ance made it fo. So he faid to Julhua, when he was by
Jericho, " Loofe tliy llioe from oft" thy foot, for the place
wliereon thou flandelt is holy," Jo(h. v. 15. It was a
temporary appearance of God *, there was his fpecial
prefence. It was fo on tire inliitution of the taberna-
cle and temple j Gt)d inftituted them, anj gave his fpe-
cial prefence to them by virtue of his inltitution. Our
Saviour tells us, all this is departed under the gof-
pel, John iv. 2i. '" You (hall no longer wordiip God,
faith he, neither in this mountain, nor yet at Jerufalem \
but he that worlhippeth (Jod, muil wordiip him in fpi-
tit and in trutli. — Is there no fpecial prefence of God
rem?.ins then ^ yea, there is a fpecial prefence of God
in all his ordinances and inftitutions. " Wherever I
record, my name, (as the name of God is upon all his in-
(litutions), there will I come unto you, and I will blefs
you, faith God," E.\od. xx. 24. Let us exercife our
thoughts then to this fpecial promifed prefence of God
in every ordinance and inliitution . it belongs greatly tu
[ 44 ]
our due preparation for an ordinance. It was no hard
thing for them, you may think, of old, where God had
put his prefence in a place, to go thither, and expeft the
prelence of God ; things that are abfent are hard, things
that are prefent are not fo. But it is no harder matter
for us to go and expeft God's prefence in his inftituted
ordinances now, than for them to go to the temple •, cou-
fidering God, as the objeft of our worfhip, is no Ids
prefent with us.
(2.) The fecond property, which is principally to be
coniidered in God, in his ordinances, as he is the objeft
of them, is his holinefs. This is the general rule that
God gives in all ordinances : " Be ye holy, for I the
Lord your God am holy." And Jofhua, chap. xxiv. 19.
tells the people what they were principally to cotifider
in ferving the Lord. " We will ferve the Lord, fay
the people : faith Jofhua, You cannot ferve him, for the
Lord i? an holy God j" intimating, that they were to
have due apprehenfions of his holinefs ; and without it
there is no approaching unto him in his fervice,. The
apoille gives a great and plain rule to this purpofe,
Heb. xii.-29. " Let us have grace, faith he, whereby
we may ferve God acceptably, with reverence and god-
ly fear." What doth he propofe now as the principal
reafon ^vhy he requires this preparation ? For, faith he,
our God is a confuming fire. What property of God
is expreifed by this word cosifumiiig fire ? It is the ho-
linefs of God, the purity of God's nature, that can bear
no corrupt noi/ defiled thing. It is fet forth by that
metaphorical expreflion, a confuming fire. As fire is
the mo ft pure and unmixed element, and fo powerful'of
itfelf as that it will confurae and deftroy every thir.g
that is not perfectly of its own nature ; fo is God, faitli
he, a confuming fire \ and ia all your ferving of him,
and approaches unto him, labour to obtain a frame of fpi-
rit that becomes them who have to do with that God
who is fo pure and holy.
I do but chufe out thefe things, which in the way of
ordinances, I would fay, are, I may fay, defire, fliould
be moil upon my heart and fpirit : I might eafily en-
large it to other confiderations. IJut let thefe two con-
fiderations dwell upon our rainds, as our preparation for
C 45 T
our accefs unto God •, thoughts of his gloiious and gra-
cious piefence, and ot liis hoilntls, Plal. xciii 5. " Ho-
linefs becometh thine houfe, O Lord, ior ever.'" That
is the fecond thing wiih refpeft to God, as the obje(5l
of all the ordinance? of our worlhip.
(3.) Our preparation refpeds God as he is the end
of ordinances j and that to thele three pyrpoles, if i
could infifl: upon them. He is the end of them, as we
aim in them to give glory unto hira": he is the «nd of
them, as we aim in them to be accepted with him : he is
the end of them, as we aim in them to be blelled by him.
Th^e are three things that are our end in all ordinances
that we celebrate.
