dependency and may 〈◊〉 wayes keeped about the throne A Câ—â— an goeth to God from a threefold priâ—â— he goeth to God from a principle of 〈◊〉 from a principle of necessity and frâ—â— principle of love but would you 〈◊〉 that which putteth the Christian often 〈◊〉 God it is a principle of necessity anâ— lieve it that if necessity did not drive a 〈◊〉 stiun unto the foot of the Throne we wâ—â— seldom go from a principle of love or 〈◊〉 a principle of faith And there is this ground of the delay of the accomplishmâ—â— the promises that the glory of the wisdâ— of God may appear the glory of his pâ— in the accomplishment of the proâ— When the promise is long beneath groâ— then the wisdom and power of God 〈◊〉 more appear in the accomplishment of 〈◊〉 promise And from this I would only 〈◊〉 to Christians that are under that exerâ— compleaning of the want of the performâ— of the promises these few things 1. 〈◊〉 lieve that the promise shall once be acâ— plished that though the vision tarry yet aâ—â— it shall speak 2. Believe that every hâ— delay of the accomplishment of the 〈◊〉 mise hath a sweet design of love theâ— not one moment of delay but it is forâ— advantage of a Christian as is clear from 〈◊〉 word Rom. 8.28 And 3. that proâ— that cometh after long delayes it hath 〈◊〉 three sweet and soul-refreshing attendâ— 1. It is performed most seasonably a 〈◊〉 â—tian if he will observe he will see inâ— â—sedom shining in timeing the accomplishâ—â—nt of the promise to such a particular â—y a Christian will be constrained to cry â—â—t if the promise had been fulfilled before â—ere had not been such arte of wisdome â—pearing in the performance of it 2. Thâ—â—â—e promise when it is accomplished wâ—â—â—â—gage a Christian more in the exercise of â—ve than four promises accomplished at a â—ort and smaller time there is nothing â—at will so inflame the soul with love as to â—â—ve a promise accomplished after delayes â—nd 3. the promises accomplished after â—layes have much sense waiting upon the â—rformance thereof I think hardly a â—hristian ever met with the accomplishment â—f a promise after long delay but his soul 〈◊〉 as made as a watered garden and as springs 〈◊〉 water whose waters fail not this promise â—ileth and cometh to a Christian perfumed â—ith love Now we shall shut up our discourse at â—is time and shall only speak to these fix â—fects of a Christians faith in believing the â—omises 1. That our faith is impatient â—e cannot stay upon the promise if it be deâ—yed Hence ye will see that in Scripture â—ten patience is annexed to faith which â—eaketh this That it is impossible for a â—hristian to believe as he ought that wantâ—h the exercise of patience See Heb. 6.12 â—e ye followers of them who through faith and â—tience inherit the promise And that word 〈◊〉 the Revelation This is the faith and paâ—â—ence of the Saints 2. Our faith in closing with the Promises it is most unconstant 〈◊〉 Christian when first a promise is born in 〈◊〉 on his spirit he will then believe the pâ—mise and joyn with it but after six or ven dayes go about he will change 〈◊〉 Faith this is remarkably clear from Eâ—â— 4.31 compared with Exod. 6.9 Wâ— first the promise cometh to the people of â—rael that they shall go out of Egypt it is 〈◊〉 of them in the fourth Chapter at the clâ—â— They believed the promise and worshippâ— But look to them in Exod. 6.9 and therâ— will see them not believing because of 〈◊〉 ternesse and anxiety of heart And I 〈◊〉 tell you the grounds why our Faith is 〈◊〉 constant 1. Sometimes the reading oâ— promise to a Christian will be as his saâ— meat sometimes when a Christian will 〈◊〉 one time in the Covenant it will be 〈◊〉 fumed with love and his soul will be trâ— ported with joy after it and at another 〈◊〉 when he shall read that promise again it 〈◊〉 be tastelesse as the white of an egge and as sorrowfull meat 2. That we are not mâ— in studying the exercise of the things 〈◊〉 are promised which certainly would 〈◊〉 short many of our debates There is 〈◊〉 third defect of our Faith That we are 〈◊〉 diligent a diligent faith we call this 〈◊〉 after a Christian hath believed he woulâ— much in the exercise of prayer for the complishment of the promise he wouâ—â— much in the exercise of meditation to 〈◊〉 that promise sweet and lively to him 〈◊〉 a fourth defect is this We build our 〈◊〉 â—ore upon Dispensations then upon the Word when dispensations say that which â—e promise saith then we will believe but â—hen dispensation speaketh the contrary â—nguage unto the promise then we will reâ—ct our confidence and hope I will tell â—ou two great mysteries of believing It is â—ard for a Christian to believe when the â—ommentary seemeth to destroy the Text â—at is When the Commentary seemeth to â—clare that the promise shall never be acâ—â—mplished In sum it is this It is hard to â—â—lieve when dispensation will say the Word 〈◊〉 the Lord will fail and when promises â—ds you believe 2. It is hard for a Chriâ—â—an to take impossibilities in the one hand â—d the word of promise in the other and 〈◊〉 O precious Christ reconcile these two â—â—gether that impossibilities do not destroy â—e promise but that the promise may be complished notwithstanding of this We have this defect of faith amongst us â—at we build our faith more upon sense â—en upon the word of promise when a â—ristian is in a good frame he will believe â—t when Christ hideth his face he will then â—e over his hope And lastly there is this â—at our faith upon the promises is general 〈◊〉 believe the truth of the promises but 〈◊〉 study notto make a particular applicatiâ—â— of them I shall not stand long to make 〈◊〉 use of what we have spoken Only I â—â—uld have the Christians of this age and â—se that are here to go home with this â—viction the damnable neglect of believing of the promises A Christian negleâ— these three duties of Religion most 〈◊〉 glecteth the duty of self-examining theâ— of believing the promises and that noblâ— exalting duty of meditation these threâ— ties a Christian doth so constantly neglect almost he is above the reach of convicâ— that he doth neglect them But I would say a word unto these are destitute of the Faith of the promise are strangers unto these blessed thingâ— are recorded within the Covenant Aâ— is onely this doubtlesse ye must bâ— your sences if ye will not believe his Wâ— It is a question indeed Which of alâ— senses shall be most satisfied in heaven â—ther that of seeing when we shall behâ—â— King in his beauty and see him as he is 〈◊〉 that of hearing when we shall hear thesâ— lodious Halelujahs of that innumerable pany which are about the Throne wiâ— any jarring
we have had and therefore is Davids perplexity much hightened ver 5 6. from his remembering his song in the night and his calling to mind the years of ancient times yet we may remember how soon David wrote his tetractions as to that sad conclusion I said this is my infirmity ver 10. and so should we do when upon every straiting in prayer we begin to question all the Lords kindnesse towards us A third obstruction of assurance is a Christians wrestling with his corruptions painfully and seriously and yet not meeting with any sensible victory over them but upon the contrary their corruptions seem to be stronger and they themselves seem to be weaker and then it is they strengthen their misbelief by that word 1 Joh. 3.3 Every man that hath this hope in him purifieth himself even as he is pure And indeed this is a knot that is not easily loosed but when he seeth his idols and corruptions prevailing over him he will cry out I am gone and there is no help in Israel concerning this thing and yet this also is a word in haste Paul hath registrate himself a standing witnesse even after he was a chosen vessel Rom. 7. How strangely a childe of God may be 〈◊〉 down with a body of death even under most serious wrestlings against it And thâ— fore if thou seriously maintain the combaâ— though thou do not sensibly prevail thou hâ— no reason upon that ground to weaken tâ— assurance Fourthly When a Christian is put to moâ—â— then ordinary outward affliction when Gâ— doth dispence sadly unto them in outward things they then begin to call in question the interest and dispute their assurance this clear by comparing Lament 3. vers 18. wiâ—â— the preceeding words where speaking of thâ— sad dispensations they meet with he draweâ— that conclusion in vers 18. My hope and 〈◊〉 strength is perished from the Lord and Jon. 2 2â— where he draweth that conclusion from sucâ— a promise I am now cast out of thy sight thâ— devil he taketh Eliphaz divinity and present it to a Christian Call now if there be any 〈◊〉 answer thee and to which of the Saints wilt thâ— go as if he had said did thou ever knowâ— Christian afflicted so as thou art afflicted 〈◊〉 so he would have Job to quite his integrity But yet we know all these blessed ones for 〈◊〉 their afflictions were dear unto the Lord 〈◊〉 had their interest secure in him yea as mâ— as he loveth he doth rebuke and chasten and it bastards and not sons on whom he will not 〈◊〉 stow a rod and therefore we ought not 〈◊〉 quarrel our interest because of afflictions And lastly The rise of a Christians 〈◊〉 couragement and that which hindered their assurance is when their former exâ—rience of the manifestations of God doth 〈◊〉 relish to them and when the promises 〈◊〉 which they have built become tastelesse unto them as the white of an egge and when they meet not with God in Ordinances but these become lifelesse when these three rise to gether upon them their case becomes very perplexed oftentimes and this also seemed to have been Davids case Psal 77. When he remembered his song in the night and the dayes of old and yet had no sweetnesse in them then he breaketh forth into these bitter complaints which are there expressed but yet as we said before this was his infirmity and there is no reason for a Christian to question his interest upon such an account because the Ordinances are not at all times alike lively even to the best and the Lord is not alwayes present but though sometimes the candle of the Lord doth shine upon his head yet at other times he is necessitate to cry out O that it were with me as in months past The second sort of obstructions of a Christians assurance I mean such as flow from our untender dealing towards God are First A guilty conscience that is a remarkable word 1 Tim. 3.9 Holding the mystery of faith in a pure conscience It telleth us that this excellent grace Faith cannot bide but in a cleanly lodging even in a pure conscience and when a Christian setteth about to believe he will know how a guilty conscience will flee in his face and cry out O adventure not to believe dare thou believe the guiltinesse of a Christians conscience maketh him oft to cry out Touch not the mountain lest thou be thrust thorow And I tell you three disadvantages