,  to  come  into  the  World  only  ro 
 avenge  the/efi'x  of  their  Enemies  to  fill  the 
 World  with  Blood  and  Slaughter,  only  to 
 raife  that  People  above  all  others  on  the  Earth, 
 and  to  have  ruin'd  and  deftroy'd  all  other  Na- 
 tions of  the  World.  ♦ 
 
 Had  they  not  plain  Types  and  Figures  of  a 
 Sufeing,  Dywi  Meffidhl  They  cant  deny  but 
 IJmc  w^s  an  eminent;  Type  of  the  Mtffiiih , 
 
a  Qmpians^lory.  14^ 
 
 and  bare  the  Wood  on  which  he  was  to  Suffer, 
 as  a  Sacrifice,  by  God's  Command  and  his  Fa- 
 thers Intention  :  And  this  was  the  Cuftom  oF 
 fuch  as  (ufFerd  on  the  Crof^,  to  carry  the 
 Wood  5  and  fome  think  it  was  vcrv  near  the 
 place,whcre  our  Lord  afterward  SufFcr'd  ;  and 
 when  the  Knife  was  :it  his  Throat,  you  know 
 he  wasRedeem'd  by  the  Subftiiution  of  a  Ram, 
 to  intimate  that  the  offering  of  the  Promifcd 
 Saviour,  was  as  yet  (ulpended,  and  Bcafts  for 
 a  time  accepted,  as  a  Pledge  of  th it  Expiation, 
 he  fhould  one  Day  make. 
 
 Moreover,  as  to  the  Pa/chal  Lawh^  not  a 
 bone  of  him  was  to  be  broken,  to  intimate 
 that  the  True  Pafchd  /.amh^  who  fhould  take- 
 away the  Sin  of  the  World,  was  to  fuffcr  that 
 Death  to  which  breaking  of  Bones  did  belong, 
 (viz,^  Crucifxion  ;  But  God,  for  the  WA- 
 filling  of  the  Scriptur  s,  prevented  that  par- 
 ticular, as  to  Chrifl,  and  not  a  Bone  of  him 
 was  broken^  as  was  ufual.     Befidcs  the  Proph*:- 
 
 cy  of  Zuhary I.ockin^  on  H?n^  r:hom    they 
 
 pierced,  compared  with  that  of  the   Pfilmifl^ 
 They  pierctd  my  Hmtis  ar/d   my  Fett. 
 
 Btfides  the  Many  Types,  There  are  expreft 
 Prophecies,  That  the  Mejjiah  jhnll  he  cut  of^ 
 Dan.  iX.  2^.  Where  the  Prophet  dates  his 
 Account  of  Time,  not  from  his  Binh,  but 
 from  his  Death.  And  in  fjat.  LVIII.  thrre 
 are  fo  many  cxprefs  Paflagts  concerning  the 
 Sufferings,  Humiliation,  and  Death  of  the 
 Meffi.ih^  that  the  Jews  have  no  way  to  evade 
 the  force  of  thofe  Scriptures,  byt  by  a  Tale 
 
150         The  Crofs  of  Chrtfty 
 
 of  Two  Mi'lJUhs  that  fliould  appear  in  the 
 World,  the  one  to  he  AffliQed  and  Kili'd,  and 
 the  other  to  Triumph  and  Reign.  Nor  can  any 
 of  the  Enemies  of  the  Crofs  of  Chrift  among 
 the  Gentiles^  evade  the  Proof  from  that  Chap- 
 ter, but  by  fuppofing  that  Chapter  to  have 
 been  written,  after  the  Crucifixion  of  Chrifl:. 
 But  as  to  xht^tws  themfelves,  they  all  Wit- 
 nefs  the  contrary :  The  ^ews  therefore 
 were  inexcufable  in  being  offended  at  the  Crofs 
 of  Chriji, 
 
 Secondly,  As  to  the  Gentile  World :  Chrift 
 Crucify  d  ts  foolifhmfs  to  them  ;  and  yet  the 
 Sufferings  and  Death  of  the  Mejfinh  are  un- 
 reafbnably  urg'd  by  them,  as  a  prejudice  a- 
 gainft  his  Saving  Power  and  Defign.  For 
 how  often  do  they  reckon  it  the  Portion  of 
 the  Beft  and  Greateft  Perfons,  that  have  ever 
 been  in  the  World,  to  Suffer  and  be  Afflided/ 
 How  ufualisitfor  them  to  Glory  in  the  extra- 
 ordinary Death  of  fbme  of  their  Worthies, 
 Socrates^  Regulus^  AnAxurchus^  6rc,  As  Ex- 
 amples of  greater  Vertue  than  ordinary.  And 
 what  Encomiums  do  they  make  on  thofe  that 
 Joft  their  Lives  by  Tyrants,  and  dy'd  for  their 
 Country.  But  thofe  that  know  any  thing  of 
 the  Pagan  Worfhip,  muft  needs  be  convinc'd 
 that  the  Heatheas  had  little  Reafon  to  be 
 afham'd  of  the  Crojs  of  Chrtliy  who  had  fo 
 much  Reafon  to  be  afham'd  of  the  Follies, 
 Dotages,  and  Impurities  of  their  own  Reli- 
 gion.   Their  IdoUtrous  Worfhip  was  made  up 
 
a  Ckriflians  Glory,  \  j  i 
 
 of  fuch  a  bundle  ot  Fooleries,  mixt  m  ith  fb 
 many  impious  and  Impure  Rites,  that  they 
 can't  be  mention 'd  without  Abhorrence.  For 
 they  could  not  be  like  the  God's  they  wor- 
 fliipped,  without  being  Inceftuous,  Adulterers, 
 Drunkards,  and  moft  Profligate  Villains-,  for 
 fuch  they  acknowledge  their  very  Gods  to 
 have  been,  whom  they  worfhipped :  And  yet 
 thefe  are  the  People,  that  count  the  Crofs 
 of  Chrifi  Foolidineis. 
 
 Thirdly,  As  to  us  C/jrift/a»s ,  who  have 
 the  Bidge  of  Chrift's  Difciplcs  by  Baptifm  5 
 Let  us  confider  his  Crofs,  as  the  Matter  ol  our 
 Glory,  and  what  abundant  Reafon  we  have  to 
 rejoy ce  and  glory  in  the  Cro/s  of  Chr/Jl,  and  in 
 nothing  elfe :  To  which  End  confider  it; 
 
 L  As  it  was  appointed  and  order 'd  by  God 
 the  Father,  as  the  great  Means  to  accoinplilh 
 his  Glory,  in  the  ilalvation  of  Sinners.  For, 
 however  he  was  llain  by  wicked  Hands,  he 
 was  yet  delivered  to  Death  by  God's  determi- 
 nate Counfel.  I(  pkafid  the  Fsthtr  tu  Bruife 
 him.  It  was  God's  Appointment  that  made 
 the  Crofs  of  Chrift  mcritoriou*?  for  us,  his 
 Sufferings  and  Death  havingthisDcfign.tobring 
 about  theGlorv  of  God  in  the  Redemption  and 
 Recovery  of  loft  Sinners.  On  which  Account, 
 when  he  was  in  the  Sorcit  Agon3',  and  his  Soul 
 troubled,  tho'  he  pra)  s  to  be  delivered  from 
 rhat  Hour,  he  doth  not  infift  on  it,  in  Confi- 
 
 dcrarion 
 
151  T/;e  Crofs  of  Chr'tfl^ 
 
 deration  that  his  SufTeriogs  were  to  be  the 
 Means  of  God's  Glory-,  For  this  End,  came  t 
 unto  this  HoiiYy  Fat  her ,  ghrijlt  thy  Jtlfy  John 
 
 xn.  28. 
 
 Now  the  Glory  of  G  d,  or  the  Glorifying 
 of  his  Name,  confifts  in  the  Dilcovery  and 
 Maniftftation  of  the  Divine  Perfedions.  God's 
 Glory,  is  the  Luftre,  the  Radiancy  of  the  Di- 
 vine Perfedions  •,  'Tis  the  Beauty,  The  Loveli- 
 neft,  of  what  is  defigned  and  done  by  God, 
 agreeable  to  the  InHnite  Excellencies  of  his 
 Being  and  Nature.  This  is  his  Glory,  which 
 is  oblervable,  and  ought  to  be  taken  notice  of, 
 by  Intelligent  Creatures,  capable  of  it,  that  (b 
 he  may  be  adually  Glorified.  But  whether  it 
 be  obferved,  and  taken  notice  of,  or  no,  there 
 is  a  perfect  Re^-itude  and  Beauty  in  all  that 
 he  doth,  as  conformable  to  his  own  Infinite 
 Perfections.  This  is  his  End,  as  the  firft  fu- 
 pream  Being,  and  in  this  he  takes  Complacen- 
 cy. Now  the  Death  and  Sufferings  ofChrifi:, 
 and  particularly  his  being Cruci'yed,  did  thus 
 Glorify  Gocl  ^  tb.i>  /j,  He  herein  did  A8:  fui- 
 lably  to  Himlelf,  becoming  the  Excellencies 
 of  the  Divine  Nature.  It  became  him,  of  whom 
 Are  all  things^  and  to  whom  are.  all  things,  that 
 the  Captain  of  our  Salvation,  fjjoidd  be  ptrftchd 
 h  Sufferings.  There  is  a  Luftre  on  the  Per- 
 feQions  of  God,  that  ilTues  from  this. 
 
 II.  Ic  is  the  matter  of  our  Glory,  if  we  con-* 
 fidcr^/-'{^  Parfon  fafferhg  this  Death.     And  here 
 
 we 
 
a  (^hnjttans  Glory,  ir  ^ 
 
 we  may  take  notice,  both  of  tlic  Dignity  of 
 the  Perfon,  and  of  his  Willingncfs  to  furter: 
 Confider  that  he  was  the  Eternal  Son  of  God, 
 the  Brightnefs  of  his  Fathers  Glory  ;  who  is 
 far  above  Angels,  Principahties  and  Powers  ; 
 The  Great  Emmud,  who  was  in  the  form  of 
 God,  and  counted  ic  no  robbery  to  be  equal 
 with  him  ;    He  that  filleth  and  Cloatheth  all 
 Creatures,  and  is  the  Fountain  or  Living  Wa- 
 ters ;  'Twas,    He,  who  hung  naked   upon  a 
 Tree,    and  cry'd  out,  /  third.     The  Eternal 
 Wifdom  of  the  Father  was  treated  like  a  Fool, 
 fcorned,    reproached,    derided   and  mocked  • 
 'Twas  the  Beloved  Son  of  God,  who  complain'd 
 of  his  being  forfaken  of  him:     Befides  the  Ditr- 
 nity  of  his  Perfon,  let  us  confider  his  Readinels, 
 and  Willingncfs  to  (ufTer  and  die  for  us:  His 
 Eternal  Rcadinefs  for  this  Work  is  defcribed, 
 Prov.  Vlir.  ^i.     Rejoicing  from  Eternity  in 
 the  habitable  Parts  of  the 'Earth,  confidtring 
 what  Work  he  was  to  do  for  the  Children  of 
 Men.     We  may  like  wife  run  over   in   our 
 Thoughts  the  Grcatnefs  and  Extremity  of  his 
 Sufferings  as  to  his  Body  and  SouJ.     As  to  the 
 former,   ihcy  were  exceedingly  height'ned  by 
 thcTcndcrncrs  andDelicacy  of  hi*^  Conftitution  5 
 his  Body  being   immediately  framed    by  the 
 Holy  Spirit  in  the  Virgins  Womb.     None  of 
 tht  Martyrs,  therefore,  could  be  fo  fcnfiblc  of 
 their  Suffe:ings,  as  he  mufi:  be  o!  his.     Befides, 
 his  Senfe  of  the  Evil  of  Sin,  and  his  particular 
 Knowledge  of  all  our  Sins,  and  the  Aggrava- 
 tions 
 
154  '^^^  ^^^f^    ^f  ^^^f^fty 
 
 tions  of  them,  and  their  Conirareity  to  God^ 
 and  his  perfe£l  Love  to  God,  joined  with  the 
 dear  fenfe  of  his  Difpleafure  againft  Sin,  muft 
 needs  make  his  Sufferings  Extraordinary,  be- 
 yond that  of  the  Martyrs,  Had  there  beeil 
 only  the  Common  Apprehenfion  of  Pain,  our 
 Lord,  who  was  perftc2:ly  Innocent  in  his  own 
 Perfon,  Sandified  by  the  Spirit.  Supported  by 
 the  Deity,  and  affured  of  Succefs,  would  not 
 have  ftagger'd,  and  groan'd,  and  been  forrow- 
 ful  unto  Death,  fweating  Drops  of  Blood  iri 
 the  Garden,  and  crying  out  on  the  Oofs,  My 
 Godj  my  God,  why  ha/l  thou  forfaken  me  f  But 
 he  was  to  anfvver  for  our  Sins ;  He  beheld  the 
 Indignation  of  God  Flaming  againft  Sin;  The 
 Father ,  as  Soveraign  of  the  World  ,  not 
 fparing  his  own  Son,  who  undertook  to  make 
 Expiation  and  Atonement.  No  wonder  that 
 He  was  amazed,  and  terrified,  even  to  an  A- 
 gony,  lb  as  to  utter  fuch  Expreflions  in  the 
 Garden,  and  on  the  Crofs.  And  fo  extraordi- 
 nary was  this,  that  at  the  fame  time  the  whole 
 World  was  troubled  too,  The  Heavens  mourn- 
 ed, the  Sun  was  darkned.  The  Eye  of  the 
 World  was  covered  with  Sackcloath,  when 
 the  Sun  of  Righteoufnefs  was  thus  eclipfed  • 
 which  being  at  Pailover  Time,  always  at  Full 
 Moon,  muft  needs  be  miraculous.  The  Earth 
 trembled,  the  Rocks  rent,  the  Graves  open-' 
 ed,  the  Veil  of  the  Temple  was  rent  front 
 top  to  bottom- 
 But 
 
a  Qbriftim  ^lory,  fjy 
 
 But  becaufe  it  is  tbe  CrofsofChrifl^  that  is 
 particularly  mentioned,  let  us  confider  that 
 He  humbled  iiimfelf  to  the  De.tth  of  the  Crofsy 
 which  was, 
 
 I.  A  moll  painful  and  violent  Death: 
 wherein  the  Hands  and  Feet,  the  molt  ner- 
 vous, and  moil  fenfible  Parts,  were  nailed 
 and  pierced,  after  they  were  expended  and 
 rack'd.  Befides,  it  was  a  languilhing  Death, 
 of  fome  Hours  fpace  :  It  was  to  die  by  flow 
 degrees,  and  in  great  Torment;  the  weight 
 of  the  Body  lifted  up  from  the  Earth,  hang- 
 ing upon  his  pierced  Hands.  And  this  was 
 after\\\s  Agony  and  Bloudy  Sweat  in  the  Gar- 
 den. It  \V2iS  after  \i\s  being  Whipt  and  Scourg- 
 ed, whereby  He  was  fo  weakned,  that  he 
 could  not  bear  his  own  Crofs.  His  Death 
 therefore  was  more  painful,  than  that  of 
 Thofe,  who  were  Crucihed  with  him.  He 
 complains  his  Strength  was  dryed  up  like  a 
 Pot-lheard,  and  they  might  tell  aH  Uis  Bones. 
 But  much  more  terrible  was  the  Sulfering  of 
 his  Soul,  when  he  bore  our  Sms  in  his  own 
 Body  on  the  Tree  ;  when  he  made  his  Soul  an 
 offering  for  Sin,  and  bore  the  llroke  of  that 
 Jultice  that  we  defervcd. 
 
 He  had  a  particular  Knowledge  of  all  the 
 Sins  committed  in  the  World,  pail,  prefent, 
 and  to  come,  which  was  1  j  much  the  greater. 
 Trouble, by  how  much  the  more  he  prized  the 
 HonourofGod,  and  lov'd  him.    No  wonder 
 
 M  if 
 
1 5  6  T/;e  Crofs  of  ChrlUj 
 
 if  none  of  the  Martyrs  complain'd  as  he  did,be- 
 caufe  none  of  them  felt  what  he  did :  HisSuffer- 
 ing  and  Sorrows  made  his  Heart  Melt  like 
 Wax^  Burnt  up  his  Bones  like  an  Hearth,  and 
 made  his  Tongue  cleave  to  the  Roof  of  his 
 Mouth.     Many  of  the  Martyrs  had  Courage 
 and  Joy  of  Soul,under  the  moft  Exquifite  Tor- 
 ments their  Enemies  could  inflift,  by  all  their 
 Engines  of  Cruelty ,    and  Artificial  Inftru- 
 ments  of  painful  Dying  :    But  our  BlefTed 
 Saviour  felt  more  than  they.     The  Sorrows 
 of  his  Soul  were  more  than  all  his  other  Suf- 
 ferings.    His  Heart  had   fharper  Nails  to 
 Fierce  it,  than  his  Hands  and  Feet.    His  Soul 
 was  more  Crucified  than  his  Body.    He  en- 
 dur'd  the  Pains  of  the  Second  Death,  for  fub- 
 llance,  fo  far  as  was  confiftent  with  the  Per- 
 feftion  of  his  Nature.     Tho'  the  Perfonal  Uni- 
 on was  not  diffolved,  the  fenfe  and  effefts  of 
 the  Divine  Love  and  Favour  were  for  a  time 
 with-held ,   which  he  Complains  of  on  the 
 Crofs.     'Tis  true  the  Worm  of  Confcience  did 
 not  touch  him.     That  is  an  effect  of  Perfonal 
 Guik,(  with  which  he  could  not  be  tainted,)not 
 of  Imputed  Sin,  when  he  undertook  to  anfwer 
 for  Sinners,  and  make  Atonement.     And  his 
 Temporary  Sufferings  were  equivalent  to  E- 
 ternal,   from  the  Dignity  of  his  Perfon.     His 
 Suffering  for  a  time  v/as  of  more  Weight  and 
 Value,  than  the  Eternal  Sufferings  of  Sinners, 
 or  of  all  Creatures.     We  muff  not  fay,  He 
 was    feiz'd  with  the  Defpair  and  Horrors 
 
 of 
 
a  Q?r'tflians  Glory]  a  j^ 
 
 of  the  Damned,  for  his  Father  was  ever  well 
 pleafed  with  him,  and  never  more  than  whe» 
 he  Humbled  himfelf^  and  became  obedient  to  Death^ 
 even  the  Death  of  the  Crofs  ;  And  tliis  our  Lord 
 knew,  for  he  affur'd  the  TJiief  that  confelTed 
 him,  This  day  jh alt  thou  be  with  me  in  Paradife» 
 But  God  retir'd  from  him  for  a  while,  and  as 
 it  were  hid  his  Face  from  him,  and  left  him 
 to  tread  the  Wine-prefs  of  God's  Wrath  alone : 
 the  Wrath  of  God,  not  againit  his  Son,  but 
 againll  the  Sins  of  men,he  was  to  make  Atone- 
 ment for ;  which  he  now  fuliain'd  hke  a  Vi- 
 ftim,  and  bore  in  his  Body  on  the  Crofs.     O- 
 therwife,  why  could  not  He,  who  might  have 
 commandedLegions  of  Angels  to  refcue  his  Bo- 
 dy, have  commanded  more  than  a  Common 
 Strength,and  Affillance  to  refcue  his  Soul  too. 
 But  he  was  willing  to  drink  the  very  Dregs  of 
 the  bitter  Cup  for  our  fakes-  He  was  wounded 
 for  our  Tranfgreflions,    bruifed  for  our  Ini- 
 quities.    He  bore  our  Griefs,  and  carried  our 
 Sorrows,  and  was  made  a  Curfe  for  us,  a  Pro- 
 pitiation for  our  Sins. 
 
 II.  Confider  the  Shame  and  Ignominy  of  the 
 Crofs.  Crucified  without  the  Walls  of  the 
 City,  and  B^r^^^^j  a  Murderer,  a  Thief,  pre- 
 fer'd  before  him ,  and  relcafed.  And  the 
 Crucified  were  ftript  naked,  for  the  greater 
 Difgrace.  And  he  fufier'd  in  company  with 
 the  Vileft  Malefa^lors,  between  two  Thie- 
 ves; and  was  firit  fcourged,  after  tlie  man- 
 ner of  Slaves,  with  a  reproachful  Taunt  at 
 
 M  2  every 
 
158  The  Crofs  of  Chrifl^ 
 
 every  blow.  And  they  put  on  him  a  Scar- 
 let Robe  in  derifion,  a  Crown  of  Thorns  oa 
 hi^  Head,  and  a  Reed  in  his  Hand  for  a  Scep- 
 ter, crying,  Hail  IQng  of  the  Jem,  For  the 
 greater  fhame  of  fuch  as  were  Crucified,  the 
 Caufe  of  their  Punifhment  was  Written  over 
 them  in  Capital  Letters,  that  it  might  appear 
 juft  and  equitable  ;  And  this  Infcription  was 
 fet  over  him,  This  is  Jefusthe  KJngoftheJerps  ; 
 and  that  in  three  Languages,  that  it  might 
 be  taken  notice  of  by  all.  And  then  they  de- 
 rided and  reproached  him,  If  he  were  indeed 
 a  King,  and  the  Son  of  God,  that  he  fhould 
 come  down  from  the  Crofs,  and  they  would 
 believe  him.  Now  tho'  nothing  be  more 
 contrary  to  Glory ,  than  Shame-,  yet  in  his 
 Shame  we  Glory^  we  do  not  lament  and  be- 
 wail it ;  no,  we  celebrate  the  Triumph  and 
 Glory  of  our  Lord's  Ignominious  Paffion :  We 
 adore  the  Majefty  of  his  Abafement.  All  the 
 contumelious  Addreffcs  of  Honour,  the  Mock 
 Purple ,  the  counterfeit  Scepter,  the  bloody 
 Diadem,  and  Thorns ,  they  were  Myftical 
 Reprefentations  of  his  real  Kingdom,  and 
 declared  him  to  be  the  Meffiah,  according  to 
 the  Types  and  Prophecies  of  him. 
 
 III.  It  was  ^LnAccurfedDeath.  Hanging  on 
 a  Tree,  being  lifted  up  from  Earth:  This  had 
 a  CeremonialCurfe annexed  to  it:  Tho'  Cru- 
 cifixion was  not  ufually  a  Capital  Punifhment 
 among  the  Jews,  but  the  Romans.  But  evea 
 among  the  Jews,  great  Malefadors,   when 
 
 they 
 
a  Chriflians  Glory,  i  jp 
 
 they  were  put  to  death,  were  fometlrnes 
 expofed  to  the  Ignominy  of  a  Gibber ;  and  fo, 
 being  han9;'d  on  a  Tree,  were  curftd  hy  tfje 
 Ceremomal  Law,  Now  iho'  the  Jews  had  loft 
 the  Supream  Power,  and  were  under  the  Ro- 
 mans, and  fo  Chrift  was  not  condemned  to 
 Death,  Itriflly  according  to  the  Law  of  Mo- 
 fes;  Yet  the  Providence  of  God  fo  ordered  it, 
 that  the  Death  he  underwent  from  the  Ro- 
 mans, contained  in  it  that  Ignominious  Pecu- 
 liarity, to  wliich  the  Legal  Curfe  belonged, 
 njtz.  H^-nging  on  a.  Tree.  And  he  is  faid  to  bear 
 the  Curfe,  and  to  be  made  a  Curfe  for  us,  in- 
 cluding all  thePunifliment  of  our  Sins,  which 
 he  endured  for  us. 
 
 IV.  Next  to  the  Confideration  of  the  Death 
 of  Chrift,  and  the  Kind  of  it,  let  us  conhder 
 how  much  xve  needed  all  the je  Sufferings  of  the  Son 
 ofGody  and  what  are  the  Benefits  and  Adzwi^ 
 tjges  we  receive  by  it,  that  fo  we  may  make 
 it  the  matter  o{ our  Glory.  You  know  chey 
 are  fuch  as  thefe,  ReconciHarion  with  God, 
 Deliverance  from  Hell,  Vi8:ory  over  Satan, 
 the  great  Enem.y  of  our  Souls.  He  is  con- 
 quered and  overcome  by  the  Seed  of  the  Wo- 
 man ;  He  received  a  fatal  blow  on  his  Head, 
 when  he  bruifed  the  Mediators  Heel,  by  the 
 Death  ofthe  Crofs. 
 
 Moreover,  the  confirming  the  Covenant  of 
 Grace,  thefealing  of  all  the  Promifes,  and  the 
 AlTurance  of  their  Accomplifhment,  becaulc? 
 Cod  fpared  not  his  own  Son.     All  the  prcci* 
 
 M   j  QU$ 
 
i6o  TheCrofsofChrijl, 
 
 ous  Legacies  and  Bleflings,  that  he  bequeath- 
 ed to  us,  had  been  of  no  value,  unlefs  fealed 
 by  the  Death  of  theTeftator.     And  confe- 
 Guently  the  Heavenly  Glory  is  purchafed  for 
 all  Believers,   Death  is  fweetned,   and  the 
 Sting  of  it  removed,   and  our  Refurreiflion 
 afrur'd,and  Heaven  is  the  purchafed  PofTeflion, 
 as  the  fruit  of  his  Death ;  and  a  Meetnefs  for 
 it  by  the  Sandlification  of  our  Natures,    in 
 order  to  Communion  with  God  here,   and 
 hereafter,  is  another  fi'uit  of  his  Dying  for  us. 
 'Tis  to  this  we  owe  our  freedom  of  Accefs  to 
 God  ;  his  Throne  being  a  Throne  of  Grace,  as 
 fprinkled  with  the  Blood  of  Chrifl:.     It  is  the 
 purchace  of  his  Death,  that  we  have  fupport 
 under  all  AfRiftions;    Afliftance ,    Comfort 
 and  Deliverance  as  to  all  our  CroiTes ;  Efpeci- 
 ally  in  fufFering  for  his  Names  fake,  being 
 affured  that  he  will  ftrengrhen  us,  and  that 
 we  fhall  not  lofe  our  Reward,  and  that  all 
 things  fhall  work  for  good-     If  therefore  the 
 Apolile  gloried  in  his  Sufferings  for  Chrifl:, 
 much  more  may  we  in  the  Crofs  of  Chrifl:, 
 whence  is  all  our  Support,  Succour,  Afliflance^ 
 Strength,   Victory,    Acceptance,    Reward, 
 
 Ufe,  I.  If\ve  miv  Glory  in  Chrifi  Crucified^ 
 and  ought  to  do  fo;  let  us  remember  he  is 
 Riferf^  and  Afier/ded  ^  and  Glorified^  and  the 
 Ignominyof  his  Crofs  removed  by  MisExdtn- 
 tior,.    If  His  Crofs  is  the  matter  of  qur  Glory, 
 
 his  Heavenly  Grov/n  iliould  much  more  be 
 
 "  '     '  ■  .  ,  . ,  I  ,   .  . .       .         .  ^^^ 
 
a  ChrtUuim  Glory,  l^  i 
 
 fb.    'TIs  this  that  makes  the  Contemplation 
 of  his  Death  to  be  matter  of  Joy,  becaule  we 
 are  afTured,  that  He  that  was  Dead  is  AHve, 
 and  behold  he  livxs  for  ever,  and  fhall  come 
 again  for  other  Ends,  and  in  another  Manner, 
 than  he  came  at  firfl.     He  is  rifen,  and  afcend* 
 ed  and  fate  down  at  the  right  Hand  of  God, 
 All  the  Angels  of  Heaven  Worfhip  him  ;  All 
 the  Heavenly  Hoft  areSubjc(!:l:  to  him  :  Every 
 Knee  bows  to  him:  Every  Creature  pays  him 
 Homage  :    He  is  Head  over  all  things  to  his 
 Church.     He  is  appointed  Univerfal  Judge  of 
 all.  All  the  World  of  Mankind  Oiall  he  llim- 
 moned  before  his  Bar,  and  receive  their  deci- 
 five,    final ,    Everlafting   Sentence  from  his 
 Mouth.     2    Thef.    I.  9,   10.     He  jhall  come 
 agnin  to  he  glorified  i/i  his  Sxints^  and  to  be  ad* 
 mired  in  anthem  that  believe.     We  fee  Him  now 
 but  as  in  a  Picture ;  He  is  reprefented  and  fet 
 forth  Crucified  before  our  Eyes;  But  what  i$ 
 fuch  a  Sight  of  him,    by  Ihewing  forth  hi$ 
 Death  now,   to  what  we  exped,  and  hope 
 for,  when  we  are  brought  to  be  with  him, 
 and  behold  his  Glory  !  We  now  admire  him, 
 welovehim,  we  truil  him,  and  hopciahim^ 
 We  glory  in  him,  by  the  little  knowledge  of 
 him  as  Crucified  for  us,  and  as  dying  for  us, 
 tho'it  is  but  through  a  Glafs  that  we  fee,  and 
 a  very  little  that  we  know  at  bclf  :  But  when 
 we  fhall  fee  him  Glorified,  when  we  fhall  fee 
 him  Face  to  Face,  when  wc  fxiall  fee  him  as 
 he  is,  when  the  Veil  fliall  be  removed,  and 
 pur  Faculties  enlarged^  and  wq  fhall  behold 
 
 M  4  hiiu 
 
\6i  TheCrofsofChrin, 
 
 him  in  his  Glory,  and  all  his  Holy  Angels  and 
 Glorified  Ones  about  him ;  Then  fhall  we 
 admire  his  Love  indeed,  by  confi^ering  rvho 
 He  rras,  how  Great  and  Miglit)  a  Pei Ton  he 
 was,  who  Itoop'd  fo  low  for  us,  to  be  Incar- 
 nate for  us, to  be  Scorned  and  Scourged  for  us, 
 to  be  killed  and  Crucified  for  us,  to  bear  the 
 Curie,  and  be  made  Sin  for  us.  Is  he  now 
 the  Chiefeft  of  ten  thoufand,  as  feen  by  an 
 Eye  of  Faith,  as  at  his  firft  coming  to  die  for 
 our  Sins  ?  How  much  more  Glorious,  How 
 much  more  Lovely,  Beautiful  and  Defirable, 
 will  he  be  at  his  Second  coming,  when  he  fhall 
 appear  without  Sm  unto  our  Salvation !  I4^e 
 are  now  the  Children  of  God^  but  it  doth  not  appear 
 what  we  jjjall  be  \  But  this  we  know ,  that  when 
 He  fhall  appear^  we  fl} all  be  like  him.  We  now 
 rejoice  by  Believing  in  him,  and  Loving  him, 
 whom  we  never  law  with  our  Bodily  Eyes: 
 We  rejoice  in  a  little  Glympfe  of  him :  We  re- 
 joice in  the  Hopes  of  the  Glory  of  God:  But 
 what  Thoughts  fhall  wehaveofChrilh  What 
 a  Sight  of  him  will  that  be,  when  his  Tri- 
 umph, and  Dignity,  and  Beauty,  and  Glory, 
 in  his  Exalted  State,  iliall  be  fiich  as  to  make 
 amends  for  the  Reproach  of  his  Crofs  !  If  his 
 Bloody  Crofs  be  lovely,  what  will  his  Trium- 
 phant Throne  be,  unto  which  his  Crofs  was 
 the  way  !  For  he  humbled  himfelfs  and  be- 
 eameobedient  to  Death,  even  the  Death  of  the 
 Crofs  J  Wherefore  God  hath  highly  exalted 
 him. 
 
 IL  Let 
 
a  (T?n[ltans  (Jlory.  i^j 
 
 II.  Let  us  apprehend  our  Obligation  to  ma- 
 nifeft  tliisour  Glorying  in  the  CrofsofChrifl:. 
 Partly  b\  an  unfeigned  Love  to  Chriil:,  and 
 Zeal  for  nis Glory,  m  the  Defence  ofhisSj"ame, 
 Truth,  Word,  V'orfhip,  and  Followe-s, 
 when  they  are  ill  treated,  or  fpoken  agamil. 
 Pat  rly  by  iliowing forth  the  Lord's  Peat!],  ac- 
 cording to  his  Order  and  Appointment,  at  his 
 Table ;  Partly  by  being  crucified  to  the  World 
 by  the  Crofs  of  Chrift,  and  endeavouring 
 more  and  more,  in  Spirit  and  Pradice,  to  be 
 conformed  to  him  as  our  Head.  And  further, 
 by  areadinefs  to  fuffer  for  him,  to  rake  up  his 
 Crofs  and  follow  him^  whenever  we  are  called 
 to  it.  And  in  the  mean  time,to  be  fuirably  af- 
 fected towards  our  Brethren,  who  fuffer  for 
 his  Names  fake,  to  fympathize  with  them, 
 to  pray  for  them,  to  jullihe  their  Caufe,  and 
 to  afTifl  them  to  our  utmoih 
 
 III  How  much  are  they  to  be  reproved, 
 who  count  the  Doftrine  of  the  Crofs  FooUfh- 
 nefs,  when  the  Apoille  here  Glories  in  it! 
 Who  cither  judge  it  to  be  falfe,  by  denying 
 the  truth  of  the  Hiftory  ;  Or  charge  it  with 
 Abfurdity,  as  not  agreeing  with  their  Motions, 
 and  Schemes  of  things  ;  I'hat  the  Pardon  and 
 Salvation  of  Sinners  fliould  be  brought  about 
 this  way  :  And  that  we  ihould  expe^l:  to  be 
 faved  by  a  Crucified  faviour :  As  if  there  were 
 no  Rational  Connexion  between  Believing  in 
 Chrift,  and  Eternal  Life.     Thefe  are  to  be 
 
 reproved, 
 
\  64  The  Qrojs  ofChrlft, 
 
 reproved,  and  pitied  at  once :  for  the  Gofpel 
 muft  needs,  to  them,  be  the  Savour  of  Death 
 unto  Death. 
 