(i.) I'he firll is, tlie general end of all that we no in
tliis uorld ; we are to do all to the glory of God : it is
the immediate end of all our worlhip. '• If 1 am a Fa-
ther, faith he, where is my honour •' where is my glo-
ry '" Mai. i. 6- Do you come to'worfliip me '' you are
to give me honour as to a Father, gloiy as to' a Maimer,
3S to a Lord. We come to own him as our Father, ac-
knoyvledge our dependence upon him as a Father, our
fubmilTion to him as our Lord and IMailCr, and thus give
glory to him. ^e hath never taken one ftep to the
preparing his heart according to the preparation of the
fanduary, in the celebration of ordinances, who hath
not deiigned in them to give glory unto God.
(2.) Another end i%, to be accepted with him ; ac-
cording to that great promifc, which you have, Ezekiel
xliii. 27. " You ihall make your burnt ofFeiings upon the
altar j and Twill accept you, (aith the Lord God." it
is a promile of gofpel-t'imes ; for it is in the defcription
of the nevv, glorio'js temple. We come to God to have
our perfons and offerings accepted by [efus Chrift.
And,
(3.) To be hlcfled according to his promife. That
God will blefs cs out of Zion. What the particular
bleffings are we look for in particular ordinances, indue
time, God afiiiting, I ihull acquaint you with, when we
come to "the fpecial and particular preparation for that
ordinance wc aim at. But this is necelTary to all, and
fo to that.
2. This preparation refpefts ourfelves. There are
e 3
C 46 J
tliree things which I defire my heart may be prepared
by in reference to the ordinances of God.
(i.) Tl:e firil is iadiCpenfably neceffary, laid down in
that great rule, Pfal. Ixvi. i8. "If I regard iniquity
in my heart, the Lord will not hear me j" tliat 1 bring a.
heart to ordinances without regard to any particular ini-
quity. We i^ave the dreadful inilance of Judas, who
came to that great ordinance of the paffover with regard,
to iniquity in his heart, which particular iniquity was
covetoufnefs, and went away with the devil in his whole
laind and foul.
Ezek. xiv. 4. is another place to this purp(5re :
*' Therefore fpeak. unto them, and fay unto them, thus-
I'aitli the Lord God, Every man of the houfe of Ifrael
that fetteth up his idols in his heart, and putteth the Itum-
bling-block of his iniquity before his face, and cometh
to the prophet, I the Lord will anfwer liim that cometh,
according to the multitude of his idols,'" There is no
more elTe£fual courle in the world to make poor fouls in-
corrigible, than to come to ordinances, and be able to di-
jeft under them a regard to iniquity in our hearts. _ If
we have idols, God will anfwer us according to our i-
idols.,. What is the anfwering of men according to
their idols ? Why plainly, it is this, allotting them peace.
while they have their idols , you (hall have peace with
'regard to iniquity 5 you come for peace, take peace x.
\vhich is the faddeft condition any foul can be left un-
i!er : you fhall have peace and your idols together..
Whenever we prepare ourfelves, if this part of our pre-
paration be wanting, if we do not all of us caft out the
idols of our hearts, and ceafe regarding of iniquity, all
is loiL ^ ' *
(2.) The fecond head of preparation on our owa part,
is ielf-abarenrient, out of a deep fenfe of the infinite di(-
tance that is between God and us, whom we go to meet.
I have taken upon myfelf to fpeak to the great Poffeflbr
of heaven and earth, who am but duftand allies. Nothing
brings God and man fo near together, as a due fenfe of
our infinite diflance : If. Ivii. 15. " Thus -faith the
hio-h and lofty One v«ho inhabiteth eternity, whofe name
is holy, I dwell in the high and holy place j with him
alfo that is of a contrite and hurhble fpirit.
