accomplishment of the promises that the glory of the wisdom of God may appear and the glory of his power in the accomplishment of the promise When the promise is long beneath ground then the wisdome and power of God doth more appear in the accomplishment of that promise And from this I would only say to Christians that are under that exercise complaining of the want of the performance of the promises these few things 1. Believe that the promise shall once be accomplished that though the vision tarry yet at last it shall speak 2. Believe that every hours delay of the accomplishment of the promise hath a sweet design of love there is not one moment of delay but it is for the advantage of a Christian as is clear from that word Rom. 8.28 And 3. that promise that cometh after long delays it hath these three sweet and soul-refreshing attendants 1. It is performed most seasonbly a Christian if he will observe he will see infinite wisdome shining in timeing the accompaniment of the promise to such a particular day a Christian will be constrained to cry out if the promise had been fulfilled before there had been no such Art of wisedome appearing in the performance of it 2. That the promise when it is accomplished will engage a Christian more in the exercise of â—ove than four promises accomplished at a â—hort and smaller time there is nothing that will so inflame the soul with love as to have a promise accomplished after delayes And 3. the promises accomplished after deâ—ayes have much sense waiting upon the perâ—ormance thereof I think hardly a Chriâ—tian ever met with the accomplishment of â— promise after long delay but his soul was made as a watered garden and as springs of water whose waters fail not this promise â—aileth and cometh to a Christian perfumed with love Now we shall shut up our discourse at this â—ime and shall only speak to these six defects of a Christians faith in believing the promiâ—es 1. That our faith is impatient wee â—annot stay upon the promise if it be delayed Hence ye will see that in Scripture ofâ—en patience is annexed to faith which â—peaketh this That it is impossible for a Christian to believe as he ought that wanteth the exercise of patience See Heb. 6.12 Be ye followers of them who through faith and patience inherit the promise And that word â—n the Revelation This is the faith and paâ—ience of the Saints 2. Our faith in closing with the Promises it is most unconstant A Christian when first a promise is born in upon his spirit he will then believe the promise and joyn with it but after six or seven dayes go about he will change his Faith this is remarkably clear from Exod. 4.31 compared with Exod. 6.9 When first the promise cometh to the people of Israel that they shal go out of Egypt it is said of them in the fourth Chapter at the close They believed the Promise and worshipped But look to them in Exod. 6.9 and there ye will see them not believing because of bitterness and anxiety of heart And I will tell you the grounds why our Faith is unconstant 1. Sometimes the reading of a promise to a Christian will be as his savory meat sometimes when a Christian will read one time in the Covenant it will be perfumed with love and his soul will bee transported with joy after it and at another time when he shall read that promise again it will be tastelesse as the white of an egge and as his sorrowfull meat 2. That we are not much in studying the exercise of the thingâ— that are promised which certainly would cuâ— short many of our debates There is this third defect of our Faith That we are not diligent a diligent faith we call this that after a Christian hath believed he would be much in the exercise of prayer for the accomplishment of the promise he would be much in the exercise of meditation to make that promise sweet and lively to him And a fourth defect is this We build our faith more upon Dispensations then upon the Word when dispensations say that which â—he promise saith then we will believe but when dispensation speaketh the contrary language unto the promise then we will reâ—ect our confidence and hope I will tell you two great mysteries of believing it is hard for a Christian to believe when the Commentary seemeth to destroy the Text that is when the Commentary seemeth to declare that the promise shall never be accomplished In 〈◊〉 it is this It is hard to believe when dispensations will say the Word of the Lord will faill and when promises bids you believe 2. It is hard for a Chriâ—tian to take impossibilities in the one hand and the word of promise in the other and â—ay O precious Christ reconcile these two together that impossibilities do not destroy the promise but that the promise may be accomplished notwithstanding of this â— We have this defect of faith amongst us That we build our faith more upon sense â—hen upon the word of promise when a Christian is in a good frame he will believe but when Christ hideth his face he will then give over his hope And lastly there is this That our faith upon the promises is general we believe the truth of the promises but we study not to make a particular application of them I shall not stand long to make any use of what we have spoken Only I would have the Christians of this age and those that are here to go home with this conviction the damnable neglect of believing of the promises A Christian neglecteth these three duties of Religion most he neglecteth the duty of self examining the duty of believing the promises and that noble soul exalting duty of meditation these three duties â— Christian doth so constantly neglect that almost he is above the reach of conviction that he doth neglect them But I would say a word unto these thaâ— are destitute of the Faith of the promises and are strangers unto these blessed things that are recorded within the Covenant And iâ— is onely this doubtlesse ye must believe your senses if ye will not believe his Word It is a question indeed Which of all the senses shall be most satisfied in heaven whether that of seeing when we shall behold the King in his beauty and see him as he is oâ— that of hearing when we shall hear these melodious Halelujahs of that innumerable company which are about the Throne withouâ— any jarring amongst them all oâ— that of smelling when we shall find the sweet perfume of his garments which are perfumed with all the powders of the merchant or that of touching when we find Maries inhibitiâ—on taken off Touch me not and be admitted to imbrace him who is now ascended to his Father Or that of tasting when we shall drink of these rivers of Consolation that shall neuer run dry This I say is indeed a