 IV.  How  much  doth  it  Concern  us  to  {qqIc 
 after  an  Intereft  in  this  Death  of  the  Crofs  1  The 
 Lepers,  under  the  Law,  were  not  cured  by  the 
 Bare  fhedding  of  the  Blood  of  the  Sacrifice, 
 that  was  offered  for  them ;  but  by  the  Sprink- 
 ling and  applying  of  it.  Nor  were  any  healed 
 by  the  Brazen  Serpent,  who  did  not  look  up 
 to  it.  Chrift,  and  his  Crofs ,  are  the  great 
 obje^ls  of  our  Faith;  but  we  mull:  take  care, 
 that  by  Faith  we  receive  and  apply  them. 
 We  muft  receive  and  own  him  as  a  Prophet, 
 and  as  a  King ;  But  it  is  Chrift  Crucified, 
 Chrift  as  a  Prieft,  Chrift  dying  on  the  Crofs, 
 bearing  the  Curfe,  and  making  Expiation 
 for  Sin,  that  is  the  principal  Objecl  of  Juftify- 
 ing  Faith  :  And  therefore  we  read  fo  often  of 
 Faith  in  his  Biood, 
 
 Laflfy,  Be  perfwaded  to  ftudy  the  Crofs  of 
 Chrift  more  than  ever,  if  we  muft  Glory  in 
 nothing  elfe.  He  calls  to  us,  as  from  his  Crofs, 
 *'  Behold  me^  Behold  me  ;  Look  unto  me^  and  he 
 '^  ye  pi/ved^  all  the  ends  of  the  Earth  I  You  a- 
 "  mong  the  Ifles  of  the  Gentiles,  he  calls  to 
 *^  All  of  you  from  his  Crofs,  come  unto  me 
 **  Sinners,  and  behold  the  Price  of  your  Re- 
 "  demption  \  Come  unto  me  weary  and  hea- 
 "  vy  laden,  and  I  will  give  you  Reft.  Tho' 
 ^*  your  Sins  be  as  Scarlet  aqd  Crirnfon,  come 
 
 a 
 
d  QjrtUtans  Glorj  i  ^  j 
 
 '*  unto  me,  and  I  will  make  them  as  Snow 
 ^'  and  Wool ;  My  Blood  cleanfeth  from  All 
 "  Sin.  He  calls  to  his  profcfs'd  Followers  and 
 Difciplcs,  He  calls  to  them  fro///  hts  Crofs^  to 
 behold  his  Sorrows,  to  behold  his  Love,  to 
 confider  how  low  he  humbled  himfclf  for  us, 
 and  how  highly  he  exprelTed  his  AfFe<^ion  by 
 it,  to  us  Miferable,  wretched,  Unworthy 
 Creatures. 
 
 Let  us  ftudy  theCrofs  ofChrift,withAppIica« 
 tion  toour  Selves.  "  O  my  Soul,did  he  love  me, 
 "  and  give  himfelf  for  me?  Did  he  humble 
 "  himi'elf  to  the  Death  of  the  Crofs  for  me  ? 
 **  Did  he  tread  the  Wine-prefs  of  his  Fathers 
 "  wrath  for  me  ?  Did  he  bear  the  Curfe  that 
 "  belonged  to  me,  and  that  mull  have  fallen 
 *^  on  me  "^  Did  he  give  his  Soul  a  Ranfome  for 
 "  me?  Was  he  wounded  for  my  Tranfgrefli- 
 "  ons  ?  O  Admirable  xMyftery  of  Divine 
 "  Grace  and  Love !  O  how  little  is  it  believed  I 
 How  feldom  confidered !  How  unthankfully 
 negle6led  ,  undervalued  and  made  light  ofl 
 How  few  thoughts  do  wc  employ  in  a  Week, 
 or  Month,  about  it'.  And  yet  this  is  the  Prin- 
 cipal, and  the  Greatell:  thing  we  are  to  llud3^ 
 All  the  other  parts  of  the  Hillory  of  Chhil, 
 were  but  pieparatory  to  this,  or  but  the  Fruic 
 of  It.  Forlnilance,  his  Incarnation,  his  Birth 
 his  Life,  could  not  avail  us,  without  his 
 Crofs.  And,  without  that,  we  could  have 
 no  part  in  his  Refurreclion,  and  Heavenly 
 Glory.  It  is  by  his  Blood,  as  the  Blood  of 
 Atonement,    that  we  arc  juftified,  and  have 
 
 Peace 
 
f66  The  (jro/s  of  QhriHj 
 
 Peace  with  God.  It  is  by  that  Blood  that  we 
 are  Sandified  too,  and  recovered  to  the  Di- 
 vine Image,  by  the  Spirit  of  Holinefs.  By 
 the  power  of  his  Death,  we  are  enabled  to  die 
 unto  Sin,  and  Live  unto  Righteoufnefs.  It 
 is  by  the  Death  of  the  Crofs,  that  our  Re- 
 demption is  compleated,  a  fuiScient  Sacrifice 
 ofFer'd,  full  Satisfaction  made,  Satan  over- 
 come, the  World  baffled,  Death  Slain,  the 
 Grave  buried,  by  Chrift's  Dying  and  Rifing 
 again :  And  therefore  we  Ihould  Glory  in 
 him. 
 
 This  is  the  great  Spring  of  our  Comfort. 
 Who  now  fhallaccufe  ?  Who  fhall  condemn? 
 Who  fhall  feparate  us  from  Chriil,  fmce  he 
 hath  dyed  for  us  ?  Hereby  he  has  taken  a- 
 way  all  our  Scruples,    and  anfwer'd  all  our 
 Doubts,  folved  all  our  Objedions,  and  routed 
 all  our  Fears :  The  Crofs  of  Chrift,  or  Chrtfi 
 Jejus  Crucified^    anfwers  all.     Therefore  lee 
 him  be  the  Objed  of  your  mod  Frequent, 
 Serious,   Delightful  Thoughts.     Let  his  I- 
 mage  be  engraven  on  your  Hearts.     Think  on 
 him  oftner  than  ever.     Let  him  be  the  guide 
 of  your  Youth,    and  the  Stay  of  your  Agei 
 Your  Glory  in  Profperity,    your  Support  in 
 Aifli6lion,your  Refuge  at  all  times.  For  all  our 
 Prayers,Tears,Services,without  the  Sprinkling 
 of  his  Blood ;  All  our  Sorrows  and  Sufferings 
 without  his  Suffering,  will  not  make  Atone- 
 ment for  the  leail  Sin,will  not  anfwer  thejuftice 
 of  God  for  one  evil  Thought;  w^mufl  look  to 
 
 Chrift 
 
a  (Jhrtjitan  Qlory.  1 67 
 
 Chrift  and  his  Crofs  for  all.  Let  us  re- 
 folve  therefore  to  Value  nothing,  to  Re- 
 joice in  nothing ,  to  Efleem  nothing  ,  to 
 Love  nothing ,  to  Glory  in  nothing ,  in 
 Comparifon  of  Chrtfi  Jefus^  and  Him  Cru- 
 cified. 
 
169 
 
 A  Sacramental  Difcourfe ,  of 
 the  Promife  and  Oath  of 
 God 
 
 Heb.  VI.  16,  17,  iZ. 
 
 For  men  verily  [wear  by  the  greater^  and  an  oath 
 for  confirmation  ts  to  them  an  end  of  all  fir  if e. 
 
 Wherein  God  willing  ?nore  abundantly  to  (hetv  un-^ 
 to  the  heirs  of  promife  the  immutability  of  his 
 counfel^  confirmed  it  by  an  oath. 
 
 That  b^  two  immutable  things^  ^;^  which  it  was 
 impoffible  for  God  to  liCy  we  might  have  aflrong 
 confolation^  who  have  fled  for  refuge  to  lay  hold 
 upon  the  hope  fet  before  us, 
 
 AMONG  the  many  Eminent.  Exam- 
 ples of  the  Ancient  Worthies,  who 
 by  Faith  and  Patience  have  inheri- 
 ted the  Promifes,  there  is  mention 
 x^^^zoiAbraham^  V.  i  ^.  who  having  waited 
 long  for  the  Accompli (liment  of  what  God  had 
 
 prom  i  fed  J 
 
i;ro        A  Sacramental  Dlfcourfe] 
 
 promifed;  yetliad  the  higheft  Aflurance  that 
 could  be,  tliat  he  fhoijld  not  wait  in  vain ;  for 
 the  Promife  whichGod  had  made  him,was  con- 
 firmed by  the  Oath  of  God.      And  beaufe  he 
 eouUfrvear  by  no yr eater ^he  Sr^are by  himfelf^  v.  i6- 
 Sayings    in  Bleffing  I  rvili  Blefs  thee^  Sec     But 
 left  it  fbould  be  Said,  that  Abraham  was  an 
 Extraordinary  Saint,  and  a  Special  Favourite, 
 which  is  not  fo  much  to  our  Comfort ,   our 
 Cafe  is  fo  very  different   from  his,    that  'tis 
 ftrangethat  from  his  Example,  we  Ihould  be 
 exhorted  to  the  full  Affurance  of  Hope  to  the  End  i 
 That  he  was  Peculiarly  privileged,  and  what 
 reafon  have  we  to  expecl  the  like  ?  The  Apo- 
 ftle  obviates  fuch  an  Ob)e6lion  in  the  Words  I 
 have  read  :  Declaring  how  this  Oath  concer- 
 n'd  all  the  Heirs  of  the  Promife :    That  all 
 Believers  have  the  fame  Ground  of  Certainty, 
 by  the  Promife^  and  the  Oath  ofGodj  as  Abraham 
 had  ,v.  1 7 .  }Vherein(pr  in  which  Oath  fpoken  of 
 hcxor Q)godwi/lmg  more  abundantly  tojhervuntothe 
 Heirs  of  Promije  the  hnmutability  of  his  Counfel^ 
 co-/ifrm''dit  by  an  Oath^  S^c.     In  which  Promife 
 made  to  Abraham^   all  that  Believe  in  Chrift 
 are  concern'd,  as  Abraham's  Seed  j  Heirs  ac- 
 cording to  the  Promife.     Gal,  III.  29.     And 
 the  Promife  was  this ;    In  Bleffing  I  rvill  Blefs 
 thee,  referring  to,  or  at  leaft  including  Spiri- 
 tual BlelTings,  upon  his  Spiritual  Seed :  For 
 the  fame  promifed  Bleffing  unto  Abraham  ;  is 
 fa  id  to  come  upon  the  Gentiles,  that  fh  juld  af- 
 terwards Believe,  Qal*  III.  14. 
 
 Thefe 
 
vfthe  Vromife  and  Odth  of  ^oJ.      i  f  i 
 
 Thefe  promifed  Blefllngs,  the  Blediiigs  of 
 the  new  Covenant,  God  alFures  us  ot  by  /j/s 
 Oaih,  the  highclt  Security  that  he  can  give  ; 
 to  obviate  all  Milprifions ,  to  remove  all 
 Doubts,  lell  after  the  declaring  of  his  Will ; 
 we  might  think  he  lliould  alter  the  Event : 
 Leil  we  (liould  fufpetl  there  may  be  fome  Ta- 
 cit Condition,  that  fliould  hinder  tlie  Perfor- 
 mance; he  tells  us  God  Annex'd  his  Oath: 
 Which  two  things j  the  Promife,  and  Oath  of 
 God,  are  the  moft  undoubted  Hvidence  of  his 
 Immutable  C^ounfch 
 
 'Tis  Concerning  the  Oath  of  God,  the  K^a- 
 ture  of  it  ,  and  our  Comtort  by  it,  that  I 
 would  fpeak  to  from  this  Scripture.  And 
 here  I  might  Confider  fomething  in  general, 
 of  the  nature  of  an  Oath,  as  relating  both  to^ 
 God,  and  us:  And  then  fpeak  of  the  parti- 
 cular manner,  mentioned  in  Scripture,  of 
 God's  fwearing :  And  afterwards  confider  the 
 Signification  and  Defign  ;  the  Intention  and 
 meaning  of  the  Oath  of  God,  with  refpedt  to  us  j 
 and  conclude  with  Ibme  Practical  Reflexions, 
 by  way  of  Ufe. 
 
 Firft,  In  the  General,  As  to  the  Nature  of 
 a^jOath:  It  is  a  fpecial  kind  of  Confirmation 
 of  what  is  lefs  Certain,  by  that  which  is  nioref 
 Certain  ;  or  of  what  is  lefs  Evident,  by  that 
 which  is  more  Evident-  If  we  fwear,  it  is  by 
 the  BlefTed  God,  his  Being  and  Pertcdions , 
 which  are  more  Certain,  than  any  thing  that- 
 we  can  Affirm.     In  an  Oath  we  appeal  to 
 
 N  GoS 
 
If  I  A  Sacramental  Difcourfe, 
 God,  as  the  witnefs  of  what  we  fay.  'Tis  an 
 Invocation  of  the  name  of  God,  for  the  grea- 
 ter Certainty.  If  God  fwear  by  htmfelf,by  his 
 own  Eternal  Life  and  Being,  that  is  more 
 Certain  than  that  he  will  do  this,  or  that  in 
 Particular  for  his  Creatures.  So  that  the 
 Oath  of  God  confifls,  in  his  exprefs  Engage- 
 ment of  his  Holy  Attributes  and  Perfedions, 
 whereby  He  is  known  to  be  (S^ol),  for  the 
 Accomphfhment  of  what  he  Promifeth  or 
 Threatneth :  Or  for  the  Truth  and  Certainty 
 of  what  he  decki  es.  And  it  is  Said  he  fwears 
 thus  Bj  Himjeif^  and  Engages  his  own  Being 
 and  perfections,  becaufe  he  could  fwear  by  no 
 Greater.  For  in  an  Ordinary  Oath,  there  is 
 an  Invocation  of  fome  Nature  Superiour  to 
 our  own,  in  whofe  Power,  or  at  whofe  Dif- 
 pofalweare,  expeding Protection  if  weSwear 
 truly;  Or  Punilhment  on  the  contrary,  if  we 
 do  not,  with  a  kind  of  Imprecation  or  Execra- 
 tion, exprefs'd  or  imply'd. 
 
 You  will  the  better  Underftand  this,  if  you 
 Confider  the  Particular  Manner  of  God's 
 Swearing  by  Himfelf,  and  his  Perfedions,  as 
 the  Scripture  gives  us  an  Account. 
 
 In  an  Oath  there  is  a  Pofitive  Engagement 
 of  what  is  fworn  by»  Thus  the  Being  and 
 Attributes  of  God  are  engaged,  when  he 
 fwears  by  himfelf,  or  by  any  of  his  Perfeifli- 
 ons,  Gerf,  XXII.  i6.  By  my  fe  If  h  Ave  I  fworn 
 fai'h  the  Lord,  that  in  BUffing  I  will  Blefs  thee-^ 
 and  by  his  Holinefs,  Bfd.  XXXIX.  ^5.  I 
 have  fvorn  by  ?ny  Holinefs,  Amos  IV»  2.    the 
 
 Lord 
 
bfthe  Tromi/e  and  Oath  of  QoJ,      1 7  ^ 
 
 Lord  God  hath  fworn  l^y  his  Holinep :  In  other 
 places  he  is  fa  id  to  fwear  ^7  h/s  Ri^ht  Hand^Andby 
 the  Arm  of  his  Strength  JftX.yAl.  8. He  is  bmughs 
 xn^Uying  hts  Hand  on  his  Throne^  and  fw earing  to 
 Root  out  Amdeck^  Exod^V\l.\6,  In  other  pla- 
 ces, he  Engages  the  Immutability  of  his  Being  j 
 Pledges  his  very  Godhead  ;  as  if  he  were  wil- 
 ling to  Forfeit  it,  if  he  did  not  perform  what 
 he  Promifes,  and  make  good  what  he  fays. 
 Sometimes  he  ftakes  his  very  Ijfe  :  As  I  Ltve 
 faith  the  Lord,  That  is  don't  take  me  for  a 
 living  God,  if  what  I  fay  be  not  true.  In  o- 
 ther  places  we  read,  that  the  Lord  hath  fworn 
 by  the  Excellency  of  Jacob  ^  Amos  VIII.  7.  That 
 is,  by  himfelf,  of  whom  Jacob  and  his  Po- 
 fterity  Boalfed  and  Gloried,  as  their  God,  ancJ 
 there  was  no  Nation  fo  great,  that  had  God 
 fo  nigh  unto  them. 
 
 Sometimes  he  only  Affirms,  fhat  he  hath 
 Sworn^  for  he  is  Abandantly  his  own  Wit- 
 nefs :  The  fame  thing  is  call'd  God's  De- 
 cree. The  Lord  f.v.ire  and  will  not  Re^ 
 pent  ,  concerning  ChrilFs  being  a  Priell 
 for  ever,  Saith  the  Apolile.  l^he  Lord  faid 
 iinto  m)  Lord  ,  faith  the  Pfalmill  ,  Pfa, 
 ex.  When  God  will  unveil  his  own  Decree 
 and  Purpofe,  fo  as  to  teitify  it  to  h^Vnchange- 
 able  \  he  doth  it  in  the  way  of  an  Oath  or  Af- 
 firms that  that  he  hath  Sworn  in  the  Cafe^ 
 (For  by  the  Oath  of  God,  his  Purpofe  is  declar'd 
 to  be  unalterable)  that  there  is  no  Refciva- 
 tionor  Exception  ,  as  we  find  there  hath  bceri 
 m  the  Declaration  and  Thrcatning  of  Tempo- 
 
 N  2  ral 
 
174  -^  Sacramentat  Difcourfe 
 ral  Judgments.  But  whatever  be  the  man"* 
 ner  and  form  of  Exprefliion ;  or  whatever  of 
 God's  Perfe6lions  ,  Properties  and  Excellen- 
 cies be  mentioned,  yet  he  is  ftill  fwearing  By 
 Hmfelf  He  muft  therefore  deny  himfelf, 
 and  ceafe  to  be  God  if,  he  do  not  make  it  good. 
 As  to  that  part  of  an  Oath,  which  refers  to 
 Imprecation^  or  Execration^  which  is  fuppos'd 
 CO  be  in  all  Swearing,  'tis  obfervable  that  in 
 the  Hebrew  Language  it  is  always  conceaPd 
 and  hidden.  Ifware tmtoDzv'id.  by  my  Holynefs^ 
 if  I  lye  unto  David.  Here's  fomething  under- 
 ilood,  but  reftrain'd,  that  is,  if  it  befo^  then 
 let  me  not  be  trufted  or  obey'd.  So  our  Savi- 
 our, Matth.  Yin.  12.  gives  a  like  Inftance 
 in  the  New  Teflament,  when  the  Pharifees 
 tempted  him ,  and  demanded  a  Sign ,  he 
 Sighed  in  Spirit,  and  faid,  Why  doth  this  Gene- 
 ration feck  after  a  Sign^  verily  I  Say  unto  you  , 
 there  fvall  no  Sign  be  given^  ^c.  So  we  read 
 it,  but  in  the  Greek  it  is,  if  there  be  a  fign  gi- 
 ven to  this  Generation. 
 
 Thirdly^  Let  us  confider  the  Reafon,  and 
 End  of  God's  fwearing  to  any  thing,  that  he 
 declares  what  it  intends  and  fignifies  as  to  us, 
 and  that  in  thefe  Four  Particulars. 
 
 F/>/,  The  great  Importance  of  that  which 
 is  attelicd  by  Oath.  (^Secondly')  the  Strange- 
 nefs  and  Difficulty  of  believing  it.  (Thirdly^ 
 That  wc  might  be  better  fatisfy'd,  and  allur- 
 ed of  the  Certainty  of  it.     (^Fourthly")  That 
 
 we 
 
of  the  Promfe  mi  Oath  of  God,     1 7  j 
 
 we  might  have  the  more  abundant  Confolati- 
 tion  and  Joy. 
 
 F/>/?,  The  great  Importance  and  Confe- 
 quencc  of  the  thing,  lb  alTcrted  and  declar'd 
 upon  Oath.  An  Oath  is  not  to  be  taken  upoa 
 every  triflin.^  Occaiion.  'Tis  a  Seal  that  ought 
 not  to  be  affixt,  but  only  where  the  Matter 
 is  of  great  Weight  and  Moment.  Where  ever 
 you  find  in  Scripture  the  Oath  of  God  is  added 
 to  his  Word  ;  it  is  in  fome  folemn  and  weigli- 
 ty  Bufinefs,  wlicre  the  Honour  of  God,  or 
 the  Happinefs  of  man  is  very  much  Concern'd. 
 As  that  ezfery  Kjieeflj.ill  bow  to  Chrift^  and  all  the 
 World  Acknowledge  him  as  their  Lord  and  KJngj 
 Ifai.  XLV.  23.  Rom.  XIV.  In  this  both 
 God's  Glory  and  our  own  Intereft  are  concer- 
 ned, and  therefore  the  Oath  of  God  is  prefixt. 
 An  Oath  among  men  muft  be  taken  in  Judg- 
 ment, as  well  as  in  Righteoufnefs,  Amos  IV. 
 2.  There  muft  be  a  Juft  and  Serious  Occafion 
 for  it ;  Otherwife  we  take  God's  Name  in 
 vain  ;  and  profane  a  part  of  his  Worlliip;  and 
 he  will  not  hold  fuch  guiltlefs.  Doubtlefs  the 
 Blciled  God  would  not  Swear,  and  add  his 
 Oath,  but  where  the  matter  is  of  great  Con-, 
 fequence;  The  Apoftle  gives  us  an  Inftancc 
 in  that  great  Article  of  the  Chrilfian  Religion. 
 The  Eternal  Prteflhood  of  Chrtjl,  Heb.  VII.  20. 
 compared  with,  Pfa.  CX.  4.  He  proves 
 the  Excellency  ofChrill'sPriefthood,  by  which 
 it  wasconfirm'dand  ratify'd,  info  much,  that 
 riot  mthout  an  Oathy  was  he  made  Pr;W?,  ( laif h 
 
 N  3  th; 
 
If 6        A  Sacramental  Vtjcourjey 
 
 the  ^poftle.)  The  Lord  hath  Sworn^  and 
 not  Repent y  thou  art  a  Priefl:  for  euer  after  the 
 order  of  melchifedeck  (  fays  the  Pfalmift.)  The 
 Levitical  Priefts  were  by  God's  Appointment ; 
 they  had  a  Divine  Conftitution  and  Call:  Put 
 po  Confirmation  by  the  Oath  of  God.  He 
 ufed  not  an  Oath  about  any  thing  that  be^ 
 long'd  to  them.  This  Advances  the  Honour 
 and  Excellency  of  Chrift,  and  of  his  Mediati- 
 on and  Priefthood  ,  above  that  under  the 
 Law. 
 
 And  Having  mentioned  this,  of  God's  con- 
 firming the  Eternal  Priefthood  of  Chrift  by  an 
 Oath  \  It  ought  to  be  confider'd,  rvhen  we  may 
 fuppofe  this  to  have  been  done :  For  he  faith, 
 1  have  Sworn  and  will  not  Repent^  thou  art  a 
 Pried:  for  ever.  Some  fuppofe  it  at  the  Afcen- 
 tion  of  Chrift  into  Heaven.  But  will  nor  this 
 confound  the  Kingly,  and  Prieftly  Office  of 
 Chrift  ?  Is  it  not  Reafonable  to  think,  that 
 this  Oath  of  God  fhould  preceed  any  Solemn 
 Duty  of  his  Prieftly  Oiiice ;  at  leaft  the  Prin- 
 cipal part  of  it,  in  his  Sacrifice  and  Death  ? 
 Will  it  not  take  ojthe  force  of  the  Apoftles 
 Argument  in  this  ?  (Mi.  VIL)  for  it  would 
 then  follow,  that  the  Principal  Difcharge  of 
 Chrift's  Prieftly  Oiiice  (viz.)  The  Sacrifice  of 
 hirnjelf  on  the  Crofs^  was  Antecedent  to  the 
 Oath  of  God,  v/hereby  he  was  made  a  Prieft« 
 Either  he  was  made  a  Prieft,  and  difcharg'd 
 his  Office,  as  to  that  great  part  of  it,  his  Sa- 
 crifice on  theCrofs,  without  the  Oath  of  God, 
 Or  elfe  the  Death  of  Chrift  did  not  belong  tq 
 '^";  ■  ■""  'his 
 
of  the  Tromtfe  and  Oath  of  Go  J,      177 
 
 his  Prieftly  OfHcc    And  wherein  liatli  he  then 
 any  Preference  before  tlie  Levitical  PrielV's  , 
 as  to  his  bein^j;  made  fo,  h  ^^Jt'  Oath  of  God^  if 
 this  were  not  before  his  Afcenhon  into  Hear 
 ven?  May  we  not  therefore  fuppofe,  the  De- 
 cree and  Couniel  ot  God,  in  the  iiternal  Tranl- 
 aftions  between  the  Father  and  the  Son,  Con- 
 cerning our  Redemption,  and  the  Revelation 
 and  bilcovery  of  it,  which  God  made  unto 
 David,  to  amount  to  the  Oath  of  God,  or  his 
 having  Sworn  it,   for  m  thej'e  rrro  things,    the 
 Unchangable  Purpole  of  God  ,   and  tfie  De- 
 claration  of  it ,   Ibems  to  coniilf  this  Oath  : 
 Hereupon  God  Affirms  he  had  Sworn  in  the 
 Cafe. 
 
 We  may  Certainly  depend  upon  it  that 
 where  ever  the  Oath  of  God  is  affixt,  it  is 
 not  a  flight  and  an  ordinary  Matter,  lo 
 Imagine  otherwife  ,  is  to  reflecf  upon  the 
 Wifdom  of  God.  He  hath  given  his  Oath  that 
 he  dehghts  not  in  the  Death  of  a  Smner  ;  wh^P 
 can  be  of  greater  Moment  for  m  to  know  and  Be* 
 lieve!  And  that  if  we  will  take  San<f\uary  in 
 Chriil:,  as  the  Refuge  of  Hope,  that  we  Ihall 
 be  Eternally  Ikv'd.  I'his  we  are  alfur'd  of  in 
 the  Text,  by  the  two  Immutable  things,  in 
 which  it  were  ImpofTible  forGod  to  lye,having 
 his  Word  and  Promife  and  Oath  affixt  thereto : 
 We  may  thereof  not  only  Beheve  that  He  wiU 
 Faithfully  perform  his  word ;  But  wherever 
 we  find  hisOathjWe  may  be  alTur'd  cheMattcr 
 i§  Important,  as  well  as  Certain, 
 
 N  4  S^cQ/sdij, 
 
1 7 8         A  Sacramental  Dijcourfe^j 
 
 Secondly^  The  Oath  of  God  is  adrled  upon 
 the  Account  of  the  Strangenefs  of  the  thing,n  nd 
 it's  Difficulty  to  be  beheved.  No  \^^ile  fvian 
 will  Swear  to  what  is  Obvious  and  Plain  :  To 
 what  is  readily  acknowledged,  and  cannot  be 
 Deny'd.  There  needs  no  Oath  to  prove,  that 
 the  whole  is  greater  than  a  part ;  or  that  the  Sun 
 is  rifen,  at  Noon  day.  The  Ufe  of  an  Oath  is 
 wiien  there  is  fome  Obfcurity,  and  Doubt,  or 
 fome  Controverfie  or  Difpute,fomeDifficulty  to 
 Believe  what  is  foattefted  ;  as  in  the  foremen- 
 tion'd  place, //^^.  XLV.  Concerning  tlie  Knigly 
 Pqwerand  Dominion  of  Chrift,and  the  Univer- 
 fal  Subjeftionofall  to  him :  This  is  declared  by 
 the  Oath  of  God,  becaufe  it  miglit  well  be  lookt 
 upon  as  a  Strange  and  Incredible  thing  ;  confi- 
 deringihe  Natural  Averlenefs  of  Mankmd  to 
 Faith  in  Chrili:,  and  Subjection  to  him:  Con^ 
 fidering  the  Depth  of  his  Humiliation,  when 
 l)e  appeared  in  the  Form  of  a  Servant,  with  all 
 the  Ignominious  Circumftances  of  his  Crofs 
 and  Faflion,  It  is  no  eafy  Matter  to  Beleive, 
 that  this  was  the  Chrift  of  God,  who  had  all 
 power  in  Heaven  and  Earth  Committed  to 
 {lim.  That  he  hath  a  Name  given  him  above 
 every  Name;  and  that  every  knee  (hall  bow 
 to  him.  We  find  to  tills  purpofe  ,  Ahtth, 
 XXVI.  (64,  WhenourSaviourtoid  the  High 
 J'rieft,  and  the  Sanhedrim,  that  here  aft  en 
 tkf)  (bor^/4  fie  the  Son  of  mxn  Sitting  on  the 
 Right  hand  of  Power  ^  S.'C.  The  high  Fnelf  Rent 
 ^is  Cloaths,  apd  cryed  out,  He  hath  fpokea 
 '       '  BlafphemVii 
 
of  the  Trom'ife  and  Oath  of  ^od.      i  79 
 
 Blafpliemy,  and  defcrves  to  die.  It  could  not 
 -enter  into  his  Thoughts  that  the  dcipifcd  Je- 
 /«/ ,  who  liood  before  him  as  a  Criminal, 
 fliould  be  ever  To  exalted,  as  to  (it  at  the  Right- 
 hand  ol'God,  and  have  Power  over  allFlelh. 
 The  Promifes  of  Grace  and  Glory,  of  Pardon 
 and  Eternal  Life  by  Chriil:,  are  hard  to  be  be- 
 lieved. The  Priveleges  of  our  Redemption 
 by  hnn,  the  Bleflednefs  that  we  expcft  tiom 
 him,  are  things  in  themfelves  fo  great  that  vvc 
 need  to  have  them  conHrm'd  by  an  Oath. 
 
 We  are  apt  to  queifion  the  Truth  of  God, 
 and  by  our  Unbelief,  to  make  him  a  Lyar  wc 
 raifc  Obje£lions  againlt  every  Word  and 
 Promife,  of  fuch  great  and  Glorious  things; 
 we  are  ready  to  Suppofe  fome  Refer ve  and 
 continue  fome  fecret  Dilfruft  now  God  would 
 remove  all  our  Sufpicion  and  Jealoufies,  by 
 the  Addition  of  his  Oath,  to  his  Covenant  Pro- 
 mife. Pecaufe  the  things  reveal'd  in  the  Go- 
 fpel,  arc  fo  Difficult  to  be  believ'd,  and  our 
 Salvation  by  the  Death  of  Chrid,  and  Faith 
 in  him  is  a  Riddle  to  Rcafon,  without  Revela- 
 tion ;  God  Doubles  his  Promife,  and  adds  hit 
 Otith^  that  by  trvo  Immutable  things^  wherein  it 
 is  ImpoiTible  for  him  to  lye,  we  might  be  en- 
 couraged to  Believe:  And  therefore  fome  of 
 the  Ancients  have  fa  d  that  every  Oath  of  God 
 is,  Exprobratto  auadam  h/fidtliiatts  NoJl)\c^  God 
 upbraids  our  Unbelief,  whenever  he  gives 
 us  his  Oath,  jbr  the  ConHrmation  of  any  mat- 
 ter. Not  that  v/e  might  Juttly  except  againlt 
 liis  Promife,  or  Doubt  pt  his' Word,  for  hii 
 
 J^roniiie 
 
1 8  o        A  Sacramental  IMJcourfe^ 
 
 Promife  and  Oath  are  both  Unchangable,  But 
 in  Condefcenfion  to  our  weaknefs  he  adds  his 
 Oath;  becaufe  the  things  are  fo  great,  that 
 we  are  backward  to  BeUeve  them.  A  Decla- 
 ration, or  Promife  confirm'd  by  Oath  is  the 
 Higheft  Teftimony  among  Men  :  And  yet  we 
 may  be  therein  deceived,  and  many  that  truft 
 to  the  Promifes  and  Oaths  of  men  are  fo.  But 
 the  Apoftle  tells  us  here,  that  '//>  Impofftble  for 
 God  to  lye  ,  having  once  Engag'd  his  Faith- 
 fulnefs,  by  his  Promife,  and  his  Oath;  which 
 leads  us  to  Confider. 
 
 Thirdly ,  The  Infallible  Certainty  of  that 
 which  is  afTur'd  us  by  the  Oath  of  God,  when 
 he  faith,  /  have  Sworn  by  my  Self,  'Tis  added 
 theWordis  gone  out  of  my  Mouth  in  Right eoufnefs^ 
 dndjhallnotreturny  Ifai.  XLV.  2^,  24.  There 
 are  feveral  Declarations  God  hath  made,  that 
 admitted  of  an  Alteration,  as  Concerning  the 
 Deftru6lion  of  Nineveh  ,    within  40  days , 
 which  yet  upon  their  Repentance  ,   was  not 
 executed.     And  in  the  Cafe  o^Hezekiah^  that 
 hefhoulddie,  and  not  live;  and  yet  upon  his 
 Prayer,  fifteen  Years  are  added  to  his  Life. 
 And  there  is  a  general  Declaration,  Jfr.  XVIII. 
 7,  8,  9,  10.      But  whereever    the  Oath  of 
 God  is  annexed,  his  Immutable  Counfel,  his 
 Unchangable  Purpofe  is  there  declar'd.     And 
 it  is  obfervable ,    that   notwithiianding  the 
 Threatning  of  Temporal  Judgments,  to  afin- 
 ful  Nation  or  Perfon,  may  admit  a  fecret  Re- 
 fervation  and  Exception  in  Cafe  of  their  Re- 
 
 pentance; 
 
of  the  ^romfc  and  OAth  of  Qod.      i  S  | 
 
 pentance ;  yet  the  final  Reicclers  of  Chrill 
 and  his  Salvation,  have  the  Oath  of  God  affixt 
 to  afcertain  their  Dcftruftion,  Hel?.  III.  18. 
 To  trhom  Srrare  he,  that  thr/JJjou/d  ?70t  entvr  i?7to 
 his  Re/ly  bm  to  them  th.ttBelfeue  not?  Predifti- 
 ons  concerning  Future  Events ,  which  are 
 confirmM  by  an  Oath  from  God,  exprefs  the 
 Immutable  Determinations  of  his  Will  : 
 Whereas  there  are  many  Predicl:ions  and  De- 
 clarations in  Scripture,  without  the  Oath  of 
 God  ,  that  Imply  a  Tacit  Condition.  It 
 fcems  needful  in  thofe  things,  where  God  de- 
 clares the  Irrevocable  Furpofes  of  his  Will  , 
 that  there  fhould  be  fome  mark,  and  Charact- 
 er Ictuponthem,  toconfirm  his  Peoples  Faith; 
 and  this  he  hath  done  by  annexing  an  Oath  to 
 his  Promife.  Not  that  an  Oath  lays  a  greater 
 Obligation  on  God  to  perform,  than  a  Decla- 
 ration of  his  Will  by  Promife  :  But  God*s6atli 
 refpects  us,and  not  himfelf :  'Tis  a  Teihmony 
 to  us,  that  God's  Will  declar'd  therein,  is  an 
 Unchangable  Will :  And  x.\\<i  Mercies  promif- 
 fed  are  fuch,  as  fliall  be  without  anv  Repen- 
 tance on  Gods  part,  lUi.  LV.  jj.  The  mat- 
 ter Sworn  to  lliall  never  be  recalled. 
 