C 47 ]
(3.) A heait filled with love to ordinances is a grest
piciiaration i'or an oidin
eighty- fourth pfalm, pant and long, and breathe after
^he ordinance.; of God ! To love prayer, to love the
word, is a great preparation for both. To love the pre-
fencc of Chrill in the fupper, is a great preparation for
it. To keep an habitual frame of love in the heart for
ordinances.
1 would not load your memories with particulars. I
?nention plain praftical things unto thofe, for whofe fpi-
itual weifare 1 am more particularly concerned ; that
we may letain them for our ufe, and know them for our-
felves ; Und they are fuch as I know moie or lels (though
perhaps not fo diftindlfy) all our hearts work after, and
in thefe things our fouls do live.
3. Our preparation in reference unto any ordinance
itfelf ; which confifts in two things.
(i.) A fatisfa6tory perfuafion of the inftitution of the.
ordinance itfelf j that it is that which God hath appoint-
ed. If God fliould meet us, and fay, " Who hath re-
quired tiisfe things at your hands ?" and Chrilt fliould
come and fay, " Every plant that my heavenly Father
hath not jjlanted fliall be plucked up ; or, In vain do you
worfliip rne, teaching for doftrines the commandments
of men :" How would fucli words fill the hearts of poor
creatures with confufion, if engaged in fuch wp.ys that
God hath not required ^ We mull be careful then, that
for the fubllance of the duty, it be appointed by God.
(2.) That it be performed in a due manner. One fail-
ure herein what a dillurbance did it bring upon poor Da,
vid •* It is obferved by many, that fearch the whole
courle of David's life, that what he was moft eminent
in, which God did fo blefs him for, and own him in, was
his love to the ordinances of God. And 1 cannot but
think with what a full heart David went to bring home
the ark ; with what longings after God j with wliai re-
joicings in him ; with what proraifes to himfelf, what glo-
rious things here would be, after he had the ark of God to
be with him ; and yet, when he went to do this, you know
wha' a breach God made upon him, Q?-fhcd all his hopes
and all the good Larci. Ui him ; God >rade a breach up-
on Uzzah j and it is faid, the thing God did difpleafed
r 48 ]
David, it quite unframed him, and threw a damp on his joy
and delight for the prefeat. But he afterwards gathers
it up, I Chron. xv. I2, 13. '" He fpake to the Levites,
Sanclify yourfeives both ye and your brethren, that ye
may bring up the ark. of the Lord God of Ifrael, unto
the place that 1 have prepared for it. For becaufe ye
did it not at the firil, the Lord our God made a breach
upon us, for that we fought him not after the due order."
We fought him, faith he, but not after the due order.
And what that due order was he iliews in the next ver-
fes, where he declares that the Levites carried the ^ik
upon their own Ihoulders, \vith the If^ves thereon, as
Mofes commanded, according to the word ot the Lord j
whereas before they carried it in a cart, which was not
for that fervice. It is a great thing to have the admi-
nillration of an ordinance in the due order. God lay*,
great weight upon it, and we ought to take care that the
order be obferved-
This is what we have to offer to you concern-
ing the two general propofitions, That there is a prepa-
ration required of us for the obfervance of all f >lemn or-
dinances J and, That this preparation confiftsin a due re-
gard to God, to ourfelves, and to the ordinance, what-
ever it be. To God as the author," as the objecf, and as
the end of ordinances j to ourfelves, to lemove tiiat which
would hinder, not to regard iniquity, to be felf abafed in
our hearts with refpeft to the infinite diHance thnt there
is between God and us, and with a love unto ordinances ;
with refpeft unto the ordinance itfelf, that it be of God's
f.ppointment for the matter and manner. Tliefe things
may help us to a due coniideration, whether we have
failed in any of them or not.