of a guilty â—â—â—science 1. It obstructeth a Christians â—â—â—nesse in making applications to Christ 〈◊〉 heart saith close and his necessity saith 〈◊〉 but his guilty conscience cryeth out O 〈◊〉 aback and do not close 2. A guilty conâ—â—â—ence oftentimes it hindereth the discoveâ—â—â— of Christ to the soul and doth so affright 〈◊〉 terrifie yea it will so sting and bite us 〈◊〉 when he revealeth himself we cannot take â—â—tice when he would lay on a plaster our soâ—â— will tear it off and refuse to be comfort 3. It doth exceedingly obstruct our goâ—â— about duty O but our soul moves slowly the paths of God when we are under 〈◊〉 power of a guilty conscience The second obstruction is That we 〈◊〉 not much in the exercise of tendernesse 〈◊〉 but if a Christian were tender and if in evâ—â—â— step of his life he desired to set Christ beâ—â—â— his eyes he would easily win to much assuraâ—â—â— according to that word Isa 64.5 Thou mâ—â—est him that rejoycest and worketh righteousneâ—â— and these that remember thee in thy waâ— Would ye know the assured Christian 〈◊〉 the tender Christian the Christian that 〈◊〉 not crucifie convictions the Christian 〈◊〉 breaketh not resolutions the Christian 〈◊〉 doth not fit calls and opportunities to praâ—â—â— the Christian that saith not of any sin itâ—◠〈◊〉 little one or the Christian that searcheth 〈◊〉 waves watcheth alwayes examineth alwayâ—â— and is alwayes casting out sin that is the â—â—sured Christian The third obstruction is The want of 〈◊〉 exercise of the grace of fear we are not much under this disposition to fear the Lord and this goodnesse this is clear from that word Psal 25.14 The secret of the Lord is with them that fear him and he will shew to them his Covenant I think there are these two great evidences that much of the power of Godlinesse is gone from some of our hearts we fear God no more nor if we were his companion And we fear our selves no more nor if we had not a deceitfull heart within us we neither fear God nor our selves and that speaketh that much of the life of Religion is lost amongst us The fifth thing that doth much astruct our assurance is much worldly mindednesse and to eager pursuit after the things of a present life That is remarkable 2 Cor. 4. ver last compared with 2 Cor. 5.1 We look not unto the things that are seen that is we are not much taken up with the things of a present world which the men
GREAT AND PRECIOUS PROMISES OR Some Sermons concerning the Promises and the right application thereof Whereunto are added some other concerning the usefulness of Faith in advancing Sanctification As also three more concerning the Faith of Assurance By Mr. ANDREW GRAY late Minister of the Gospel in Glasgow All being revised since his death by some friends The third Impression carefully corrected and amended 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God Edinburgh Printed by a 〈…〉 Stationers Anno Dom. 〈…〉 To the Reader Christian Reader ALthough upon some considerations these following Sermons have been keeped back till now and have waited the vacanâ—y of the Presse from other things yet was it at first intended the connexion of the purposes so requiring â—at they should have come forth assoon as some â—her of this precious Author which we did â—â—merly publish And therefore in the Preâ—â—â—ce which we then prefixed we did relate to â—â—th and gave the Reader such advertiseâ—â—nts as we conceived necessary concerning â—e one as well as the other So that we have â—â—hing to do at present but to put this little â—â—â—ece into thy hands commending it to thy seâ—us thoughts and the Lords blessing upon â—n Neither shall we use many words 〈◊〉 〈◊〉 purpose Only we find some help 〈…〉 â—o thee in three most weighty and 〈…〉 â—â—ts of Christian Religion 1. 〈…〉 lively exercise of faith thou may apply tâ—â— great and precious Promises 2. How by faiâ—â— thou may advance the work of Sanctification And 3. How thy faith may grow up unto assâ—rance Of all which we may truely say that 〈◊〉 thing can more seasonably take up the thought nor bring more advantage to the souls of tâ— Lords people in these times O how necesâ—ary is it in such troublsome dayâ— to learn how through Faith and Patience wâ—â— may inherit the Pâ—omises and now whâ— our strong corruption hath in a manner neceâ—tate the wise Physician to mix unto us so bitâ— a cup and give so strong a potion in what fainting and swouning condition must we be by the two immutable things in which iâ— impossible for God to lie we receive not aâ— the strong consolation Again when profanity and ungodlinâ—â—â— hath so abounded in these Nations tâ— from the top of the head to the sole of 〈◊〉 foot there is no soundnesse but wound and bruises and putrifying sores Aâ— when the corruptions of the Time like the sâ— of Zerviah are grown too strong even the Davids who are amongst us What shoâ— we study with more earnestnesse then to 〈◊〉 â—â—â—rifie our hearts by faith and by havâ— these promises to cleanse our selves 〈◊〉 all filthinesse of the flesh and spirit â—â—fecting holinesse in the fear of the Loâ—â— 3. When the Lord hath remoâ—ed us so far fâ— peace that the souls of many have even foâ— prosperity and the multiplied changes revolutions in our dayes hath so clearly demonstrate the instability of all sublunary glory and so convincingly taught us that this is not our rest Vndoubtedly it is time to look for â— city that hath foundations and to give all diligence to make our calling and election â—ure The subject then is usefull As to the manner of handling it It is true much accuracy and neatnesse is not to be expected in any work of this nature being only the hasty gleanings of a Church Writer And as to livelinesse and power though it be as easie to draw a picture with the heat and motion of a living man as to Write or Print â—hese lively motions of the Spirit which do often accompany the Lords Messengers in Preaching and in an eminent measure were also let out upon this blessed Author yet we suppose thou will find the matter most seriously and feellingly spoken unto as from a heart which believed and therefore spake Yea both conceptions and expressions savouring much of an exercised spirit not only much taken up in communion with God within it self but even thirsting also and panting for the salvation of others nay in some measure travelling in birth till Christ might be formed in them Oh that more of this holy zeal and fervency might accompany this great measure of light and knowledge in the mysteries of the Gospeâ— that the Lord hath graciously bestowed both 〈◊〉 Pastors and People in this generation thâ— once again we might see as in the dayes of John Biptist the Kingdome of Heaveâ— suffering violence and the violent taking by force And that the blessed Spirit by same gracious operations may so warm 〈◊〉 inlarge thy soul in the use of this and all otâ—â— means for thy eternal Salvation is and shâ—â— he the sincere desires of Thy servants foâ— Christs sake Robert Traill John Stirling Great and precious Promises SERMON I. 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust MAy we not truely say that if ever the Christians who live in those dayes shall be advanced to stand within the holy place and â—hall inherit everlasting life all these are â—ow before his Throne may lay aside their â—arps and give us leave to sing Will it not â—e a mysterie suppose ye unto heavenly â—noch that spent so much of his time in comâ—union and fellowship with God wâ—â—â—e shall behold such Christians within 〈…〉 â—â—erlasting rest that have spent so 〈…〉 â—heir time in corresponding with 〈…〉 it not be a mysterie unto believing Abrahaâ— when he shall behold such misbelievers suâ— disputers of the promises of God advanâ—â— to reign with Christ Will it not be a â—â—stery unto wrestling Jacob when he shâ—â— behold these Christians once crowned wâ—â— immortall glory that did so little know wâ—â— it was as Princes to wrestle with God 〈◊〉 they did prevail Will it not be a wondâ— to patient Job when he shall behold suâ—â— impatient Christians as we have been enâ—â—ing into that blessed place of repose Wâ— it not be a mystery unto holy David whâ— he shall behold such unmortified Christiâ—â— entering within that City into which 〈◊〉 unclean thing doth enter Will it not bâ— mystery unto tender Josiah to behold sâ— Christians as we are that have our heaâ— dying as a stone within us entering iâ— Heaven Will it not be a mysterie unto 〈◊〉 right Nathaniel to behold such hypocâ—â—call Christians as the most part of us are â—â—tering within the holy place and to 〈◊〉 those that have been cloathed with hypoâ—sie and guile now câ—oathed with the râ—â— of immortal Glory And will it not 〈◊〉 mysterie unto self denied Paul when shall behold so proud and selfish Christian enter into Heaven Give me leave to this go where we will we shall be mâ— lesse and singular for if we shall go 〈◊〉 eternity of pain we shall be the grâ—◠〈◊〉 unto the
is this advanage of it that all the duties required of a Christian are turned over in promises because by this means a Christian may go to God when he cannot perform such a duty and deâ—ire him to fulfill his word and accomplish â—is promise and so may make use not only of â—he Omnipotency of God but of the faithfulnesse of God also There is this third Consideration that we would propose that there are some things â—f a Christian within a promise that he doth not believe to be within it especially these â—hree First the challenges of a Christian â—re within a promise when ye are convinced â—hat is the accomplishment of a promise â—his is clear from Isai 30.21 where convictions and challenges are turned over into promise When thou art turning unto the righâ—â—â—and or to the left thine ears shall hear 〈◊〉 voice behind thee crying this is the way 〈◊〉 in it And it may be clear that our coâ—ctions are the accomplishment of promâ—â—â— because it is a work of the Comforter well to convince Joh. 16.9 as it is him to make one rejoyce and if a Christ could believe that his challenges were accomplishment of a promise he might brace his challenges he might see the faâ—â—â—fulnesse of God in his challenges and might see much love in his challenges 〈◊〉 Christians crosse is within a promise so tâ— when a Christian meets with such affliction he may sit down and cry out this is the complishment of a promise and this is châ—â— from Psal 89.31 32. wherein in the mâ— of the promises of the Covenant of Graâ—â— that promise of visiting their iniquities wâ—rods is put in the bosome of them 〈◊〉 from Psal 119.77 In faithfulnesse hast 〈◊〉 afflicted me Why doth David say in faâ—â— fulnesse It was this because his crosse 〈◊〉 the accomplishment of a promise and may be clear also from that word Heb. 12. Forget not the exhortation speaking of crosse the word is Forget not the consâ—tion that speaketh unto you As if the