 If  we  Confider  the  Sacrednefs  of  an  Oath  a- 
 mong  iMen,  we  find  it  the  highcli  Ground  of 
 Faith  and  AiTurance  that  can  be.  All  that 
 own  a  God  and  a  Providence,  have  thought 
 this  ^Solemn  Appeal  to  Heaven  the  bell  Way 
 to  put  an  end  to  Strife,  and  decide  a  Doubtful 
 matter  :  And  there  is  nothing  more  Infa- 
 mous, or  a  greater  Difgrace  to  Hinnanity  , 
 
 than 
 
1 8 1         A  Sacramental  Dlfcourfe^ 
 than  a  Perjur'd  Perfon.    If  men  would  give 
 Credit  to  a  Controverted,  or  Doubtful  Mat- 
 ter' they   confirm    what   they   fay   by   an 
 Gath.    It  is  the  laft  Refult  of  Truth  and  Con- 
 fidence among  Men  ;  for  if  that  will  not  ob- 
 lige Men  to  ipeak  truth,  we  can  fuppofe  no- 
 thing will.    When  Men  Appeal  Solemnly  to 
 God,  as  a  Witnefs  to  the  Truth  of  what  they 
 fay  ;  and  a  Judge  and  Avenger  if  they  Swear 
 falfly,  and  do  not  fpeak  the  Truth :  What  can 
 we  have  more?  For  an  Imprecation  and  Exe- 
 cration is  Imply'd,  orExpreft:   The  Lord  do  fo 
 to  mey  and  more  alfo,  i  Kings  II.  2J.     Ruth 
 I.  17.    So  that  'tis  not  pollible  for  men  to  lay 
 a  more  Solemn  Obligation  on  their  Confcien- 
 ces,  than  by  the  Religion  of  an  Oath,  Numh* 
 XXX.  2.  If  A  Mm  Swear  an  Oath^to  bind  his  Sou  I. 
 with  A  Bond.    By  Swearing,  he  doth  in  Effecl 
 pawn  his  Soul  for  the  Truth  of  what  he  faith. 
 The  Promife  is  Certain  and  Unchangable 
 to  which  God's  Oath  is  annexed:    The  Sen- 
 tence is  Irevocable,  that  is  hereby  confirm'd: 
 no  greater  Security  can  be  given;    all  Tacit 
 Conditions  are  cut  off.     If  it  be  a  Threatning ; 
 The  Sentence  is  Abfolute,  no  Entreaties  can 
 alter  it :  If  it  be  a  Promife  confirm'd  by  the 
 Oath  of  God ;  what  greater  Certainty  or  Satis- 
 faction can  we  have  ?  Once  have  I  Sirorny  Saith 
 God.     Py^.LXXXIX.  35,  36.     Thereneeds 
 no  Repetition  of  it,  as  Sometimes  amongft 
 Men.     God  is  fa  id  to  Swear,  when  he  binds 
 himfelf  Abfolutely  to  the  Performance;  And 
 thus  he  condcfccnds  fpr  our  fuller  Certainty, 
 
 Fourthlyy 
 
of  the  Tromife  and  Oath  of  Cjod.      \  8^ 
 
 Fourthly^  'Tis  for  our  greater  Confolatioii 
 and  Joy  ;  thcit  we  might  have  firong  ConfoLttion^ 
 (  faith  the  Apoflle  here. )  That  without  Doubt 
 or  Scruple,  we  may  apply  the  Promife,  and 
 Rejoice  in  it.  Many  of  the  Saints  of  the  Old 
 Teftament ,  have  Incouraged  themiclves  a- 
 gainft  Fears  and  Dangers  by  the  Confideration 
 of  God's  Oath.  Thou  xvilt  perform  the  Truth  to 
 Jacob,  And  the  mercf  to  Abraham,  whtch  thou 
 hajl  Sivorn  to  our  Fathers  of  Old^  Micah  VII. 
 20.  Thy  Bow  was  made  quite  naked,  accord- 
 ing to  the  Oathes  of  the  Tribes  :  Even  thj  IVord. 
 Selah,  Hak  III.  9.  God's  Oath  to  them,  not 
 theirs  to  him.  So  we  find  God  himfclf  minds 
 the  Jews,  of  the  Reafon  of  his  continued  kind- 
 nefs  to  them  as  his  Chofen  People,  Deut.  VII. 
 7,  8,  9.  Not  bee auje  you  were  more  in  A^umher^ 
 for  you  were  the  Fewefi  of  all  People^  But  bccaufe 
 the  Lord  loved  you  ;  an  A  would  keep  the  Oath  which 
 he  had  Sworn  to  your  Fathers  :  Therefore  hath  he 
 brought pu  out^     by  a  mighty  hand^  &rc« 
 
 This  encourages  our  Faith,  to  truft  in  the 
 Promife;  and  Reioyce  in  the  Covenant  Mercy 
 of  God  ,  Ifa.  LIV.  8,  9.  With  EverLfimg 
 k/ndnejs  will  I  haa-e  mercy  on  thee^  (  Saith  the 
 Lord  )  This  is  rts  the  Waters  of  Noah  unto  ?ne^ 
 Ike.  for  AS  I  have  Sworn ^  that  the  Waters  ofNo- 
 Sih /ball  no  ?nore go  over  the  Earthy  fo  have  I  Sworn 
 that  I  would  not  be  wroth  with  thee,  or  rebuke  thee* 
 
 Doubtlefs  tfiere  was  wickednefs  enough  in 
 the  World,  to  have  drawn  another  Flood  af- 
 ter that  of  AW;:  The  fame  reafon  thatcaufed 
 one    might   have     brought   Another.       But 
 
 God^s 
 
184         A  Sacramental  Vifcourfe^ 
 
 God's  Oath  cngagM  his  Mercy ;  he  adds  hlS 
 Oath  ,   that  our  Hearts  might  be  comforted, 
 and  Eftabhfhed ;  that  we  might  have  llrong 
 Confolation ;  and  not  be  difquieted  with  Fears; 
 not  hurryed   with  SoHcitous  Thoughts;    or 
 difcouraged  by  Threatning  Dangers ;  but  have 
 aflured  Peace  and  Comfort.     God  is  fo  kind, 
 he  would  not  have  us  hve  in  Sufpence ,    in- 
 Doubts  and  Uncertainties;  but  ReltSteddily 
 upon  his  Word  and  Oath,  and  fix  the  Anchor 
 of  our  Faith  and  Hope,  that  not  a  Tittle  lliall 
 fail  oFall  that  he  hath  promifed.      The  Ever 
 Living  and  Unchangable  God  hath  Seal'd  his 
 Covenant  by  an  Oath.     He  gives  word  upon 
 word,  Promife  upon  Promife,    and  adds  his 
 Oath,  to  alTure  and  confirm  ouv  ftaggering, 
 unbelieving' Hearts.     Is  it  therefore  Prefump- 
 tion  to  feek  after  and  endeavour  to  rife  up  to 
 Jffura^ce?   No,  'tis  matter  of  Duty,  and  the 
 DefignofGod  inaiSxing  his  Oath  to  his  Pro- 
 mife :  The  Apoftle  often  prays  for  this  Abun- 
 dant Confolation,  2TbeJ\  II.  16,    17.   .Rom, 
 XV.  13. 
 
 But  all  our  Comfort  and  Joy  depends  upon 
 our  Certainty,  the  Oath  of  God  confirming, 
 and  Eilablifhing  the  word  of  Promife.  There- 
 fore Let  us  not  defpife  the  Confolation  of  God 
 as  fmall.  Let  us  not  undervalue  the  Provifion 
 he  liath  made  for  our  Comfort  and  Joy,  which 
 is  built  upon  the  fureft  Foundation  that  can  be : 
 Particularly  in  the  Pardon  of  many  and  great 
 Tranfgreffions:  His  Oath  is  added  to  his  word, 
 that  wc  might  ImwQjlro^g  Cor/Jolatio??,     And 
 
 what 
 
of  the  fromife  and  Oath  ofQod.  185 
 what  ftrong  Comfort  could  there  be,  if  only 
 little  Sins  might  be  forgiven  ?  The  End  of  an 
 Oath,  is  to  take  dw  a)  ft  rife.  We  do  not  ilrive 
 with  God,  or  doubt  of  his  Mercy,  to  forgive 
 little  Sins.  This  ilrong  Confolation  is  for 
 thofewho  fly  to  Chrill:  for  Refuge,  after  p.reat 
 Crimes.  As  we  cannot  have  greater  BlelJinc^s 
 and  Priveleges,  than  we  have  by  the  Gofpel 
 ofChriih  So  we  can  expe6l  them  on  more 
 fure  and  certain  Grounds.  Let  us  then  lift  up 
 our  Heads,  and  Rejoice  in  God  our  Saviour, 
 confidering  that  the  Oath  of  God  has  confirmed 
 his  Covenant ;  and  confirm'd  the  Everlaifinf^ 
 Prieilhood  of  Chrill,  to  Accomplifli  all  that  he 
 hath  promifed  ;  and  nothing  that  he  hath  laid, 
 or  Sworn,  fhall  ever  Fail.  And  this  will  lead 
 me  to  forne  Practical  Reflections,  as  the  Uie, 
 and  Aplication  of  what  hath  been  laid. 
 
 Vje  I.  How  Admirable  is  the  Divine 
 Condefcenfion  in  this  Matter,  to  Succour  and 
 Alfilt  the  Weaknefs  of  our  Faith !  Is  the  Im- 
 mutability of  God's  Counfel,  the  Ground  and 
 Support  of  our  Faith.  Should  we  not  think 
 his  declared  Word  and  Promife  Sufficient  ? 
 But  behold  he  Hoops  to  give  us  his  Oath,  for 
 fuller  Confirmation.  He  pawns  his  very 
 Life,  his  Holinefs,  his  Excellency,  his  very 
 Beuig;  for  our  greater  Satisfa^iion,  and  Af- 
 furancc.  How  Admirable  is  his  Goodnefs 
 herein!  For  the  great  Lord  of  Heaven  and 
 Earth  •  Freely  to  declare  his  mind  to  fucli 
 WoriP.s  as  wearc ;  To  tell  us  before  hand  whit 
 
 lie 
 
1 86  A  Sacramental  Vifcourfg^ 
 he  would  have  done;  and  what  he  will  do;- 
 were  great  Condefcenfion,  andKindnefs:  But 
 to  add  his  Piomifeand  Repeat  it,  and  to  treat 
 us  in  a  Way  of  Covenant :  This  is  more^  And 
 to  all  this,  to  add  his  Oath,  is  a  Condefcenfion 
 we  cannot  Sufficiently  Praife  him  for. 
 
 Secondly,  If  with  fuch  Serioufnefs  and  Solem^ 
 nity^  and  for  fuch  Weighty  Reafons,  God 
 himfelf  is  pleas'd  to  Swear,  How  Abominable 
 and  Provoking  is  the  needlefs  Rafh  Swearing 
 hy  God,  that  many  are  Guilty  of  in  Common 
 Convcrfation  ?  What  Profanenefs  ?  What  Con- 
 tempt of  God?  And  of  all  that  is  Awful  and 
 Sacred,  is  Imply'd  in  it  ?  When  upon  Slight 
 and  Trivial  Occafions,  men  will  make  ufe  of 
 Oaths  ;  (  which  are  only  fit  in  weighty  Mat- 
 ters, to  determine  Con  trover  fies, )  it  argues  a 
 Contempt  of  God,  a-d  of  Religion;  as  well 
 as  a  Diilrull  of  a  man's  Reputation,  that  his 
 bare  word  is  not  fufficient,  and  will  not  be  ta- 
 ken. Not  to  mention  the  Incivility  of  it,  in 
 the  Company  of  thofe,  who  have  any  Reve* 
 rence  for  God. 
 
 Thirdly^  Is  <I^Ov  upon  his  Oath  for  greater 
 Certainty,  and  in  Weighty  Matters  ibr  our 
 Sakes  ;  toaifure  us  the  thing  (hill  be  Certain- 
 How  Dreadful  is  the  Guilt  of  Perjury  ?  How 
 vile  and  abominable  a  thing  is  it,to  violate  an 
 Oath,  either  to  God  or  Man  ?  Not  to  perform 
 and  make  Good  what  we  have  Sworn  to. 
 'Tis  not  PoiTible  to  lay  a  more  Sacred  Obliga- 
 
 iioi/ 
 
of  the  Tromife  and  Oath  of  (jod.     \  87 
 
 tion  upon  Confcience,  then  when  we  bind  our 
 felves  with  an  Oath ;  And  yet  how  little  is  the 
 Guilt  of  Perjury  regarded  ?  Kow  many  make 
 light  of  it;  Forget  their  Oaths,  and  Contradift 
 them  daily,  make  no  Confcience  of  performing 
 what  they  have  Sworn  to  God  or  Man  ?  'Tis 
 Certain  there  is  am*eatdeal  of  Guilt  upon  this 
 Nation,  with  Refpe£l  to  Perjury,  The  multi- 
 plying of  Oaths  was  never  a  Blefling  to  any 
 Nation.  Ill  men  will  fwallow  any  Oath  for 
 Advantage  and  Intereft;  or  to  avoid  an  Incon- 
 venience ;  and  the  moft  Confcientious  will  be 
 moft  Scrupulous,  becaufe  the  Guilt  of  Perjury, 
 in  violation  of  an  Oath,  is  fo  hainous- 
 
 Fourthly,  Take  heed  of  Making  God  a  Lyar, 
 as  to  any  of  thofe  things,  wherein  you  have 
 not  only  his  word,  but  his  Oath.  He  that 
 Believeth  not  the  Record  and  Teftimony, 
 God  hath  given  in  fo  Solemn  a  manner,  he 
 makes  him  a  Lyar,  i'\foh'  V.  lo-  And  there 
 feems  to  be  more  in  it ;  you  not  only  accufe 
 him  of  a  Lye,  but  of  Perjury.  You  will  fay, 
 you  don't  doubt  of  God's  Promife,  but  of 
 your  Intered  in  it  P  But  why  do  you  doubt  of 
 your  Interell:  in  it  ?  But  becaufe  you  Believe 
 not  what  God  hath  faid;  That  the  woril  of 
 .Sinners  if  they  Forfakc  their  Evil  Ways,  and 
 return  to  him,  and  Believe  on  his  Son ;  and 
 accept  his  Free  Grace  oHer'd  in  the  Gofpel, 
 they  Hiall  find  Mercy  ?  You  don't  Believe, 
 that  /'/  is  a,  FdithfulJ.iyi/jg,  a??  d  Worthy  of  all  Ac- 
 cept At  io/7  ;  that  Chrtfi  came  into  the  1 1  'or Id  tofave 
 
 O  the 
 
1 8  8        A  Sacramental  Difcourfe^ 
 
 the  Chiefefi  of  Sinners.  If  you  did  you  would 
 accept  it,  and  aply  it.  And  if  you  do  not  give 
 Credit  to  the  Declarations  of  his  Grace  ;  and 
 the  Promifes  of  his  Mercy  by  Chriil ;  and  to 
 his  Faithfulnefs  to  that  Covenant,  which  is 
 eftabliilied  by  his  Oath,  you  make  him  a  Lyar ; 
 and  worfe.  So  if  you  diftruit  him,  and  de- 
 fpond  upon  every  little  Difficulty ;  as  if  his 
 Truth  fail'd,  and  his  Promife  fliould  not  be 
 mada  good,  and  cannot  put  fo  much  Confi- 
 dence in  him,  as  you  'would  in  the  Promife 
 and  Oath  ofone  of  your  Fellow  Creatures. 
 
 His  Promile  confider'd  alone  is  of  Eternal 
 Verity;  for  the  BlefTedGod  doth  not  Promife 
 one  thing,  and  intend  another :  Bac  he  adds 
 his  Oath,  to  remove  all  Controverfie ;  and 
 Cure  all  Doubts ,  that  might  arife  in  our 
 Minds .  'Tis  Uncharitable  not  to  believe 
 the  Solemn  Oath  of  a  Man,  if  we  do  not  know 
 Certainly  ,  or  Srrongly  prefume  ,  that  he 
 Swears  talfely.  But  not  to  believe God,Speak- 
 ing  and  Affirming,  Promifing  and  Alluring 
 us,  over  and  over,  is  a  Greater  Affi-ont.  Much 
 more  not  to  believe  him  Swearing  ;  when  he 
 calls  all  his  Ferfeclions,  and  his  very  Being,  as 
 a  Tellimony  to  the  Truth  of  what  he  Saith. 
 
 Fifthly^  Is  God  Gracioufly  pleas\l  thus  to 
 condcfcend,  to  bind  himfelf  to  us  by  an  Oath ; 
 How  reafonable  is  it  we  fliould  bind  our  Selves 
 Xo  him,in  the  molt  folemn  manner  that  can  be  ? 
 I  haz'e  S;vO}y2 ,  a^d  I  will  perform  it  (laich  the  Pfai- 
 mift)  th,U   I  will  keep  thy  Righteous  ^udg?nents^ 
 
 Pfa. 
 
of  the  Tromife  and  Oath  of  ^od,      i  §  g 
 
 Pft'  CXIX.  ic6.  i:,y  Bap-cifm,  by  the  Lord's 
 S'jnper,  by  renewed  Dedication  of  our  Selves 
 to  him,  we  bwcar  Fealty  and  Allegiance  to 
 him,  we  Tngagcour  fclves  by  a  Sacred  Oath, 
 to  be  the  Lord's :  It  is  Jult  and  Reafonable 
 we  ^^ould  do  fo ;  when  God  binds  himfelf 
 to  us.  And  how  dreadRil  will  it  be  to  break 
 thofc  Bonds,  and  not  perform  our  vows?  Ta 
 be  Guilty  oi  Perjury  againft  God  and  Chrift  ? 
 
 Sixthly^  How  hardened  arc  Impenitent  Un- 
 believeis,  who  will  not  give  Credit  to  the 
 Oatli  of  God?  And  How  Inevitable  is  their 
 Damnation?  They  aie  blinded  and  hardned 
 indeed,  who  wii]  not  Beheve  God's  Readinefs 
 to  receive  returning  Sinners,  when  he  hath 
 Sworn  by  his  own  i^ife,  that  he  dehs^hrs  not 
 in  tlie  Death  ol  him  that  diech ;  but  rather 
 that  he  jhould  turn  and  live.  We  have  the 
 Security  of  the  Divine  Perfections  and  Being, 
 to  invite  us  to  Fdith  and  Repentance.  But 
 Woe  be  to  us,  if  this  Condcrceniion  oi  God  be' 
 flighted,  and  v/e  contuiue  in  our  Unbehef. 
 
 God  hath  Sworn  in  his  wrath  againll  thofet 
 that  beheve  not,  that  they  ihall  not  enter  into? 
 his  Relf ;  and  we  do  not  find  t!ie  Oath  of  God 
 engaged  againft  any  Sin,  or  Sinners,  as  it  is 
 againft  Unbehef,  and  Unbelievers:  OtherSins 
 may  have  greater  Provocations  in  them,  but 
 this  hath  fuch  Agravations,  that  God  enrersa 
 Particular  Caveat  againft  it,  by  an  Oath;  In 
 this  ience.  'Tis  true,  that  Unbelief  is  tli© 
 only  damning  Sin,  becaufe  all  others  may  bs 
 pardon'd  upon  believing  m  Chrili. 
 
 O  2  Stve^'thljf- 
 
i  po         A  Sacramental  f)if€ourfe 
 
 Seventhly,  How  Sure  is  the  Everlafting  Co- 
 venant of  Grace,  that  isconfirm'd  by  the  Oath 
 of  God?  He  might  have  refervM  a  Power  of 
 Revocation ;  but  it  is  Unchangeable.    Chrift 
 the  furety  of  the  new  Covenant,  hath  an  Ever- 
 lafting Unchangeable  Priefthood,  feal'd  by  the 
 Oath  of  God.    And  thefe  two  things  are  cer- 
 tain, on  which  we  may  Abfolutely  depend ; 
 that  there  fhall  never  be  a^y  other  rvay^  and  me- 
 thod of  Salvation,    for  fallen  Men,  but  by 
 Jefus  Chrift ;  and  thsitThis  fhall  never  lofe  it's 
 Efficacy  and  vigour,   through  all  Ages  and 
 Generations  of  Men.     We  are  fecur'd  by  the 
 PromifeofGod,  and  Satisfaftion  of  Chrift,  fo 
 that  he  is  both  Faithful,  and  'Jujl,  to  Forgive 
 us  our  Sins.     By  his  Oath  he  hath  engag'd  his 
 Holinefs,  his  Power,  his  very  Life,  and  Be- 
 ing, to  make  good  his  Word.     On  thefe  two 
 depend  ail  our  Hopes  and  Comfort;  Chrift 
 being  a  Prieft  for  Ever;  And  the  Covenant  of 
 Grace  being  Unchangeable  and  Everlafting, 
 Whether  our  Houfe  be  made  to  grow,  and  our 
 outward  Affairs  profper  in  the  World,  or  not. 
 This  is  all  our  Hope^  our  Dejire,  and  our  Saha- 
 tion^    2  Sam.  XXIII.  5.     The  Oath  of  God 
 affixt  to  his  Covenant,  fhows  it  to  be  Irreverfi- 
 ble  and  Unchangeable.     The  Jewifti  Law  and 
 Covenant  was  given  without  an  Oath ^    and 
 therefore  might  be  altered:  But  the  New  Co- 
 venant, and  the  Promifes  of  the  Gofpel,  God 
 intending  they  Ihould  be  Unchangeable;  hath 
 confirm'd  them  by  an  Oath. 
 
 Eighthly, 
 
of  the  Promt fe  and  Oath  of  Cod.     1 9 1 
 
 Eighthly,  How  fbameful  are  the  Unbelieving 
 Doubts  of  Good  men,  who  have  the  Lord  for 
 their  God  ?  If  God  bath  made  with  us  anEver- 
 lafting  Covenant,order'd  in  all  things  and  fure ; 
 and  we  have  the  Promife  and  Oath  of  God,  to 
 Satisfy  and  Secure  us,  and  this  intended  for  our 
 greater  Confolation  and  Joy,  What  a  fhame  is 
 it,  that  we  are  fo  Wavering  and  doubtful? 
 As  if  God  were  as  a  weak  Man  that  he  fhould 
 Repent,or  which  is  worfe,as  a  Wicked  one,that 
 he  fhould  break  his  word,  falfifiehis  Promife, 
 and  violate  his  Oath  too.  We  pretend,  whea 
 we  diftruft  thePromife,orGrace  ofGod,that  we 
 are  afraid  of  prefuming,  and  making  too  bold 
 with  the  promifed  Bleflings  of  the  Gofpel ; 
 but  God  hath  declar'd  again  and  again  the 
 Riches  of  his  Grace,  his  Promife  repeated  over 
 and  over ;  and  he  hath  added  his  Oath,  and 
 fworn  to  it,  that  we  might  believe,  and  that 
 his  Joy  may  remain  in  us,  and  our  Joy  be  fulL 
 Surely  after  all  this,  he  cannot  be  pleas'd  with 
 our  Hefitancies  and  Diftruft;  when  he  hath  fo 
 kindly  engag'd  himfelf,  not  only  by  Promife 
 but  by  Oath.  Whereby  in  a  fcnfe,  He  lays 
 down  his  Godhead  as  a  Pawn,  never  to  take 
 it  up  again,  if  he  fail  in  the  performance.  How 
 juftly  may  theBleffed  God  Upbraid  us,  faying 
 what  wouW  you  have  me  do,  to  convince  you 
 that  I  am  in  earneft,  and  Faithful  ?  Will  ye 
 not  take  my  Word  ?  Here  is  my  Oath,  that 
 ye  may  no  longer  Doubt,  I  Swear  by  my 
 Holmefs,  my  Honour,  my  Excellency,  by 
 my  Self,  my  very  Being,  that  if  you  flf  ^o 
 
 O  I  Chnft 
 
1 9 1        A  Sacramental  D't/courje^ 
 
 Chrift  for  Refuge,  and  Believe  and  Obey  the 
 Gofpel,  you  fliall  be  faved. 
 
 ;  Lafily,  Innprove  God's  Oath  to  ftrengthen 
 Faith  in  Prayer,for  all  the  great  things  yet  to  be 
 done,which  he  has  afTurM  us  fhal]  cometo  pafs. 
 As  to  all  that  concerns  your  Selves,  in  your 
 Paflage  through  t!ie  World  to  Eternal  Glory. 
 As  to  all  necefi'ary  Allillance  and  Support,  un- 
 der all  the  Troubles  of  this  Life,  and  m  the 
 Agonies  of  Death;  and  for  the  Reception  of 
 your  Souls  when  they deave  the  Body;  and 
 for  the  railing  of  the  Bodya^ain  ,  and  for  your 
 being  Acquitted  and  Abfolv'd,  in  the  day  of 
 Judgment,  and  piii;  into  Poireliion  ofPerfed 
 and  Everlaflring  BleiTednefs. 
 
 You  may  alfo  believe  upon  theOath  of  God, 
 That  Chrifi  Je/us  is  Lord  and  Kjng^  and  that 
 jevery  Knee  Ihall  bow  to  him ;  That  he  fhall 
 take  to  himfelf  his  great  Power  and  Reign,  in 
 this  World,  and  tliat  all  his  Enemies  fhall  be 
 made  his  footftool  :  That  he  who  hath  Spoil'd 
 Principalities  andPowersandTryumphed  over 
 them  ;  That  he  who  hath  a  Name  given  him, 
 above  every  Name,  and  is  crown'd  with  Ho- 
 nour and  Glory ;  will  come  again  at  the 
 lafl  day  as  our  glorious  Judge,  when  all  the 
 World  fhall  admire  him,  &c* 
 
 In  the  mean  time,  we  may  pray  in  Faith 
 for  the  ViQ:ory  of  Chrift  over  all  the  Adverfa- 
 ries  ofhis  Kingdom :  For  the  Prefervation  and 
 Enlargement  of  his  Interefl  in  the  World  ;  For 
 the  Spreacling  of  the  Everj#ifting  Gofpel  to  the 
 '       '     ^' ^  ■"        '-'  Ends 
 
of  the  ^romife  and  Oath  of  God,      \  9  ^ 
 
 End.«:  oriljeEartJi;And  for  the  powringout  of 
 his  Spirit  in  the  Litter  days,  to  accomplif]i  the 
 many  Gracious  Promifcs  relating  to  that  time  : 
 Ijecaufe    the  Oath   of  God   is   concerned  to 
 make  t'^em   Good.     Orjcc  have  I  [wore  by  my 
 Holmefs^  ^^  faith  the  Lord,  J  that  1  rvtU  not  lye 
 unto  Da  \M  d ,  His  feed fl)  all  endure  forever,  and  his 
 Throne  as  the  Sun  before  me,  &rc.  Ffa.  LXXXIX. 
 ;j5,  36.     God  hath  let  his  King  on  his  Holy 
 hill  of  Zion  •  and  he  hath  all  Power  m  Heaven 
 and  Earth  committed  to  him,  and  all  his  Ene- 
 mies fhall  be  made  to  iioop  to  his  Scepter ;  or 
 be  broken  in  pieces  as  a  Potters  VeiTel ;    The 
 JLoiD  hath  S-vorn  by  himfelf,  and  the  word  is  gone 
 out  of  his  Mouth  in  Kighteoujnefs,  and  f jail  not 
 return^liVi.  XLV.  23.     Rom.  XIII.   11.  That 
 every  Kj^ee  fnall  bow  to  Hnn,  and  Every  Tongue 
 Confefs  him.     Not  a  Title  of  any  Promife  can 
 failjto  which  the  Oath  of  God  is  annex'd.    Lord 
 increafeour  Faith  !     Amen. 
 
 O  4  ChrilVs 
 
^95 
 
 Chrift's  Love  to  Us  Like  the 
 Father's  to  Him, 
 
 J  O  H  N  XV.  9. 
 
 [As  the  Father  hath  lo'ved  me  j  fo  have  I  loved  you : 
 Continue  ye  in  my  Love. 
 
 WHAT  greater,  or  more  ufe- 
 ful  Subje(^,  for  our  ferious  Me- 
 ditation :  Efpecially  when  we 
 think  of  approaching  the  Table 
 of  the  Lord,  than  this  of  the  Father's  Love  to 
 the  Son ;  and  of  Chrift's  Love  to  us ;  and  of 
 the  Return  of  our  Love  to  him.  And  here  you 
 have  all  three  in  one  verfe.  The  Firfi  made 
 the  meafure  of  the  Second-,  in  order  to  enforce 
 the  Third :  As  the  Father  hath  loved  me^  fo  have  I 
 lovedyou  \  therefore  it  is  butjuft  andReafonable, 
 that  you  Continue  in  my  Love, 
 
 You 
 
196     Cl)»ff  s  Hct^e  to  UiS, 
 
 You  may  Confider  thefe  Words  either, 
 
 Firfi^  As  a  Similitude  between  the  Father's 
 Love  to  Chrifl,  and  his  to  us.  That  'tis  not 
 more,  certain  that  he  i^  beloved  "of  the  Fatlier; 
 than  that  he  loves  all  his  Suicere  Difciples. 
 As  truly  as  thePather  loveth  jnc,Even  fo  have  I 
 loved  you :  And  in  leveral  Refpecls,.  after  4^3 
 'fame  manne.' :  Tiio'  not  equally,  T5e'mr4. 
 The  Greek  Particle  KaOo)?  doth  not  imply  an 
 Equality  always ;  bur  a  Simihtude  and  Like- 
 nefs:  As  in  fuch  Expreflicns  ;  he  ye  Holy ^  as  I 
 am  Holy,  and  be  ye  perfect,  as  your  Heavenly 
 Father  is  perfe^:.      But  Others  think, 
 
 Secondly,  That  it  may  be  underflood  ofCau- 
 faliiy^  as  well  as  Refemblance.  That  is,  be- 
 caufe  the  Father  hath  loved  me,  I  have  loved 
 you.  You  are  Beloved  and  Accepted,  becaule 
 I  am.  The  Father's  Love  to  Chrifl:  is  the 
 Spring,  Root,  and  Principle  of  all  the  Love 
 of  God  and  ChriiT:  to  us-  We  are  Chofen  in 
 him,  ildopted,  Juftify'd,  Santfify'd,  and 
 Glorify'd,  in  and  through  him ;  for  his  fake, 
 in  his  name,  by  his  Spirit,  on  his  Account,d"^. 
 And  fo  it  fliall  run  thus,  beca:ffe  the  Father  hath 
 loved  me,  I  have  loved  you.  But  'tis  of  the^ 
 Likenefs  and  Simihtude  between  the  Love  of 
 the  Father  to  Chrift,  and  Chriif 's  Love  to  us, 
 that  I  am  now  to  Treat.  And  there  are  three 
 Particular^  obfervable  in  this  PafTage. 
 
fLtfte  tl)t  ifatljct's  to  J^im.  1 97 
 
 F/'rfi',  Here  is  a  Declaration  of  the  Love  of 
 Cbrift  to  all  his  Faithful  FoWowqvsJ /'Jave  loved 
 yott^  tho'  Idon't  need  your  Love ;  not  you  de- 
 Icrve  mine. 
 
 Secojidlyy  This  Love  of  Ch rift  to  us  is  height- 
 ned,  by  theronfideration  oftI:c  Father's  Love 
 to  him;  and  the  Likenefs  and  Agreement  be- 
 tween thefe  two.  And  here  be  lure  is  a  Likc/.-^fs, 
 with  2iDtjfereme'.  for  in  fome  Rc^'*>c£ii  ,  the 
 Father  Loves  the  Son,  as  the  Sor  could  not 
 Love  us ;  In  fome  others,  Chrift  loved  us  as 
 the  Father  could  not  Love  him. 
 
 Thirdly^  From  both  thefe,  is  a  Duty  prefs'd 
 upon  all  Chriilians,  to  Continue  in  the  Love 
 of  Chrifl:.  The  Greek  words  are  more  Em- 
 phaticai ;  Continue  in  this  Love  of  mine*  If 
 you  are  made  Happy  by  this  Love,  labour  to 
 preferve,  and  maintain  it  ;  do  not  eafily  ha- 
 zard, lofe,  or  lefTen  it;  but  continue  in  my 
 Love ;  keep  your  felves  in  my  Love,  and  the 
 fenleofit;  and  don't  do  anything  that  may 
 alienate  my  Heart  from  you.  And  in  order 
 to  this,  be  as  careful  to  continue  in  your  Love 
 to  me  ;  and  all  the  fit  Exprelfions  of  it.  My 
 Love  to  you  continues  firm,why  Hiould  your^ 
 to  me  cool,  and  languifh  ?  O  cont  nue  '\\\  my 
 lX)ve  1  for  AS  the  Father  h^ith  Loved  me^  jo  have 
 J  Icvedyeii, 
 
 jiCrve, 
 
1 9S    ci^ta's  fLoi)t  to  <si$ 
 
 Obferve,  The  Love  of  Cbrifi  to  Believers^  is 
 like  the  Love  ef  the  Father  to  him ;  And  doth  there- 
 fore chdlenge  their  utmoft  Care,  to  continue  in  his 
 Love.  I  might  Firfl:  Confider  this  Excellent  Sub- 
 je£l  of  the  Love  of  Chritt,  as  in  it  Self,  moft 
 admirable,  and  glorious,  and  without  a  Pa- 
 ralelamongftMen;But  fhall  more  largely  com- 
 pare it  with  the  Fathers  Love  to  Chrift.  As 
 to  the  Former,  the  more  abfoltite  Confider atton 
 of  the  Love  of  Chrift,   I  might  fhow  you, 
 
 firft.  How  Freely  he  hath  loved  Us:  We 
 were  poor  vile  Worms  of  the  Earth,  and  had 
 no  Lovelinefs,  but  what  was  given  us  by  the 
 Father's  Love,  and  the  Son's  Love,  and  there- 
 fore it  is  fo  often  expreft  by  the  Word  Grace ; 
 becaufe  every  A61  of  Divine  Love  to  us,  was 
 an  A61  of  Grace.  Tou  know  the  Grace  of  our 
 Lord  Jefus  Chrifi,  who  when  he  was  Rich ,  for  our 
 fake  became  Poor,  &c. 
 
 What  Motive  was  there  for  him  to  Love 
 us  Firfl:  ?  What  Inducement  on  our  part,  but 
 the  Depth  of  our  mifery  ?  And  What  is  there 
 HOW,  that  fhould  Engage  him  to  Love  us  ftill  ? 
 His  Love  had  no  other  Caufe  or  Motive,  but 
 his  own  Compaffion  and  Grace.  To  Love 
 another  for  fome  Excellency,  Ufefulnefs,  and 
 Worth ;  though  we  have  no  Special  Benefit  by 
 it,  is  the  moft  Candid  and  Generous  Love  a- 
 mong  Men :  But  that's  not  the  Cafe  here,  for 
 we  have  no  Excellency  or  Good,  but  what  is 
 the  Effed  of  the  Love  of  Chrift,    while  we 
 
 were 
 
1LiUct|^e5fatl)etsitoi^<m*  199 
 
 were  Sinners,  and  ungodly ;  Guilty  and  De- 
 formed, ChriftDiedforus. 
 
 Secondly^  How  dearly  he  hath  expreft  his 
 Love,  at  what  a  coftly  Rate  he  loved  us.  None 
 ever  gave  Demonftration  of  the  Reality  of  his 
 Love,at  the  Rate  as  Chrillhath  done,by  giving 
 Himfelf  to  be  a  Sacrifice  for  Sin-  To  be  made 
 a  Curfe  for  us;  'tis  above  the  thoughts  of  Men 
 and  Angels  to  conceive  of  the  Greatnefs  of  this 
 Love :  and  how  low  he  Stoopt,  and  what  he 
 fuflPer'd,  to  give  Teftimony  of  it. 
 