I have mentioned nothing but what is plain and evi-
dent from the fcripture, and what h practicable •, nothing
but what is really required of us j fuch things as we
ought not to ellecm a burden, but an advantage ; and
whereinfoever we have been wanting, We fliould do well
to labour to have our hearts affedted with it for it hath
been one caufe why fo many of us have laboured in the
fire under ordinances, and have had no profit nor benefit
by them. As I laid before, conviflion i:- the founda-
tion, cullom is the building of moll in their obfervation
F 49 ]
of ordinauces. Some grow weary of tliem j fome wear
them on their necks as a birden ; fome (eek relief from
thein, and do not find it ; and is it any wonder if this
great duty be wanting ' having neither confidered God,
nor ourfelves, in what we go about 1 and above all things
take heed of that deceit I mentioned, which is certainly
very apt to rmpofe itfelf upon us, That where there
is a dii'polition in the perfon there needs no prepa-
ration for the duty. There was a preparation in thofe
whom God broke out upon, becaule they were not pre-
pared acoi'ding to the preparation of the fandluary ; that
is, in that way and manner of preparation ; they had not
gone through thofe cleanfings which were inftituted un-
der the la IV.
D I S C O U R S E VI.
January li. i6tI«
I Cor. xi. 28.
But let a man examine himfe/f, and Jo let him eat of that
breed, and drink of that cup.
-Have been treating in fundry of thefe familiar exer-
cifes about communion vnth Jefus Chrill in that
great ordin:ince of the Lord's I'upper, intending prin-
cipally, if not folely, the inflru6lion of thofe who have,
it may be, been leail exercifed in fuch duties. 1 have
fpoke fomething of preparation for it, and on the lalt
opportunity of this kind I did infifl upon thefe two
things. That there is a preparation required unto the due
obfervance of every folemn ordinance j and I did mnni-
fcR, Vv-hat in general was required to that preparation.
I have nothing to do at prelent, but to coniidcr the ap-
plication of thofe general rules to the fpecial ordinance
of the ll.'.pper of the Lord. For the fpecial preparation
for an ordinance confilts in the fpecial relpeft which we
have to that ordiaance in our general preparation \ and
1 lliall fpeak to it plainly, fo as that the weakeft, who
are concerned may Jee their interefl in it, and have fome
guidance to their practice.
And there are t-'.vo things which may be confidered
i so 1
to this purpofe, The iime wherein this duty is to be per-
formed J and, The £/ufy of preparation itfelf.
Fi>yi, The time of the performance of the duty j for,
that indeed regards as well vv'hat hath been faid concern-
ing preparation in general, as what lha]l now be farther
added concerning preparation in particular, with refpedt
to this ordinance.
Time hath double refpeft unto the worfliip of God,
as a part of it j fo it is when it is ieparated by the ap-
pointment of God himfelf ; and, as a neceiTary adjunft
of thofe aftions whereby the worfhip of God is perfcim-
ed J for there is nothing can be done, but it iruft be
done in time, the infeparable adjunft of all aftions.
And therefore having proved that a preparation is
neceiTary, I fliall prove that there is a time neceffary •, for
there can be no duty performed, but it mult be pertorm-
ed, as I faid, in fome time.
For the right dating of that therefore I fhall give you
thefe rules. ^
1. That there is a time antecedent to the celebration
of this ordinance to be fet apart for preparation unto it.
The very nature of the duty, which we aW pre/iaratiorty
doth inevitably include this, that the time for it muft be
antecedent to the great duty of obfervlng the ordinance
itfelf. So Mat. xxvii. 6 1, the evening before the paf^
fover is called the preparation of the paffover, time fet
ajjart for the preparation of it. '
2. The ftcond rule is this, That there is no particular
fet lime neither as to the day, or fealon of the day, as to
the beginning or ending of it, that is determined for this
duty in the fcripture j but the duty itfelf being com-
manded, the time is left to our own prudence, to be re-
gulated according to what duty doth require ; fo that
you are not to expect that I Ihould preclfely determine
this or that time, this or that day, this or that hour, To
long or fo (liort ; for God hath left thefe things to our
liberty, to be regulated by our own duty and neceffity.
' 3. There are three things that will greatly guide a
man in the determination of the time, which is thus left
unto his own judgment according to the apprehenfion of
his dutv.