hâ— Ghost did say crosses do yeeld much coâ—lation as in vers 11. They yeeld the peace fruits of righteousnesse And if this werâ— lieved that our crosses were the accompâ—ment of the promises it would help a â—â—stian unto much humble submission 〈◊〉 there would not be murmuring under thâ— if once we did believe that they were accomplishment of a promise Yea the 〈◊〉 advantage further that if we did beâ—â— â—â—at our crosses were the accomplishment â—f a promise we would be much in advancâ—â—g holinesse under our crosse There is noâ—ing that obstructeth the sweet fruits of â—â—ghteousnesse under a crosse so much as imâ—tiency and I would say this to commend â—e crosse a Christian never moveth so â—â—iftly to heaven as when he is under a sanâ—â—ified crosse a crosse when it is sanctified â—ill prove a Christians motion to Heaven â—ore then ten enjoyments for our enjoyments ordinarily do retard our way as much 〈◊〉 further it And there is this Thirdly â—â—at is within the promises even your daily â—â—od and the hairs of your head the hairs 〈◊〉 a Christians head are numbred and withâ—â—â— the Covenant So that ye may see what 〈◊〉 high respect Christ hath put upon Christiâ—â—s that is clear from that word Psal 111. â— 8. He hath given meat unto them that fear â—im He will ever be mindfull of His Coveâ—nt Our fourth consideration shall be to point at a little these grounds upon which Christ â—â—th delay his accomplishment of the proâ—ises It is certain that a Christian is oftenâ—â—es put to this Doth his promise fail for â—ermore and cryeth out Why art thou beâ—â—me unto me as a liar and as waters that fail â—â—d the grounds of this delay are these Christ knoweth that a Christian can often â—â—tter improve the delay of the accomplishâ—ent of the promise then he can improve â—e accomplishment it self we might find â—is in our experience it being for the most part easier for a Christian to beaâ— crosses then to bear his enjoyments I thâ— David never had so sweet a time as thâ— when he was pursued as a partridge by son Absolon then grace did breath so most sweetly in his actions but let â—â—vid be under prosperity and then we he falleth in the sin of Adultery 〈…〉 therefore never repine when ye are uâ— a crosse for certainly if we had spiriâ— understanding we would not judge iâ— great a hazard to be under a crosse as uâ— prosperitie since we have greater stroâ— to bear the one then to endure the oâ— 2. The slothfulnesse of a Christian to wâ— the promises are made this makes the â—â—mises to be delayed in their performance was clear in the people of Israel the fourty years in a wildernesse before promise of entering into Canaan is acâ—plished It was a promise that could 〈◊〉 been accomplished in a few dayes anâ— because of their sin it was not accomplâ— for fourty years as ye may see from word in Numb 14.33 34. 3. The acâ—plishment of the promises is delayed Faith may be more put in exercise 〈◊〉 clear from that remarkable word Psal 19. Vntill the time that his word came is untill the word of the Lord was aâ—â—â—â—â—â—hed The word of the Lord tried him 〈◊〉 it was the matter of his exercise anâ— cise especially unto Faith for indeâ—much for a Christian to believe upon a 〈◊〉 when it is delayed in its accomplish â—e fourth ground of delay is that the excise of prayer may be more and it is cerâ—n that the best improvement of delayes to be much in prayer the promises they 〈◊〉 occasion prayer as is clear from Exod. 4. 〈◊〉 They believed and bowed down their â—ds and worshipped and from 2 Sam. 7. 〈◊〉 where the great promises being made to â—vid he cryeth out Therefore have I found my heart to pray this prayer unto God and it clear from Psal 119.49 Perform the word to thy servant upon which thou hast caused 〈◊〉 to hope It is bad improvement of delayes â—hen we turn impatient and it is a bad imâ—ovement of delayes when we quite our â—nfidence Know that promises are accomished after delayes and they have a lustâ—â—on them that may compence all the delay There is this other ground of the delayes accomplishment of the promises even at the thing that is promised may be more â—eet to a Christian when it cometh this clear from that word of Solomon Prov. â— 12 Hope deferred maketh the heart sick â—t when the desire doth come it is as a tree 〈◊〉 life O but a mercy that cometh to a Christian through a promise it is sweet â—a a drink of cold water taken up as the acâ—â—mplishment of a promise is more sweet â—en a feast of fat things full of marrow and â—â—ine on the lies well refined to take up your â—ead and your drink as the accomplishment â—f your promises it would make them reâ—â—shfull to you 6. The Lord delayes his â—romises that a Christian may be more in the exercise of
along 1. The sensible â—â—victions of his necessities And 2 〈◊〉 precious promises that is given to 〈◊〉 â—â—hat necessity the one would provoke ferâ—ency and the other Faith Are there not some here that knoweth not what it is to â—ray upon a promise and that maketh you â—ray to so little purpose O Christian what 〈◊〉 the reason of your so much sorrow and â—f your little spiritual comfort It is that â—ve believe not the promises It is no wonâ—er that your names be called Marah beâ—ause ye exercise not faith upon the preâ—ious promises of God I think without wronging you or any that are here I doubt much if ever Christians had such hearts as the most part of us have O what a heart is that that can neither pray nor praise both we alike mysteries unto them What a heart is that O Christian that can neither believe promises believe threatnings nor obey commands What a heart is that that can â—either sorrow for sin nor rejoyce in God and what a heart is that that can neither love Christ when he is present nor can they long for Christ when he is absent and what a heart is that O Christian that can neither love heaven nor can fear hell and is there not such hearts with us even with us that are here this day At the last occasion that we spake upon these words we spake a little to the first thing in them which was the rise and originall of the promises holden forth in that word Whereby or by whom The second thing in the words was the properties of the promises and we told you that there were these four holden forth in the words The first property of the promises is tâ— they are free which is imported in 〈◊〉 word are given all the promises of 〈◊〉 everlasting Covenant being the precious 〈◊〉 free gifts of God Hence you will see tâ— oft times the tenor of the Covenant of Graruns upon that strain I will give you as clear Jer. 32.39 I will give you one heaâ— and Ezek. 36.26 I will give you a new heaâ— and Ezek. 11.19 I will give you It is tâ— strain of the language of the Covenant 〈◊〉 Grace to give Now in speaking upon this first properâ—â— of the promises to wit their freedom shall speak a little unto these two the firâ— thing shall be to point out unto you the wâ— how a Christian may win to the distinct uâ— taking of the freedom of the promises aâ—â— then I shall from thence presse some duties And in short as to the first we conceiâ—â— that a Christian may win unto the distinâ— uptaking of the freedom of the promises by these Considerations 1. Let a Christâ—â— cast his eye upon the sweet rise and spring or fountain of the promises and there yâ— will see their freedom shining most cleaâ—â— for what is the fountain of the promises Is it not the boundlesse and everlasting lovâ— of Christ this is clear Deut. 7.7 wheâ— God giving a reason of all the great thiâ— that he had performed for them he settâ—â— down the rise of it Because I loved you saâ— he and again the ground of this is 〈◊〉 I have loved you there being no reasoâ— love but love and it is clear 2 Sam. 〈◊〉 where David having received many precious promises he setteth down the rise of all these in that verse For the words sake saith he and according to thine own heart hast thou done all these things to make them known to thy servant And it is clear Ezek. 17.8 where God calleth the time of entering into Covenant with them a time of love that love it was eminently shyning in that day when God did condescend to Covenant with them And hence ye see in Scripture that the promises they are called by the name of mercy Micah 7.20 To perform the mercy to Abraham which is the Promises and they are so called because mercy and boundlesse love is the sole fountain and spring of all these promises Secondly Consider the persons who have right to make use of the promises Must not the promises be free when the proclamation is upon these tearms Rev. 22.17 Whosoever will let him come there is nothing to give you a right to the promises but only a willingnesse to embrace them if ye will ye may take them And thirdly ye may read the freedom of the promises in this that any condition which is annexed to the promise Christ giveth to the Believer strength to perform that condition It is known that Faith is the condition of the promises and it is certain Christ giveth 〈◊〉 Believer that condition as well as he give thâ— him the promise Philip. 1.29 To you it is given to believe and Eph. 2.8 It is the gift of God It is impossible for a Christian 〈◊〉 perform the condition except Christ whoâ— is surety for him did perform it Fourthlâ— Ye may read the freedom of the promises ye consider the time when the promises aâ—â— accomplished it is often at such a time whâ— the Christian hath been and is under no â—â—ry spiritual frame Hence ye will see 〈◊〉 Ezek. 16.60.61 that when the promisâ— are accomplished then God requireth confâ—sion and blushing of face because of their foâ—mer wayes and Ezek. 36.31 when the proâ—mises are accomplished then that is the timâ— when the Lord calleth them to remembâ—â— their own evil wayes and their doings that werâ— not good yea he will have them and all theâ— world to know it is not for their sakes thâ—â— he doth this therefore he commandeth them to be ashamed and confounded for their own wayes or the posture they were in when he accomplished his promise And if there were no other thing to speak the freedome of the promises but the trysting of the accomplishment of them with such a frame it were more then sufficient But besides this see Davids practice 2 Sam. 7.8 he readeth the freedom of the promises from his own imperfections What am I saith he and what is my fathers house that thou shouldest have brought me hitherto And even in the same Text there is an Emphasis in that word to us Whereby are given to us as if theâ— Apostle did say to prove that the promisâ—â— are gifts I can bring no other argument so strong as this They are given to us Fifthly Ye may read the freedom of the Promises 〈◊〉 ye will consider and take up the infinit fulâ—nesse and all-sufficiency of the Promiser that there is nothing without himself that can perswade him to give such promises Hence ye will see Gen. 17.1 when he is making the Covenant with Abraham he putteth it still in the Frontispiece of the Covenant I am God all-sufficient as it were to put off all thoughts of merit that Abraham might have and that Abraham might be perswaded of this that there was not any imaginable perfection in himself that could be the ground rise of such promises And there is that lastly from which ye may