 Thirdly^  How  Tender  and  Fervent  was  his 
 Love.  While  he  was  on  Earth,  He  loved  his 
 Difciples  notwithftanding  their  Ignorance , 
 Weaknefs,  Cowardice,  and  Unbelief.  And 
 now  he  is  in  Heaven,  he  bears  us  upon  his 
 Heart,  He  carry's  our  Names '(  as  it  were)  on 
 his  Bread,  for  a  Memorial  before  the  Lord 
 continually,  He  doth  not  forget  us,  now  he's 
 upon  the  Throne,  at  the  Right  hand  of  his 
 Father:  But  is  gone  thither  on  our  behalf,  to 
 plead  our  Caufe,  and  to  obtain  for  us  what 
 our  Souls  need.  And  becaufc  his  Love  is  thus 
 tender ;  he  Pitties  us,  and  Pardons  us,  he 
 bears  with  us;  and  notwithftanding  many 
 ProvocationSjdoth  not  call  us  off.  What  Mul- 
 titudes of  Sins,  doth  he  Forgive  ?  What  Stains 
 and  Spots  doth  he  cleanfe  us  from  ?  How 
 many  Infirmities  and  Failings  doth  he  over 
 look?  And  heal  us  of  our  Backflidiiigs ;  and 
 by  Frefh  fupplies  of  pardoning,  and  Sanctify- 
 ing Grace,  Continue  and  Evidence  his  Love** 
 
 Fourthly^ 
 
aoo       C!)2!ft'S  %nU  to  tUy 
 
 Fourthly^  This  Love  is  moii  Fruitful  and 
 Active,  in  many  gracious  Effects.  We  may 
 Loveour  Friends  and  Relations  very  tenderly, 
 and  not  be  able  to  help  them  :  We  may  Love 
 and  Pity  one  that  is  Sick,  or  in  Frifon ;  and  not 
 beablc'toheal,  or  deliver  him:  We  may  fuf- 
 ter  with  them  by  our  Affeftion,  when  we  can't 
 Succour  them.  But  the  Love  ofChrill  is  Fruit- 
 ful and  Effe8:ual,  to  produce  all  that  Good, 
 which  he  wills  us. 
 
 Fifthly^  His  Love  is  Conftant  and  Abidtng, 
 Before  he  was  Incarnate,  while  he  was  upon 
 Earth,  wlien  he  dyed,  and  now  he  is  rifen, 
 and  afcended  to  Heaven,  Ele  Loved  you  in 
 his  State  of  Humiliation  ;  and  doth  fo  now, 
 he  is  in  Triumph,  above.  In  the  Depth  of 
 his  Mifery  ;  and  in  the  Heighth  of  his  Glory. 
 Our  Love  to  him  would  quickly  be  extin- 
 guilli'd;  if  his  Love  to  us  were  not  lafting  ; 
 But  his  Love  is  like  his  Life,  for  ever.  It  did 
 not  end  with  his  ftay  on  Earth :  But  he  lives 
 for  ever  to  exprefs  his  Love,  by  making  Inter- 
 ceflion  for  us ;  till  he  hath  brought  us  to  be 
 with  him,  Job.  XVII.  24. 
 
 I  Clofe  this  Head  with  the  Words  of  that 
 Excellent  Man  xMr.  Jofeph  Allen ,  in  one  of 
 his  Letters.  "  *  Jf  the  PensofdlMen^  Saith  he, 
 "  rvereimflofd  to  write  Volumes  of  Love*     If  the 
 
 *'  Tongues' 
 
 *  Letter  3^,- 
 
%ikt  tfte  ifaffjet'S  to  mm.  loi 
 
 '*  Tofjgnes  o/i^/^f  Living  were  Exeicifed  in  no- 
 **  thing  clfe,  but  in  talking  of  his  Love.  If 
 *'  all  the  Hearts  that  be,  were  made  up  of 
 **  Love,  filPd  with  Love:  And  all  the  Pow- 
 *'  ers  and  AtTedions  of  the  mind,  were  turn'd 
 *^  into  one!  I'iz.,  the  Power  of  Love:  This 
 "  were  no  lefsthan  Infinitely  too  little,  either 
 "  to  Exprefs,  or  conceive  of  the  greatnefs  of 
 "  Chrill's  Love. 
 
 But  'tis  the  Compardtive  Confideration  of 
 the  Love  of  Chrift;  as  like  unco  the  Love  of 
 the  Father  to  him,  which  I  would  now  fpeak 
 of.  Tho'  it  will  not  Import  an  Equality,  yet 
 there  is  a  RcfemhUnce^  as  the  Father  hath  Loved 
 mey  So  have  I  loved, you, 
 
 Firfiy  I  fhall  fhow,  that  moll  really  and  ar- 
 dently the  Father  Loved  Chrift.  (2)  In  what 
 Refpe61:s  Chrift  cannot  Love  us,  as  the  Father 
 Lov'd  him,  or  ftriclly  as  the  Father  Loved 
 Chrift,  fo  he  neither  did,  or  could  love  us.  (^) 
 Wherein  there  is  a  Refemhlance^  between  the 
 Father's  loving  the  Son,and  the  Son's  loving  us; 
 And  i:henApplyit,by  the  Exhortation  in  the  lat- 
 ter part  of  the  verie,  to  continue  tn  his  Love. 
 
 Firfl^  The  Eternal  Father  moft  really  and 
 ardently  loved  the  Son.  He  doch,and  ever  did 
 primarily  and  principally  Love  him:  He  fpeaks 
 ot  him  as  his  Beloved  Son^  in  whom  he  is  mil 
 pleas'd,  Macth.  III.  17.  The  Kingdom  of 
 Chrift,  into  which  the  Father  tranllates  us, 
 is  calPd  the  Kingdom  of  his  d^ar  Sony  Col.  I. 
 
20i    Clem's  %tibt  to  WLs, 
 
 13.  Be  fure  he  lov'd  him  as  his  Eternal  Sorij 
 and  tbe  Exprefs  Image  of  his  Perfon :  He  is 
 faid  to  be  brought  up  with  him,  and  to  have 
 been  dayly  his  DeUght,  rejoycing  always  be- 
 fore him,  Prov.  VIII.  ^o.  And  as  our  Incar- 
 nate Mediator,  he  alfo  Lov'd  him.  It  pleas*d 
 the  Father^  that  in  him  fhouU  all  Yulnefs  drvell^ 
 Col.  L  19;  And  upon  his  Obedience,  befides 
 the  Excellency  of  his  Perfon,  he  Merited  the 
 Fathers  Love.  Therefore  the  very  Love  of 
 Chrift  to  us,  in  dying  for  us,  is  Reprefented 
 to  us  as  aNew  ground  oftheFathersLove,John. 
 X.  17.  Therefore  doth  my  Father  Love  me\  be- 
 caufe  I  hy  down  my  Life^  that  I  may  take  it  uf 
 again.  He  gave  the  cleared  Evidence  of  his 
 Love  to  Chrift  the  Mediator,  by  many  graci- 
 ous Promifes  made  to  him,  upon  his  undertak- 
 ing the  Work  of  our  Redemption,  Ifa,  XLIX. 
 8,9.  7A.  Lin.  10,  II,  12.  P/^.  LXXXIX. 
 And  not  only  ^o-,  but  by  the  Excellent  Quali- 
 fications, and  Endowments,  where  with  he 
 was  Furniilied,  to  difcharge  his  Office ;  and 
 by  the  Peculiar  Ailiftance,  that  he  gave  him, 
 in  his  Actual  undertaking  it;  by  the  Holy  Spi- 
 rit, without  Meafure;  by  the  Heavenly  Hofl 
 of  Angels ;  and  by  owning  him  from  Heaven 
 again  and  again,  with  a  glorious  Approbation ; 
 This  is  mj  Beloved  Son^  in  whom  I  am  well f  leafed  : 
 And  iikewife  by  the  Excellent  Reward  which 
 Crown'd  his  Performances,  Heh,  IL  9. 
 
 Now  'tis  faid  the  Ground  of  the  Fathers 
 Love,  was  his  laying  down  his  Life:  To  make 
 that  Manifeii",    we  might  Confider  Several 
 
 Things 
 
fltfee  tfie  fatWs  to  ^int    i  o  j 
 
 thini^s,   in  our  Saviour  laying  down  his  Life, 
 as  the  Groundof!  is  Fathers  Love. 
 
 For  Inftance,  Here  was  a  moft  abfblute  and 
 pleafing  Obedience  unto  the  order  and  Com- 
 mand of  his  Father  :  This  was  the  Command- 
 ment, that  he  had  from  him  ^  to  Uy  down  his 
 fJft^  Joh  X.  t8.  And  he  readily  fays,  Lo 
 1  comtto  do  thy  fVill,  Pfa.  XL.  And  here  was 
 the  highcft  Zeal,  and  Concern  for  the  Intereft 
 and  Honour  of  his  Father,  which  muft  needs 
 be  pleafing  to  h  m.  By  this  our  Lord  Accom- 
 plilh'd  the  great  Defign,  and  Purpofe  of  the 
 Father  from  Everlarting^  in  the  Recovery  of 
 manv  Sons  and  Daughters ,  out  of  this  lod 
 World  to  Glory.  And  by  laving  down  his 
 Life,  he  declared  the  moft  Aftonifhing  Love 
 and  CompafTion,  to  the  Work  of  God,  to  poor 
 miferable  fallen  Man:  Upon  this  the  Scripture 
 leems  to  Intimate,  that  the  Heart  of  God  was 
 qtiietedl^  Zu  VI.  8.  That  the  Controverfy 
 Started  between  his  Mercy  and  Juflice,  upon 
 the  entrance  of  Sin  might  be  taken  up  ;  and  the 
 moft  Gracious  Combination  of  Grace  and  Ju- 
 ftice  he  brought  about,  ly  the  Harmony  of  all 
 the  Divine  Perfedions,  in  the  panilhment  of 
 Sin  in  fuch  a  way,  as  was  Confiftent  with  the 
 Salvation  of  the  Sinner.  Upon  all  which  Ac- 
 counts, hcmight  very  well  fay,  that  the  Father 
 loved  him,  becaaft  he  laid  down  his  Life. 
 
 S^condly^  There  are  Several  things  to  be  Con- 
 fider'd  wherein  the  Father  did  t^ot  Love  Qhnj}^ 
 as  Chrift  hath  loved  us.     The  Father  Loved  the 
 
 P  Son, 
 
204     CD?ift'S  ILotje  to  ^s. 
 
 Son,  but  this  is  Naiurjl  and  NcefTary;  'Tis 
 like  the  Love  of  a  Father  to  himfelf  5  the  Soq 
 of  God  partaking  of  the  Same  EfTence  with  the 
 Father.  But  Chrift's  Love  to  us,  who  were 
 Strangers  and  Enemies,  may  be  Confider'd  as 
 voluntary,  as  a  free  Difpenfation.  The  Father 
 Loved  the  Son  5  but  he  never  Offended  him, 
 he  was  EfTentially  Holy,  he  never  difpleas'd 
 him.  But  we  are  Rebells  and  Sinners :  And 
 yet  notwithftanding  our  Enmityand  Rebellion, 
 Chrifl;  loved  us,  fo  as  to  die  for  us.  The  Fa- 
 ther loved  him :  But  he  highly  merited  and  de- 
 ferv'd  his  Love ;  this  cannot  be  faid  of  Chrift's 
 Love  to  us;  for  we  were  utterly  Unworthy  of  it. 
 The  Son  of  God  delerv'd  the  Fathers  Love ;  and 
 was  loved  for  his  own  lake :  But  Chrifl:  loved 
 us,  upon  the  Fathers  Account;  as  given  to  him 
 by  theFather.And  theFather  loved  us  forChrift's 
 fake.  TheFathtr  himjelf  loveth  you^becaufe  yoH  hdve 
 loved  me,  Joh.  XVI.  27.  The  Eternal  Father 
 loved  Chrifl:,  but  was  not  capable  of  expre/Ting 
 his  Love  in  fuch  a  manner,  and  by  fuch  Efied-s, 
 2s  Chrift  hath  Evidenced  his  Love  to  us:  Who 
 became  Man  for  our  fakes ;  and  died  for  our 
 Sins.  Who  loved  us  and  walhed  us  from  our 
 Sins  in  his  own  Blood.  By  his  Incarnation  he 
 became  our  Brother,  that  he  might  be  our  Sa- 
 crifice. He  was  Born  for  us  that  he  might  live 
 for  us:  And  he  liv'd  for  us,  that  he  might  die 
 for  us;  And  he  dy'd  for  us,  that  he  might  do 
 all  the  reft  J  that  was  needful  for  our  Salvation. 
 The  Father  lov'd  the  Son  ;  and  yet  when  he 
 was  to  fufler  for  our  Redemption,  did  not  fpare 
 
 him. 
 
%\U tht  iFatljCK's  to  i^mu    205 
 
 him,  tho'  he  pray'd  that  the  bitter  Cup  might 
 pafs  from  him :  But  Chrirt  hath  loved  us  and 
 Freely  Forgiven  all  our  Debts.  The  whole 
 Work  oF  Satistadion  to  Divine  Juftice  he  un- 
 dertook, and  performed  for  us:  He  trod  the 
 Winc-prels  ot  his  Fathers  Wrath  alone  5  and  of 
 the  People  there  was  none  wiih  him,  tl.at  had 
 any  Hind  or  (hare  in  making  Satisfaction,  or 
 bearing  the  Curfe,  drc.  How  then  is  it  true, 
 that  as  the  Father  loved  the  Son  5  So  he  hath 
 loved  us  ?  Which  is  next  to  be  confidered. 
 
 Thir^,  The  Refemblance,  and  Agreement 
 between  them.  The  Father  loved  the  Son  from 
 Evcrlaftirg-,  So  hath  Chrifl:  loved  us.  Tkou 
 hafi  loved  vte  before  the  Foundcition  of  the 
 IVorU^  Saith  our  Lord  to  his  Father,  foh,  XVIL 
 And  all  the  members  of  Chrift  were  cholen  in 
 him  before  the  Foundation  of  the  World,  Ephe. 
 I.  4.  He  hath  favtd  us,  Saich  the  Apoftle,  ac^ 
 cording  to  his  Purpofeand  Grace,  rvhich  fvas given 
 HsinChrifi Refits,  itforethe IVorldhegan^  2  Tim. 
 
 I.  9- 
 
 The  Ground  of  the  Fathers  Love  to  the  Son, 
 is  Nearneis  andLikenefs  :  And  after  Regenera- 
 tion and  Union  to  (  hrifl:  ;  all  his  Members  are 
 loved  by  him  upon  the  like  Account:  *^\  hen  re- 
 newed after  his  Image  and  made  Partakers  of 
 his  Nature.  Chrift  the  Beloved  of  the  Father, 
 is  call  d  God's  Fellow :  Anvi  every  Saint  hath 
 Ibmething  of  this  Title ,  with  Reference  to 
 Chrift ;  for  God  hath  anointed  him  with  the 
 Ofi  Qi^z.^^^i%  above  his  fSdxvs,  Pfa.  XLV.  7- 
 
 P  z  The 
 
20^     €^lifi'&%oUtoMSj 
 
 The  Father's  Love  to  Chriix,  and  his  to  us  agree 
 likewife  in  this,  that  both  are  unchangeable. 
 Nothing  (hall  feparate  us  from  the  Love  of 
 Chrift ;  as  nothing  could  Separate  and  Divide 
 Chrift  from  the  Love  of  his  Father.  The  Love 
 of  God  to  his  Son  is  Immutable  and  Everlafting: 
 And  the  Love  of  Chrift  to  His,  His  all  his  living 
 Members  is  fiich.  They  are  betrothed  to  him^ 
 in  Lovmg'kindnefs  and  Fa-ithf^ilnefsj  that  is  for 
 ever,  Hof,  II.  lO.  The  Jure  Mercies  ofDAvidy 
 are  promifed  by  a/t  Bvtrhjltng  Covenant ^  well 
 ordered  and  in  all  things  fur e. 
 
 The  Father  loved  the  Son,and  there  is  a  Like- 
 ccfs  between  the  Fruits  of  his  Love  to  him  5  and 
 thofe  of  Chrift's  Love  to  us.  For  Inftance , 
 The  Father  loved  Chrift-,  and  always  hears  him, 
 and  accepts  him  5  So  are  our  Perfons  and  Pray- 
 ers accepted  with  Chrift;  and  what  we  ask  in 
 his  Name ;  we  are  promifed  we  fhall  receive. 
 The  Father  loved  him  5  and  ftit  all  things  into 
 his  Hands ^  Joh.  III.  35.  And  unto  Believers, 
 the  Apoftie  Says,  alltbinp  ^reyoitrs^  and  ye  arc 
 chrijFs,  I  Cor.  III.    Ult. 
 
 As  an  Evidence  of  the  Fathers  Love  to  the 
 Son,  He  delights  in  his  Company ;  he  Rtpyc^d 
 before  him  from  EverUfimg,  He  is  the  Father  $ 
 ^oy^  and  Believers  are  his:  When  he  had  fi- 
 niih'd  his  ^^/ork  on  Earth ,  he  returned  to  the 
 Father,  and  is  (ate  down  at  h.s  right  hand  : 
 Chrift  loved  us,  and  his  Delight  was  with  the 
 Sons  of  Men,  in  the  habitable  parts  of  the 
 earth.  *Tis  not  Improbable  but  that  he  ap- 
 peard  as  the  Angel  of  the  Covenant,  in  Hu- 
 
 mane 
 
ILifteflje  ifatbecs to  J^im.    207 
 
 mane  fhape ;  to  the  Partiarchs  of  Old,  and  that 
 he  is  to  be  underftood,  by  the  Matj  among  the 
 Myrtle  Trets  ^  Zac.  I.  lo.  It  is  Certain  he 
 convers'd  Familiarly  with  us  in  the  Days  of  his 
 Flcfh  ;  when  he  went  up  and  dow,  n  doing  Good. 
 And  v  hen  he  left  tnis  World,  he  .^ays  it  was 
 with  a  ,'e(ignto  prepare  a  Place  lor  his  Follow- 
 ers :  and  he  p  omiles  to  come  again,  and  take 
 us  to  himfclt :  And  in  the  mean  time  has  pro- 
 mifed  by  the  Preflnce  of  his  6pint  ever  to  dwell 
 in  our  Hearts,  and  continue  with  us  to  the 
 end  of  the  World  ,  in  all  Succeflive  /\ges 
 and  Gene  rations-,  till  he  hath  Fmifhed  his 
 great  Dcfign ;  And  then  he  will  come  again 
 in  Triumph. 
 
 His  Delight  in  his  Saints  is  expreft  in  the 
 tendereft  manner  by  a  Eridegroon-.  rt'^oycing  over 
 his  Bride^  Ifa.  LXII.  <;  And  the  Day  of  his 
 Efpoulal,  is  call'd  the  Day  of  the  Glad»tfs  of  his 
 HcAYt^  Cant.  III.  1 1.  Tea  the  Lord  thy  Gcd  in 
 the  mtdU  £/r/;ee,(Says  the  Prophet,  which  many 
 underftand  of  the  ^on  of  God  tabernacling  in  our 
 Flelh,)  Ht  IS  mighty^  He  rvili  Save  thee :  HemS 
 rejojce  over  tbte  tvith  fir/gi/ig  ^  Z?  ph.  III.  17, 
 Chr/j}  is  the  Father's  Dt/ight,  /fa,  XLII.  i.  Be- 
 lievers are ////,  Pfa,  XVI.  3. 
 
 The  Father  loved  Chrift,  and  a/jvays  hears 
 him,  i^(3/'»  1.  42.  Chrift  loves  his  Difciples  , 
 andaffures'emof  the  like  Privilege,  fohn  XIV. 
 13,  14.  Ihe  Father  loved  Chrift;  And  he 
 Loves  all  ihoie  that  Love  him,  ^ohn  XVl.  ^'J. 
 The  Father  hirnfelf  Loveth  yott^  becanfe  yt  have 
 
 P  3  loved 
 
3o8    Clttia'sillotieto^s, 
 
 loved  ?ne,    a»d  believe  that  I  came  Forth  from 
 God:    And  Chrift  loveth  us,  if  we  love  them 
 that  are  his  Difciples.    Hereby  we  manifeft  and 
 Ex  prefs  our  love  to  him.     This  is  my  (^ommmd- 
 mcnty  that  yo»  love  one  another^  as  I  have  loved 
 yoH     The  Father  loved  Chrift,  and  revealed  his 
 Mind,  and  moft  Secret  Thoughts  and  Purpofe 
 to  him.     This  is  always  reckon  d  an  Argument 
 of  Love ,    an  Evidence  of  Affcdion :    So  DdiUh 
 urged  Samjon^  when  he  conceafd  from  her? 
 wherein  his  Strength  lay.     How  canft  thou  jay 
 thou  lovtjl  mt't   Judg.  X.   15.     Now  all  the 
 Secret  will  of  the  Father  is  made  known  to 
 Chrft:   And  he,  the  only  begoten  Son  in  the 
 Bofom  of  the  Father,  hath  revealed  him,  ^ohn 
 I.  18.     We  have  this  Evidence  of  his  L  ove  to 
 MS^  ^ohn  XV.  15.     He  tells  his  Difciples,  / 
 have  loved  yoUy  and  (galled  you  Friends  •  and  not 
 Servants ;  for  all  things^  that  I  have  heard  of 
 tny  Father  ;    /  have  maide  known  to  you.       All 
 things  that  were  committed  to  me  as  Mediator 
 to  reveal.    And  again  lie  tells  us,  fohn  XIV. 
 14.     He  that  loveth  me^  /ball  he  loved  of  my  Fa- 
 tha ;  and  lw}llLove  hm ;  and  will  manifefl  my 
 f  If  unto  him.     All  the  great  things  of  God  are 
 reveal'd  to  us  by  Chrift;  Therefore  we  read 
 of  the  Light  of  the   ktiowlege  of  the  Glory  of 
 God  (hining  Into  ^our  Hearts ,    in  the  Face  of 
 Chrifl^    2  Con  IV.  6»    Thcfe  great  and  deep 
 things  of  God,  he  hath  reveaFd  to  us  by  his 
 Spirit:'  For  we  h?ve  received  ^/>»,  that  we  might 
 knoivthe  things  F*  ttly  given  tts  ofGody  i  Cor.  1 1. 
 10,   11.     All  the  Secrets  of  his  Covenant  , 
 
 Purpofes 
 
%\ht  f!)c  ffitWs  to  f)tm.     209 
 
 Purpoies  of  this  will,  Methods  of  his  Grace, 
 the  Rule  of  his  Scepter,  the  Mifteries  of  Faith, 
 the  Paths  of  Obedience,  all  that  concerns  us  to 
 know.  Efpecially  concerning  his  Perfon  and 
 his  Kingdom.  He  loveth  us,  and  hath  made 
 them  known  tons  by  his  Word  and  Spirit. 
 
 Moreover,  The  Father  loved  the  Son,  and 
 Qualify'd  his  Human  Nature  with  the  moll 
 Excellent  Gifts  of  Grace,  with  the  Spirit  with- 
 out meafure  :  So  Chnli  loveth  us;  and  hath 
 fent  his  Holy  Spirit,  as  a  Spirit  of  Light,  and 
 Love  and  Power;  of  Grace  and  Comfort ;  to 
 Sanctify  and  AfTill  us,  in  his  Service  here,  and 
 make  us  Meet  for  the  Heavenly  Glory. 
 
 The  Father  Loved  the  Son,  and  Protefled 
 and  upheld  him  in  his  whole  Mediatory  Un- 
 dertaking. /  am  not  alone ^  faith  our  Lord ; 
 the  ¥  At  her  is  with  me-  Behold  ?ny  Servant  whom 
 J  uphold  and  firengthen^  faith  God  q{  the  Mejji- 
 ah'.  Chrift  loveth  us,andhathpromis'd  us  his 
 continual  Prefence,  topreferve,Guide  Support, 
 AfTiil,  andDireift  us ;  and  he  will  never  Leave 
 us  nor  Forfake  us. 
 
 As  the  Father  loved  the  Son ;  and  did  moll 
 Glorioufly  reward  him,  after  his  Death  and 
 Refure^iion  :  So  hath  Chriit  loved  us,  and 
 Promifed  us  a  Kingdom ;  Promis'd  us  to  be 
 with  him,  to  behold  his  Glory  and  Partake  of 
 it ;  And  that  even  our  vile  Bodies  fhall  be 
 chang'd  and  made  like  his  own  glorious  body  ; 
 He  calls  us  his  Brethren  ;  and  when  he  Afjciid- 
 ed,  he  faid,  I  go  to  jour  Father  and  mine  ^  to)o:<r 
 Godand  mim.hnd  that  he  goes  but  to  prepare 
 
a  1 0     CUjttO  s  ?LoDe  to  tKs, 
 
 a  Place  for  us,  and  will  come  again,  and  take 
 us  to  Himfelf;  that  we  may  live  with  him  ; 
 Reign  with  him,  and  lit  down  on  his  Throne ; 
 as  he  having  overcome,  is  fate  down  on  his 
 Fathers  Throne. 
 
 The  Father  loved  the  Son,  and  continued  to 
 love  him,  when  he  was  moft  affli£led :  In  his 
 deepeft  Humiliation  ,  he  was  with  him,  to 
 fupport  him,  and  loved  him  ilill,  Tho'  the 
 comforting  Influence  of  his  prefence,  was  for 
 a  time  fulpended  •  yet  in  his  bittereft  Agonies, 
 and  when  dying  on  the  Crofs  he  loved  him, 
 yea  becaufe  he  died,  and  laid  down  his  Life. 
 While  he  had ,  the  Face  of  a  Judge  to  Chrift, 
 ^  our  Sacrifice  \  he  did  not  put  off'  the  Heart 
 of  a  Father  to  him,  ^  Ins  Beloved  Son.  So 
 Chrift  lovech  us,  notwithflanding  any  Affli- 
 ftive  Rebukes  for  Sin ;  He  Loves  us  ftill,  not- 
 withflanding any  of  our  Sufferings.  Tho'  we 
 muft  diftinguifh  between  Chrift's  Sufferings 
 and  ours :  They  are  nor  on  the  fame  Account, 
 to  the  fame  Purpofe,with  the  fame  Defign,or  for 
 the  fame  End ;  yet  both  confiftent  with 
 Love,  in  the  Root  of  it;  however  the  Adual 
 fenfe,  and  Apprehenfion  of  his  Love  may  alter. 
 Our  Lord  may  fay,  my  Father  loved  me,  and 
 yet  I  was  Afi3icled:  May  he  not  Love  you; 
 and  yet  Rebuke  and  Chaften  you  '^  If  it  may 
 be  true,  as  to  the  Eternal  Son  of  God ;  It  may 
 be  fo  as  to  his  adopted  Children.  His  Love 
 is  Unchangeable,  nothing  fhall  feparate  from 
 it,  Kom,  VIII.  35,  j6. 
 
 L4ly, 
 
JL^M  tlje  f atDct'S  to  mnh  2 1 1 
 
 Laflfy,  AstlieGround  of  all  this  Likenefsjbe- 
 tween  the  Father's  Love  to  Him,  and  ChrilFs 
 Love  to  us ;  we  may  Confider  the  Union  be- 
 tween them ;  that  as  the  Father  and  the  Son 
 are  one,  So  Chrift  and  Believeis  are  *  O^^e. 
 And  therefore  before  he  left,  the  World,  he 
 prays  to  his  Fatl  •:  ■ ,  that  he  would  keep 
 through  his  own  >  ?.  iie,  thofe  that  he  had  gi- 
 ven him,  that  tht^  may  be  om^  a^  we  are  one^ 
 John  XVII.  II.  The  Union  between  the 
 Father  and  the  Son  is  mod  Holy  and  Spiritual, 
 well  ordered,  without  Confufion  of  Perfons  , 
 and  Infeparable  and  abiding:  And  fuch  a  Uni- 
 on, there  is  between  Chrill:  and  Believers; 
 that  hath  fome  Refemblance  between  that  of 
 the  Father  and  the  Son.  We  grant  it  is  a 
 Myftical,  or  a  myflerious  Union,and  not  to  be 
 too  boldly  treated  of  in  Human  Phrafes;  but 
 there  muii:  be  fome  excellent  meaning  of  thole 
 words  of  our  Lord,  ^john  XVII.  21.  where  he 
 prays  for  his  Difciples.T/?.ir  they  may  he  one^^  thou 
 Father  art  in  me^ari^  I  in  thee^that  they  aljo  rnay  he  one 
 in  t(s\that  the  world ?nayBelieve  that  thou hafifent  me. 
 
 III.  I  now  come  to  the  Third  thing,  The 
 Duty  infer'd  from  both  thefe ;  Continue  ye  m  my 
 Love,  And  this  of  all  things  is  moll  Reafon- 
 able,  confidering  that  he  hath  fo  loved  us,  as 
 the  Father  hath  loved  him.     They  who  are 
 
 Favoured 
 
 *   See  more  concerning  thii  Union.     Fk/?  Serm,     FirJ}  fart 
 tfth»[e  SacrAmentai  Difeourfts. 
 
211     €Wtt'&%oUtoWiSy 
 
 Favoured  with  fuch  aftonifhing  Love,  ought 
 to  continue  in  his  Love.  If  he  hath  loved  us 
 at  this  Rate ;  we  ought  to  Love  him,  and  con- 
 tinue to  Love  him. 
 
 Firft,  Continue  in  his  Love,  and  delight  in 
 his  Prefence,    and  in  the   Communications 
 and  Effe6ls  of  his  Love ;  and  Mourn  when  'tis 
 otherwife.     He  is  to  Behevers,  their  Crown, 
 and  their  Glory,  their  Life  and  Strength,  and 
 their  Salvation ;   without  him  they  have  no- 
 thing; in  him  they  have  all.     Godforhidy  faith 
 the  Apoftle,  that  1  jhould  Rejoice,  or  Glory  in 
 any  things  Saving  in  Chrift^and  the  Crofs  ofChrifi^ 
 Continue  in  his  Love,  dedre  the  Continuance 
 of  It ;  watch  againft  what  may  abate,  lelTen, 
 or  Intercept  the  Communications  of  his  Love* 
 There  can  be  no  Joy  and  delight  without 
 Love :  Where  I  Love  not,  I  can  take  no  Plea- 
 fure:  But  when  I  Love;  I  can  Reft,  and  Re- 
 joice: And  if  I  feel,  and  know  my  felf  to  Love 
 thrift;    I  know  I  am  Beloved;   And  what 
 then  is  wanting,  but  to  preferve  and  keep  it. 
 0  fet  me  as  a  Seal  ufon  thine  Hearty  faith  the 
 Church,  and  as  a  Signet  upon  thine  Arm^  for 
 Love  is  Strong  as  Deathj  Cant.  VIIL  6.    And 
 you  can't  but  bewail  the  Lofs  of  that  which 
 you  Love ,   in  the  Enjoyment  whereof  you 
 Delight.    Therefore  did  the  Church  fo  bitter- 
 ly Lament  his  Abfence  and  withdrawing, 
 Cant.  III.  I.     That  [he  fought  him^  whom  her 
 Soul  love d^   and  found  him  not\    This  is,  and 
 fhouldbe  the  conftantfenfeof  a  Chriftian  with 
 
 Refpea 
 
nmc  tlje  3f atljcr's  to  0mu  %  i ; 
 
 Refpeft  to  Chrift;  0,  ///r  «/>  r^^  L/V/'^  of  thy 
 CountenAnce  ;  /z;?^  »^  Hea,Yt  ^aU  he  gUd  •  Thou 
 Mdjt  hide  thy  Face,  md  I  rvoi  troubled. 
 
 Secondly,  As  Confequent  to  this,  by  conti- 
 nuing to  value  and  Efteem  Him,  above  all 
 Perfons,  above  aU  things;  rvhom  have  I  in 
 Hi^ven  but  thee!  Thy  having  kindncls  is  better 
 than  Life.  Yea  the  Reproach  of  Ciir  ll,  is 
 reckon'd  greater  Riches  than  the  Treafures 
 oi Egypt;  that  were  then  Accounted  ibme  of 
 the  greateft  in  the  World.  You  muH:  love 
 and  value  Him  above  your  Deareli  Relations, 
 above  all  your  Earthly  PolTeflions  ;  Above  all 
 your  Spiritual  Privileges  ;  above  your  very 
 Lives;  And  be  willing  to  part  with  all  that's^ 
 dear  to  you,  rather  than  difpleafe  him.  Tq 
 them  that  Believe ;  he  is  thus  Precious ;  the  Chiefs 
 eft  often  Thoufa^d, 
 
 Thirdly,  Continue  ia  his  Love  by  Faithful- 
 nefs  to  him ;  and  Care  to  pleafe  him,  hearkning 
 to  the  voice  of  his  Word,  and  the  Conduti  of 
 his  Spirit,  in  all  things-  Jfye  Love  me,  keep 
 my  Commandments :  Ij  ye  keep  m^  Commandment s, 
 ye  fl J  all  abide  in  my  Love  \  as  J  have  kept  my  Fa- 
 ther'^s  Commandments .  and  abide  tn  his  Love,  Joh. 
 XV..  lo.  Watch  diligently  over  your  Hearts; 
 that  nothing  creep  into  your  AfTections,  to 
 the  prejudice  or  difhonour  of  Chnll-,  Cherifh 
 the  Holy  Spirit,  tlje  Comforcer  whom  he  Sent 
 in  his  Room,  to  fupply  his  Abfence.  Take* 
 heed  of  grieving  the  Spirit ;  either.as  a  Spirit  of,; 
 
 HoUnefs, 
 
XI 4     C|)?i'ft's  5loDe  to  tls 
 
 Holinefs ,  or  of  Confolation :  The  Spirit  of 
 God  is  giievM,.«y  a  Sphtt  of  SAnciifica.tioyi^'^  our 
 loofe,carelefs,and  negligent  walking:  And  he's 
 griev'd  04  &  Comforter^  by  our  Excefs  of  joy  in 
 other  things;  and  by  our  refufing  theConfo- 
 lations  of  God,  which  are  tendered  us  by  the 
 Gofpel.  Love  to  Chrifl  will  make  us  watch- 
 ful on  both  Accounts;  it  will  make  us  Study 
 to  pleafe  him,  and  find  out  what's  Acceptable 
 to  him,  Lordy  what  would'ft  thou  have  me 
 to  be,  or  do?  I  will  be  nothing,  but  what 
 thou  willeft.I  would  be  an  y  thing  thou  would'll: 
 have  me  be.  O  that  my  wdys  were  direfted 
 to  keep  thy  Statutes  1  O  that  I  might  always 
 continue  in  thy  Love  1  Is  there  any  thing  thou 
 would'ft  have;  tho'  my  Dearefi  Ifaac^  Lord, 
 enable  me  to  Surrender  it  1  I'd  be  willing,  I 
 hope,  to  give  it  up.  How  do  we  Love  him, 
 if  we  can't  deny  our  Selves,  as  to  Eafe,  or 
 Pleafure,  or  Company,  for  him?  Do  we  Love 
 bim,  and  yet  do  no  more  to  pleafe  him  ? 
 
 Fourthly^  Continue  in  his  Love,  and  be 
 Reftlefs  in  your  Dcfires  of  nearer  Union  to 
 Chrifl,  and  Communion  with  him. 
 