[ 5t ]
(i.) That he chufe a time wherein the preparation of
it m-.iy probably influence his mind and fpirit in and unto
the ordinance itlelf. Perfons may chufe a time for pre-
paration, when there may be luch an interpofition of
worldly thoughts and bulinefs, between the preparation
and the ordinance, that their minds may be no way in-
fluenced by it in the performance and obfeivation of the
duty. The time ought to be fo fixed, that the duty
may leave a favour upon the foul unto the time of the
celebration of the ordinance itfelf, whether it be the pre-
ceding day, or whether it be the fame day. The work
is loll unleiij a man endeavours to keep up a fenfe of thofe
impreirions which he received in that work.
(2.) Providential occurrences and intimations are great
rules for the cliufing of time and feafon for duties. Paul
comes to Athens, Afts xvii. and, in all probability, be
intended not to preach immediately upon his journey.
He intended to take fome time for his refre(hment. But
obferving the uickednefs of the place, vcr. 16. " that
ihey were wholly given to idolatry," and obferving an
altar to the unknown God, ver. :^2. he laid hold of that
hint ot providence, that intimation given him by God's
providence from tiiefe things, and immediately fell up-
on his work ; which God bleffed with grent" luccefs.
There be a thoiilinid vvajiS, if I may fo fay, wherein an
obierving Chriliian may find God hinting and irtimat-
ing duties unto him. The fins of other men, their graces,'
meicic-j, dangers, may be all unto us intimations of a fea-
ion for Uuty. Wert- none of us ever fent to God by the
outrageous uickednefs of others^ by the very obferva-
tion of it ? And it is a fign of a good fpirit to turn pro-
vidential intimaiicMis inio duties. The Pfalmiit fpeaks
to that purpofe, Pfal. xxxii. 8, 9. " i will guide thee by
mine eye," laith he 'I he next A\ords are, *' Be not as
the hoilc, or a's ihc irule which hath no underllanding ;
whofe mouth mult be I. eld in with bit and biidle.'' God
loves a pliable fpirit, thac upon every look of his 'eye
will be guided to a duty. ]jut thofe who are llk^ horfes
an J males, that mull be held v\itlr a llrong rein, that will
not be turned, till God ])uts great ftrength to it. are pof-
feftcd with fuch a frame of fpirit which God approves
not You are left at liberty to chufe 3 time, but obfervc
[ 52 ]
any intimation of providence that may dhtd: to that
time.
(3.) Be fare to improve farprifals with gracious difpo-
fitions, 1 mean ia the approach of folemn ordinances.
Sometimes the foul is farprifed with a gracious difpoli-
tion, as in Canticles vl. iz. "Or ever I was aware, my
foul made me like the chariots of Amminadib.'' I knew
it not, faith the church, I was not aware of it, but I
found my foul in a fpecial willing manner drawn forth
to communion with Cbrift. Is God pleafed at any time
to give us fuch gracious furprifals, with an holy dif-
pofition to be dealing with him, it ivill be the belt fea-
fon ; let it not be omitted.
Thefe things will a little diredl us in the determina-
tion of the time for preparation, which is left unto our
own liberty.
4. Take care that the time defiigned and allotted, does
neither too much intrench upon the occafions of the out-,
ward man, nor upon the weaknefs of the inward man.
If it doth they will be too hard for us.> I copfefs in this
general obfervation which profeffors are fallen into, and
that cullom which is in the obfervation of duties, there
is little need to give this rule. But we are not to ac-
commodate our rule unto our corruptions, but unto our
duties j and fo there is a double rule in fcripture tliat
fortifies this rule ; the one is that great rule of our Sa~
vl6ur, " That God will have mercy, and not.faciitice."