or riches or honour or what ye will in the ballance with the promises they would cry forth what should I profit to gain all these if I lose the promises We shall say no more of this but that the promises are indeed that Aple the eating of which would make us in some respect and in humility be it spoken as God knowing good and evil The promises are these things that doth elevate the soul unto a divine conformity with God And oh that this might be the fruit of them the promises are as cords let down to soulâ— sinking in the myrie clay and in the horrible pit do but lay hold upon them and ye shall undoubtedly be drawn up and he shall set your feet upon the rock and order all your goings Now we come to speak of the third thing in the words which is the advantage and unspeakable gain that floweth to a Christian through the promises holden forth in these words That by them ye might be made partakers of the divine nature which words doth not hold forth that there is any substantial chance of our natures unto the essence of God but only it holds forth this that the soul that is taken up in believing of the promises they arise unto a likenesse and conformity to him in Holinesse Wisedome and Righteousnesse And as to these advantages that come to a Christian through the promises 1. We must lay this for a ground that the fruit of all cometh to him through believing the promises and in making application of them And the first is That they do exceedingly help and promove that excellent and necessary work of mortification This is clear from the words of the Text As likewise from 2 Cor. 7.1 Having these promises dearly beloved let us clearse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of the Lord. And the influence that the promises have upon Sanctification may be shown unto you in these three First They lay upon a Christian a divine bond and obligation to study holiness that since Christ hath signified and testifiâ—â— His respects unto us in so ample and larâ—â— a way as to give us such precious promiseâ— we ought to endeavour to study holinesse which is that great reward of love that hâ— seeketh from us for all things that he hath bestowed and we receive and this is the meaning of that 2 Corinth 7.1 Secondly The strength and furniture of a Christian for fulfilling and accomplishing of the work of Sanctification lyeth within the promises Are not the promises of God unto a Christian as Samsons locks in which their great strength doth ly and if once they cut themselves off from the promises through misbelief their strength doth decay and they become as other men Where must the Christian go to for strength Is it not to the promise Is it not the name of the Lord yea this is the strength of a Christian unto which he must resort continually And thirdly the promises of God they hold forth that unspeakable reward that attendeth that Christian that shall study holinesse There are several promises of the everlasting Covenant that cryeth forth to the Christian to him that overcometh will this promise be accomplished to him that overcometh shall this truth be fulfilled and this doth exceedingly provoke a Christian to wrestle with all his discouragements he meeteth within the way he burieth all his anxieties within the circle of his immortal Crown which he hopeth for and seeth in the promise and his hope maketh him dispence with his wants his expectation maketh him overcome his fears and his looked for joy maketh him to dispence with his sorrows The second advantage is That the faith of the promises do help a Christian to a spiritual and heavenly performance of the duty of prayer and withal makâ—th him delight in the performance of it This is clear from 2 Sam. 7.27 where David believing the promises it is subjoyned He found in his heart to pray that prayer unto God and if any will look unto the words of that prayer they will see them running in a heavenly and spiritual strain speaking him one much acquainted with God and under most high and majestick apprehensions of his Glory as is clear also Psal 119 147. I prevented the dawning of the morning and cryed and as if David had said would you know what made me thus fervent and diligent in prayer it was that I hoped in his word and hence it is that he hath so many prayers in that Psalm all were occasioned through the faith of the promises As for instance when he cryed forth Quicken me according to thy word be merciful unto me according to thy word And we conceive the faith of the promises helpeth a Christian in his prayer to these four Divine ingredients of that duty 1. It maketh him pray with faith when once he buildeth his prayer upon the promises then he venteth his prayer with much confidence of hope according to that word Psal 65.3 where ye may see a man believing and praying when he is believing and expressing his confidence mâ—â— strangely in these words As for our tranâ—gressions thou shalt purge them away It 〈◊〉 not said thou wilt purge them away or we desire that thou should purge them away but thou shalt which speaketh forth both the confidence of Faith and the boldnesse of Faith A Christian that believeth the promises he can take the promise in his hand and present it unto God and say fulfill this promise since thou wilt not deny thy name but art faithfull 2. It maketh a Christian pray with much humility for when he doth understand that there is nothing that he hath but it is the fruit and accomplishment of a promise he doth not boast as those that have received but walketh humbly under his enjoyments this is clear Gen. 32.10 where we may see Jacob speaking to God with much humility and in the ninth verse he is speaking to God with much Faith And 3. It maketh a Christian pray with much love Would you know the great ground that we are so remisse in the exercise of love in prayer it is because we build not our prayers upon the promise And 4. It helpeth a Christian to pray with much fervency When was it that David cryed to God Was it not when he was believing the promise that past to him of old we would not plead with God with such remisnesse if we did believe the promises that are within the Covenant The third advantage is That the faith of the promises doth sometimes uphold a Christian under his spiritual disertions and tentations Is it not certain that sometimes he hath been ready to draw that conclusion I am cast out of his sight and shall no more behold him in the land of the living when a promise hath been born in upon his spirit hath supported him and made him to change his song and to invert his conclusion This is
clear from Psal 94.18 when I said my foot slippeth there is the conclusion of misbelief and dispair yet thy mercy O Lord did hold me up there is the gate at which faith doth bring in consolation not from by gone experiences only but certainly from that which he found in some precious promises that was born in upon his spirit Many excellent cords of love hath Christ let down unto a soul when they have been going down into the depths and the weeds have been wrapt upon their heads It is clear likewise from Psal 119.81 My soul fainteth for thy salvation as if David had said I am in hazard to give over my hope and to break my confidence And would ye know what was it that supported me under such an estate I hoped in thy word Hath not this oftentimes been the song of a Christian in their darkest night In the multitude of my thoughts within me thy comforts do delight my soul Faith will see a morning approaching in the time of the greatest trouble and no doubt that promise that upholdeth a Christian in their doubting and most misbelieving condition the lively impressions of that promise will remain a long time with him and when first it is born in upon their spirits they will see no small love shining forth in carving out such a promise to suit with such a providence as they are it may be meeting with for the time The fourth advantage in believing the promise is that thereby we have an excellent help to patience and divine submission under our saddest outward afflictions this is clear from Psal 27.13 I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living and from Psal 119 49 50. where David telling his exercise in the 49. I hope saith he in thy word Immediately he subjoyneth This is my comfort in mine affliction as if he had said if I had not had the promises to be my comforters I had sit alone and kept silence and should have remained without comfort in the day of my adversity and verse 92. Vnlesse thy law had been my delight I should have perished in my afflictions and we conceive in short the influence which faith upon the promises hath upon the patient bearing of the crosse may be shown to you in these two particulars First Faith it is an excellent Prophet that alwayes prophesieth unto us good things Would ye enquire at Faith at your midnight of affliction what is its opinion of God and of your own estate Faith would swâ—etly reâ—olve you thus Wait on God for I shall yet praise him for the health of his â—ounterance Faith knoweth nor what it is to have wrong â—oâ—structions of God and therefore it is the noble interpreter of a Christians crosse If sense reason and misbelief interpret your crosse they will make you cry out unto God Why art thou become unto me as an enemie or as a liar and waters that fail but if Faith that noble Interpreter do interpret your crosses it will make you cry out I know the thoughts of his heart that they are thoughts of peace and not of evil to give me an expected end Faith letteth a Christian see a blessed outgate and issue of all the sad dispensations that he meeteth with Faith that is its divinity I sow in tears but I shall reap in joy weeping may be at evening saith Faith but joy shall come in the morning Secondly It affordeth unto a Christian such soul-refreshing consolation in the midst of their afflictions that in a manner they forget their sorrows as waters that passe away this David doth divinely assert in Psal 119.50 This is my comfort in mine affliction The faith of the promises are indeed that tree which if they be cast into our waters of Marah they will make them immediately become sweet The fifth advantage is that the faith of the promises doth help a Christian to a greater distance with the world and to live as a pilgrime as is clear from Heb. 11.13 where these two are sweetly linked together their imbracing of the promises by Faith and confessing that they were strangers and pilgrims here