 To  this  Purpofe  are  the  ExprefTions  of 
 Thirjting  for  him^  Following  hard  after  him^  S^c. 
 To  a  Soul  that  loves  Chrift  in  Sincerity,  there's 
 nothing  grieves  him,  but  what  keeps  him  from 
 the  Enjoyment  of  Chrift,  what  doth  naturally 
 and  neceflarily  keep  from  the  full  Enjoyment 
 of  Chrift,  Even  our  prefent  Slate  in  the  Body, 
 Even  that  it  groans  under :  Becaufe  by  being 
 prefent  in  the  Body,  we  are  in  fome  Senfe  ab- 
 
 feat 
 
%iU  tljt  jratljer'S  to  mm.  i « 5 
 
 fent  from  the  Lord  That  which  doth  fo  morally, 
 and  Penally,  'v/z*  Sin,  that  the  Soul  loath's 
 and  abhors  it  felf  for.  Now  Continue  in  his 
 Love;  and  let  the  Sole  Tendency  of  your 
 Souls  be  after  the  Enjoyment  of  him.  0  Lord! 
 the  Defire  of  our  Soul,  is  to  thy  name,  and  to  the 
 Remembrance  of  thee  f  My  Soul  thirJlethforGod^ 
 for  the  Living  God,  tvhen  fljall  I  come  and  appear 
 before  God?  Make  hafl  my  Beloved,  and  be  as  an 
 Hart,  and  as  a  young  Roe  upon  the  Mountains  of 
 Spices,  Are  there  any  fuch  reftlefs  enquiries, 
 and  defires  after  him  ?  Is  it  the  Language  of 
 your  Hearts  ?  "  O  Lord, be  thou  mine,  or  I  am 
 "  undone;  nothing  elfe  will  ferveme;  and  I 
 "  need  no  more  ;  and  Lord  let  me  be  Thine -^ 
 "  let  me  be  to  thee,  or  for  thee :  Tljy  Servant ; 
 "  or  if  thou  call  to,  and  enable  me  for  it ;  They 
 "  Sacrifice,  What  thou  wilt.  And  let  all  I 
 "  have  be  Thine ;  my  Heart,  my  Head,  my 
 *'  Tongue,  my  Time,  my  Intereft,  my  Life. 
 "  Thou  haft  fhowed  me  thy  Love,  thou  hail 
 "  taken  PolTeiTion  of  my  Soul:  O  abide  with 
 "  me!  dwell  here  Iforfake  me  not !  Thou  hall 
 "  entered  on  thy  Habitation,  O  never  leave  it  ^ 
 "  let  it  be  thy  dwelling  for  ever. 
 
 Fifthly,  Continue  in  his  Love,  and  endea- 
 vour more  and  more  to  be  like  him,  and  con- 
 form'd  to  him.  There  is  a  Principle  in  Love 
 to  ftir  up  our  Endeavours  after  likenefs  to  him 
 whom  we  Love.  By  beholding  his  Glory  we 
 are  transformed  into  the  fame  Image  :  And  fo 
 the  Heart  of  every  Believer  is  habitually  in- 
 
 clin'd 
 
•*=-: 
 
 2 1 6     CD?ifi'iS  irObe  to  ^Is, 
 
 clin'd  to  be  like  untoCbrifi::  Both  as  to  the 
 Internal  Holinels  of  his  Humane  Nature ;  And 
 as  to  his  Example,  in  the  Duties  of  Obedience. 
 We  are  predelHnared  to  be  conform'd  to  the 
 Image  ot  Chriil:,  Rom.  VIII.  29.  We  muft 
 Endeavour  that  the  fame  mind  be  in  us  as  was 
 in  him.  He  that  faith ^  he  abideth  in  Chrifty 
 ought  alfo  to  ivdk  as  he  walked^  1  'Johft  II.  6. 
 O  continue  in  his  Love ;  and  let  his  Pattern  be 
 continually  in  your  Eyes:  Be  Humble;  Be 
 Meek  and  Lowly ;  condefcending  towards  all, 
 Obliging  and  Ufeful  unto  all ,  Diligent  and 
 Zealous,  Charitable  and  Patient,  and  felf-de- 
 nying,  as  He  was.  Endeavour  to  be  like  him, 
 in  watching  againft  all  Sin  ;  like  Him,  in  the 
 Improvement  and  growth  of  every  Grace ;  and 
 fo  Follow  him,  in  all  the  Fruits  of  Righteouf- 
 nefs,  to  the  Praife  and  Glory  of  God. 
 
 Sixthly  J  Continue  in  his  Love ;  and  Evidence 
 it  by  loving  all  whom  he  Loves.  If  you  Love 
 me^  hove  my  Brethren :  In  as  much  as  ye  did 
 it  to  them,  ye  did  it  to  me,  will  our  Lord  fay. 
 Without  this  neither  the  Love  of  the  Father ; 
 nor  of  the  Son,  can  be  in  us :  This  is  the  New 
 Commandment  y  that  he  hath  given  us  j  of  loving 
 one  another ;  which  is  new^  in  regard  of  the 
 Patern  and  Motive,  that  is  fet  us  by  the  Love 
 c»  Chrift:  Before  it  was,  Love  they  Neigh- 
 bour as  thy  felf ;  Now  it  is  Love  one  another, 
 as  I  have  loved  you.  And  the  Moral  Law 
 that  commanded  Love,  had  never  fuch  a  pow- 
 erful Motive  affixed  to  it  before,  as  the  Exam- 
 ple of  Chrift's  Love  to  us:  We  muft  Love 
 them,  becaufc  of  their  Relation  to  Chrift,  be- 
 
 caufe 
 
HifeetheiFatljec'stoi^tm.  nr 
 
 caufe  of  his  Love  to  them,  and  his  Image  up- 
 on them. 
 
 And  Certainly  the  more  the  Love  of  Chrifl: 
 is  fhed  abroad  in  our  Hearts ;  the  more  of 
 Love  and  kindnefs,  will  appear  in  our  Tem- 
 per and  Fradice  towards  all  the  Members  of 
 Chrili ;  Yea  towards  all  Mankind.  And  may 
 it  not  be  Thought,  that  the  Unkindnefs,  and 
 hard  Heartednefs  ,  the  Fro  ward  nefs ,  and 
 Perverfenefs ;  the  Stinginefs,  and  Straitnefs 
 of  Spirit ,  that  Christians  difcover  one  to- 
 ward another;  That  as  to  many,  it  doth  a- 
 rife  from  this ;  That  they  do  not  live  in  the 
 fence  of  the  Love  ofChrift.  They  have  loft 
 that;  and  made  Breaches  between  God  and 
 their  Souls  by  Sin:  They  have  no  inward 
 Peace,  Comfort,  and  Joy  in  the  Love  of 
 Chrilt.  And  Co  having  loil  the  Sweetnefs  of 
 their  own  Spirits,  they  are  Angry  and  Fret- 
 ful, they  are  Peevifh  and  untoward  towards 
 Others.  If  you  were  fill'd  with  the  Holy 
 Ghoft-,  if  the  Divine  Spirit  dwell  in  you  ;  it 
 would  be  a  Spirit  of  Love  ;  and  kindnefs,  and 
 Gentlenefs.  You  will  be  ready  to  do  Good  to 
 All,  Efpecially  to  the  Houfliold  of  Faith.  You 
 muft  Love  All  that  you  know  do  Love  the 
 Lord  Jefus  Chrift  in  Sincerity,  notwithlland- 
 ing  their  Difference  in  lelfcr  things  from  you. 
 
 Seventhlj/^  Continue  in  his  Love;  and  as 
 an  Evidence  of  it,  take  all  Occafions  to  meet 
 and  vifit  him ;  In  the  ufe  of  thofeMeans,which 
 he  hath  appointed  for  it,  by  the  Word  and 
 
 Ordinances 
 
z»8     Cfinft's  note  f 0  tias, 
 
 Ordinances  of"  the  Gofpel,  as  the  Chariots  of 
 God.  Chrill:  comes  to  vifit  us,  by  engaging 
 our  Souls  in  Suitable  Exercifes  of  Grace,  in 
 thofe  rve  vijit  him.  And  if  we  Love  him,  we 
 can't  live  contentedly  without  this.  Where 
 is  our  love  to  Chrill  if  we  can  be  fatisfy'd  with 
 the  external  performance  of  Duty,  without 
 anything  of  his  vital  prefencef*  Communion 
 with  Chrill  is  the  Spirit  of  divine  Love,  and 
 Love  to  Chrift  is  the  Sweetnefs  of  all  Commu- 
 nion* Tell  me^  0  thou  whom  my  Soul  Loveth^ 
 tell  me  where  thou  Feedejl ;  where  thou  makeft  thy 
 Flock  to  refi  at  Noon^  Cant.  L  7.  To  this 
 Chrift  replies ,  and  returns  the  Invitation  , 
 Chap.  IL  4.  0  my  Dove,  that  art  in  the  Clefts 
 of  the  Rocks  ,  let  me  jee  thy  Countenance  ;  let 
 me  hear  thy  voice ;  for  Sweet  is  thy  voice,  and  thy 
 Countenance  is  comely.  And  again  in  the  ^th» 
 Chapter  the  Church  fays  ,  Let  my  Beloved 
 come  into  his  Garden,  and  eat  his  ^leafant  Fruits  j 
 and  Chrift  accepts  the  Livitation,  and  replies, 
 Chap.  V.  I.  /  am  come  into  my  Garden,  my 
 Sifter^  ?ny  Sfoufe:  I  \\2l\z  gather'* d  my  Myrrh, 
 with  my  Spices ;  /  have  eaten  my  Honey  Comb  with 
 my  Honey*  I  have  drunken  my  Wine  with  my 
 Milk :  Eat  0  Friends,  drink,  yea  drink  abundant' 
 ly,  0  Beloved  { 
 
 Rightly,  Continue  in  my  Love,  and  put  the 
 beft  Sence  upon  all  that  I  do.  When  things 
 are  at  the  worft ;  one  that's  fill'd  with  Love 
 to  Chrift,  will  put  the  beft  Interpretation  on 
 every  thing:  If  he  be  afflided,  he  will  place 
 
 the 
 
the  Affli(ftion  on  theFaithtuInefs  of  God;  and 
 believes  that  he  intends  hini  Kindnefs  and 
 Good.  But  till  we  Love  him,  we  (hall  never 
 put  a  good  Sence,  and  Conllru£lion  on  what 
 he  does.  The  more  we  Love  him  the  more 
 Qiiiet  will  our  Spirits  be,  under  all  fiis  Provi- 
 dences: We  fhall  not  allow  any  hard  TIiou2;hts 
 of  God,  under  our  Sorell:  Tryals,  bu:  fay, 
 "  Let  him  fmite  me,  and  Chalten  me,  fo  he 
 "  do  but  Love  me :  Let  him  make  me,  or 
 "  keep  me  Poor,  fo  he  will  not  Frown;  fo 
 "  he  will  but  Love  me :  Let  him  take  from 
 "  me  whom,  and  what  he  will,  that  vv^as  the 
 *'  Objed  of  my  delight ;  ^o  I  may  but  abide 
 "  in  his  Love:  Yea  Lord  wilUuch  a  one  fay. 
 "  Life  it  felf  is  as  the  fliadow  of  Death,  with- 
 "  out  thy  Love ;  Let  me  rather  dte^m  thy  Lave, 
 "  thaft  live,  in  thy  Difpleafure! 
 
 Ninthly,  Continue  in  my  Love ;  and  be  Jea- 
 lous of  my  Love,  and  oi  my  Honour.  Be 
 Jealous,  lell  any  thing  ileal  away  your  Love^ 
 or  Rival,  or  Rob  me  of  it.  Wiien  any  Earth- 
 ly Comfort  or  Temporal  Blelfrng  is  delightful, 
 and  is  like  to  Ingrofs  the  place  of  Chrill ;  your 
 Love  to  him  Ihould  make  you  fay,  I  fear  I 
 fhall  difpleafe  ^^y  Lcjy-^;  my  Heart  is  Engaged 
 for  Him,  I  have  given  it  him ;  let  him  take  it 
 H'/W//,  and  keep  it  to  himfelf.  For  want  of  this 
 Holy  Jealouhe  over  our  felves ,  the  World 
 often  prevails,  and  Sin  doth  ealily  befit  us; 
 and  our  Foot  is  taKen  in  the  Devils  /set,  b^^fore 
 v/e  are  aware;  and  fo  Conftfience  is  detilcd  ; 
 
 Q,  and 
 
110      ClJJlft'S  Soloc  to  US, 
 
 and  Grace  withered,  and  Comforts  wafted ; 
 and  our  Peace  broken. 
 
 So  with  Refpeft  to  the  Honour  of  Chrift. 
 Let  us  Continue  in  his  Love ;  and  be  con- 
 cern'd  for  his  Glory  in  the  World,  and  griev'd 
 for  his  Difhonour,  by  whom  foever  it  is  occa- 
 fionM.He  that  loves  and  Honours  Chrift  moft, 
 will  be  moft  tenderlyaffefted  with  what  relates 
 to  his  Intereft,  and  Glory,  and  the  Honour  of 
 his  Name.  And  on  the  Contrary,  'tis  unde- 
 niable, that  he  that  cares  not,  what  becomes 
 of  the  Honour  and  Intereft  of  Chrift  in  the 
 world,  is  deftitute  of  unfeigned,  and  prevailing 
 Love  to  Him. 
 
 Laflfy^  Continue  in  my  Love,  and  don't 
 take  wrong  Meafures  in  Judging  either  o^my 
 Loz'e  to  you;  or  oiyour  Love  tome.  Some  con* 
 ciude  their  Love  to  God  and  Chrift,  from  fuch 
 things  as  will  not  argue  it :  Others  conclude 
 the  want  of  Chrift's  Love  to  them,  from  fuch 
 tilings  as  will  not  Infer  it. 
 
 Continue  in  my  Love,  and  don't  Judge  you 
 I.oveme,  wlien  you  do  not;  or  that  you  dif- 
 cover  your  Love  by  fuch  things,  as  are  no  Evi- 
 dence at  all  of  a  prevailing  Superlative  Love. 
 There  may  be  a  general  Common  Love  to  God 
 and  Chrift,  upon  Principles  of  Education  on- 
 ly, or  a  iiitle  Flailiy,  fenfitive  Love,  from 
 v/hat  you  read  and  hear  of  his  Excellency,  and 
 cffiis  Kuuliiefs:  When  the  Heart  is  not  Erfe^lu- 
 ally  won  to  prize  him,  to  confent  to  him,  to 
 receive  him,  todiooiehim,  upon  a  Com  par  i- 
 
 fon 
 
JLtbe  tl)t  ipatl^er's  to  mnu    1 1 1 
 
 Ton  with  all  things  elie,againg(l:allCompetitors. 
 And  that  appears, becaulc  it  is  not  Adive,  and 
 Effeftual  to  produce  any  Suitable  Fruit. 
 
 Would  you  likewife  Judge  of  his  Love  to 
 you ;  You  can't  argue  againil  it,  from  your 
 Afflidions;  becaufe  whom  he  Loves,  he  Re- 
 bukes and  Chaftens.  If  ye  endure  Chaflif. 
 ment ,  God  deals  with  you  as  Sons ,  Heb, 
 XIL  7. 
 
 But  the  great  thing  you  would  be  refolv'd 
 in,  and  by  which  you  may  refolve  the  otlier, 
 is  concerning  your  Love  to  Chrifi*  Recolleft 
 then  what  hath  been  faid  of  continuing  in  his 
 Love.  Do  you  doubt  whether  you  Love 
 liim  ?  Ask  your  Souls,  whether  you  don't  de- 
 light in  his  prefence,  and  mourn  for  his  ab- 
 fence?  Do  you  not  value  and  Elfeem  him  a- 
 bove  all  things?  l^o  you  not  Endeavor  to 
 pleafe  him  ?  Are  you  not  relllefs  in  your  De- 
 fires  after  Union  to  him,  and  Communion 
 with  him?  Do  you  Endeavor  more  to  be 
 Jike  him?  Do  you  nor  Love  all  his  Members, 
 all  that  he  Loves,  all  that  relates  to  him,  and 
 bear  his  Image?  Do  you  often  vifit  him  ;  and 
 Love  to  be  where  you  may  meet  him  ?  Do 
 you  Love  him,  fo  as  to  put  the  bell  Sence 
 upon  what  he  doth  with  you,  and  towards 
 you?  Are  you  Jealous  of  any  thing  that  may 
 Rival  him,  in  your  ho'^t  ?  Are  you  concerned 
 for  his  Honour?  Are  you  careful  not  to  take 
 
 Q.  2  wrong 
 
±11     C6?<ftsllot)eto^s;, 
 
 wrong  Meafures  of  his  Love  to  you,  or  yours 
 to  hiin  ?  By  fuch  things  you  may  prove  your 
 Unfeigned  Love  to  Chrift,though  you  do  not  at 
 prefent  rejoice  and  triumph  in  the  AITurance 
 of  his  Love.  O  beg  the  Witnefs  of  the  Spirit, 
 that  you  may  do  that  alfo! 
 
 Love  is  a  Senfible,  ftirring  Affeflion.  You 
 know  what  it  is  to  Love  in  other  cafes  ?  Are 
 your  Hearts  fet  on  him  ?  Are  your  Thoughts 
 of  him  the  Freeft,  and  Sweeteft  Thoughts  ? 
 Whatpleafure  have  you  in  fpeaking  of  him? 
 Do  you  bemoan  your  felves,  when  you  fear 
 that  he  does  not  Love  you?  Do  you  recom- 
 mend Him  unto  Others,  and  perlwade  them 
 to  Love  hip  ?  Do  you  Confider  often  what 
 He  is,  and  hath  done,  and  fuffered  to  deferve 
 your  Love?  Do  you  Refift  and  Conquer 
 Temptation,  by  the  Thoughts  of  his  Love? 
 Are  you  ready  to  part  with  anything  for  him, 
 that  may  exprefs  your  Love?  Injhon^  you 
 may  Judge  of  your  felves  by  this:  Whether  in  the 
 EJleem  of  a  Believing  mtnd^  in  the  Choice ^  and 
 Adherence  of  a  Refolved  Heart,  and  in  the  careful^ 
 Serious  F.ndeavours  of  your  Loves  ,  you  prefer 
 <IEfoD  and  €\yM  above  all  things.  Before  the 
 Fleafures  of  Sin  and  Senfuahty,  before  the 
 Riches,  Profits,  and  Honours  of  the  World. 
 To  know,  love,  obey,  pleafe,  and  praifeHim, 
 is  that  next  your  Hearts,  the  Principal  and 
 ■Ciiiefcfl:  thing  in  your  Eye? 
 
 To 
 
Eifte  tl^t  Mttitts  to  l^im.    2 1 1 
 
 To  Conclude,  Let  me  prefs  you  to  this 
 Love  of  Ch rift,  and  Continuance  in  it,  by  the 
 Confideration  of  his  Matchlefs  Love  to  us. 
 There  are  fuch  Miracles  of  Divnie  Love  in 
 Chrift,  as  may  pofe  the  Underftanding  of 
 Men  and  Angels.  He  is  the  King  of  Love: 
 The  great  high  Prieft  of  Love:  And  the  Teach- 
 er of  Love  :  The  Love  of  God  Ihines  forth  ia 
 Chrift,  with  all  its  Strength  and  Beauty;  Love 
 in  all  Eftates,  preventing,  aftifting,  and  finifli- 
 ing  Love.  Love  of  ail  kind's,  and  of  all  De- 
 grees, fufficient  to  relieve  the  Soul  againft  all 
 the  Difficulties  of  Life,  the  Darknefs  of  Death, 
 and  the  Dreadfulnels  of  the  Day  of  Judgment. 
 And  all  our  Love  to  dBoH  muftbe  return'dback 
 through  ^efuf  Christ.  God's  Love  of  Bounty 
 to  us,  is  through  Chrift;  Our  Love  of  Duty 
 and  Thankfulnefs  to  God ,  muft  be  return'd 
 through  him.  And  how  Worthy  is  He  of  all 
 our  little  LoveP  His  Love  pitied  us,  when  wg 
 were  in  our  Blood.  His  Love  had  Companion 
 on  us,  when  we  were  wounded  and  left  for 
 Dead  5  ,and  pour'd  in  Wine  and  Oyle  into  our 
 Wounds.  This  is  the  Love  ,  that  Repriv'd 
 and  fpar'd,  and  Pardon'd  us*,  when  we  were 
 condemned  by  the  Lav/.  Juftice  would  have 
 had  us  Delivcr'd  up ;  and  our  Guilty  Confcien- 
 ces  Fear'd  it,  and  gave  all  for  loft.  This  ts  the 
 Love,  the  expenfive  coftly  Love,  that  Fed  us 
 when  we  were  hungry  ;  Cloath'd  us  when  na- 
 ked, and  relieved  us  when  Poor,  and  fav'd  us 
 iroiii  Hell,  when  v;e  were  ready  to  Perifti, 
 
 0^3  This 
 
324    €U^s%outoWis, 
 
 This  is  the  J^onijlAng  Love  of  Qhr'tfl •  that  re- 
 ceived thole  who  had  Forfaken  him :  That 
 hath  drawn  thofe  that  fled  from  him:  That 
 kifs'd  thole  that  Scourg'd  him  :  That  Crown'd 
 thofe  that  wounded  iiim :  That  reviv'd  thole, 
 that  kill'd  and  Crucify d  him:  And  by  Incom- 
 parable Condefcenfion,  chargeth  thole  that  ha- 
 ted him,  to  Love  him,  with  all  their  Hearts, 
 and  enableth  them  to  do  lb. 
 
 If  all  ibis  Love  and  CompalTion  be  Attractive 
 of  Love,  how  much  beyond  all  Exprellion,  are 
 we  bound  to  Love  him  ?  And  how  Ihameful  is 
 it  that  we  Love  him  no  more  ?  If  vi^e  can't  fay 
 with  the  Apoftle,  Lord^  tho/t  knowefl  that  I 
 Lovethee^  yet  who  would  not  fay.  Lord,  thou 
 k»owefi  that  1  would  Love  thee.  Let  us  then  re* 
 ^o\vt^  and  Endeavor,  that  our  Life  in  the 
 Flefh  may  be  a  Life  of  Faith  and  Love.  Let 
 our  works  be  Labours  of  Love.  Our  Suffer- 
 ings,  Seals  of  Love.  Our  Sorrows,  the  Sor- 
 rows of  Love.  Our  Prayers,  Cry's  of  Love. 
 Our  Prailes  and  Thanklgivings  Songs  of  Love. 
 Let  every  Work  we  do,  every  Duty  we  per- 
 form ,  every  Power  of  Soul  and  Body,  be  all 
 one  Sacrifice  of  Love.  Let  us  Look  fteadily 
 and  continually,  by  Faith,  on^fefns  Chrtj^  Cru- 
 cifd  if  ever  we  would  be  fill'd  with  Love. 
 Let  us  behold  his  Hands  and  Feet :  Let  us 
 come,  and  put  our  Fingers  into  the  Print  of 
 the  Nayls;  And  thruft  our  Hands  and  Hearts 
 iritc)  hs  Side;  till  we  are  wiarm'd  with  his 
 juove ;  and  feel  the  conftraining  Power  of  it. 
 \-\.  '  /  '  "    >      There 
 
 li" 
 
%\kt  t^t  if  atljer's  to  Ijim*     2  2  5 
 
 There  is  nothing  like  the  Scjicc  of  this  Love ; 
 and  conftant  Communion  with  God,  in  the 
 Exercife  and  Return  of  it,  that  w  ill  make  us 
 Thriving,  Live|y,Chearrul,  Joyful,  Eftabli /Led, 
 Perfevering  Chriftians.  AW  to  Him  that  h^ 
 "jtd  us^  and  iv/ifljed  us  from  our  Sins^  in  his  mofl 
 precious  Bloody  To  Him  be  Glory,  Honour  and 
 Pratje  for  every  and  ever.     Arnen. 
 
 Ct4  The 
 
117 
 
 The  Stria 
 
 OBLIGATION 
 
 O  F 
 
 Sacramental  VOWS; 
 
 In  Three  Sermons, 
 
 Frcm  JUDGES  XI.  .i?5»     I  have  opend  my 
 Mouth  unto  the  Lordy  and  I  Cannot  go  back. 
 
 The  Firft  Sermon. 
 
 THAT  Men  fliould  ftand  to  their 
 Words,  and  be  faithful  to  their  Pro- 
 mifes,  is  of  mighty  Advantage  to  hu- 
 mane Society,  and  necefTary  to  the 
 Support  of  it.  There  is  fcarce  any  Vice  more 
 Reproachful  than  Treachery  and   Falfbood  , 
 
 when 
 
2  2  8    Xije  ^ttict  Oblfgaf ton, 
 
 when  Men  make  Promifes,  and  never  intend 
 to  keep  them ;  or,  notwiihftanding  a  prefent 
 Intention,  take  no  care  about  the  perrormance; 
 The  fence  that  we  have  of  the  common  Interefl: 
 of  mankind,  has  put  a  mark  of  Infamy  upon 
 fuch  a  Crime:  becaule  no  man  who  is  guilty 
 of  fuch  a  FalQiood  towards  others,  would  be 
 willing  that  other  men  fhould  treat  him  in  hke 
 manner.  But  whoever  views  the  State  and 
 Charader  of  the  Chriftian  World,  andoblerves 
 the  Lives  of  Chriflians  who  are  baptized  into 
 the  Name  of  Chrifl,  and  obliged  by  a  Sacra- 
 mental Oath,  (^  which  they  have  often  repea- 
 ted) faithfully  to  follow  and  obey  him ;  Who- 
 ever confiders  this ,  will  think  that  we  have 
 a  double  meafure  of  Proceeding,  one  for  Afe/s, 
 another  for  ^Q^-y  That  while  we  reckon  it 
 Reproachful  to  be  perfidious  to  one  Another, 
 not  to  ftand  to  our  Agreement,  not  to  perform 
 what  we  have  folemnly  promifed,  and  are  a- 
 Ihamed  to  deal  falfly  ^vith  Men ;  yet  nothing 
 is  more  common  than  fuch  Falfliood,  in  our 
 Carriage  towards  ^^^'. 
 
 We  may  now  make  light  of  fuch  Unfaithful- 
 nefs-,  but  hereafter  it  will  lie  heavy  on  the 
 Confcience,  when  av\'akned,  to  remember  and 
 rcHed:,  how,  by  the  Covenant  or  Baptilm, 
 and  by  the  renewing  of  it  at  the  Table  of  the 
 Lord,  "  I  was  devoted,  dedicated,  obliged, 
 **  and  bound  to  be  the  Lord's  ;  I  gave  up  my 
 "  felf  to  his  Service,  I  promifed  Fidelity  to 
 "  him  :  But,  Wretch  that  I  was,  \  prefently 
 "  went  back,    I  l^ave  eaten  and  drunk  in  the 
 
 "  Prefenc^i 
 
Of  Sacramental  ^oibs:    219 
 
 Prefcnce  of  Chrift,  and  thereby  owned  my 
 felf  to  be  in  the  number  of  his  Friends  nnd 
 Followers  ;  and  yet,  after  that,  I  have  lived 
 to  his  Difhonour.  I  did  covenant  and 
 ingage  with  the  greatcft  Solemnity,  but  I 
 foon  burft  all  thele  Bonds  afundcr.  I  have 
 been  treacherous  to  my  Saviour,  falfe  and 
 perfidious  to  my  God  ;  I  have  fvvorn,  but 
 have  not  performed  it,  to  keep  his  righteous 
 Judgments-,  to  mortifie  every  Lull,  to  (pare 
 none  of  the  Enemies  of  my  Soul,  to  negle£i 
 nothing  that  (hould  be  made  known  to  be 
 my  Duty,  &c.  It  is  the  Guilt  and  Danger 
 of  fuch  Unfaithfulnefs  to  God  and  Chrifl:  , 
 which  I  would  mind  you  of  from  this  Scrip- 
 ture, as  liiitable  to  a  Sa.cra?n^ntal  Sckmnity. 
 Whereby  many  of  us  have  again  engaged  our 
 Selves,  by  Promife  and  Covenant  to  be  the 
 Lord's :  And  therefore,  when  we  are  tempted 
 to  any  kind  of  Unfaithfulnefs  to  him,  we  may 
 henceforward  ufe  the  words  ofyV/'/W;^,concern- 
 ing  his  Vow,  I  hxve  opcmd,  my  Mouth  unto  the 
 Lord,  and  I  cannot  go  hack. 
 
 As  previous  to  what  I  more  efpecially  de- 
 fign,  fbmethingmuft  be  fpoken.  i.  Concern- 
 ing this  famous  Perfon,  ^tphtha.  2.  Concern- 
 ing his  Vow,  with  reference  to  his  Daughter ; 
 for  to  that  the  Expreffion  in  thefext  doth  refer, 
 that  he  had  ope^fcd  his  Afouth  unto  the  Lord.  2. 
 Concerning  his  doing  to  her  according  to  his 
 VoWjOr  his  not  going  back  from  his  f^ow.  Where 
 the  Inquiry  will  be^  whether  he  did  really  of- 
 fer 
 
2  ?  o    %i^t  s>ttitt  DbMgatf Ott, 
 
 fer  his  Daughter  in  Sacrifice,  or  no  ;  and  if  he 
 did,  whether  he  did  well  or  ill  in  it. 
 
 1.  0s  to  the  PQY^ony^ephtba,  he  is  one  of  the 
 antient  Worthies,  who  by  Faith  obtained  a 
 good  report,  ^  So  the  Apoftle  tells  us :  He  ma- 
 nifefts  himfelf,  by  what  we  read  oi  him,  to  be 
 a  good  man ;  for  when  he  undertook  to  appear 
 in  Arms  for  his  Country-men,  and  to  fight 
 their  Battels,  he  applies  himfelf  firfl:  to  ask  coun- 
 fel  of  God  ;  t  And  withal,  he  offered  Peace  to 
 the  Ammonitts,  before  he  proceeded  to  any 
 Ad  of  Hoflility  againfl  them  ;  He  indeavors 
 to  convince  them,  that  he  was  ingaged  in  a 
 lawful  War,  and  therefore  might  appeal  to 
 God  as  Judge  in  the  Quarrel.  Having  thus  be- 
 gun well,we  read  that  II  ^^e  Sprit  of  thQ Lord rv as 
 upon  him^  which  filled  him  with  an  extraordina- 
 ry Courage  and  Refolution,  and  made  him 
 defpife  Danger;  and  thereupon-  we  find  his 
 Charader  is  that  of  j  Mighty  Mm  of  PVuri 
 
 315cfo.20  he  ingiges  the  Enemy,  he  makes  a 
 folemn,  but  a  ftrange  Vow  unto  God,  30.  and 
 3  I ,  f^erfes^  And  Jephtha  vowed  a  f^ow  unto  the 
 Lord^  and  fdd^  If  thou  fh  alt  without  fail  deliver 
 the  children  of  Ammon  into  mine  bands  ;  then  it 
 JhAll  he  ,  that  whatfotver  cometh  forth  of  the 
 Doors  of  my  Houfe  to  meet  me^  when  I  return  i?% 
 Peace  jrom  the  Children  o/*  Ammon,  (hall  furely 
 hi  the  Lord's^  And  I  will  offer  it  up  for  a  biirnt-of' 
 
 fering. 
 
 *  Ueh.  !ie      t  J^^Z^  17'  C^'^h  7-   "•     \  Verfe.  %^l 
 
^f  ^actamcntai  tlotts.    2^1 
 
 fering,  **  That  is,  The  Honour  of  the  God  of 
 "  Ifrae/,  and  the  Succefs  of  this  Battel,  arefo 
 "  very  confiderable  to  me,  fo  very  precious 
 "  and  valuable  in  my  account;  that  I  am 
 "  willing  to  obtain  a  Victory,  though  with 
 "  the  lofsof  that  which  is  dearcft  to  me  in  the 
 "  World;  If  the  Lord  would  give  me  Succefs 
 "  againft  the  Childrenof^;«;»c>^,and  grant  me 
 "  Viftory  over  the  Adverfaries  of  his  Name 
 "  and  People,  Whatever  fhall  meet  me  com- 
 "  ing  out  of  my  Doors  at  my  Return,  fhall 
 "  be  the  Lord's,  and  I  will  otfer  it  to  him  for 
 "  a  Burnt-offering. 
 
 ilcco;ii3ingl^  we  read  in  the  Hiftory  that  God 
 grants  his  Defire;  he  delivered  the  Children 
 of  Ammon  into  his  hand,  yea  gave  him  a  com- 
 pleat  Victory,  for  they  are  laid  to  be  fubdued 
 before  the  Children  of  IJrael.  The  News  of  it 
 quickly  fpreads,and  reacht  to  Jephtha^s  Houfe, 
 before  his  Return:  Whereupon  his  Daughter, 
 his  only  Child,  came  out  to  meet  him-  But 
 inrtead  of  a  joyful  Welcome,  the  fight  of  her 
 itrikes  him  to  the  Heart,  and  awakens  the 
 moft  furprizing  and  vehement  Sorrow ;  makes 
 him  rent  his  Cloaths,  and  cry  out,  as  a  mife- 
 rable  Perfon  ,  v.  35.  J/as  ^  my  Daughter! 
 thou  hnfi  brought  me  low^  thou  art  one  of  them  that 
 trouble  rne :  For  I  have  opemd  my  Mouth  unto  the 
 Lordy  and  I  cannot  go  back.  "  That  is,  I  have 
 "  vowed  to  the  Lord,  that  whatfoever  com- 
 *'  eth  out  of  my  Doors  to  meet  me,  fhall  be 
 "  the  Lord's,  and  fhall  be  offered  in  Sacrifice ; 
 "  and  how  dear  foever  it  cofl  me,  my  Vow 
 
 "  mult 
 
mull  be  performed,  as  I  now  perceive  it 
 will  colt  me  dear  indeed.  My  Affe8:ion, 
 as  a  Father,  would  make  me  do  any  thing 
 10  fpare  the  Life  of  an  only  Child,  if  I  were 
 at  Liberty ;  But  I  have  opened  my  Mouth 
 to  tlje  Jlo,:i3,  I  have  bound  and  ingaged  my 
 felf,  that  whatever  comes  out  of  my  Doors 
 to  meet  me,  fhall  be  devoted  to  Death,  and 
 I  will  offer  it  a  Burnt- offering.  I  muff  not 
 be  guilty  of  Perjury  againft  the  moftHigh 
 God;  My  Child,  it  is  true,  is  very  dear  to 
 me,  but  my  God  is  more.  I  had  better 
 be  cruel  to  my  Child,  in  fhedding  her  Bood, 
 than  be  falfe  to  the  Lord  of  Heaven  and 
 Earth,  by  the  non-performance  of  my  Vow ; 
 /  have  opened  my  Mouth  to  the  Lord^  and  I  cannot 
 go  back* 
 
 >^nD  therefore,  after  giving  her  leave  for 
 two  Months  to  retire,  with  fome  of  her  Com- 
 panions, to  a  place  of  Solitude  on  the  Moun- 
 tains, to  lament  her  unhappy  Condition,  to 
 be  cut  off  in  the  prime  of  her  Youth,  without 
 the  BlciTmg  of  Marriage  and  Children,  (  the 
 want  of  which  was  then  rekoned  a  Curfe:  ) 
 After  this,  we  read,  that  he  did  unto  his  Daugh- 
 ter  according  to  his  Vow,  and  Iheknew  no  man, 
 being  thus  cut  off  in  her  Youth.  Whereupon 
 it  was  acuftoai  in  Ifr.tl^  that  the  Daughters  of 
 Ifrael  went  yearly  to  lament  the  Daughter  ^Jeph- 
 tha,  four  Days  in  a  Tear :  Not  to  vifit  her,  or 
 to  confer  with  her  ;  but  to  talk  with  one  ano- 
 ther about  her,  to  difcourfe  of  this  unhappy 
 Virgin,  and  lament  her  deplorable  Circum- 
 fiances.  SDhft? 
 