Where theie duties of obferving facrifices do fenhbly in-
trench upon duties of mercy, God doth not require it j
â– \vhich hath a gi-eat regard even unto our outwaid ccca-
fiorts._ And th.e other rule is this, " That bodily exer-
cife profits little." When we alngn fo long a time as
we.uies out our fplrits, and obferve the time, becaufe of
tlie time, it is bodily exercife j when the vigour of our
fpirits is gone, which is a facrifice God delights not in*.
As Jacob told Elan, if the cattle were drjven beyond
their pace they would die j fo we find by experience,
that though with ilrong lefolutions we may en^^age unto
duties in fuch a manner as may Intrench upon thefe out-
ward occafions, or thole wep.kneiTes, they w ill return, and
be coo hard for us, and inlu^ad of getting ground, they
will drive us olT ours j fo that there ii prudence to be re-
quired therein.
[ 53 J
5. Let not the time allotted be fo fhort, as to he un-
meet for the going through tvith the duty eilectually.
Men may be ready to turn their private pjayeis into a
few ej iculations, and going in or out of a room may lerve
tliem for preparrtion for the moll folemn ordinance.
This hath lott us the power, the gloiy, and the beauty
of our profclRon. Never was profclllon held up to more
glory and beauty, than when perfons were moU exaft in
tlieir preparation for the duties of their proftirionj no-
thing will ferve their turn, but their fouls having real
and fuitable ccnverfe with God, as unto the duty that
lies before them.
6. 'The time of preparation is to be exercifed and
made more folemn upon extraordinary occaiions. The
intervention of extraordinary occaiions niuli: add a folem-
iiity to the time of preparation, if we intend to walk
with God in a due manner. '^Ihefe extraordinary oc-
cafions may be referred to three heads, particul.ir fins,
particular mercies, particular duties.
(i.) Is there an intervenier^cy upon the confcience of
any fpecial fin', tliut either the fjul hath been really over-
taken with, or that God is pleafedto fet home afrtlli up-
on the fpirit, there is then an addition to be made unto
the time of our preparation, to bring things to that iffue
between God and our fouls, that we may attend upon
the ordinance, to hearken what God the Lord will now
fpeak, and then he will fpeak. peace. This is the fiilt
principal extraordinary interveniency, that mult ra.ike
fiU addition to tlie time of preparation for this ordinance.
(2.) The interveniences of mercies. l"he ordinance
hdtli the nature of a thankoliering, and is ttie great me-
dium, or means, of our returning praife unto God, th.it
we cm make ufe of in this woild. And then are we
truly tlnnkful for a temporal mercy, when it engages
our hearts to thank God for Chrill, by whom all mer-
cies are blcHed to us. Hath God caft in any fpecial
mercy ? add unto the fpecLil preparation, that the eart
may be fit to blefs God for him, who is' the founta n
and caufe of all mercies.
(3.) Special duties require the like. For it being the
folero-i time of our renewing covenant with God, we
(land in need of a rene\val of ilrength from God. if we
f
[ 54 ]
intend to perform fpecial duties ; and in our renewing
covenant with God, we receive that fpecial liren^th for
thefe fpecial duties.
Thefe rules I have offered you concerning the time of
this great duty of preparation, which I am ipeakiiig un-
to ; and I (hall add one more, without which you will
eafily grant that all the reft will fall to the ground, and
with w^hich God will teach you all the reft ; and that is,
He Jure you fet apart fame time. I am greatly afraid of
curtomarinels in tiiis matter. Perfons complain, that in
waiting upon God in that ordinance, they do not receive
that entertainment at the hand of God, that refrefnment
which they looked for. They have more reafon to won-
der, that they were not caft out, as thofe who came with-
out a wedding garment. That is not only required of
us, that we come with our wedding garment, which every
believer hath, but that we come decked w-ith this gar-
ment. A man may have a garment that may fit very ill,
very unhandfomely, about him. The bride dechs her-
felf with her garments for the bridegroom. We are to
do fo for the meeting with Chriil in this ordinance, to ftir
up all the graces God hath beftowed upon us, that we
may be decked for Chrift. There lies tlie unprofitable-