on earth And we shall show the influence that faith hath upon this in these three 1. It maketh a Christian see the end of all perfection here and that there is nothing within this Glob of the World that is not vanity and vexation of spirit Faith is that prospect through which a Christian hath most clear discoveries of the vanity of all things and this doth exceedingly help him to live as a pilgrime 2. It letteth a Christian see the endlesse perfections of heaven and bringeth it within sight of that Immense and everlasting hope and this maketh him to live as a pilgrime and to declare plainly that he seeketh a Countrey And 3. It doth exceedingly help him forward in that blessed work of weaning of affections from all things that are here would you know where a Believers heart is It is in Heaven would you know where his thoughts are They are in Heaven Would ye know where his conversation is It is in Heaven Would ye know where his hope is It is in Heaven his treasure is in heaven and therefore his heart and his conversation is there And Christ in him is the hope of glory and indeed more faith of the promises would constrain us all to subscribe that Confession of Faith that is in Heb. 11.13 The sixth advantage that attendeth the believing of the promises is That it is the mother of much spirituall joy and divine consolation and maketh a Christian to be much in the exercise of praise this is clear from Psal 71.14 But I will hope continually and then immediately is subjoyned And will yet praise him more and more As likewise from Rom. 15.13 and from 1 Pet. 1.8 If a man would have his way to heaven made pleasant and while they are sitting by the livers of Babel would be admitted to sing one of the songs of Zion then ought they to believe the promises and to choose them as their heritage for ever and then he may sing in hope and praise in expectation though he have but little in hand for the present indeed when he looketh to his possession there will not be so much matter of rejoycing but when he looketh upon his hopes and his expectations he may be constrained to cry sorth Awake up O my glory I my self will awake early The seventh advantage is That the faith of the promises is a notable mean to attain unto spiritual life This is clear from Isai 38.16 By these things saith Hezekiah do men live speaking of the promises and in all these things is the life of my spirit As likewise from Psal 119.50 Thy word saith David hath quickned me O what spirituall and divine life doth attend that Christian that is much in the exercise of Faith upon the promises And what is the great occasion that our
hearts are oftentimes dying within us like a stone and we are like unto those that are free among the dead Is it not because we do not make use of the promises Eighthly there is that advantage that faith of the promises it maketh a Christian have an esteem of the thing that is promised What is the reason that we write this above the head of the great things of the everlasting Covenant this is a Zoar a little one Is it not because we do not believe great things sometimes to us have no beauty and there is no comelinesse that appeareth in them why they should be desired but if we had so much faith as a grain of mustard seed we would cry forth How excellent are these things that are purchased to the Saints and how eternally are they made up that have a right but to one line of the everlasting Covenant That is well ordered in all things and sure And ninthly The faith of the promises is the door at which the accomplishment of the promises doth enter in according to that word Luk. 1.45 Blessed are they that believe for there shall be a performance of these things that are spoken of the Lord unto them If we were more in waiting for the accomplishment of his promises the vision should speak and should not tarry And no doubt a mercy coming to us as the fruit and performance of a promise will make it an exceedingly refreshful thing When a Christian getteth leave to sing that song which is in Isa 25.9 Lo this is our God we have waited for him and he will come and save us And when a mercy is the fruit and accomplishment of the promise there is a beautiful luster and dye upon that mercy Which no arte could set on but onely the finger of the love of God The smallest mercy then becometh a matchlesse mysterie of love and the most matchless mysteries of love without the exercise of Faith they become as things that are contemptible in our eyes and we do not value nor praise them Faith maketh our thoughts to ascend misbelief makes our thoughts to descend in relation to the mercies of heaven Lastly Besides all these advantages We have these two mentioned in the Text 1. That by them we are partakers of the Divine Nature and are brought up unto that blessed conformity with God which we had lost in the fall 2. That by them we escape the corruptions in the world through lust Lintend not particularly to open up the nature of these things at this time because I am only to speak of the exercise of Faith in the promises But O what excellent mercies are these to get on the beauty of the Image of God and to get off these ugly defilements which were the image of Satan upon our souls O how should this commend the promises unto us that by faith in them we do all behold with open face as in a glasse the glory of the Lord and are changed into the same from glory to glory as it were by the Spirit of the Lord. Now that which secondly we shall speak to shall be the advantages that results to a Christian from a spiritual observation of the Lords accomplishing his promises for here ye see in the Text the Apostle maketh an observation of these excellent things that are the fruit of these precious promises when they are accomplished And the first advantage is That it stampeth the soul of a Believer with most divine impressions of love This is clear Isa 38.15 where Hezekiah cryeth out What shall I say he hath spoken it and himself hath done it being as it were astonished and overcome with thâ— apprehensions of the condescendenâ—y of God He is put to a non plus and to what shall 〈◊〉 say Psal 41.8 9. As we have heard saith David so have we seen in the City of the Lord of hosts That is according to his promise we have had suitable performance 〈◊〉 and he subjoyneth verse 9. that which waâ— both their exercise and their advantage We have thought of thy loving kindnesse O God in the midst of thy Temple as it were the observation of the performance of the promise made their thoughts wholly to be taken up with the love of God and no doubt therâ— is more love in performing one promise theâ— eternity were sufficient to make a commeatary upon It is one wonder of condescendency that God should obliege and bind himself to us by promises and another depthâ— of wonderfull love that he should perform these bonds and answer his words with performance The second advantage is That the observing of accomplishment of promises doth bring in to the soul new discoveries of Godâ— this is clear Exod. 6.3 where God thuâ— speaketh to Moses I was known saith he unto Abraham and unto Isaac and unto Jacob by the name of the Almighty but by the namâ— of Jehovah was I not known unto them the is by the Name of giving an accomplisâ—ment unto my promises that Name was nâ— discovered unto them but should be maâ— known unto their posterity in the day wheâ—â— his promises should passe unto performances And hence it is also that when the Lord is speaking of the accomplishment of great promises he doth so often in the Scripture subjoyn that word Ye shall know that I am Jehovah or the Lord Isa 49.23 52. and 60.16 And indeed we do daily find it so for is not every accomplishment of a promise a new discovery of the wisdome of God that shineth in the suitable tyming of the accomplishment of a promise Is not every accomplishment of a promise a new discovery of the faithfulnesse of God that he will not alter that which hath gone out of his mouth And is not every performance of the promise a new discovery of the love of God that he desireth to magnifie his mercies above all his work and a new discovery of the power and Omnipotency of God that can bring forth the performance of his promise notwithstanding of all things that are in the way yea make things that are not to be and bringeth to nought things that are The third advantage is That is helpeth a Christian to have high apprehensions and majestick uptakings of God This is clear 1 Tim. 1.15 compared with vers 17. where Paul closing with that promise That Christ came in the world to save sinners and beholding in the accomplishment of it in himself 〈◊〉 heart as it were is elevated within â—â—th and he cryeth forth Now unto the King â—ernal immortal invisible the only wise God â—e honour and glory for ever and ever Amen There is an Enphasis in that word Now if Paul had said I could never praise and 〈◊〉 toll him till now and I am so much bound Christ that I will not delay this exercise oâ— moment now I will blesse him and it is clâ— from Mic. 7.18 where the accomplishmeâ—â— of the promises that are there made tâ—â— Church cry out Who
policy may move in one orb and sphere with piety and the one is not contrary to the other in some case 3. This shineth in that discourse even the spiritual boldnesse Paul had in giving an excellent confession of his faith and the declaring him to be God even Jesus Christ in whom he did believe Christ witnessed a glorious confession before Pontius Pilat for him and he would witnesse a glorious confession before Agrippa for Christ that since Christ had not denied him in that notable day he would not now deny precious Christ in this day and this is from the beginning and all alongs Lastly This shineth in the words that Paul doth set forth the matchlesse freedom and unspeakable riches of Christ not only toward himself in that he did cast the lot of everlasting love toward him but likewise toward the Gentiles to whom he was sent as a Preacher and that he did gloriously condescend to visit the dark places of the earth and to have the morning star and the day spring from on high arising on the habitations of cruelty And in this verse which we have read you 〈◊〉 behold these five glorious ends of the preâ—â—ing of this everlasting Gospel for atâ—â—ing of which Ministers are made instments under God The first is to open 〈◊〉 eyes of the blind which in short is even thâ— to give those that are ignorant of God 〈◊〉 spiritual knowledge of the deep mysteries the Father and of the Son So that froâ— this ye may see that the Gospel hath a kiâ—â— of omnipotency in producing effects aboâ—â— the power of nature The second we maâ—â— see in these words to remove them from darâ—nesse to light Which importeth these twoâ— 1. The removing of persons from an estate of excellent joy 2. The removing of persons from an estate of iniquity