0{  ;S>actaincntai  tdovos.    i ;  i 
 
 2^fji5  many  think  to  be  the  plain  meaning, 
 of  his  iloi^j^  to  her  according^  to  his  I^ow^     having 
 opened  his  Mouth  unto  the  Lord ;  That  lie 
 devoted  her  to  Death  and  put  her  to  Death  by 
 Fire^  Which  he  vowed  to  do  as  to  whatlbever 
 he  fhould  meet  coming  out  of  the  Doors  of  his 
 Houfe.     That  he  did  not  Hint  her  up  as  a  Nun 
 for  the  reft  of  her  Life,  but  offer'd  her  to  God, 
 as  a  Burnt'ofering.     Very  many  of  the  Ancient 
 Greek  and  Latin  Fathers  have  been  of  this 
 Opinion,   and  many  of  the  greatefl:  Name  a- 
 mongft  the  Modern,  I  fhall  not  need  to  men- 
 tion ^  Authors.     And  they  argue  thus,  what 
 could  he  think  (hould  come  out  of  the  Doors 
 of  his  Houfe  to  meet  him,  but  his  Child,  or 
 one  of  his  Servants,  fome  Man,  or  Woman, 
 or  Children,   of  the  Family  ?    It  were  very 
 ftrange  to  fuppofe,  that  he  expe£led  an  Oxe, 
 or  a  Lamb,  or  a  Ram,  or  a  Goat,  coming  out 
 of  his  Houfe  to  meet  him.     It  cannot  well  be 
 imagined,  that  the  Sacriticeheintended,  could 
 be    any  other  than  a  humane  Sacrifice.     And 
 therefore   moft  Vcrfions  do  render  it  ,    not 
 whatfoever  cometh  out  of  my   Houfe,  but  He 
 that  cometh  out  of  my  Doors  to  meet  me^  I  jvsH 
 offer  up  in  Sacrifice,     What  a  poor  Bufmefs  had 
 it  been,  for  fo  great  a  man  3.sjephtha  to  vow, 
 that  it  God  would  give  him  the  Vidory,  at 
 his  Return,  he  woufd  offer  the  Firil  Ram,  or 
 Lamb,  or  Bullock,  that  he  ihould  meet  with 
 
 at 
 
 See  Dr.  Ei'^ird'ilri^iilriennro^jjf.  rcv't  Sro  />•  8\ 
 
i;4   ITDe  mtitt  €)Wtsatfott, 
 
 at  his  coming  to  his  own  Houfe,  if  no  more 
 than  that  were  meant. 
 
 "  'Tis  plain  that  Jofephus  and  Phi/o ,    the 
 "  Two  famous  Jews  underftood  his  Vow, 
 *^  and  the  Execution  of  it,  in  this  fenfe,  of 
 "  offering   to  God  in  Sacrifice,    the  frft  Li- 
 "  ving  Creature  he  fhould  meet  with,  after  he 
 "  came  home,  which  happen'd  to  be,  his  on- 
 "  ly  Virgin  Daughter,  juii:  coming  out  of  the 
 "  Door,  big  with  Joy  to  receive  and  bid  him 
 ^'  Welcome.     This  Encounter  flruck  him  to 
 *'  the  Heart,  and  Exceedingly  troubled  he 
 "  was,  at  her  Officioufnefs  to  come  out  and 
 "  meet  him,  telling  her  the  Story  of  the  Vorvy 
 "  by  which  he  had  oblig'd  himfelf,  uponfuch 
 ^'  Terms,  to  offer  her  to  God  for  a  Sacrifice. 
 *'  She  was  not  at  all  dejeEled  at  the  Tidings, 
 *^  but  told  her  Father  with  a  generous  Con- 
 llancy,  That  (he  fhould  never  think  much  to 
 *^  fArt  with  her  Life^upn  the  Condition  offecuring 
 "  her  Father''^  Honour  ani  Succefs,  and  the  Liber- 
 ^^  ty  of  her  Cowntry ;  only  fhe  beg^d  two  Months 
 ^    ti?ne  frfi^  for  a  parting  Lamentation  with  her 
 "  Companions^  and  after  that  he  might  be  fleas'^  d 
 "  to  perform  his  P^ow.     Her  requeft  wasgrant- 
 "  ed,    and  at  the  end  of  the  T\vo  Months, 
 "  this  Innocent  Devote  w^as  made  a  ^  Sacri- 
 *'  fice,  without  any  Reverence  either  to  Re- 
 "  ligion,    Law,    or  Common  Faith;   fo  far 
 "  was  Jephtha  tranfported  with  a  blind  Zeal 
 
 "  into 
 
 *■  Jofephus  Jey^ijh  Amiq.  lib.  V. 
 
"  into  a  Contempt  of  all  other  Confiderati- 
 
 "  ons. 
 
 But  that  which  is  mod  confiderable  to  fa- 
 vor this  fence,  is  his  Extraordinary  Trouble 
 at  the  meeting  with  his  Daughter ;  which 
 there  were  no  room  for ;  if  he  had  not  vowed 
 to  put  her  to  Death-  What  meaneth  his 
 Tranfport  of  Grief,  his  cxccllivc  Sorrow,  and 
 paffionate  Concern,  that  he  rent  his  Cloaths, 
 and  bitterly  exclaims^  that  he  was  brought 
 low  and  troubled  ? 
 
 l^O\X)tOZt  on  the  other  hand,  many  deny 
 that  he  put  her  to  Death,  and  explode  it  as  a 
 mollabfurd  Opinion,  that  a  fond  and  indulgent 
 tather  fliould  burn  the  Fruit  of  his  own  Body, 
 execute  his  only  Child,  a  dutiful  and  obedient 
 Child  too,  the  object  of  his  prefent  Comfort, 
 and  future  Hopes.  They  urge,  that  Humane 
 Sacrifices  were  hateful  to  God,  and  provoked 
 him  utterly  to  dellroy  the  Cana.i»ites^  &€> 
 Dent.  Xir.  ^i.  yVnd  kindled  his  Indignati- 
 on againlf  //^W,  when  they  brought  the  King 
 idi  Mo-xh^  to  the  fad  NecelTity  of  offering  his  £/- 
 di'jl  Son,  for  a  Burnt  offering  on  the  Wall  of 
 his  City.  And  tliat  the  words^jhaH-j  the  Lord's^ 
 may  more  properly  be  rendered,  Jhail  be  Cor/Je- 
 crated  to  the  Lord,  i.  c.  dedicated,  and  fet  a- 
 parc  for  his  fpecial  Service,  as  the  N'azan^^es 
 were.  Or,  I  ivili  offer  it  up  for  a  Burnt  Offering: 
 Or  not  Jr;d,  ^  the  particle  Fau  is  often  ufeJ 
 
 R  in 
 
 *  G.-//.  2    6.    £.v    1-  to.     Diut>  11,  f.    Jfa.  7.  6. 
 
t^6   IDbf  strict  ©bWgafiOm 
 
 inadisjunctive  Senfe.     And  in  fuch  a  fenfe  as 
 that,  'JephtLt  is  faid  to  do  to  her  According  to  his 
 Vorv,   And  the  rather,  becaufe  it  follows,  W 
 fjje  knew  no  Mm  :   which  Expreflion    were 
 Superfluous,  if  l"he  was  Sacrific'd  aiToon  as  fhe 
 came  down  from  the  mount, where  Oie  had  been 
 for  two  Months,  to  bewail  herVirginity.  And 
 the  word   rendred   to  lament  in  the  follow- 
 ing Verfe,   fignifies  to  talk  with.     And  that 
 the  Being  without  Children,  was  reckon'd  a 
 Curfe  and  a  keproach,  and  therefore  he  was 
 fo  troubled  that  his  only  Child  was  fo  to  live 
 and  die,  under  this  Reproach,  when  he  faw 
 his  Family  almoft  extin£l,and  himfelf  excluded 
 from  all  Hopes  of  Pofterity.  Thusfome  argue. 
 I&nt    fuppofmg    he    did   Sacrifice    her  , 
 ^will  be  difficult  to  refolve,  whether  he  did 
 well  or  /■//,  in  doing  to  her  according  to  his  Vow* 
 Some  think  it  was  a  very  lawful  and  com- 
 mendable   Adion  5    others  Condemn   it  as 
 mod  barbarous,  and  moft  inhumane.     The 
 fubftanceofwhat  is  faid  on  both  fides,  is  this. 
 Firft,  They  who  plead  for  the  Lawfulnefs  of 
 this  Fa£l  o^Jephtha,  defire  it  may  be  confi- 
 dered,that  God  isAbfclute  T.ord  of  the  Lives  of 
 all  his  Creatures ,  he  may  call  for  them,  and 
 difpofe,  of  them  as  he  pleafes,  and  in  what 
 manner  he  thinks  good  ;  And  therefore  they 
 fuppofe  that  the  Spirit  of  God,  which  came 
 tipon  him, and  filled  him  with  fuch  an  Heroick 
 Courage,  did  likewife  put  him  upon  making 
 this  Vow  ;  and  that  he  was  certainly  obfiged 
 to  penorm  it,  h/  the  fpccial  Law  of  God  a- 
 
 bout 
 
£>f  S>acranitntal  Motbfi.    j  ?  r 
 
 bout  Vows,    Lcvit.  22.  28,  29.     No  devoted 
 things  of  Ma/j  or  Braflfo  devoted^  fljall  be  fold^  or 
 redeemed^  every  devoted  thing  is  waft  holy  unto 
 the  Lord\  and  none  devoted^  which ^j all  he  devoted 
 of  ?mn^  but  fljall  ffdrelj  be  put  to  Death.     Now 
 this  kind  of  Vow,  mull:  be  diilinguiflied  from 
 another  fort  Ipoiken  of,  2d,  and  3^.  Verfes , 
 where  there  was  'a  Liberty,  to  exchange  or 
 redeem  for  a  fum  of  Money,  which  could  not 
 be  in  this  Cafe  of  'Jephtha^  at  leaft  he  thought 
 fo  ;  otherwife  he  would   not  fo  paflTionately 
 exprefs  himfelf,  upon  the  meeting  his  Daugh- 
 ter, if  a  little  Money  might  have  faved  her 
 Life,  and  fulfilled  his  Vow. 
 
 SCI)0^  fay  moreover,  that  by  this  Vow  of 
 ^ephtha,  it  is  probable  God  intended  to  pre- 
 pare both  Jew  and  Gentile,   for  entertaining 
 the  Doftrine  of  a  Crucified  Saviour:  For  you 
 know  the  Son  of  God,  the  only  begotten  of 
 his  Father,  was  devoted  by  his  own  Father 
 unto  Deathj  and  {o  is  faid  to  be  made  a  Curfe^ 
 and  by  that  Death  the  mofl:  glorious  Vidory 
 is  obtained  over  Sin  and  Satan :  And  as  the 
 JntendedS'dCVifiCGonfaac  by  his  Fsithtv  Jbr ah a^/iy 
 did  fhew  forth  the  real,  adual  Sacrifice  of  the  '^ 
 Redeemer;  This  actual  Sacrifice  o^Jephtha''^ 
 Daughter  might    refer  to  the   fame   thing ; 
 Nay  they  tell  us,  it  is  one  of  the  mofb  lively 
 Reprefentations  of  the  Death  of  Chrill,  in  the 
 whole  Scripture  :    They  urge  the  Purity  of 
 the  Sacrifice,  that  flie  was  a  Virgin,  which  is  an- 
 fwcred  by  the  Character  of  our  Lord's  perfc6l 
 Innocency:  And  that 'twas  only  and  a  beloved 
 Child,  agrees  to  the  fame  purpofe:  And  the 
 
 R  2  SubmifTion 
 
SubmilTion    of  this  Innocent  Sacrifice  to  the 
 Will  of  her  Father,  anfwers  the  Difpofition  of 
 Chrift's  Soul,  to  the  Order  and  Command  of 
 God,  that  he  fhould  lay  down  his  Life :  And 
 the  little  time  fhe  deiires  to  prepare  for  fuch  a 
 folemn  and  important  thing,  is  not  inconfift- 
 ent  with  the  readineis  of  heg  Obedience;  for 
 our  Lord  himfelf  retired  to  the  Mount  of  0- 
 lives^  by  Mediation  and  Prayer,    to  prepare 
 himfelf  for  his  being  a  Sacrifice,  and  yet  faid, 
 Father  glonfie  thyfelf^  thy  Will  be  done.    As  'Jeph- 
 th/s  Daughter  faid,  Let  it  be  according  to  thy 
 Voiv^  only  defired  two  Months  time  to  bewail 
 the  lofs  of  her  Virgin  Life;  Which  is  men- 
 tioned, to  reprefent  the  Purity  and  Innocency 
 of  that  Sacrifice,  which  this  prefigured.     And 
 to  this  End  the  Daughters  of  Ifrael  Yearly 
 met,  todifcourfeofher,  to  perpetuate  the  Me- 
 mory o^this  ^  Sacrifice  J  and  thei'eby  raife  their 
 Expectations  and  Hopes  of  that  greater  one^ 
 which  ourSaviourwas  to  offer  for  theRecovery 
 of  fallen   Sinners.      And  therefore  'Jephthas 
 great  Concern  ,    if  he  expeded  to   make 
 a  humane  Sacrifice,  and  his  Vow  defigned  it, 
 "  was,  to  meet  with  his  only  Child :  He  knew 
 not  till  then,  that  She  was  to  be  theVi6lim: 
 Neverrhelefs,   he  did  unto  her  According  to  his 
 
 *  the  Samaritans  honour'' d  the  Daughter  p/Jephtha  with  at' 
 vine  IVorfljip,  as  thar  Country  Patromjs:  yind  -.7i  the  time  of 
 Epjp'nanius  \ept  a  Yearly  Fe^Jl  in  Memory  of  her.  The  fame 
 tt  may  be  "with  that,  JuHres  XI.  40-  Epiphan.-  adv.  Hxref.  /, 
 3,  Tern.  II.  /ier.LXXVil^ 
 
FoiVj  he  Sacrificed  his  moft  tender  AfFcfflions 
 to  the  Inrerefl  of  his  Country,  and  the  De- 
 liverance of  his  People. 
 
 If^oinetcr  all  this  may  be  plaufibly  enough 
 urged,  to  excufe  and  jultifie  this  Facl  o^Jeph^ 
 th/t,  and  we  ought  to  be  very  unwilling  to 
 charge  him,  with  the  Murder  of  hia.  Child, 
 having  the  Chara6ler  of  a  good  Man,  and 
 being  one  of  the  Antient  Worthies ;  yet,  ac- 
 knowledging his  Repentance,  as  in  the  Cafe 
 of  GideofT^  So'ojnoyi^  M.waffeh^  t^c.  it  feems 
 moft  likely,  that  this  Vow  oi^ Jepkha  was  rafh, 
 and  the  Performance  of  it  unlawful :  That  he 
 could  not  lawfully  Vow  the  Death  of  one,  that 
 did  not  deferve  to  be  pat  to  Death,  without  an 
 exprefs  Order  from  God,  which  doth  not  ap- 
 pear :  The  Law  of  C/'r/'^^>^,  ovJ^athsmaamong 
 the  Jews,  gave  no  fuch  leave  unto  Parents, 
 to  cut  the  Throats  of  their  own  Children  : 
 And  it  is  upon  that  account  that  fomc  learned 
 Men  think,  he  Md  not  offer  his  Daughter  in  Sa- 
 crifice ;  whereas  that  will  onlyvprove  that  he 
 fhcuid  /jot.  But  the  Cafe  in  ihort  wa$  this, 
 Jephtkt  was  a  well  difpofed  Man,  had  a  great 
 deal  of  honeft  Zeal,  but  was  Pwafh  and  In- 
 difcreet  in  framing  his  Vow;  and  fo  was 
 drawn  into  a  Snare,  as  verily  believing,  that 
 he  ought  to  perform  it;  And  accordingly  he 
 did,  but  confidcred  not,  that  '^^o  Fow  cm  ohliga 
 vchere  the  mutttr  is  not  tn  our  o\vn  Poiver^  or  where 
 the  nLitter  is  not  Ltwfiil.  The  Life  of  his  Daugh- 
 rer,  was  not  in  his  Power  to  difpofe  of,  nor 
 lawful  for  him  to  take  ir,  he  had  no  fuch  right. 
 
240  %ht  strict  ^miQAtim* 
 
 It  was  in  it  felf  unlawful  for  him  to  kill  his 
 Ch  ild,  his  Vow  could  not  difpenfe  with  the 
 former  Gb'igicion  he  was  under.  Thevery 
 Heathens  acknowledge  the  Uniawfulnefs  of 
 this,  and  this  Fad  is  remembered  in  Pagan 
 Hiftory,  under  the  name  o(  Jgamem^on'^sid.cn'' 
 ficing  his  Daughter  Iphigema,  ov'Jephthigema. 
 There  are  many  Parallel  Circumltances,  and 
 the  Chronology  of  Jephtha  and  Agamemnon  the 
 fame,  but  that  I  Hiallnot  need  to  infifton. 
 
 However,  having  once  vowed  and  pro- 
 mifed,  and  fo  opened  his  Mouth  unto  the 
 Lord,  he  reckon'd  himfelf  fo  bound  that  he 
 could  not  go  back.  If  it  had  been  about  a 
 thing  the  matter  whereof  was  lawful  j  much 
 more,  if  it  had  been  a  Duty  antecedent  to  his 
 Vow,  and  folcmn  Piomife ,  the  Obligation 
 had  been  unexpreffibly  Strengthn'd  by  his 
 folemnVow.  That  tnerefore  which  I  would 
 obferve,  and  learn  from  it,  ft  this, 
 
 Obf.  That  when  rve  have  opened  our  Mouth  un-* 
 to  God^  in  A  way  offolemn  Vowy  Covenant ^or  Vro- 
 mije^  n'C  Ue  yij^de^  [ttch  an  Obligation^  that  we  can- 
 not go  hack*  Or  5,  V^hoever  doth  bind  or  in  gage 
 himjeif  to  God,  (  a^  we  have  done  at  the  Ta- 
 ble of  the  Lord,)  ?iO  C..  ■■-^^derations  whatfoever 
 ian  difpenfe  with^  or  free  hiw  from  that  Ingage* 
 ment. 
 
 Here  are  two  things  to  be  inquired  into,  in 
 order  to  the  pra6fical  Application  of  this 
 'Tmthj  t'i«»  I.  When  may  we  be  faid,  to 
 bind  and  ingage  our  vSelves  unto  God,  by  fo- 
 
 iemii 
 
lemn  Promifc,  Covenant,  or  Vow  ?  2.  The 
 Indifpenfiblc  Obligation  that  there  is  upon  us, 
 not  to  go  back,  but  accordingly  to  perform 
 it. 
 
 •I.  Wi^nt  istobeunderftood  byopeningour 
 Mouth  unto  God  in  a  way  offolemn  Promife, 
 Covenant,  or  Vow.  Of  luch  a  promiiTory 
 Oath  it  muft  be  meant.  It  is  well  known, 
 we  may  bind  our  felves  to  men  by  our  Words ; 
 and  it  was  the  firft  way  of  maJiing  Con:rafts 
 and  Agreements:  for  Writings  and  Seals  are 
 of  later  date,  and  came  in  upon  the  Jealoufies 
 men  have  of  the  Falfhood  and  Uufaithtulnefs 
 of  others.  So  we  read,  Pro  v.  VI.  i,  2'  If 
 thou  art  Surety  for  another^  and,  haji  fir  token  thine 
 hands  with  a  Stranger^  thou  art  fnaredhy  the  H^ord 
 of  thy  Mouth.  Tliat  is,  thou  art  as  fail  bound, 
 as  any  Writing,  with  an  annexed  Seal,  cantye 
 thee. 
 
 iSoUi  concerning  a  Religious  Promife  made 
 to  God,  the  Matter  of  it  js  confideiable,  and 
 the  Manner. 
 
 L  The  Matter.  Which  Is  either  of  fuch 
 things  as  are  not  already  determined,  and  ex- 
 prefl'ed  by  our  Rule;  Or  of  llzch  as  ar»i.  Of 
 the  former  kind  was  jf4ro^'s/^(3r,Gea.  X\7I1I. 
 and  David\  Promife,  of  finding  a  place  f**  en'? 
 Ark.  Under  the  clearer  kevelaLion  o.  '  .t" 
 Rule  by  the  Gofpel,  fuch  PromMcs  c^id  /«  \'s 
 have  neither  io  much  Warrant,  jr  N.c.  .  j^ 
 as  formerly.      ^\nd   tiierefo-e  whencvc    vv'r». 
 
 R4 
 
%  41   ICDe  strict  €)Misatioti, 
 
 open  our  Mouths  to  God  in  fuch  Cafes,  by  a 
 folemn  Promife,  we  muft  take  heed,  F/>/, 
 that  the  matter  be  very  grave  and  ferious  and 
 weighty;  Secondly^  that  it  be  of fomething  In 
 our  own  Power  to  difpofe  of;  Thirdly  ^  that  it 
 do  not  contradift  any  part  of  our  exprefs  Rule. 
 Moll:  of  the  Popifh  Vows,  about  which  there 
 is  a  Controverfie  between  us  and  the  Church 
 of  Rome^  do  offend  againfi:  one,  or  all  thefe 
 tlli'ee  Limitations. 
 
 II.  MXt  in  ay  open  our  Mouth  to  God,  in 
 a  way  o^  folenm  Fromife  of  fuch  things,  unto 
 which  by  theChriftianRule  we  arc  antecedent- 
 ly obliged. 
 
 As  either,  Firft,  in  the  General,  to  the 
 Conftant  Service  of  God ,  and  Fidelity  to 
 him,  Ifa.  XLIV.  5.  O^e  JhafI  fay^  I  am  the 
 Lord''s)  and  mother  jhAll  call  himje It  by  the  Name 
 «?r Jacob:  and  another  fjalljubfcrthe  with  his  hand 
 unto  the  Lordy  and  fir  name  himjelj  by  the  N-tme 
 of  IfraeL  And  there  can  be  no  true  Repen- 
 tance, or  Convcrfion  to  God,  without  fuch 
 a  Refolution,  lugagemcnt,  and  ?ron>;fe  of 
 Fidelity  to  God.  '■'•  Lord^  I  have  call  j^^tny 
 "  Yoke,  and  thy  Authority,  and  for  fo  many 
 *•  Years  have  rebelled  againil:  thee;  but  now 
 '*  I  chufe  thee  for  my  God,  and  call  Heaven 
 *'  and  Earth  to  witnefs,  that  I  confecrate  and 
 *'  devote  my  feif  to  be  the  J.oid's ;  I  will  not 
 ^*  live  to  my  felf,  as  my  Fnd,or  Rule,  any  lon- 
 *i  ger  ;  I  will  yield  my  felf  unto  Chrifl:,to  take 
 l^upon  me  his  Yoke,  and  to  take  up  his  Crofs, 
 *!  and  follow  him  as  myTeacher^  ^^vtour^  and 
 
 "  Lord. 
 
£)f  ^acrmitentai Wiovos.   ^4; 
 
 ''  Lord,     This  the  baptifmal  Covenant  doth 
 import,   and  therein  we  thus  promife,   and 
 ingage,  and  bind  our  Selves.     X^is  we  renew 
 at  the  Tah/e  of  the  Lord^  by  eating  and  drink- 
 ing in  his  Prefence.     The  dchvcry  ot  the  Ele- 
 ments of  Bread  and  Wine  by  a  Miniller  of 
 Chrill,  dotli  virtually  exprefs  the  Ad  of  God, 
 and  Chrill,  {^frngmno  AW  the  ComnJuyiicAntSy 
 ''  You  are  the  profelTed  Difciples  of  a  Cruci- 
 *'  Fied  Saviour;  You  have  promifed  and  in- 
 *'  gaged  by  Baptifm,  to  be  his  faithful  Servants 
 "  to   your  Lives  end,  and  1  have  prom;led 
 *'  and  mgaged,  fays  CB^oD,  to  be  a  Cod  tu  Co- 
 ^'  tenant  to  you,  and  to  give  you  all  theBlef- 
 *^  fings  of  the  New  Covemnt,     I  call  you  here, 
 *'  to  know  whether  you  are  of  the  fame  Mind, 
 "  wliether  you  own  this  Covenant,  and  will 
 *^  {land  to  your  part  of  it:  I  declare  my  Faith- 
 *'  fulnefs  to  my  Promife;  and  by  giving  you 
 "  tlus  Bread  to  eat,  and  this  Cup  to  drink, 
 **  i  openly  profefs  and  avow  it,  that  I  aiw, 
 "  and  will  be  faithful  to  all  that  I  have  pro- 
 "  mifed,  in  the  Covenant  of  Grace*     Do  you 
 '^  by  taking  -this  Bread,  and  drinking  ot  this 
 "  Cup,    declare  your  Ifedfaft  Refoiution  to 
 "  continue  faithful  to  me :  Let  there  be  this 
 *'  mutual  Sign  between  us,   that  the  Covq- 
 "  nant  is  owned  on  both  fides.     I  give  joa  this, 
 "  fays  C.7/>//?,  in  token,  that  I  do  not  Repenc 
 "  of  my  parr;  And  I  take  />,  fays  the  Pen  iter?!, 
 **  Bi'lievi,'g  ChriflLtH,    who  takes  the  Bread, 
 *'  and  dnnks  the  Cup,  Itake^t,  Lord!  to  dQ- 
 "  dare  and  profefs,  that  T  do  not  repent  of  my 
 
 "  Ingagcmcr.r 
 
^    Ingagement  to  be  the  Lord's.  Lof'^y  I  am 
 to  thee ;  I  come  here  to  own  it,  to  make  a 
 
 ^  thine!  I  am  devoted,  reiigned,  given  up 
 ^^  profefHon  of  it ,  and  to  receive  the  Seal, 
 ^  begging  further  Grace  to  inable  me  to  per- 
 
 ^*  and  Pledge  of  thj  Covenant  Faithfulnels  • 
 
 *  fevere,  and  to  anfwer  the  Ends,  the  Claims, 
 /  and  Obligations  of  Redeeming  Grace,  and 
 ^  Covenant  Love.  This  is  the  true  mean- 
 ^^  ing  of  our  Work  at  the  Table  of  the  Lord. 
 But, 
 
 II.  5I5eIltJ0S  this  in  the  general,  there  may 
 be  an  opening  of  our  Mouth  unto  the  Lord 
 by  p;irticular  Promi%  and  Ingagement  againft 
 fuch  or  fuch  a  Luft,  or  to  abftain  from  fuch  or 
 fuch  aSin,thathath  been  yourownlniquity,and 
 formerly  moft  p'  availing,   to  the  Difhonour 
 of  God,    and  the   wounding  of  Confcience, 
 &c.  Or  for  the  performance  of  iuch  or  fuch  afpo- 
 fifive  Duty  in  particular,    which  is  already 
 required  and  commanded ;  yet  you  may  bind 
 your  felf  in  particular,  becauieofthe  Difficulty 
 of  the  performance,  or  manifold  Temptations 
 to  difcourage,  or  the  Senfeand  Shame  of  for- 
 mer Negle«:is,  &c.    We  have  an  Inffance  in 
 the  Jews  in  Ifai.  lo.  29.     T^ey  entered  into  a 
 Curje  and  an  Oath,  to  wdk  m  God^s  Law,  that 
 was  given  them  by  Mofes ;  and  then  follow 
 fome  particulars  of  their  Duty,  K-s^r.  52.     Ver. 
 2K'  to  Inn'j  their  frjl-frutts  even  Te4r  into  the 
 Hoi^fi  oj  the  Lord, 
 
£)f  Sacramental  ^ovbs*    245 
 
 %f)\s  is  proper  and  advifable  for  many  Per- 
 fons,  ro  refolve,  and  promife,  and  ingage 
 themfelves  to  God,  for  the  performance  of 
 fu:h  and  fuch  a  particnlaT*  Duty.  As,  for  In- 
 ftance,  Secrrt  Prayer,  if  it  liath  been  ncgle^l- 
 ed  ;  or  Family  H^orjhip^  if  it  hath  not  been  fet 
 up  in  any  or  vour  Houfes;  or  to  Endeavor 
 the  better  fanft  ricatlon  o^the  Lord'^s-Day^  or 
 be  more  Cai^eful  in  CA'echizi/>g^2i\'\'\  inftruclmg 
 of  Children  and  Servants,  or  to  avoid  fuch  and 
 fuch  Tnfnaring  Company,  o^c,  A  Chriltiaii 
 may  ingage  and  promife,  fome  fuch  tilings  as 
 thele  in  particular;  and  when  he  hath  opened 
 his  Mouth  to  the  Lord  about  thefe  Matters, 
 he  mult  not  go  back.  Only  take  heed  that 
 you  do  I  his  v.  ith  Qnderftanding  ,  and  with 
 Deliberation,  in  order  to  your  better  Perfor- 
 mance ot  fuch  Ducies. 
 
 j;>otu  there  are  three  ways  in  particular , 
 whereby  fuch  a  Fromife  or  Ingagement  may 
 be  made  to  God,  when  it  may  be  truly  faid, 
 that  we  have  opened  our  Month  to  the  Lord,  i .  By 
 inward  Furpofe  and  Refolution  of  Soul.  2- 
 By  formal  Exprefs  Words.  5.  By  Significant 
 i^clions. 
 
 I.  By  Inward  Purpofe  and  Refolution  of 
 Soul.  I  know  an  inward  Purpofe  of  Mind  , 
 cannot  oblige  me  to  my  Neighbour,  there  muft 
 be  fome  Declaration  of  it,or  elfelamas  free  as 
 ever.  But  God  fees,  and  fcarches  our  Hearts, 
 he  knows  our  inward  Thoughts  ;  and  is  a  con- 
 ftant  Witncfs  to  all  our  Defires,  Purpofes,  and 
 
 Refolutions : 
 
^efolutions  :  If  there  be  a/^  imvard  Refolutiony 
 there  is  a  Bond  upon  us  before  <ffi?oD.  As  i:f^;;- 
 nAh^s  Vow,  I  5^?».  I.  II.  Which  was  on- 
 ly an  inward  Refolve  of  her  Heart  ,  did 
 really  bind  her,  though  flie  did  not  fpeak  a 
 word.  We  fpeak  to  God  by  internal  Ads  of 
 the  Soul,  and  converfe  with  him  by  the  lan- 
 guage, of  the  Heart,  as  by  words  with  men. 
 And  fo  we  may  promife  to  God  by  a  Purpofe, 
 I  KJngs  5.  5.  / /'//r/?(7/'^  tobuild  an  Houfe,  is 
 in  EflPecl  to  fay ,  /  mil  build*  Purpofes  are- 
 Expreft  hy  cleaving  to  the  Lord^  Acts  XI.  2:j» 
 So  that  not  to  fullfill  oar  Purpofes,  is  to  falfi- 
 fie  our  word  to  God. 
 
 3f  any  of  you  have  not  proceeded  fo  far, 
 as  exprefs  Covenanting  with  God,  by  Word 
 and  A8:ion,  and  yet  have  faid  in  your  Hearts, 
 I  will  return  to  the  Lord,  the  Lord fjj  all  be  my  Porti- 
 on^   And  my  Ruler ;  though  I  have  made  mention 
 of  other  Names,  1  will  now  make  mention  of  thine 
 only  \  though  I  have  followed  other  Lovers,  I  will 
 ^otp  return  unto  the  Lord;  thougli  I  IrnvQ/erved 
 divers  Lufls  and  Pleajhres,  and  been  long  deceived 
 hy  the  World  and  Sin,  I  will  now  give  up  my  f elf 
 to  God  in  Chrifi ;    Lord,  truly  I  am  thy  Servant, 
 Jdejire  to  befo,  I  refolve  tobefo !  Even  this  Lan- 
 guage of  the  Heart,   though  not  expreft  in 
 Words,  is  heardandunderftood  byGod,  and 
 is  binding  upon  you;  fo  that  you  cannot  falfi- 
 fie,  and  contradict  fuch  a  purpofe  andRefolu- 
 tion  ,   without  a  great  Aggravation  of  your 
 Guilt. 
 
II.  pon  may  bind  and  ingage  your  fclves 
 to  God,  I'j  exprefs  H^ords^  as  here  in  the  Text. 
 And  it  is  hardly  pofTible,  that  whcie  the  for- 
 mer inward  Purpofc,  and  Refolution  is  fin- 
 cere,butit  will  be  declared  by  words;  to  make 
 the  deeper  Imprefllon  on  your  felves,  and  to 
 let  others  he  WitneHes  of  it.  So  the  People 
 of  the  Jews,  >/Z;.  XXIV.  24.  They  faid 
 unto  '[jojljua^  The  Lord  our  God  we  will  ferve^ 
 arid  his  h^oice  we  will  obey.  And  he  jet  up  a  great 
 Stone,  and  faid,  this  ^tone  JJjall  beWitnefs  unto 
 us,  lefiyou  deny  your  God.  So  doth  every  one 
 fay,  that  is  baptized  at  Age,  and  every  Pa- 
 rent that  hath  his  Child  baptized,  and  aimoft 
 every  one  in  Sicknefs,  or  danger  of  Deatli,  or 
 under  Conviclions  of  Sin,  when  Confcience 
 is  awakened.  Owh.u  Refolutions,  and  Pro- 
 mifes,  and  Ingagements  to  God,  have  many 
 of  us  at  fuch  times  made  !  Let  us  remember, 
 how  we  have  opened  our  Mouths  unto  the 
 Lord,  and  cannot  go  back.' 
 
 III.  We  may  do  it  ^j  fome  J^lion,  though 
 we  fay  nothing  with  our  Lips.  As  the  giving 
 of  the  hand  did  ingage  in  Suretifliip,  and  teili- 
 fie  Confent,  though  the  Perfon  faid  nothing, 
 PruV'  VI.  I.  As  fubmiffion  to  the  Ordinance 
 o^Circumafion  amongll  the  Jews,  made  a  Man 
 a  Debtor  to  the  whole  Law,  vv'ithout  Speak- 
 ing a  Word,  GaL  V.  ^.  The  like  is  done  by 
 Bapiijm,  to  the  whole  Law  of  Faith.  Who- 
 ever is  baptized ,   is  under  an  Obligation  of 
 
 this 
 
248  XDf&mrt  £)bit'gaffDjt,  &c: 
 
 this  kind;  Efpecially  it  it  were  at  Age,  or 
 if  he  have  owned  his  Baptifm,  by  the  other 
 Sacrament :'  For  the  Lord^s  Supper  is  a  Cove- 
 nant Rite,  the  very  Nature  of  the  AQ:  doth 
 obUge  a  man,  as  muchasif  hefhouldfignand 
 feal  a  thoufand  Bonds  and  Writings,  wherein 
 he  promifes  to  be  faithful  to  Chrift. 
 