the promises A Christiaâ— when he goeth to pray he should take theâ—â— two things along 1. The sensible coâ—â—victions of his necessities And 2. Thâ— precious promises that is given to answeâ— that necessity the one would provoke fervency and the other Faith Are there not some here that knoweth not what it is to pray upon a promise and that maketh you pray to so little purpose O Christian what is the reason of your so much sorrow and of your little spiritual comfort It is that ye believe not the promises It is no wonder that your names be called Marah because ye exercise not faith upon the precious 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 are 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 neither 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 â—ong for Christ when he is absent and what â— heart is that O Christian that can neither â—ove heaven nor can fear hell and is there nor such hearts with us even with us that â—re here this day At the last occasion that we spake upon these words we spake a little to the first â—hing in them which was the rise and originall of the promises holden forth in that word Whereby or by whom The second â—hing in the words was the properties of â—he promises and wee told you that there were these four holden forth in the words The first property of the promises is that they are free which is imported in that word are given all the promises of the everlasting Covenant being the precious and free gifts of God Hence you will see that oft times the tenor of the Covenant of Grace runs upon that strain I will give you as iâ— clear Ier. 32.39 I will give you one heart and Ezek. 36.26 I will give you a new heart and Ezek. 11.19 I will give you It is the strain of the language of the Covenant of Grace to give Now in speaking upon this first property of the promises to wit their freedom I shall speak a little unto these two the first thing shall be to point out unto you the way how a Christian may win to the distinct uptaking of the freedom of the promises and then I shall from thence presse some duties And in short as to the first we conceive that a Christian may win unto the distinct uptaking of the freedom of the promises by these Considerations 1. Let a Christian cast his eye upon the sweet rise and spring or fountain of the promises and there ye will see their freedom shining most clear for what is the fountain of the promises Is it not the boundlesse and everlasting love of Christ this is clear Deut. 7 7. where God giving a reason of all the great things that he had performed for them he setteth down the rise of it Because I loved you saith he and again the ground of this is Because I have loved you there being no reason of love but love and it is clear 2. Sam. 7.2 where David having received many precious promises hee 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 shining in that day when God did condescend to Covenant with them And hence yee 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 Whosover will let him come there is nothing to give you a right to the promises but only a willingnesse to embrace them if yee will yee may take them And thirdly yee 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 a Believer that condition as well as hee giveth 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 to perform the condition except Christ who is surety for him did perform it Fourthly Ye may read the freedom of the promises 〈◊〉 ye consider the time when the promises are accomplished it is often at such a time when the Christian hath been and is under no very spirituall frame Hence yee will see in Ezek. 16.60 61. that when the promises are accomplished then God requireth confusion and blushing of face because of their former wayes and Ezek. 36.31 when the promises are accomplished then that is the time when the Lord calleth them to remember their own evil wayes and their doings that were not good yea hee will have them and all the world to know it is not for their sakes that he doth this therefore he commandeth them to bee 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 suffâ—cient But besides this see Davids practice 2 Sam. 7.8 hee readeth the freedome of the promises from his own imperfections What am I saith hee and what is my fathers house that thou shouldest have brought mee hitherto And even in the same Text there is an Emphasis in that word to us Whereby are given to us as if the Apostle did say to prove that the promises are gifts I can bring no other argument so strong as this They are given to us Fifthly Yee may read the freedom of the Promises if yee will consider and take up the infinite fulnesse and all-sufficiency of the Promiser that there is nothing without himself that can perswade him to give such promises Hence yee will see Gen. 17.1 when hee is making the Covenant with Abraham hee 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 bee perswaded of this that there was not any imaginable