unto an estâ—â— of holinesse darknesse in Scripture pointing out sin and light in Scripture pointing out holinesse 3. The bringing us from under the power of Satan unto God the making a blessed exchange of captivity and bondage that these who were under the captivity of Satan may be under the captivity of Love that those who were under the bondage of sin may be under the sweet obedience of Christ whose yoke is easie and whose burden is light Marth 11.30.4 That persons may receive the remission of sins and the for givenesse of their iniquity This is the greâ—â— voice of the Gospel come to a crucifiâ—â— Christ come to a pardoning Christ comâ—â— to a glorified Christ Christ hath the pardoâ—â— of iniquity in his one hand and riches 〈◊〉 himself in the other and these are the greâ—â— motives by which he studieth to perswaâ—e us to come And the last is in the close of the verse that persons may receive foregivenesse of sins and inheritance among them which are sanctified by faith that is in me that is that they may have a share of that glorious mansion of that excellent Kingdome that Christ hath purchased and hath gone before to prepare And withall in this verse as the words are set down ye may see the excellent and orderly methode that the Gospel keepeth in conquering souls and you may see these excellent allurements these perswasive arguments that Christ holdeth forth to conquer you as it were Christ cometh not unto us cloathed with the robes of Majesty but clothed with the robes of Love and advantage knowing that in this posture he shall most gain upon our hearts Now in speaking unto that last end of the preaching the Gospel we shall only according to our present purpose take notice of this one thing from it not intending to prosecute it as it is an end of the Gospel but as a property of Faith and it is that Faith in Jesus Christ hath a noble and excellent influence upon the growth of Sanctification and the attaining of holinesse they are sanctified saith he through faith in me We shall noâ— stand long to clear this unto you it is evident from Act. 15.9 where the Apostâ— telleth us of purifying their hearts by faith And likewise 1 Tim. 1.5 where a purâ— heart and faith unfeigned they are ioyne and linked together As likewise 1 Joâ— 3.3 Every man that hath this hope in him 〈◊〉 purifieth himself All the Graces of the Gâ—â—spel they are linked together by a golden 〈◊〉 unseparable chain so that he that obtaineâ— one he shall obtain all yea more all thâ— graces of the Gospel they have a mutual inâ—fluence upon one anothers growth so thaâ— we may compare them unto Hypocrates twiâ—â— of whom it was reported that they diâ— laugh and weep together and they did grow together even so when one grace doth rejoyce the rest doth rejoyce with it and when one grace doth mourn the rest doth also mourn with it and when one grace doth grow the rest of the graces of the spirit they do likewise grow apace There are only three particulars that we shall insist a little upon First We shall shew you how faith hath influence upon the attaining of Sanctification and this we make clear unto you in these respects 1. In that it discovereth to the soul that matchless excellency that transcendent beauty and that surpassing comelinesse that is in Christ which sight doth exceedingly perswade the soul to draw that conclusion What have I to do any more with idols A glorious sight of Christ and acquaintance with him maketh us lose our acquaintance with our idols and when once we are united unto Christ by faith we break that union we had with them And indeed the want of the knowledge of that excellent comelinesse that â—s in Christ and of love to him is the great occasion that the poorest dieries and idols in the world taketh up your hearts did ye but once see him who is that glorious Son of righteousnesse ye would be forced to put in your Amen unto that excellent confession of Faith Eccles 1.2 Vanity of vanities and all is but vanity and vexation of spirit 2. In that it is the grace that discovers unto a Christian the spotlesse holinesse of Christ Faith doth not onely discover the beauty of Christ but likewise his holinesse and this doth make the soul fall in love with that excellent thing Sanctification It is recorded amongst the first steps to sin and misery that we desired to be as Gods knowing good and evil but certainly it is among the first steps to life and happinesse when the soul desireth to be holy as he is holy And I suppose this is the great ground that ye are not much endeavouring a blessed conformity to God and to be partakers of the blessed Image of Christ ye know not the beauty of holinesse 3. aith layeth hold upon Jesus Christ and draweth strength and vertue from him for the conquering of lusts and in raising us up into a blessed conformity unto himself when the Christian is weak Faith is that noble correâ—pondent between that emptiness that is in us and
some Christians there are that some respects are taken up in the exercise Faith making use of Christ for Sanctification and yet their making use of Christ by Faith doth not weaken the strength of their idoâ— at least to their apprehensions neither 〈◊〉 raise them up to a conformity with God 〈◊〉 that they are constrained somtimes to cry oâ—â— I shall once fall by the hand of one of mine 〈◊〉 quities and when they fight and doth 〈◊〉 overcome they are at last constrained to 〈◊〉 There is no hope The first ground of such a dispensation That a Christian is not constant in his actiâ—â— of Faith he will be strong in saith to 〈◊〉 and when the morrow cometh he will faâ—â— in that exercise and this doth exceeding interrupt the noble victory of Faith 〈◊〉 when faith hath gotten its advantages 〈◊〉 lose them through security and negligeâ—â— that is a command that should be continuâ— obeyed Trust in the Lord at all times and doubt if a Christian were more taken 〈◊〉 the constant actings of Faith he should 〈◊〉 times sing that song I trusted in God 〈◊〉 was helped Secondly The most part of Christians they are not strong and vigorous in actings of their Faith their Faith is exceedingly weak and so they cannot bring forth these noble fruits and effects of Faith If we were trusting in God with all our hearts then that promise Psal 37.5 should be accomplished to us Trust in the Lord and he shall bring it to passe Thirdly There is a strong heart conjunction and soul-union between us and our idols we are joyned to our idols and therefore we cannot be easily devorced yea when we are in the heat of the war against them there is a procuratour within that cryeth O spare this little one or this profitable or pleasant one and this is ordinarily our practice to spare the choisest of our lusts so that our Agags may cry forth The bitternesse of death is past But I confesse if that union were once dissolved we should then be heard with greatest earnestnesse to cry forth O blessed be the Lord that teacheth my hands to fight Fourthly Sometimes a Christian layeth too much weight upon the actings of Faith and doth not imploy Faith but as an instrument to which Christ must bestow strength to conquer Sometimes we think that faith hath the vertue of overcoming in its own hand but remember Faith is but an empty thing without Christ as ye may see Act. 15.9 where the purifying their hearts by faith is ascribed to the holy Ghost so that the activity of faith is from him and not in it self Fifthly A Christian doth not hate sin with a perfect hatred even in the time of hiâ— warfare with his lusts and with these strong idols that are within him but there is a secret heart inclination to that very idol which he doth oppose So that oftentimes there is that twofold contradiction in a Christian Sometimes his light will cry mortifie such an idol and yet his heart will cry O spare such an idol yea more sometime his heart will cry mortifie such an idol and yet his heart will cry O spare such an idol That is to say there will be one part of our affection crying one thing and another part of it will cry another thing O! but there is a remarkable command for the perfect hatred of sin Rom. 12.9 Abhor that which is evil The word is in the Original hate evil as ye would do hell that is have perfect hatred to sin O to hate iniquity as much as hell and joyn that word Eph. 5.11 Reprove the unfruitful works of darknesse or as the word may be rendered Make out by unanswerable arguments to your tentations that you cannor imbrace the unfruitful works of darknesse convince your tentations that ye cannot do it As we suppose it was a noble arguing of Joseph when he was tempted How shall I do this he put the tentation as it were to it O tentation give me onâ— ground why I should commit such an iniquity And certainly if we were thus reasoning with our tentations they should flâ—â— before us But the truth is we imbracâ— the desire of our tentation upon implicâ—â— faith It is a sad regrate and yet I may uâ—ter it O if men would but deal with God as they do by Satan we never dispute the promise of Satan and never examine these allurements he setteth forth and yet we consiantly dispute with God upon every thing Sixthly A Christian promoveth not in the growth of Sanctification though in some measure exercising faith because he hath not such a heart to holinesse If we did discover more that excellent beauty that is in being cloathed with that glorious robe of the righteousnesse of Christ and in having the sweet draughts of the Image of Christ engraven upon our hearts we would have more victory over our lusts There is a command for a perfect love to that which is good and holinesse in that same place Rom. 12.9 and cleave saith he to that which is good or as the word may be rendered Be married and glewed to that which is good let there be an unspeakable and indissolvable knot of union between you and that which is good And certainly if once we believed that report which is given of holinesse we would endeavour more to be cloathed with it but that is the great ground why we advance not in holinesse we know not the advantage nor dignity to be made like God O will ye think on it What a thing is it for you who are the dust of his feet to be made conform to him Seventhly A Christian is noâ— much in the exercise of other duties that should go along with faith suspect that faith for presumption that can act and be maintained without Prayer certainly prayer iâ— keepeth in the life of Faith Prayer 〈◊〉 that grace that must act mutually with faiâ— in accomplishing that blessed work of Sanâ—â—fication and if we prayed more and believâ— more then we should have more to speâ—â— concerning the victory over our lusts Whâ— was it O Christian and expectant of heave that ye was constrained to put up an Ebenâ—zer and cry forth Hitherto hath the Loâ—â— helped me When was it O Christian anâ— expectant of heaven that ye was put to crâ— forth God hath arisen and mine enemies arâ— scattered before my face I will tell yoâ— what is your practice ye make such a covâ—nant with your idols as Nahash did with thâ— men of Jabesh Gilead 1 Sam. 11.2 3. yoâ— lusts desire to make you pluck out you right eyes and there is nothing your lusâ— will command you but almost ye will obey but would you send out prayers as a messeâ—ger to tell the King of such a tyrannie yâ— should know better what it is to bevictorious There is such a Covenant between thâ— graces of the Spirit especially between faith and Prayer if so we may allude as was made between Joah and