 Now,  who  of  us  but  have  opened  our 
 Mouths  to  the  Lord,  by  fome  \vay  or  other,  if 
 not  by  all  thefe  ways?  Let  us  refolve  not  to 
 go  back.  When  we  are  affaulted  by  Satan, 
 when  we  are  inticed  by  Sinners,  when  we 
 are  follicited  by  our  own  Lulls,  when  flag- 
 gered  by  a  multitude  of  ill  Examples ;  when 
 difcouraged  by  Reproach,or  Diiiiculty,  or  Suf- 
 ferings upon  the  account  of  our  Obedience  to 
 Chrift ;  Let  us  remember,  we  have  fworn, 
 and  we  muft  perform  it ;  The  Vows  of  God 
 are  upon  us.  Pf^e  have  opened  our  Mouths  to  the 
 Lordy  and  we  cannot  go  back,  from  that  whxh 
 our  Mouths  have  uttered,  and  our  Lips  have 
 fpoken. 
 
 Of 
 
149 
 
 Of  the  Stria 
 
 OBLIGATION 
 
 O  F 
 
 Sacramental  VOWS. 
 
 From  JUDGES  XI.  ?$.  ^Ihaveopendmy 
 Mouth  unto  the  Lordy  and  ICtinnot  goback. 
 
 The  Second  Sermon. 
 
 THOUGH  this  Vow  o^]fephtha  were 
 rafh  and  hafty,  and  the  Matter  of 
 it  unlawful ,  becaufe  it  was  not  in 
 his  Power  to  diipoic  of  his  Daughters 
 Life;  Yet,  by  reafon  of  his  Vow,  he  thought 
 liimfelf  obhged  to  oiTer  her  in  Sacrifice.     From 
 
 thic 
 
25 o    Tt}t  ^ttict  ^bliQation^ 
 
 this  Paflage  I  difcourfed  of  our  fblemnVows  and 
 Promifts  to  <2^ci^,  whereof  the  matter  is  fup- 
 pofed  to  be,  not  only  lawful,  but  a  Duty  •,  and 
 colleded  this,  as  the  Ground  of  my  Diicouife, 
 Tkit  wher^  we  have  optnedour  Mouths  unto  the 
 Lordy  wtmufl  not  go  hack.  0^\  That  WkotVer 
 doth  bind  or  mga^t  himfdfto  Gody  no  Qonfidera- 
 ticns  ivhatfotver  can  d'tjpenft  with  ^or  loojt  him  from 
 thxt  Ingagerntnt. 
 
 Having  Oiewn  what  it  is  to  open  our  Mouths 
 to  God,  by  any  fuch  fblemn  Vow  or  Promife; 
 I  come  now  to  confider  the  Indifpenfible  Obli- 
 gation of  it 
 
 /  hxve  opened  my  Mouth  to  the  Lord^  and  I 
 cannot  go  back.     This  muft  not  be  underftood 
 of  a  Natural,  but  a  Moral  ImpoiTibility.     He 
 had  a  Natural  Power  to  alter  it ;    He  was  the 
 lupremc  Magiftrate  at  that  time,  and  had  none 
 to  compel  him.     But,  I  cannot  go  back  ;  that 
 is,  I  cannot  UwfuUy  do  it,  I  cannot  with  Ho- 
 nour and  Conlcience  revoke  my  Word.     So, 
 Gen.  XXIV.  50.      IVe  cannot  (peak  unto  thee 
 good  or  bid^  fays  Laban  to^acob ;  that  is,  the 
 hand  of  God  doth  fo  interpofe,  that  we  durfl: 
 nor.      So  the  Apoliie /^t'/f*' 1    when  ft  bidden 
 to  preach  in  the  Nameof  Chrift,  Aiit  IV.  20. 
 //>  ca^^not  but  /peak,  the  things  th.tt  -ve  have  feen 
 and  hear d-^  i.  e.     We  are  bound  in  Conlcience 
 and  Duty,  to  publiO-i  the  Dotitiue  of  the  Go- 
 Tpel,  though  all  the  W'^^rld  Ihould  oppofe,  and 
 ftnve  to  hinder  it.     1  li'iiill  indeavour  to  prove 
 this. 
 
 Fitj}, 
 
of  5)acraincntai  tlovus?*    2  5 « 
 
 FirHy  By  laying  down  the  Grounds  of  this 
 Indifpenfible  Obligation,  confcquent  to  fuch  an 
 Ingagement.  Secondly,  by  denying  w  hatcvcT 
 can  Pretend  to  have  power  to  liec  us  from  the 
 Obligation,  after  ue have  promiled.  y\nd  take 
 notice  of  (bmc  Inlhnces  that  may  be  alledged. 
 
 I.  Wit  are  bound  by  the  great  Law  ofi^/^7?/<:e, 
 and  Rhhtmtpiejs^  not  to  go  back,  wlien  once 
 we  have  opened  our  Mouth  to  the  Lord.  We 
 are  (enfible  of  hijuftice  towards  one  another  - 
 and  when  Confcience  is  awakened,  we  fhall 
 be  more  fb  ,  of  our  Unrighteoufnefs  in  our 
 Carriage  towards  God.  As  was  Judas  oi  his 
 unjuft  Behaviour  towards  his  Mafter,  on  which 
 he  comes,  and  indices  himfclf. 
 
 ^oD  hath  an  Antecedent  original  Right  to  U5, 
 and  to  all  we  have,  and  can  do ;  It  is  therefore 
 a  piece  of  Juftice  that  he  have  our  Service  and 
 Obedience,  whether  we  ingage  or  promile  it 
 or  no.  He  hath  an  antecedent  Right ;  but: 
 there  is  a  new  Title  by  our  own  Promife  and 
 Vow,  frequently  renewed:  And  it  is  one  of 
 the  rirft  Rules  ofJuAice,  to  render  to  every 
 one  his  own. 
 
 tlpon  this  Principle  did^fphth.t  proceed  as 
 to  his  Daughter  :  That  after  his  Vow  ilie  Wis 
 not  fo  in  his  Power,  that  he  might  difpole  of 
 her  according  to  his  AffeQion,  but  he  mufldoto 
 her  according  to  his  V^ow.  By  a  fo'cmn  Vow 
 or  Promife  to  God,  we  may  additionally  bind 
 and  oblige  our  (elves,  though  as  to  the  Matter 
 of  the  Vow,  we  were  antecedently,  iit  may  be, 
 
 S  bound 
 
bound  to  God,  and  to  him  only.    That  Man 
 hath  Power  to  bind  and  oblige  himlelf,  is  ma- 
 nifeft  by  the  Light  of  Nature  5  it  is  the  Ground 
 of  the  Law  of  Nations,  and  of  all  humane  Con- 
 verle.     Now  by  fuch  a  Promife  or  Vow  to  God, 
 we  bring  a  new  divine  Obligation  upon  our 
 Selves,   and  fo  are  under  a  double  Obligation^ 
 and  both  may  be  called  Divim. ;  The  one  to  the 
 Matter  of  the  Dury,  by  an  antecedent  Rule  and 
 Order  of  God  ^   And  the  other  to  perform  our 
 Vow.     And  were  it  not  thus,  a  greater  Penal- 
 ty Would  not  enfue  upon  the  non- performance: 
 If  there  were  no  additional  Obligation  by  the 
 Vow,  there  would  not  be  a  greater  Penalty  for 
 the  breach  of  it.     What  is  there  amongft  Men, 
 or  at  leaft  fhould  be,  more  fblemn  and  aweful 
 than  an  Oath?    A  promiflbry  Oath  appealing 
 unto  God?    and  how  often   h^s   he  leverely 
 punidied  the  breach  of  it,  Pfa-  LV.  20.     God 
 (Jjall  a,ffli6i  him^  fays  the  Pfalmift,  becmje  he  has 
 broken  his  Covenant,     To  this  purpofe  is  Tyrus 
 threatned ,    ^mos  L  g,  for  being  falfe  to  her 
 Cove^unt  with  ^udah.     For  three  Tranfgrefpons 
 of  Tyrus,  and  for  four,  I  will  not  turn  away  the 
 Punijhment  thereof:  becaufe  they  delivered  up  the 
 whole  Captivity  to  Edom,  and  remembered  not 
 the  brotherly  Covenant.      God   is  angry    with 
 mens  breaking  Covenant,  even  with  rheir  Ene- 
 mies, Ez,ek.  XVII.  18,  19.     And  calls  \x.  His 
 Covenant^   and  His  Oath,  that  they  defpifed ; 
 2ind.   threatens   to   recom pence  it  upon  their 
 Heads,  and  he  did  lb.     Yea  though  the  Cove- 
 nant that  the  Gibeonitcs  made  mth  /Jraef  was 
 
 by 
 
of ^dcramcnf ai  Uovos.   1 5  j 
 
 by  Fraud ;  yet  God  was  difpleafed  at  the  breach 
 of  it,  2  Sam.  XXl.  Jf  is  better^  {x^%  Solomon^ 
 not  to  vow,  than  afttr  f^'orvs  not  to  payy  Ecclcfl 
 V.  5.  As  he  that  forfakcs  his  Colours,  is 
 more  criminal,  and  lliall  be  more  feverely 
 punilLed,  than  he  that  refufed  to  lift  himfelf, 
 iho  it  was  his  Duty  to  do  fo. 
 
 ilct  us  therefore  remember,  that  by  our 
 Baptifm,  we  are  under  the  Oath  of  Godj  to 
 renounce  theWorld,  Flefh  and  Devil,  to  be  de- 
 voted to  God  the  Father,  Son,  and  Holy  Ghoft, 
 as  our  Portion,  and  as  our  Soveraign  Lord  5 
 We  have  promifed  to  be  faithful  to  the  Cove- 
 nant of  Chril^ianity,  fo  that  in  point  of  Juftice, 
 we  are  obliged  by  fuch  an  Ingagement  to  God. 
 And  ivfH  a  mxn  rob  God  f  Says  the  Propheit, 
 and  defraud  him  ofhis  due  ?  Mai.  Ilf.  8.  k  is 
 Theft  added  to  our  Perjury,  if  after  we  have 
 vowed  our  felves  to  the  Lord,  we  do  not  per- 
 form it.  What  InjuiHce,  Perjury,  and  Un- 
 faithfulnefs  to  God ,  have  fome  of  us  been 
 guilty  of/  O  let  us  take  heed,  upon  entering 
 into  new  Vows,  thu  we  be  more  faithful  / 
 
 II.  ilnotl)er  Bond  whereby  we  are  obliged 
 to  the  Ptrformance  of  what  v\e  folemniy  pro- 
 mife  to  God  in  this  kind,is  Gratitude  and  Thank- 
 fulnefs.  I  hivt  opentd  my  Mouth  to  the  Lardy 
 and  how  canlgobackl  i.  e.  "  God  hath  graci- 
 **  oufly  anfwered  my  Requeft,  he  hath  granted 
 **  me  that  which  I  fet  fo  great  a  Value  upon  ;  he 
 **  hath  crowned  me  with  ViQory,  andfubdiied 
 "  mine  Enemies  before  me;  How  fihall  I  faUi- 
 "'  fie  my  Promife,    after  fuch  an  Ingagement 
 
 S  ^  **  upon 
 
1 5  4   %lJf  strict  ^©Wigatton 
 
 **  upon  me  on  the  part  of  God?  How  {hall  I 
 "  brand  my  felf  with  the  black  Cbaradler  of 
 "  the  vileft  Ingratitude  f 
 
 %^ttt  needs  little  to  ur^e  the  Obligation  of 
 this  Bond,  it  is  deeply  engraven  in  our  very 
 Nature.  And  of  all  the  evil  Anions  of  men 
 which  have  been  pleaded  for,  and  excufed,  yet 
 never  any  went  about  to  make  an  Apology  for 
 Ingratitude. 
 
 This  ought  to  be  of  great  Confideration  here. 
 For  under  what  Bonds  of  Gratitude,  do  we  all 
 ftand  obliged  to  God  /  Could  we  ever  lay  any 
 Obligation  upon  him,  any  further  than  his  free 
 Mercy  by  Promile  does  fometimes  oblige  us? 
 Is  not  all  his  Kindnefs  undelerved,  and  for- 
 feited ?  Are  we  not  loaded  with  the  Multitude 
 of  his  Benefits  ?  fVho  hath  firfi  givtn  to  the 
 Lord^  that  It  piajf  be  again  rendered  unto  him  ? 
 And  the  more  free  and  undeferved  any  kindnefs 
 is,  the  ftronger  and  firmer  is  the  Obligation 
 thereby  *'  We  may  therefore  fay,  I  have  o- 
 **  pened  my  Mouth  to  the  Lord  5  He  is  the 
 ^*  God  of  my  Life,  he  hath  compafTed  me  a- 
 "  bout  with  Mercy  all  my  days ;  what  graci- 
 "  ousProvifion  has  he  made  for  me^as  to  Time 
 ^'  and  Eternity!  What  hath  he  done  to  pre- 
 "  ferve  me,  to  redeem  me,  to  lave  me,  and 
 *'  make  me  happy  ?  Efpccially  by  giving  Chrift 
 *'  to  dye  for  me  !  And  lliall  I  falfific  my  Word 
 ^  to  this  gracious  God  ?  Can  I  return  any  thing 
 *'  anfvverable  to  that,  which  I  have  received 
 "  from  him  ♦,  And  (hall  I  go  back  from  what 
 "  I  have  ingagedi'  This  is  another  indifpenfi- 
 
 ble 
 
of ^accdmeneai  ^ott)S«   i^i 
 
 ble  Bond,  obliging  to  the  Performance  of  what 
 we  promife.  And  Ibme  of  us  are  under  Special 
 Obligations^  of  Gratitude  and  Thinkfulnefs  to 
 God,  by  eminent  and  diftinguiihing  Mercies, 
 of  various  kinds,  beyond  Others. 
 
 III.  SCfjcrc  is  yet  another  Bond,  which  Is 
 Intercfi,  2.ti^  Advantage.  Oi  i\{\s^cphthavJ2iS 
 alfb  fcnfible  in  his  Vow.  He  could  not  but 
 have  tender  Affeilion  for  his  only  Child  5  lut 
 what  was  that  to  the  Favour  of  <ZB^oD,  which  he 
 hazarded  by  breaking  his  Vow  ?  If  a  Man  doth 
 bargain  and  covenant  with  his  Neighbour,  and 
 it  prove  to  his  Lofs  and  Difadvantagc-,  yet  he 
 is  not  to  change,  though  he  h^s  Jwom  to  hi$ 
 Hurt.  This  is  part  of  the  good  mans  Chara- 
 ftcr ,  Pfal.  XV.  But  here  the  Advantage  in 
 point  of  Intercft,  is  in  keeping  our  Vow,  and 
 Promife.  Never  any  went  back,  orfalfifiedhis 
 Ingagement  to  God,  but  it  was  to  his  unfpeak- 
 able  Damage :  For  what  can  more  dire^lly  tend 
 to  break  all  Intercourfe  and  Commerce  between 
 God  and  us?  They  are  a  froward  Generation^ 
 children  in  whom  is  no  pAith^  lays  God  of  his 
 anticnt  People;  theref$r€  I  will  hide  my  tact 
 from  thenj^  Deut.  XXX U.  20.  i.  c.  I  will 
 not  fmile  and  be  favourable  to  them,  as  I  have 
 been ;  for  they  are  not  true  to  their  Word, 
 they  do  not  ftand  to  their  moft  folemn  Ingage- 
 menr.  It  we  are  faithful  to  God,  we  may  cx~ 
 ped  his  Prefence  and  Favour.  I  [aid,  thty  ^re 
 Childrfnth.it  wilhwt  lye^  and  jo  he  was  their  Savi- 
 our ^  Ifai.  LXIU.  ^.     But  the    unfaithful ,    the 
 
 s  n  f4^. 
 
i^6  %'i^  ^Mtt  ^mtumtm 
 
 fdfe,  and  the  treacherous ,  however  they  may 
 be  faved  and  delivered  as  to  temporal  Salvation, 
 ^hey  fhall  have  a  Portion  with  Unbelivers  in  the 
 other  World ;  For  fo  the  "^  Greek  word  figni- 
 fies,  Luk.  XH.  45.  It  imports  fuch  as  have 
 not  kept  their  Word  with  God,  and  their  Pro- 
 mife  to  him.  So  that,  not  only  Juftice,  But 
 Gratitude,  and  Intereft,  do  oblige  us,  when 
 we  have  opened  our  Mouths  to  God,  not  to  go 
 back. 
 
 II.  Let  us  confider  what  can  pretend  to  loofc, 
 pr  difpenfe  with  fuch  an  Obligation  to  God. 
 Can  any  Length  of  Time,  think  you,  let  you 
 free  from  your  Obligation?  Are  you  not  as 
 much  obliged  now  by  your  Baptifmal  Covenant, 
 as  fome  Years  ago  I  And  will  not  the  like  be 
 true  hereafter ,  ibme  Years  hence  ?  Can  any 
 Humane  Authority  difpenfe  with  your  Ingage- 
 ment?  Can  a  Magiftrate,  A  Parent,  a  Ma- 
 fler,  oblige  you,  not  to  do  what  God  com- 
 mands, or  to  do  any  thing  which  he  forbids  ? 
 Mufl  you  not  in  all  fuch  Cafes  rather  obey 
 God  than  Man? 
 
 Cart  any  temporal  Advantage  do  it?  Re- 
 member the  Cafe  o^  Jbraham^  as  to  the  King 
 of  Sodom^  when  he  was  offered  all  the  Spoil 
 and  Booty:  AToj  fay§   he,  J  have  lift  up  my 
 
 ha-rjd 
 
 f  ATTl^lfl 
 
of  ^utmnmm  Wlom.  1 5  7 
 
 ^and  to  the  Lord^  that  I  will  not  take  a^y  thing 
 that  is  thincy  Gen.  XIV.   21.     Caa  any  fore 
 Temptation,   Difficulty  or  Danger,  excufe  our 
 Unfaithfulnefs  to  God  ?   Read  the  Language  of 
 the  affliacd  Church,  Pfjl.  XLIV.    17,    iS. 
 Tho  rve  are  killed  all  the  day  long^   and  all  this  be 
 come  upon  us  5  yet  have  we  not  dealt  falftly  m  thy 
 Covenant.     Can  any  natural  Obligation  to  our 
 deareft  Relations  difpenle  with  us  ?    No  ,  for 
 this  was  the  Cafe  o{^ephtha-   he  thought  him- 
 felf  bound  not  to  go  back,  though  to  fave  the 
 Life  of  an  only  Child.    And  will  you  break 
 your  t^romife  to  God,  to  pleafe  a  Fnend ,   or 
 comply  with  a  Relation  ?    If  the  matter  of 
 j^ephthas  Vow  had  been  right,  he  had  pro- 
 ceeded upon  good  Grounds,    whatever  Vio- 
 lence he  had  offered  to  himfelf,  and  his  own 
 Bowels.      Let  not  men   therefore  plead  the 
 Strength  of  natural,  corrupt  Inclinations,  when 
 they  are  ingaged  by  Baptifm,  and  other  folemn 
 Ingagements ,    to  renounce  the  World  ,   the 
 Flefh,  and  the  Devil.     God  has  told  us  by  the 
 Prophet  Michah^  that  no  Sinner  but  loves  his 
 Sin  as  well  as  a  Father  does  a  Child  ;    yea  they 
 would  offer  their  firft-born  to  God,   facrifice 
 their  own  Children,  that  their  Sin  might  be 
 fpared.      The  Difficulty  of  any  Duty  will   not 
 diffolve  the  Obligation,   We  muft  pluck  out 
 right  Eyes,  and  cut  off  right  Hands,   be  Cha« 
 ritable  to  our  worfl  Enemies ,  be  meek  and 
 patient  under  domineering  lnjurics,and  Affronts? 
 forgive,  pity,  and  pray  for  thofe  that  reproach 
 
 S  4  us, 
 
%  5  8   x^t  strict  €)Misat(ott 
 
 vSy  and  defpitefully  ule  us ;  be  humble  in  the 
 midft  oi  Honour,  be  chafte  and  temperate  in 
 the  heat  and  vigour  of  Youth,  though  turround- 
 cd  with  Temptations  to  the  contrary,  &c.  We 
 arc  under  fuch  Bonds  to  this,  that  no  Difficulty 
 will  excufe  us. 
 
 Neither  will  the  contrary  Examples  of  Others. 
 We  muil  be  Singular,  and  fwim  againfl:  the 
 Siream  5  and  it  may  be  fhall  be  pointed  at 
 as  Prtctfe^  if  v\e  will  not  do  as  others  :  But 
 having  opened  our  Mouths  to  the  Lord,  we 
 mu(t  not  go  back,  notwithflanding  this.  We 
 are  not  to  follow  a  Multitude,  to  do  evil-,  no, 
 how  defirable  foever  it  be,  to  have  many  join 
 with  usinfervingand  plcaflngGod  ;  yet  where 
 it  is  not  fo,  we  muft  refolve  to  be  faithful, 
 though  the  whole  Earth  fhould  corrupt  their 
 way,  though  we  think  we  are  lett  alone,  and 
 very  few  of  our  mind.  Therefore,  if  Sinmrs 
 intice  thee,  consent  thou  not^  remembering  thou 
 haft  opened  thy  Mouth  untothe  Lord. 
 
 life  I.  God  calls  us  this  day  to  reeo]le£t  our 
 felves,  and  confider  how  often,  and  how  many 
 ways,  and  at  what  (Jxcial  Sealbns,  we  have 
 vowed  and  rcfolvcd  to  be  His^  and  have  not 
 been  faithful.  How  many  oi  the  Vows  of  God 
 are  upon  us  unperformed,  after  eminent  Deli- 
 verances, in  extraordinary  Danger  at  Sea  or 
 Land,  or  on  a  Bed  of  Sicknefs,  or  at  the  Table 
 of  the  Lord,  or  when  convinced  of  Sin  by  the 
 Word,  or  in  particular  Repentance  after  fame 
 
 greai 
 
great  Back- Aiding?    &c.     We  did  open  our 
 Mouth  to  the  Lord,  but  we  have  gone  back. 
 We  have  protefted  and  covenanted  againft  fuch 
 orfuch  a  Sin,  but  we  have  not  kept  our  Word. 
 We  have  vowed  againft  luch  and  fuch  a  Temp- 
 tation, to  refift  it,  to  ftrive  to  our  utmoft  to  do 
 lb;  but  we  have  let  go  our  Watch,  and  fallen 
 again  and  again  by  the  fame,  and  not  kept  our 
 Word  a  Montii,  or  a  Week,  or  a  few  days. 
 VVe  ingaged  for  the  Performance  of  fuch,  or 
 luch  a  Duty,  that  formerly  wenegle6led  •,  and 
 yet  it  is  not  prac^iied  to  this  day.     May  I  not 
 inftance  in  Family-Prayer,  as  to  fbme  ;  con- 
 if  ant  fecrct  Prayer,  as  td  others,  coming  to  the 
 Table  of  the  Lord,  cfc.     Would  we  not  have 
 better  kept  our  Words  to  one  of  our  fellow 
 Creatures,  than  we  have  done  to  the  BlelTed 
 God?    Notwithftanding  the  unalterable  Law, 
 Thdit  i f  you  vow y  you  muft  fay  I    PSl.    LXXVI, 
 12.  and  Deut   XXIII.  21,  23.     That  which  is 
 gone  out  of  thy  Livs^  thonjjjah  keep  a :^d  perform, 
 the  Lord  thy  God  rvill  furtly  riquhe   tt  of  thee, 
 Ecclef.  V.  2,  4,  5,  6. 
 
 ^cfitJcs  Vows  oF  Obedience  to  God  in  gene- 
 ral, think  how  you  have  falfified  fome  folemn 
 Ingagemcnrs,  as  to  particular  Dudes,  and  a- 
 gainft  fome  particular  Lufts.  Think,  in  (bmp 
 pinching  DilUefs  and  Trouble,  U'hat  Thoughts 
 you  have  had,  what  Purpofes,  and  Refblutions, 
 and  Promifcs  you  then  made,  if  God  Would  de- 
 liver and  fave  you,  or  if  he  would  do  this  or 
 that,  which  you  then  prayed  for  ^  When  you 
 were  pq^jr  and  low  in  the  World,  or  entering 
 
 Vpon 
 
2  6o    %f^t  ^ttitt  i^msHtion 
 
 upon  a  Calling,  if  God  woald  prolper  you  and 
 give  you  Succefs,  remember  what  you  ingaged 
 to  do  for  him,  how  much  of  your  Eftates,  and 
 Time,  and  Intereft  fhould  be  inployed  for  his 
 Honour ;    what  you  would  do  for  the  Poor, 
 what  you  would  give  to  this,  and  the  other 
 charitable  Ufe,  if  God  fhould  inable  you:  But 
 where  is  the  payment  of  thefe  Vows?  They 
 that  have  been  at  Sea  in  a  Storm,  or  that  have 
 been  in  profpeft  of  Death  on  a  Tick  Bed,  they 
 that   have    had    their   Houfes   burnt  ,    and 
 efcaped  with  their  Lives,  or  their  Neighbours 
 Dwelling  confumed,   and  theirs  fpared;  had 
 need  refleQ  ferioufly  what  Promifesand  Vows 
 they  made  to  God,  which  are  yet  unperformed. 
 How  often  has  the  Drunkard  vowed  Sobriety, 
 the  Aulterer  promifed  Chaftity,  and  the  Wf  rld- 
 ling  ingaged  himfelf  to  mind  God  and  Heaven 
 more,  and  the  Lyer,  or  Unrighteous,  the  crafty 
 Dealer  in  his  Trade,   ingaged  hereafter  to  keep 
 a  good  Confcience  ?•  Here  is  the  Bond,  may  God 
 and  Confcience  fay  •,  hut  where  is  the  Payment  ? 
 This  is  juft  matter  of  Reproof,  and  Humiliation, 
 and  (hpuld  be  applied  by  every  one  to  his  own 
 Cafe. 
 
 II.  Be  exhorted  then  to  greater  Fidelity,  in 
 the  Performance  of  what  you  have  promifed 
 and  ingaged  to  God.  Several  things  I  might 
 offer  by  way  of  Motive,  and  then  I  fhall  add 
 fevcrai  Directions  and  Counfels. 
 
 lo  Confider 
 
oC  ^actamentai  ^om.   i^  i 
 
 I.  Confider  how  faithful  God  is  in  the  Per- 
 formance of  every  thing  he  promifes  unto  us. 
 We  were  undone  for  ever,  if  God  fliould  falfi- 
 fie  his  Wdtd  to  us;  but  Heaven  and  Earth 
 fhall  fooner  pafs  away,  and  the  Covenant  of 
 the  Day  and  Night  Ihall  fooner  ceafe. 
 
 How  faithful  wsLsJefus  Chrijt^  inhislngage- 
 ment  and  Undertaking  for  us,  notwithftand- 
 ing  all  the  Oifficulties  in  his  way  ;  Notwith- 
 ftanding  all  the  Difcouragements  he  met  with, 
 all  theOppofitiun  and  Con  tradition  of  Sinners 
 that  he  indured,  yet  lie  finiflied  the  Work 
 that  his  Father  had  given  him  to  do  ,  and 
 which  he  freely  undertook  in  the  Covenant  of 
 Redemption.  He  is  our  Pattern  and  Exam- 
 pie,  let  us  imitate  him  in  his  Fidelity. 
 
 II.  HoTP  conflant  are  orher  men  in  their  fin- 
 ful  Ingagements.  Herod  would  not  deny 
 the  Head  of  y^?^/?  Ba^tifi  to  his  Daughtcr-in- 
 Law,  though  he  were  loth  to  grant  it,  becaufe 
 of  his  Oaths  fake*  Satvian  fpeaks  of  fome  in 
 his  time,  that  vowed  they  would  not  relieve 
 fuch  a  one,  or  which  was  worfe,  they  would 
 not  reftore,  what  they  had  gotten  from  iuch 
 a  one,  and  by  all  means  they  would  be  true  to 
 their  Vow,  which  they  ought  to  have  repented 
 of.  And  fhall  not  we  be  more  Careful  and 
 Conftant  in  the  Performance,  ot  what  we 
 have  ingaged  to  God*  wjiich  is  according  to  his 
 Will? 
 
 IIL 
 
26i    %l}t  Mtitt  ^WQHtion 
 
 HI.  Confider ,  he  is  willing  to  give  you 
 Strength,  to  keep  what  you  have  ingaged.  He 
 is  Faithful,  to  whathe  has  promifed,  and  he  is 
 able  to  eftablifh  you,  and  keep  you  from  fal- 
 ling. He  calls  you  to  nothing,  but  what  his 
 Grace  fhall  be  fufficient  to  inable  you  to  do, 
 if  you  will  follow  his  Counfel,  and  feek  his 
 Grace,  and  obferve  his  Method. 
 
 IV.  How  foolifh  and  diOionourable  is  it, 
 not  to  perform  to  God  that  which  we  have  in- 
 gaged  1  Doth  he  not  know  our  Treachery  ? 
 Can  he  not  punifli  it  ?  What  reproachful  Fol- 
 ly is  it,  to  be  founconftant  I  What  a  vain  and 
 trifling  Humour  doth  it  argue,  thus  to  dally 
 with  the  BlelTed  God  1  To  fyy  and  unfay  ;  to 
 make  Vows  and  break  them ;  to  refoive  for 
 God  with  the  greateft  Solemnity,  and  the  next 
 day  fo  fliamefully  to  forget  him  I  What  a 
 Difhonour  is  it  to  our  ProfeflTipn,  when  thofe 
 who  arenotferious  Chriftians,  knowourPro- 
 rnifes  and  Ingagements  to  God,  and  yet  obv 
 ferve  our  bafe  Unfaithfulnefs  I 
 
 V.  What  complicated  Wickednefs  is  there 
 in  fuch  a  Proceeding  /  As,  what  vile  Hypocri- 
 fie,  to  be  falfe  to  that  God  to  whom  you  have 
 fworn  Allegiance/  What  abominable  Sacrilege, 
 to  alienate  our  Selves  from  him,  who  hath  fp 
 undoubted  and  manifold  a  Right  in  us,  and  to 
 all  our  Services  1  What  Falfehood  and  Trea- 
 chery, to  recall  what  we  have  devoted  to  him  1 
 
 tQ 
 
of  ^actamcntal  Wiov^s.     26; 
 
 to  rafe  out  what  we  have  ruhfcribecl,  and 
 written  with  our  own  hands!  to  revoke  what 
 our  Lips  have  uttered,  and  our  Mouths  have 
 fpoken,  and  that  in  the  moil:  fcrious  time  of 
 our  Lives!  To  violate  the  Faith,  which  we 
 have  Iblemnly  pUghted  in  the  Prcfence,  of 
 God,  and  fometimes  before  WitncfTes!  And 
 by  how  much  the  oftener  this  has  been  renew- 
 ed, fo  much  the  greater  Guilt.  What  an  un- 
 worthy Reproach  of  God's  Service,  and  Con- 
 tempt of  his  Favour,  doth  it  imply,  to  under- 
 value all  the  BleflTmgs  of  Heaven,  and  the 
 Love  and  Favour  of  God,  for  a  little  Money, 
 01'  Honour,  or  Fleafure,  or  the  Gratification 
 ofaLuft! 
 
 VL  ^o\jo  unfpeakable  is  the  Mifery  and 
 Danger  of  fuch  Unfaithfulnefs !  Is  not  this  the 
 God,  in  whofe  Favour  our  Life  and  Happinefs 
 is  bound  up?  By  whom  we  mult  be  faved  if 
 ever  we  are  faved?  Who  alone  has  the  Words 
 of  eternal  Life?  Is  there  any,  but  He,  canfup- 
 ply  aH  our  Wants,  relieve  our  miferable  Souls, 
 forgive  our  aggravated  Sins,  fuccour  us  in  a 
 dying  Hour,  abfolve  us  in  the  day  of  Reck- 
 oning, and  make  us  bleflfcd  to  all  Eternity  ? 
 
 i:po.2eot)cr,  Let  your  own  Experience  tell  you, 
 how  much  better  it  was  with  you  formerly, 
 when  you  walked  in  fome  Meafure  of  Up- 
 rightnefs  and  Fidelity  to  God,  than  fince  your 
 Back-flidings  and  Revolt.  Since  you  have 
 broken  your  Vows,  and  run  from  God  ancf 
 Chrift,  to  the  World  and  Sin  and  Vanity; 
 
 have 
 
i64    Xl^&Uitt^Wsntion 
 
 have  yoa  any  fuch  Peace,  and  Calmnefs,  and 
 Quiet  of  Mind  and  Confcience,  as  before? 
 Are  not  fome  of  you  almoft  diftrafted  with 
 the  Terrours  of  the  Lord,  and  the  Gripes  of 
 an  accufing  Confcience?  Do  you  not  fear, 
 lell  you  may  draw  back  to  Perdition,  and  that 
 God's  Soul  will  have  no  more  Pleafure  in  you  ? 
 And  who  can  exprefs  how  dreadful  that  man's 
 Cafe  is,  that  Unfaithful,  Treacherous,  Back- 
 flider's  Cafe,  concerning  whom  the  God  of 
 Love,  and  Life,  fhall  fay,  I  have  no  Pleafure  any 
 more  infuchaone^  i.  e,  I  abhor  him,  and  rejeft 
 him !  Do  you  not  hereby  alfo  lofe  all  that  you 
 have  formerly  wrought;  all  your  Profeflion  of 
 Religion,  all  the  Convidions  you  have  ever 
 had,  all  the  Prayers  you  ever  put  up,  all  the 
 good  you  hav^e  ever  done  ?  And  after  having 
 begun  in  the  Spirit,  you  mufl:  now  end  in  the 
 Flefh,  and  perifh  by  your  own  unfaithful nefs 
 and  Treachery ;  becaufe,  when  you  had  o- 
 pened  your  Mouths  to  God,  you  w.ould  go 
 back.  0  re?m7nher  whence  you  are  fallen^  and 
 recent  :  And  if  you  return  with  all  your 
 Hearts,  he  will  yet  receive  you  gracioufly, 
 and  heal  your  Back- Hidings  ;  he  will  not  re- 
 member your  former  Treachery,  or  upbraid 
 you  with  it :  for  this  is  the  tenour  of  his  mer- 
 ciful Covenant.  And  though  you  may  fome- 
 times  fear,  that  by  Vnworthy  Receivings  you 
 'have  Eat  and  Drunk  your  own  Damnation, 
 fealr,  left  you  have  jealed  your  Damnation 
 many  a  fcore  times  this  vt'ay  •  yet  the  Lion  of 
 the  Tribe  of  3^W«?^  can  break^  can  cancel  thefe 
 
 Seals  ;■. 
 
of  ^acratuentai  tHom^  i6$ 
 
 Seals:  if  you  afflia  your  Souls  before  him, 
 and  feek  his  Face,and  loath  your  fclves  for  your 
 Iniquities ,  and  ingage  your  felves  afrefh  to 
 be  the  Lord's.  You  need  not  fit  down  in  flug- 
 gifh  Defpair,  there  is  Mercy  for  fuch  as  you, 
 though  you  have  been  falfe  to  God  formerly, 
 if  you  will  be  true  to  Him  for  the  time  to 
 come.  Plead  therefore  the  Promife  of  his 
 Covenant,  to  put  his  Fear  into  yo  ir  Hearts, 
 and  to  give  you  his  Holy  Spirit,  tliat  you  may 
 be  mabled  to  walk  in  his  Way,  and  may  not 
 finally  depart  from  him. 
 
 Of 
 
2^7 
 
 of  the  Stria 
 
 OBLIGATION 
 
 O  F 
 
 Sacramental  VOWS.^ 
 
 FRO  M 
 
 JUDGES  XI.  ?$• I  have  Of  en  Amy 
 
 Month  unto  the  Lord,  And.  I  Cannot  go  back. 
 
 The  Third  Sermoa 
 
 f""^ — ^  HAT  which  remains,  is  to  ailii^ 
 you  with  fome  Directions ,  that 
 you  may  not  go  back. 
 
 I.  Take  heed  that  you   be  not  rafli  ana 
 hafty  in  making  Vows  to  God:  For  what  is 
 
 T  lightly 
 
168   scDe  0ttfict  £)i)Ugatt6tt 
 
 flightly  and  eafily  undertaken,  will  be  as  eafily 
 violated.     Many  ,   under  a  Pang  of  Confci- 
 ence,  efpecially  if  they  be  fick,  when  they  are, 
 a  little  fenfible  of  the  Guilt  of  Sin,  and  afraid  of 
 being  damned  for  it,  will  vow  and  promife 
 any  thing :  And  when  that  is  done,  think  all 
 is  well  without  confidering  whether  they  like 
 the  terms  of  Chrift's  Service,  and  can  refolve 
 to  deny  themfelves ,    as  he  experts  ;    They 
 confider  not  what  they  bind  themfelves  unto,  ^ 
 and  therefore  what  they  do  in  an  hafty  fit  is 
 not  like  to  hold.    We  have  an  Inftance  in  the 
 Jews,  Deut'  V.  and  afterwards  in  Jofh,  XXIV. 
 15.      If  it  feem  evil  unto  you    to  ferve  the 
 Lord ,    chufe  you  this  day  whom  you  will  ferve. 
 He  puts  them  upon  making  a  Comparifon 
 between  Jehovah,^iid  the  God's  of  the  Heathen, 
 to  awaken  their  Indignation  againft  fo  abomi- 
 nable a  Choice,as  preferring  dumb  Idols  before 
 the  living  God.    And  without  fome  fuch  con- 
 fiderationoftheReafons  of  our  Choice,and  the 
 O  bl  iga tion  s  of  0 u  rDuty ,we  are  not  like  to  make 
 good  our  Vows  and  Purpofes  of  Obedience : 
 Such  is  the  Ficklenefs  of  our  Minds,  the  Trea- 
 chery of  our  Hearts,   the  Subtiky  of  Satan, 
 the  Deceitfalnefs  of  Sin,  the  Dangers  that  fur- 
 round  us,  the  Variety  of  Temptations,   from 
 within  and  from  without,  that  lie  in  wait  for 
 tis;  that  without  Conftderation  ^    in  order  to 
 a  fixed  Choice,  we  fhall  foon  revolt,  and  our 
 Goodnefs  vanifh  like  the  Morning  Cloud,  and 
 as  the  early  Dew  that  palTeth  away. 
 
 If  you  have  fmarted  a  little  for  your  Sin  and 
 Folly,  and  the  Hand  of  God  hath  touched  you, 
 
 or 
 
of  S>acramcntai  ^ovbs.    1(9 
 
 or  Pain  and  Sickncfs  hath  brought  you  to  think 
 of  Death  ,  and  the  tear  of"  not  recovering 
 makes  you  apprehend  your  danger  of  Hell  ; 
 no  wonder  if  then,  and  thereupon,  from  that 
 Motive ,  you  vow  to  be  the  Lord's  :  But 
 fuch  a  haiiy  Vow  is  feldoni  kept,  if  the  Perfon 
 recover,  and  his  Circumitances  alter ;  it  lafts 
 no  longer  than  that  which  gave  rife  to  it ;  the 
 Foundation,  as  one  fays,  is  too  narrow  for 
 the  Superftrudure :  For  there  can  be  no  more 
 ftrength  in  the  Conclufion,  than  there  is  ia 
 the  Premifes;  and  therefore  iftheCaufe  and 
 Motive  be  removed,  your  good  Purpofes  and 
 Holy  Vows  will  die  away.  We  have  fad  In- 
 ftances  in  Scripture  and  Experience  of  the 
 fhameful  Apolfacy  of  many  fuch,  who  rafiily 
 and  haftily  ingage  themfelves  to  God,  with- 
 out due  Confideration  of  what  they  under- 
 took and  promifed,  and  of  the  Difcouragements 
 they  might  meet  with^ 
 
 n.  Fix  deeply  upon  your  Minds  the  fcnfe 
 of  God's  Mercies  and  Benefits :  For  if  any 
 thing  will  hold  us  firm  to  our  Duty,  after  we 
 have  ingaged  our  felves,  the  Cords  of  Love 
 are  moft  likely  to  do  it.  This  had  force  uponi 
 Jephtha  With  reference  to  his  Vow  ;  For  as 
 much  as  the  Lord  hath  taken  I'^engeame  fot 
 thee  on  thine  'Enemies  ,  God,  hxaving  done  fo 
 much  for  thee ,  thou  art  obliged  to  perform 
 thy  Promife  to  htm^  Think  often  of  the 
 manifold  Bleflings  we  receive  from  God,  out- 
 ward arid  inward ,    fpiritual  and   temporal,' 
 
 T  2  Me.i- 
 
270    lirfte  ^ ttict  £)bItsattoti 
 
 Mercies  to  our  Souls  and  Bodies,  Perfonal  and 
 Relative,  paft,  prefent  and  promifed.  This 
 would  make  us  feel  the  force  of  the  Apoftles 
 Exhortation,  when  he  befeeches  us  by  the  Mer- 
 cies of  God ^  that  we  prefent  our  Bodies  to  him  as  a. 
 livin<T  Sacrifice^  which  is  but  our  renfonahle  Ser- 
 *vice.  But:  if  we  forget  his  Works  of  Kindnefs 
 to  us,  we  ihall  foon  forget  our  Promifcs  of 
 Obedience  to  him,  as  was  the  Cafe  of  the 
 Jews, 
 
 III.  Take  fpecial  Notice  of  the  Beginnings 
 of  your  Decienfions  from  God,  and  Unfaith- 
 fulnefs  to  your  Vows.  It  is  that  which  undoes 
 lis  all,  that  we  neglecl  the  Examination  of  our 
 Selves,  till  things  are  fo  very  bad,  that  we  are 
 afhamed  to  look  inward,  and  afraid  to  look 
 back.  How  many  have  neglefled  Prayer  ^o 
 long,  that  they  grow  fliy  of  God's  Prefence 
 by  difufe,  and  are  aQiamed  to  go  to  him  in 
 Prayer  1  He  that  is  fenfible  of  his  firft  Warp- 
 ing, will  be  more  eafily  recovered,  than  he 
 that  has  wandered  far  and  long. 
 
 Obferve  whether  you  are  not  dechning. 
 Can  you  mourn  for  Sin,  as  formerly  ?  Are  you 
 fmcere  and  confcientious  in  every  Duty,  as 
 formerly  ?  Do  you  not  offend  oft'ner,  and 
 with  lets  Remorfe  and  Difficulty,  than  former- 
 ly ?  Are  not  the  Thoughts  of  God,  and  Hea- 
 ven, and  the  other  World,  more  cold  and 
 lifelefs,  than  formerly?  Are  not  you  and  the 
 World  better  Friends,  fo  that  you  like  a  Por- 
 tion in  it  better  than  heretofore?  Can  you 
 
 not 
 
of  sacramental  Uott^sf*   271 
 
 not  bear  to  have  God  diflionoured  by  others, 
 and  live  without  honouring  him  your  felves ; 
 and  not  lament  it,  or  be  uiieafie  under  it,  as 
 you  were  wont  to  be  ^  Take  heed  of  the  Be- 
 ginnings of  fuch  Declenfions. 
 
 IV.  Indeavour  to  poflefs  your  Hearts  with 
 aSenfeof  theEvil  ofSin,  that  you  may  hate 
 it,  and  refolve  univeifally  againll  it,  and  not 
 be  partial  in  your  Obedience-  Our  Vows  of 
 Obedience  to  God,  mull  be  of  equal  extent 
 with  our  Duty ;  It  is  intire  Chrillianicy  we 
 mufl:  refolve  upon,  our  Hearts  mull:  be  fet  a- 
 gainil  all  known  Sin,  refolve  to  comply  with 
 the  Divine  Orders  in  every  particular.  Then 
 fliall  I  not  be  afliamed,  fays  the  Pfalmill:,when 
 I  have  refpeft  to  all  thy  Commandments.  I 
 hate  every  falfe  way.  I  refrained  my  Self 
 from  every  evil  way,  that  I  might  keep  thy 
 Word,  PJal.  CXIX.  6,  loi,  128. 
 
 There  are  many  little  Motives  that  make 
 men  abilain  from  fome  TransgreffionSjfet  up^ 
 on  the  external  Performance  of  fome  Duties ; 
 when  they  are  yet  partial  in  Obedience,  as 
 Jehu,  and  Herod,  and  others,  who  v/ere  re» 
 je£led  of  God.  You  may  abftain  from  fome 
 Sins,by  the  Influence  of  Education,  the  Power 
 of  Example,  Shame  of  the  World,  particular 
 Temper  and  Conflitution,  the  Fear  of  tern-, 
 poral  PuniOiments,  the  Terrours  of  an  af» 
 frighted  Confcience,  the  advanceing  of  our 
 Reputation  with  Others,  the  Inconfiilcncy  of 
 Que  Sin  with  another   tliat  we  love  more, 
 
 1'  I  6'c, 
 
^71    "^t  Mtitt  ^WQtitm 
 
 ^c.  But  fuch  Vows  and  Promifes  againft 
 Sin,  as  will  confift  with  the  Dominion  and 
 Reign  of  any  one,  can  never  be  acceptable  to 
 God,  or  will  be  lafting.  Chrift  will  have  no 
 Dilciples  that  will  not  part  with  all  for  him, 
 who  will  not  accept  him  abfolutely  upon  his 
 terms,  without  the  Exception  of  any  Luft  to  be 
 iparedjOr  any  other  Referve  to  be  made. 
 
 V.  Remember  that  there  are  fome  fpecial 
 Seafons,   when  it  is  fit  to  renew  our  Vows 
 and  Refolutions ,    to  repeat  and  ftrengthen 
 them.    As,  when  we  are  tq  draw  nigh  to  God 
 in  any  fuch  Ordinances,  wherein  he  feals  his 
 Fromifes  and  Covenant  to  us,  or  upon  the 
 receit  of  any  new,  more  than  ordinary  Mercy 
 from  Heaven,  or  any  peculiar  manifeftation  of 
 God's  Prefence  with  us  ;    As  Jacoh  at  Bethel, 
 after  his  Communion  with  God  in  Prayer,  and 
 fuccefsful  Wreftling  with  the  Angel  of  the  Co-r 
 venant;  he  then  vowed  a  Vow,  that  the  Lord 
 fhould  be  his  God,   Ge^,  VIII.  21.     Thus 
 D^vidj    when  God  delivered  his  Soul  from 
 Death,  and    his  Eyes  from  Tears,    and  his 
 Feet  from  failing,  refolves  to  walk  before  tlie 
 Lord  in  the  Land  of  the  Living,  Pfa-  CXVI. 
 58,  9.     Natural  Reafon  will  inftruclus  in  this : 
 For  even  the  Pagan  Mariners,  when  God  ap- 
 peafed  the  Tempeft  ,    made  Vows  to  him, 
 "^onah  L     After  any  fpecial  Favour  of  Provi*- 
 dence,    to  your  Perfons  or  Relations ,    you 
 may  renew  your  Ingagem.ent  to  be  the  Lord's, 
 
 faying,   This  God,   who  has  thus  heard  my 
 
 Prayer, 
 
of  ^mmtntm  ^oMl  17  \ 
 
 Prayer,  and  dealt  boutifully  with  me,  he  fhall 
 be  my  God  for  ever.  n      ut 
 
 It  may  be  proper  alfo  after  any  confiderable 
 Defeaion  from  God,  and  great  Back-flidmg ; 
 when  you  renew  your  Repentance,  and  cry 
 for  Forgivenefs,  as  a  Teftimony  of  Sincerity, 
 you  ftiould  renew  your  Refolution  to  be  the 
 Lord's,  2  Chren,  XXXIV.  ^i,  14-     ^^J- 1*  2. 
 In  times  of  Difficulty  and  Danger  for  owning 
 the  Truth  of  Chrilt ;  when  our  Brethren  are 
 perfecuted  abroad  ,    or  a   threatning  Cloud 
 han^s  over  us  at  home,  it  is  fealonable  to  re- 
 new our  Covenant,  and  fortifie  our  Refoluti- 
 ons  of  Fidelity  to  Chrift.     PW  and  B.trnabas 
 went  about  confirming  the  Churches,  exhort- 
 ing  them  with  fullpurpofe  of  Heart  to  cleave 
 to  the  Lord  ;  when  at  the  fame  time  they  told 
 them,that  through  manifold  Tribulations  they 
 muft  enter  into  Heaven,  A^,  XIV    22.    So 
 in  a  time  of  general  Profanenefs  and  Apoitaly 
 from  God,  when  his  Name  is  diHionoured  by 
 the  Scandals  of  profeffingChriftians,  "^ohn  VL 
 66.    When  feveral  of  Chrift's  Followers  were 
 offended  at  him,  and  walked  no  more  with 
 him  ;  he  fays  to  his  ApolHes,  Will  ye  alfo  go 
 away^  Will  not  you  be  more  faithtul,  and 
 more  refolved  ?  We  fhould  at  fuch  a  time  look 
 to  our  Stedfaftnefs,  and  renew  our  covenant 
 Ingagement;  that  when  others  make  bhip- 
 wrack  of  Faith  and  a  good  Confcicnce,    we 
 may  prefervc  both ;  That  though  a  great  part 
 of //r.t^/ fliould  play  the  Harlot,  th?  Remnant 
 oijulih  may  not  thus  Sin. 
 
 T  4  ^^ 
 
274   %t^t  ^ttitt  j©bWsatt0tt 
 
 It  may  be  proper  for  thofe  alfo  who  are  en- 
 tering into  any  newCondition,or  Imployment, 
 or  State  of  Life  ,    to  begin  it  with  a  Solemn 
 KeroIution,and  ferious  Promife  of  Fidehty  to 
 <jod ',  as  a  Means  to  ingage  his  Prefence  with 
 us,  on  which  depends  air  the  Comfort  of  our 
 Lives,  and  of  all  the  Succefs  of  whatever  we 
 undertake.   Moreover  it  is  feafonable  for  thofe, 
 whofe  lawful  Affair?  call  them  abroad ;  who 
 are  travelling  to  fuch  Places,  where  they  muft 
 expe6l  to  meet  with  more  Temptations  to  Sin 
 than  formerly,  and  to  fee  more  of  God's  Diflio- 
 noun    So  when  our  Condition,  or  Affairs 
 give  us  the  Profpeft  of  more  than  ordinary 
 Danger,  that   we  fhall   carry  our  Lives  as  in 
 pur  hand,  when  there  is  like  to  be  but  a  ilep 
 ias  it  were  between  us  and  Death;  As,  tor 
 Women  that  draw  near  the  time  of  their  Tra- 
 vail, and  for  Men  called  to  hazard  then*  Lives 
 in  the  high  Places  of  the  Field,  or  upon  the 
 tDighty  Waters,  either  for  the  fafety  of  their 
 Country,  or  the  Service  of  their  Prince  ;  or  as 
 Merchants  and  Tradefmen,    who  are  about 
 |:o  undertake  long  and  dangerous  Voyages,d"r. 
 
 VL  Another  Direftipn  may  be,  That  you 
 carefully  look  to  it,  that  the  whole  Heart  be 
 Ingaged  in  making  fuch  Vows  to  God,  and  in 
 endeavouring  to  keep  them.  Do  it  with  the 
 greateil  Serioufnefs,  Sincerity,  and  Concern. 
 yf^ho  ishethati^gageth  his  Heart  to jetk  after  God  ? 
 Jer.  XXX.  21.  It  is  eafy  to  utter  a  few  good 
 Words, ^  and  to  ufe  theExprellions  and  Phrafes 
 
 whereip 
 
of  Sacramental  tajoii^s •    2  7  5 
 
 wherein  our  Ingagemcnt  to  God  is  compriied  ; 
 but  God  looks  to  our  Hearts-     A  cold  Wilb,a 
 faint  Purpofe,  a  few  formal  Words,  with  a 
 few  lazy  Intentions,  will  be  rejcQed  by  God 
 as  a  Mockery  of  him,  and  will  betray  us  to 
 Apoftafie,     They  were  not  ftedfafi  in  thy  Cove- 
 ^xfity  becaufe  their  Hearts  were  not  rii'htwithGody 
 Pfal.     LXXVIII.    37.      All    the"  Tow  crs  of 
 our  Souls  fhould  be  ingaged,  that  we  may  fet 
 to  our  Work  sis  refolved  Perfons,  who  make 
 Religion  our  Buhnefs ;  and  will  profecute  in 
 good  earnelf ,  with  fuitablelndeavours,  what 
 we  have  refolved :  For  if  our  Heart  i^e  divided, 
 we  fljcxll  be  found  faulty^  in  this,  and  other  parti- 
 culars,  Hof,  X,  2. 
 
 VII.  Take  heed  of  fuppofing,  that  if  you 
 break  your  Vows  and  Ingagements,  it  is  but 
 to  repent  and  renew  them  again,  and  all  v/ili 
 be  well,  and  fo  you  may  plcafe  God  and  the 
 Devil  too.     Labour  therefore  to  come  under 
 the  Conviction  of  the  New  Bonds  you  are  un- 
 der, by  every  renewal  of  your  Ingcigemcnt  to 
 be  the  Lord's,  Deut.  XXVI.  17.   ^Thou  hafi 
 avouched  the  Lord  this  day  to  be  thy  God^  and   to 
 walk  in  his  way^  a?7d  to  keep  his  Statutes^  and  Cum- 
 WAndments^  and  '\\udg?nents^    and  to  hearkju   to 
 his  Voice,     Be  aihamed  of  being  falfe  to  ilich  a 
 folemn  Ingagemcnt,  and  let  that  Iielp  ro  keep 
 youlledlaih 
 
 VIII,  Do  this  with  a  deep  Senfe  of  your 
 own  Weaknefs  and  Infuiiicienc)' ,   wiihout 
 
 Divine 
 
i7<5   5CDe  s>ttict  iDWtfiaeton 
 
 Divine  Aflidance,  to  perform  what  you  in- 
 gage.  We  are  of  our  Selves  treacherous,  and 
 unliable  as  Water ;  it  is  God  muft  make  us  to 
 ftand ;  if  we  are  ftrong  or  conftant,  it  muft 
 be  in  the  Lord,'  and  in  the  Power  of  his 
 Might.  We  never  make  any  Holy  Vows, 
 but  the  Security  of  their  Performance  depends 
 upon  Divine  Strength,  and  not  upon  our  own. 
 /  rvillrvAlk  in  the  rvay  of  thy  Statutes,  faysD^t- 
 'vid;  and  it  follows,  0  forfake  me  not  utterly, 
 Pfal.  CXIX.  8.  He  that  would  be  fafe, 
 muft/f^r  dxva,ys\  and  he  that  trufteth  in  his 
 own  Heart ,  and  is  confident  in  his  own 
 Strength,  is  a  Fool;  and  Experience  will  prove 
 him  fo,  ?rov,  XXVIII.  14,  26. 
 
 How  many  Promifes  have  you  violated, 
 which  you  verily  thought  you  fhould  never 
 have  broken  1  Am  I  a  Dog,  fays  Hazael,  that 
 I  fhould  do  this  ?  And  yet  afterwards  he  did 
 it.  How  confident  was  Peter  of  his  Perfeve- 
 rance,  and  yet  how  foon  did  he  deny  his  Ma- 
 iler? Let  us  therefore  beg  the  Grace  of  God  to 
 confirm  ourMinds  and  Hearts  ;that  we  may  be 
 faithful  to  our  Vows,  and  not  wilfully  yield  to 
 Teniptation  :  And  as  long  as  we  areunwilhng, 
 all  the  Devils  in  Hell  cannot  force  us  upon  a 
 Sin ',  Temptation  may  knock  at  our  Hearts, 
 but  cannot  enter,  unlefs  we  open  the  Door. 
 And  if  we  are  fenfible  of  our  need  of  God's 
 Grace,  and  value  it,  and  feek  it,  he  will  not 
 be  wanting  to  give  us  his  Holy  Spirit. 
 
 IX. 
 
of  sacramental  Wiom.   ^77 
 
 IX.  After  a  General  Vow  and  Promife  of 
 Obedience  to  God,  it  may  be  convenient  fomc- 
 times  to  fix  a  particular  Refolution  again  ft  fome 
 particular  Sin,  forfuch  a  determinate  fpaceof 
 time.  You  know  the  Temptations  you  are 
 like  to  meet  with,  you  know  the  Sin  that  does 
 moft  eafily  befet  you,  you  know  where  the 
 Devil  has  the  greateft  Advantage  againft  you, 
 and  in  whatCircumftances  you  are  Icaft  able 
 to  refift  him  :  Now  refolve  for  to  morrow,  or 
 for  this  next  Week,  that  by  the  Grace  of  God 
 you  will  watch  more  narrowly,  and  be  more 
 careful  to  perform  your  Vows ;  and  afterwards 
 you  may  proceed  to  a  longer  time. 
 
 X.  Forget  not  to  Review  your  State  and 
 Frame,  but  frequently  call  your  Selves  to  Ac- 
 count, how  you  perform  your  Promifes  to 
 God.  How  many  make  Vows  of  Reformati- 
 on, and  never  think  any  more  of 'em,  as  if  the 
 meer  Promife  and  Vow  were  all ;  when  in  its 
 own  Nature  it  con-notes  a  relation  to  fome- 
 what  that  is  to  follow.  If  you  inquire  not 
 whether  you  have  been  faithful,and  true  to  your 
 Ingagements,  it  is  a  (jga  you  were  not  ferious 
 and  (incere  at  firft.  And  by  reviewing  our 
 felves  as  to  this,  we  fliall  take  notice  of  our 
 broken  Vows,  fo  as  to  be  humbled,  and  exci- 
 ted to  Watchfulncfs  for  the  future.  Confider- 
 ing  that  at  fuch  a  timC,  and  at  fuch  a  time,  we 
 did  thus  and  thus  refolve  and  promife,  but  God 
 knows  how  unfaithful  we  have  been  •  we  fliall 
 
 thereby 
 
17  8    %lM  &ttict  €)Wi'2af ion 
 
 thereby  difcover  by  what  Steps  we  fell,  by 
 what  Occafions  we  were  drawn  away,  how 
 we  came  to  beinfnared,  and  where  we  ought 
 to  fet  our  llrongeft  Guard :  And  fo  this  will 
 help  to  eftablifh  us,  and  keep  us  hereafter. 
 
 XL  If,  in  the  way  of  our  Duty,  we  meet 
 with  a  great  Temptation ;  let  us  call  upon  our 
 Souls  to  a  fpeedy  and  refolute  Refiftance,  and 
 fummon  all  our  Strength  to  repel  the  Tempta- 
 tion. In  fome  Cafes  you  fliould  not  give  the 
 Devil  fo  much  as  a  patient  hearing,  but  leave 
 the  place,  and  flee  the  Snare.  I  confefs  in 
 fome  Cafes  we  may  argue  the  matter,  and 
 give  Reafons  for  our  Refufal  of  a  Temptation ; 
 As  when  it  is  about  things  doubtful  and  defpu- 
 table,  concerning  which  we  are  not  fully  de- 
 termined in  our  own  Minds;  Or  when  it  is  to 
 a  Sin  that  hath  already  taken  hold  of  our  Af- 
 fe8:ions,  and  all  our  Reafoning  will  be  httle 
 enough  to  withftand  the  AITault ;  Or  when  the 
 Temptation  is  brought  us  by  the  Difcourfe  and 
 Perfwafion  of  other  xMen.  But  in  other  Cafes, 
 when  tempted  to  manifeft  Wickednefs,  and 
 known  Sin  ;  efpecially  fuchasare  noiorioufly 
 infe6lious  and  defiling ;  we  are  not  to  parly^ 
 or  hazard  a  Difpute  with  fo  fubtile  an  Enemy 
 as  Satan  :  fuch  a  Conference  v/ith  the  Devil 
 is  never  like  to  iifue  to  our  Advantage,  and 
 will  incourage  him  to  affault  us  with  more  Vio- 
 lence. Yea  there  are  Cafes ,  wherein  we 
 fliould  not  fo  much  as  frame  in  our  Minds  and 
 Fancies  all  the  tempting  Circumftances,  lel^ 
 ihe -.working  of  a  corrupt  Imagination  upon 
 '   ■       '       ^  '  the 
 
of  ^actamciuai ^oU3S.    279 
 
 thcGreatnefs  of  the  Temptation,  fhould  prove 
 it  felf  a  dired  Temptation  to  that  Sin. 
 
 XII.  When  ordinary  Relolutions,  and  Ge- 
 neral Promifcs  and  Vows  to  God  will  not  do; 
 you  may  bind  your  Selves  by  a  folemn  particn^ 
 Ur  Von\  Only  take  heed  you  do  it  not  rafhly, 
 but  with  Deliberation ;  and  that  you  ufe  all  o- 
 ther  Means,  andconfider  the  Guilt  of  Perjury 
 if  you  break  it.  For  there  is  a  double  Guilt  in 
 Sins  after  Vows ;  A  man  obliges  Himfelf,  who 
 was  before  obliged  by  God  only,  and  fo  there 
 is  a  new  obligation  upon  us.  Vea  fuch  a  one 
 comes  under  a  new  Divine  Obligation,  by  ma- 
 king Himfelf  the  Subjeft  of  it.  As,  when 
 God  fays,  Honour  the  Lord  with  thySubfiance ;  I 
 am  obliged  by  that,  whether  I  make  a  Vow 
 or  no.  The  fame  God  hath  faid,  Pay  thy  Vow 
 to  themofi  High  ;  This  latter  lays  no  Obligati- 
 on upon  me  till  I  have  vowed,  but  when  I 
 have  vowed,  it  doth ;  fo  that  then,and  thereby, 
 I  am  under  ^  double  Divi?7e  Obligation^  One 
 to  the  Matter  of  the  Duty  by  vertue  of  the  di- 
 vine Command,  and  another  to  keep  my  Vow: 
 I  am  under  a  divine  Obligation,  and  under  a 
 Self 'Obligation^  by  my  Vow,  whence  a  grea- 
 ter Penalty  will  be  due,  than  other  wife  would 
 have  been. 
 
 Vt^e  have  many  Examples  of  good  Men , 
 who  have  made  Vows  of  doing  fomething  Holy 
 and  Religious,  in  an  uncommanded  Inltancc, 
 or  the  doing  of  a  commanded  Duty  more  fre- 
 quently, or  in  a  more  excellent  manner,  wicli 
 fomc  more  noble  Circumflance  ,  or  adding  a. 
 
i  s  o   Cj^e  &Uitt  €>blt9^tf ott 
 
 nervPromife  and  Vorv  to  the  old  Duty,  to  make 
 it  the  more  neceflary,  and  the  better  to  fe- 
 cure  the  the  Performance  of  it.  But  great 
 Prudence  and  Caution  muft  be  ufed  in  thefe 
 and  fuch  like  Vows,  otherwife  they  will  prove 
 a  Snare.  See  therefore  as  to  your  Vow,  that 
 it  be  holy  in  the  Matter,  and  prudent  in  the 
 Manner,  and  ufeful  in  the  Confequence,  and 
 fafe  in  all  the  Circumftances  of  it  as  to  the  Per- 
 fon.  We  mufl:  not  vow  any  thing  that  may 
 not  lawfully  be  fulfilled,  or  what  we  are  not 
 Able  to  fulfil,  is  not  in  our  Power.  Or  rajhly 
 and  indifcreetly^  what  might  be  better,  and 
 more  prudently  let  alone.  As  if  for  a  long  time 
 to  come,  or  our  whole  Life,  when  we  can't 
 judge  at  prefent  of  our  future  Capacity  to  make 
 it  good.  Nor  fhould  we  accuftom  ourfelves  to 
 Vow  frequently^  left  we  hazard  the  not  perform- 
 ing what  we  have  vow'd.  Thefe  Cautions 
 Obferv'd,we  have  Inftances  in  Scripture  of  ve- 
 ry Ufeful  and  Acceptable  Vows;  In  the  Old 
 Teilament,  by  'Jacoby  Hannah^  Davtd^  &-C.  and 
 there  are  Rules  and  Cautions  about  them  in 
 the  Law  of  Mofes :  And  our  Saviour  feems  to 
 leave  the  matter  of  Vows  in  the  fame  Conditi- 
 on he  found  it.  Andwefind  by  Pra6lice  of  the 
 Apoftle  S.  Paul  ?Lt  Cenc/r/eajComQthing  to  this 
 purpofe ;  not  to  infill  upon  the  Liftance  of^;^^- 
 /7i.ts  and  Sapphira^  who  vowed  their  PolTe (lions 
 to  the  ufe  of  the  Church ;  and  Death  infli61ed 
 for  their  Mifcarriage  herein.  Some  think  the 
 like  of  the  Widows  in  the  Apoflolicat  Age, 
 Who  fome  of  them  promiled  a  Life  of  Widovv^- 
 
 Ix)odi 
 
of  sacramental  tUlotbs^   1 8 1 
 
 hood  and  Chaftity :  and  that  'twas  concerning 
 the  Mariage  of  fome  fuchjthat  the  Apoftle  fays, 
 they  had  broken  their  fir (l  Fatthy  &c. 
 
 It  is  doubtlefs  lawful,  in  fome  particular 
 Cafes,  when  we  find  our  felves  indangered  by 
 fuch  and  fuch  Temptations  and  Occafions  of 
 Sin,  to  interpofe  a  Vorv^  or  Promife  as  to  that 
 particular,  befides  the  general  one  of  Obedi- 
 ence to  God.     This  may  be  fome  Help  to  our 
 Safety ;  but  we  muft  ufe  other  Means  alfo, 
 and  take  heed  that  we  do  not  unreafonably 
 deftroy  our  Chriftian  Liberty,  fo  as  to  occafion 
 a  Snare  to  our  Souls.    Efpecially  take  heed  that 
 you  be  pun8:ual  and  ftri6l  in  the  Obfervancc 
 of  your  Vow,  it  being  better  not  to  Vorv^  than 
 after  Vorvs  not  to  perform :  Whereas  many,  when 
 Confcience  flies  in  their  Face  for  fome  late 
 Guilt,  will  V  ow  and  Promife  to  come  no  more 
 to  fuch  a  place,    or  into  fuch  Company,  to 
 play  no  more  at  fuch  a  Game,  &c.    But  thefe 
 being  Bonds  of  their  own  making,  they  think 
 they  may  difcharge  themfelves  again  when- 
 ever they  pleafe.     Without  a  due  fenfe  of  the 
 general  obligation  of  Obedience  to  God,  ante- 
 cedentto  thefe  particular  Vows,  we  fhall  never 
 be  able  to  keep  them. 
 
 XIII.  Indeavour  to  live  in  the  Exercife  and 
 Increafe  of  Faith  in  the  Crofs  of  Chrift.  This 
 will  afliftyou  to  be  faithful  to  what  you  have 
 ingaged  :  For  the  Crofs  ofChrill  will  reprefent 
 to  you  the  evil  of  Sin,  fo  as  to  deaden  the  force 
 of  Temptation ;  Tiiis  will  keep  alive  the  fenfe  of 
 his  Love  and  Kindnefs  to  us,  and  io  ingage  us 
 oucofGratitude  tolivero  him*  And  it  is  by  the 
 
 i'?rof« 
 
i82  JC^e  ^ttict^bttgatfeti,  &c. 
 
 Crofs  of  Chrifl  that  the  Holy  Spirit  was  pur- 
 chafedj  to  uiable  us  to  pleafe  G6d-a,nd  obey 
 him.  Therefore  live  in  the  Exercife  of  Faitli 
 on  a  Crucified  Saviour,  live  by  the  Faitli  of 
 the  Son  of  God.  ''  /I 
 
 Laftlj,  Be  much  in  Prayer,  efpecially  fecf^t 
 and  Clofet  Prayer.      All  the  other  Counfels 
 that  can  bec^iven,  will  not  avail  without  this. 
 The  Experience  of  ail  Chrifiians  will  attelt  it, 
 and  fome  of  our  own  in  particular,  that  accord- 
 ing to  our  Negle6l  or  confcientious  Perfor- 
 mance of  this,  our  folemn  Promifes  will  be  kept 
 or  broken ,    Sin  or  Grace  will  prevail,   the 
 Houfe  of  Saul  or  David  will  get  S  trength.    You 
 know  the  common  Complaints  of  thofe  that 
 have  fallen  into  Sin,  and  under  God's  Difplea- 
 fure,by  Back-fliding ;  Oh  I  negleQ  ed  Prayer;  or 
 I  was  carelefs,cuftomary  and  foroi  al  in  if;  add 
 fo  I  loft  my  Strength,  and  fell  frotn  (jod,  and 
 yielded  to  Temptation  ;  I  broke  my  Vows, 
 wounded  my  Confcience,and  difhonoured  my 
 Profeilion,  here  was  the  beginning  of  nly  FalL 
 The  neglect  of  this  Duty,  or  RemiiTnefs  in  it, 
 is  a  certain  Sign  that  you  are  declining,  and  in 
 part  declined,  and  already  entered  into  Temp- 
 tation ;  and  if  not  prevented  in  time,  will  be 
 the  Caufe  and  Root  offurther  Apoftafie.     And 
 therefore  to  all  the  other  pieces  of  theArmour  of 
 God;  necelTary  in  the  Chriftian  Warfare,  this 
 is  added,  Eph.  VI.   18.     Praying  always^  with 
 all  Pf'oyer  a?id.  Supplication^  watching   thneunto 
 n  7/  h  all  Perfevera/ice, 
 
 THE     END,