alwayes there where the means is thought to be most powerful and upon this they take up themselves in their own arms blessing themselves as that poor man Luk. 18. I fast twise a week I pay tithes of all that I possesse But alas they do not consider that they do but build their house upon the sand which the first blast of a temptation will overturn because not only all our duties when weighed in the ballance may be found light but when put to the trial may be found empty dead and lifelesse things wherein the Lord's soul can have no pleasure 3. Some are mistaken in the matter of their assurance by judging themselves by the Law not knowing or not regarding the spiritual meaning thereof Paul was a gallant man in his own apprehension when he was without the Law that is when he knew 〈◊〉 the spiritual meaning of the Law he thoughâ— himself the most eminent Saint in all his Nation and as he sheweth us Phil. 3. he could compare with any of them but when thâ—â— Lord opened his eyes we see he put himself last in the roll of Saints and first in the roll of sinners Rom. 7. He was alive without thâ—â— Law that is thought himself living and reigning above his sins but when the commandement came that is when it came to 〈◊〉 knowledge and he saw the spirituality of it sin revived and he died then he saw how that he had triumphed before the victory 〈◊〉 he then saw all his sins alive and as it werâ—â—risen from the dead and himself a dead maâ—â— lost and undone in the estate he was in O how many are there amongst us in Pauls first condition alive without the Law O how many destroy themselves with this they think there is not a sin forbidden in all thâ—â— Law of God but onely Ten but alas thâ—â— fool thou errest in this not knowing the Scriptures should thou not judge thy self by thâ—â— spiritual extent of the meaning of the Law and that divine commentary which thâ— Apostle James hath set forth upon it where in he sheweth thee That if thou be guiâ—â—â— of the breach of one point thou art guilty of 〈◊〉 and by that infallible exposition which Chriâ—â— himself the blessed Law giver hath set dowâ—â— Mat. 6. whereby he discovereth adultery the heart and in the eye O atheist thâ— must take up the Ten Commands and â—â—scribe guilty to them all And let me 〈◊〉 you this if ye will subscribe the Law to Christ He will subscribe the Gospel to you if thou wilt sincerely say I am guilty He will as sincerely say I have pardoned Soncy daughter be of good courage thy fins are forgiven thee Fourthly Some build their assurance upon the apprehension of their hatred of some particular sin that albeit it was sometimes as their right hand or their eve yet now they can pluck it out or cut it off But O! will thou but consider some sin may be made weak and the soul though not upon a right principle brought to hate it and to cry unto it get you hence and yet the interest of Satan may be strong in the heart The fifth mistake is of many who judge themselves because they go a greater length then the former and are kept free from aâ—â— grosse outbreaking sin how many are there who go sleeping down to hell with this 〈◊〉 am no drunkard no adulterer no murderes no thief nor whore this long have I lived in the town and they were never born that can say I wronged them and so they adventure their soul upon this they never committed any grosse sin But I beseech you be not deceived remember how that wretched man did speed Luk. 18.11 I am no extortioner nor adulterer nor even as this publican c. poor creature that he was Christ giveth not a testimonial to every one who take it for themselves and I must tell some of you that there may be desperate atheists without God and without Christ in the world and yet be free of grosse out breâ—â—ing sins I do not think but many of the who crucified the Lord of Glory werâ— keeped from other grosse sins What knowest thou O man that there is more favour shewed to thee in that thou art keeped froâ— some grosse sins when yet thou hast a diâ—perately wiâ—ked heart then is shewed to the devil when some links of his chain are â—â—ken in and restraining power keeping 〈◊〉 in from his ourmost bounds God will sometimes restrain a hypocrite or a heathen aâ— it was said of Abimelech and God restraineâ— him there may be a cord put upon thy jaws when thou art far from having thâ— power of conquering grace It may be also that all that abstaining from outward out-breakings proceedeth but from outward disadvantages and not from any fear of God or respect to him yea not so much as from the fear of any eternal punishment Are there not many amongst us I believe it there are many that take away shame and Church censure or civil punishment and other inconveniences of that sort and set a thousand hells before them they would not bekeeped back from one sin but would take their hazard of them all Yea is it not waâ—â— of tentation and nothing else that hindereth many from grosse out-breakings if Satan would come but with a kindled match there wanteth no more to set tongue and hands and all on fire of hell O wretched soul do but ask thy self how often thou 〈◊〉 rempted Satan when he would not temâ—â—â— thee and how often thou hast followed a tentation when it fled from thee yea when the Lord hath hedged up thy wayes that thou could not overtake thy lovers how many a long look hast thou sent after them and what lustings of thy spirit within and do ye think that heart sins are nothing although thou had no out breakin gs what were the matter of that if thou had not a tongue thou would break the third command and curse God in thy heart if thou had not an eye thou could commit adultery in thy heart if thou had not a hand thou might commit murder in thy heart O therefore build not thy assurance upon this that thou hast made clean the outside of the platter when yet all filthinesse is within The sixth false foundation upon which 〈◊〉 am sure too many build their assurance is their gifts and parts and especially upon these two the gift of prayer and the gift of knowledge but believe it it is not much to be a Christian in tongue but it is much to be a Christian in heart know ye not that this will cast out many We have prophesied in thy Name and in thy name cast out devils No doubt these had been excellent slourishers and if the tongue would have done it they had been highly advanced but yet ye see these men meet with a depart from me I know you not Ah think upon it he is not the best Christian that is
The second consideration is That as 〈◊〉 is a most universal so also it is a most iâ—â— coverable mistake if ye mistake about thâ— your being in Christ there is no making 〈◊〉 of that mistake if once ye passe the bordâ—â— of Time with this lie in your right hand 〈◊〉 am in Christ there is no hope of recover eternity will cut off accesse to make up thâ— mistake I intreat you go not down to yoâ— grave with this I am in Christ when 〈◊〉 Christ may say I know you not I belieâ— it if ye could have a testimonial subscribâ— by the hands of all the most eminent aâ—â— tender Christians that ye have known 〈◊〉 ye are indeed a Saint and if all the Ministâ—â— â—hat ever you spoke to should praise you in â—he gate and declare you to be a son daughter of Abraham yet when you shall bring up â—our testimoniall to Heaven and the Father â—hall read it and shall ask you where is my Sons Name if that be nor there it will certainly be rejected and cast over the bar Thirdly It is a soul destroying delusion this mistake about ones interest in Christ is the very ruine of their immortal â—oul according to that word Isa 44.20 〈◊〉 deceived heart hath led him aside and what â—s the fruits of it so that he cannot deliver his soul and by consequence it may be said that they destroy their soul I believe it there â—re many that go to hell in a chariot of deâ—usion we know some Christ guideth to Heaven by the gates of hell and letteth them â—ot see life till they be in sight of hell but 〈◊〉 is true also there are others whom the â—evil guideth to hell by the very borders of Heaven he maketh them believe they are welling in the gate of Heaven all their days â—nd yet at last they are thrust down to these abitations that are prepared for the devil and is angels Fourthly If once a person be mistaken â—bout their interest in Christ they will have â—hese three notable disadvantanges attending â—pon them 1. As long as he is under this â—istake he is without all reach of profiting â—y the Ordinances for when he heareth reaching he will apply promises when 〈◊〉 should apply threatenings and upon the other hand apply threatnings whâ—â— should apply promises and so that 〈◊〉 should be his medicine becometh poisâ—â— him 2. As long as he is under this misâ—â— it maketh him that he cannot pity not 〈◊〉 compassion upon himself that though 〈◊〉 the most suitable object of compassion 〈◊〉 he knows not what it is to weep over own ruine 3 Readily all his graces are delusions all his good motions are but flâ—â— and all his mortification counterfeit and his tendernesse is but the mother of stupid and therefore guard against mistakes aâ—â— your interest in Christ I intreat you Fifthly Consider that mistakes abâ—◠〈◊〉 interest is a most abiding and constâ—◠〈◊〉 believe it if once we mistakeâ— this it is one to a hundred if ever we 〈◊〉 right again this is clear Jer. 8 5. 〈◊〉 hold fast deceit they keep it with both 〈◊〉 hands And Isa 44.20 There is a lie in 〈◊〉 right hand that is they hold the lie 〈◊〉 they keep it with all their power I 〈◊〉 if once one be mistaken concerning their terest in Christ it is hard to put them 〈◊〉 it yea delusion it is such an abiding thâ—â—hat we find Christ speaketh of it as 〈◊〉 would wait upon one before the judgâ—â—â—â— seat of Christ and as if some would 〈◊〉 quite their hope of heaven till Christ 〈◊〉 â—nounce that word Depart from me I know not delusion may carry us over the boâ—â— of Time and lead us in to Eternity Sixthly There is much counterfeâ—â— â—â—igion that is in those dayes their is a painted â—â—ith there is a painted love there is a painâ—ed mortification and there is a painted tendernesse some they love shaddows and pistures and yet they do not love the very shaddow of Christ and are there nor 〈◊〉 who think they are imbracing Christ and yet 〈◊〉 imbracing a delusion and a fancy That which thirdly we would speak to from this point is to give you some evidences by which ye may know if the assurance ye have of your being in Christ be right or no Believe it there are many that draw that conclusion I am in Christ which the devil and their own deceitfull heart hath drawn and Christ never gave consent to it And I shall propose these seven or eighth evidences of real assurance by which ye may discern First A real assurance is a purifying and sanctifying assurance this is clear 1 Joh. 〈◊〉 3. Every man that hath this hope in him that is perswaded of this that he shall come â—o heaven He will purifie himself as he is â—ure And 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and of the spirit O! When a Christian getteth Christ in his arms he cannot but cry forth What have I to do any more with idole Whâ—â— he hath once gotten Christ in his arms he will answer every tentation that he meeteth with this I am not mine own I am bought with a price I cannot now dispose of my self and if your assurance of going to â—â—ven be not a purifying assurance be persâ—â—ed of it it is but the devils pillow soweâ—der your arm holes Is it possible a pâ—â— can be assured of heaven and not study linesse can such a delufion as this oâ— take you Secondly A real assurance putteth 〈◊〉 Christian to a pressing and earnest purâ—â— after communion and fellowship with Gâ—â— it is possible for one to be assured and 〈◊〉 to be saying he is sick of love this is câ—â— Song 2.16 17. My beloved is mine and I 〈◊〉 his and immediately followeth Turn thâ— O my beloved and be like a roe or a young hâ—â— upon the mountains of Bether And it is cleâ—â— Song 7.10 11. I am my beloveds and 〈◊〉 desire is towards me and what follower upon that She cometh and inviteth Chrâ—â— O come down with me to the fields let 〈◊〉 lodge in the villages O when gave 〈◊〉 Christ such an invitation as this O precioâ— Christ let us lodge in the villages and 〈◊〉 down to the secret places of the field aâ— Psal 63.1 My God there is his assurance and immediately followeth upon that Eaâ—â— will I seek thee my soul thirsteth after thâ— as in a dry parched land where no water 〈◊〉 There is a pressing desire after communiâ—â— But I would ask you Are there not mâ—â— here who have the hope of heaven to thâ— apprehension and yet the desire of câ—â—munion with Christ was never with thâ—â— I desire to say to thee be who thou 〈◊〉 Be not deceived God is not mocked that which thou sowest thou shall also reap I think there are some of us we would let Christ leave in heaven many dayes without giving him
make the smell of Christs Garments pleasant to the soul and it will make the kisses of His Mouth pleasant to the soul O saith the assured Christian there is nothing of Châ—ist but it is most pleasant and is all desires 〈◊〉 His Threatnings are pleasant they are the wounds of a friend and His kisses are pleasant they are better then wine His Name iâ— is pleasant it is as precious ointment powred Forth His smellings are most delightsomeâ— whâ—se countenance is as Lebanon excellent 〈◊〉 the cedars O to imbrace a married Christ how pleasant is it to the soul What makeâ—â—â— you to have so low thoughts of Christ 〈◊〉 〈◊〉 this the want of assurance that He 〈◊〉 your Husband Thirdly Assurance will make the Christian patiently to submit to every crosse and sad dispensation he meeteth with this is clear Heb. 10.34 They took with joy the spoiling of their goods and what made them do so They hoped for a better inheritance and a more induring substance I tell youâ— assurance it will answer all crosses with this Christ is mine when they are afflicted assurance will lift up its face and cry out Christ it mine and when they are reproached they will comfort themselves with this Christ iâ— mine I can put on the Lord Jesus Fourthly Assurance will keep you from apostacy and defection from Christ 2 Pet. 1.10 Make your calling and election sure and if ye do this saith he ye shall never fall Heb. 3.11 12. It is there set down as a fruit of the evil heart of misbelief it maketh us depart from the living God but on the contrary assurance knitteth the soul to Christ by a threefold cord which is not easily broken Believe it the assured Christian can cry out with much confidence of faith My moutain standeth strong I shall never be moved the assured Christian 〈…〉 out with much chearfulnesse In God 〈◊〉 I praise his word in God have I put my trust I will not be afraid what flesh can do unto me yea he can sweetly sing in the very mouth of danger The Lord is my light 〈◊〉 salvation Whom shall I fear the Lord is the strength of my life of whom shall I be afraid Psal 27.1 Fifthly Assurance keepeth all the 〈◊〉 of the spirit green and flourishing it is 〈◊〉 refreshing dew upon our branches whiâ—â— maketh every grace sweetly to blossome 〈◊〉 its season 1. It stirreth up the exerciâ— of love O how vigorous are the actings 〈◊〉 love when a Christian can cry out My 〈◊〉 loved is mâ—ne and I am his Song 1.13 Mâ—beloved there is her assurance He is a bund 〈◊〉 of myrrhe and shall lye all night between 〈◊〉 breasts that is as long as time shall last I shall never have Christ out of my heart there is love 1 Joh 4.19 We loved him because he loved us first our hearts are naturally cold but love kindleth love the sense of his love to us putteth our hearts into a heavenly flame towards him again 2. Assurance keepeth up the exercise of prayer it is the assured Christian that can pray best and to best advantage and in these three things especially is prayer helped by assurance First It helpeth in the point of boldnesse O but the assured Christian can go boldly to the Throne of grace Crying Abba father and my Lord and my God Secondly It helpeth our diligence in prayer Psaâ— 63.1 O my God there is assurance early will I seek thee there is his diligence as the fruit thereof Thirdly It helpeth the fervency of prayer as in that same place my soul thirsteth for thee my flesh longeth for thee there is his fervency as another fruit of his assurance 3. Assurance keepeth In exercise and life the grace of mortification as is clear by comparing 2 Cor. 4. verse last with 2 Cor. 5.1 We look not after the things that are seen O Paul what aileth you may ye not take a look of the world O saith Paul and would ye know the ground of it We know if this house of this tabernacle were dissolved we have a house not made with hands eternally in the heavens my house and my treasure is in heaven I must have my heart there and my eyes also Would ye know what would stay your pursuit after the world study to have the assurance of your interest in Christ continually with you And 4. It keepeth in exercise the grace of humility there is nothing will keep a Christian so humble as assurance Gal. 2.20 I live yet not I but Christ liveth in me Eph. 3.8 there he is all in exalting grace and debasing himself It is the misbeliever and discouraged person that dwelleth nearest pride Believe it misbelief is big with childe of pride and apostacy these are the two children which that fruitful mother will bring forth And 5. it will help the grace of Repentance Would ye know what would make the Christian to repent it is even this to take Christ in our arms and call him ours Zech. 12.10 They shall look unto him that is there faith and they shall mourn as one mourneth for his only son I think it is known by experience the soul never weeps more tenderly under the conviction of sin then when he hath Christ in his arms and can say He is 〈◊〉 O how sweetly doth they 〈◊〉 complain there is not a fight of Chriâ—â— their own when they have offended bâ—â— breaketh all their heart in pieces and iâ— as a sword piercing into the bones wâ—â—â—ey cry out O what a fool was â— to offeâ—â—uch a precious One in whom I had so muâ—â—â—terest Was it not sense of interest thâ— made Mary wash the feet of Christ with hâ—â—ears Lastly It will keep in exercise thâ— grace of Joy 1 Pet. 1.8 It is faith whâ—t â—â—keth one to rejoyce with joy unspeakabâ—â—â—â—d full of glory Would ye know wâ—â—â—our graces are withered would ye knoâ—â—hy all the pleasant plants of God with◠〈◊〉 soul are decayed It is this ye live with 〈◊〉 sight of your interest in Christ believe i◠〈◊〉 so I may speak assurance will be a wâ—â— tering to your graces every morning and râ— fresh them every hour it being as a chanâ—â— through which divine influence is conveigâ—◠〈◊〉 to the increase of grace and especiall◠〈◊〉 joy â—he sixth advantage that cometh in to th◠〈◊〉 â—ian by assurance of his interest iâ— Christ is That it maketh death exceediâ—â— pleasant and comfortable to the soul whâ—â—◠〈◊〉 â—â—th douth the king of terrours and wh◠〈…〉 unto us Is it not this we 〈◊〉 〈…〉 under a cloud the assured 〈…〉 take death in his arms and cry 〈◊〉 〈◊〉 come O friend the assured Christiâ—◠〈◊〉 he seeth the chariots his father 〈◊〉 doth with old Jacob rejoyce 〈◊〉 〈◊〉 23 When I walk through the valley of â—â—e shaddâ—w of death I will fear no evil â—hat brought you that length David I tell â—on why saith he for God is with me ver 4. 〈◊〉 think I need not fear any thing when I â—ave God in my company It is the assured â—hristian that can cry out Why should I feaâ—â—eath should I not laugh at destruction I â—â—ink indeed the assured Christian needeâ—h â—ot fear death because death to him is the â—eath of all his lusts the funerall of all his â—orrows and is not the day of death his coâ—onation day his marriage day the day of â—is triumph and of his entering into rest and why then should he fear it The seventh advantage is That a Christiâ—n being in the state of assurance can put the â—ighest account upon the smallest mercy that â—e meets with from God the assured Chriâ—ian lookâ—th upon every mercy as a wonder 〈◊〉 is the assured Christian that cryeth out I 〈◊〉 lesse then the least of all thy mercies there 〈◊〉 not a mercy he meets with were it but a â—â—op of cold water but if he can read this â—n it that it came from my Husband and from â—y Father it will be better to him then the weerest wine Lastly Assurance doth exceedingly help 〈◊〉 to chearfulnesse in obedience O that is â—â—emaâ—kable connexion that Paul hath Act. â— 23 The Lord whose I am and whom I â—â—ve That passâ—ge also 2 Cor. 5.14 is veâ— observable The love of Christ constraineth â— c. Why art â—hou so painfull a Minister Paul Why Knowest thou no man after th flesh are not led by carnal interests nor at sections art so busie and diligent as all the world counteth thee mad Why saith he love will not lâ—t me rest if I would be lâ—â—e or carnal or fold my hands to sleep the love of Christ doth alwayes sound that in my ears that I was dead and he hath died for me that henceforth I should not live unto my self but to Him who died for me Now to him who is the first and the last whâ— was dead and is alive for evermore We give praise FINIS