precious in that the Saiâ—tâ— have a high and matchlesse account of them Hence that word here rendered Precious may likewise bee rendered Honourable which speaketh forth that there is nothing thâ—â— hath so much of the esteem of a Christiaâ— as the promises Would ye put wisdom oâ— 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 indeeâ— that Apple the eating of which would makâ— us in some respect and in humility be iâ— spoken as God knowing good and evil Thâ— promises are these things that doth elevatâ— the soul unto a divine conformity with Godâ— 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 â—it 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 â—n the words which is the advantage and â—nspeakable gain that floweth to a Christian â—hrough the promises holden forth in these words That by them ye might be made parâ—akers of the divine nature which words â—oth not hold forth thaâ— there is any subâ—tantial change of our natures unto the esâ—ence of God but onely it holds â—orth this â—hat the soul that is taken up in believing of â—he promises they arise unto a likenâ—sse and â—onformity to Him in Holinesse Wisedome â—nd Righteousnesse And as to these adâ—antages that come to a Christian through â—he promises 1. We must lay this for a â—round that the fruit of all cometh to him â—hrough believing the promises and in â—aking application of them And the first is That they do exceedingly â—elp and promove that excellent and necesâ—ary work of mortification This is clear â—rom the words of the Text As likewise â—â—om 2 Cor. 7.1 Having these promises â—early beloved let us cleanse our selves from 〈◊〉 filthinesse of the flesh and spirit perfecting â—olinesse in the fear of the Lord. And the â—â—fluence that the promises have upon Sanâ—â—ification may be shown unto you in these â—hree First They lay upon a Christian 〈◊〉 â—ivine bond and obligation to study holinesse that since Christ hath signified and testifie His respects unto us in so ample and largâ— 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 hatâ— bestowed and we receive and this is thâ— meaning of that 2 Corinth 7.1 Secondly The strength and furniture of a Christian foâ— fulfilling and accomplishing of the work oâ— Sanctification lyeth within the promises Are not the promises of God unto a Christâ—â—an as Samsons loâ—ks in which their greaâ— strength dothly and if once they cut themâ—selves off from the promises through misbeâ—lief their strength doth decay and 〈◊〉 become as other men Where must thâ— Christian go to for strength Is it not to thâ— promise Is it not the Name of the Lord yea this is the strength of a Christian untâ— which he must resort continually And thirdly the promises of God they hold fortâ— that unspeakable reward that attendeth thâ—â— Christian that shall study holinesse Therâ— are several promises of the everlasting Covâ—â—nant that cryeth forth to the Christian tâ— him that overcometh will this promise bâ— accomplished to him that overcometh shaâ—â— this truth be fulfilled and this doth exceedâ—ingly provoke a Christian to wrestle with 〈◊〉 his discouragements he meeteth with in thâ— way he burieth all his anxieties within thâ— circle of his immortall Crown which hâ— hopeth for and seeth in the promise and hiâ— hope maketh him dispence with his wantâ— 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 withall maketh him delight in the performance of it This is clear from â— Sam. 7.27 where David believing the promises it is subjoyned Hee 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 â—awning of the morning and cryed and as if David had said would you know what made me thus fervent and diligent in prayer â—t was that I hoped in his word and hence â—t is that he hath so many prayers in that Psalm all were occasioned through the â—ith of the promises As for instance when â—e cryed forth Quicken me according to thy â—ord be mercifull unto me according to thy â—ord And we conceive the faith of the â—romises helpeth a Christian in his prayer to â—hese four Divine ingredients of that duty â— It maketh him pray with faith when â—nce he buildeth his prayer upon the proâ—ises then he venteth his prayer with much â—onfidence of hope according to that word â—sal 65.3 where ye may see a man beâ—ieving and praying when he is believing and expressing his confidence moâ—â— strangely in thâ—se words As for our transâ—gressions thou shalt purge them away It iâ— not said thou wilt purge them away or we desire that thou should purge them away buâ— thou shalt which speaketh forth both the confidence of Faith and the boldnesse oâ— 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 deâ—y 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 â— promise he doth not boast as those thaâ— have received but walketh humbly undeâ— his enjoyments this is clear Gen. 32 10 where we may see Iacob speaking to Goâ— with much humility and in the ninth verse he is speaking to God with much Faith And 3. It maketh a Christian pray wiâ—â— much love Would you know the greaâ— ground that we are so remisse in the exercisâ— of love in prayer it is because we build noâ— our prayers upon the promise And 4. Iâ— helpeth a Christian to pray with much ferâ—vency 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 remissnesse iâ— we did believe the promises that are withiâ— the Covenant The third advantage is That the faith oâ— the promises doth somtimes 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 bygone experiences onely 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 about 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 iâ— 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 vers 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 unto 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 sweetly resolve you thus Wait on God for I shall yet praise him for the health of his countenance Faith knoweth not what it is to have a wrong construction 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 as an enemie or as a liar and waters that sail 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 ouâ—gate 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 exeedingly 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 spiritual 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 continuâ—ally 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 rivers of Babel would bee admitted to sing one of the songs of Zion then ought they â—o believe the promises and to choose them as their heritage for ever and then hee 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 hee looketh upon his hopes and his expectations hee may be constrained to cry â—orth 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 Isa. 38.16 By these things saith Hezekiah do men live speaking of the promises and in
thou art turning unto the right hand or to the left thine ears shall hear a voice behind thee crying this is the way walk in it And it may be clear that our convictions are the accomplishment of promises because it is a work of the Comforter as well to convince Iohn 16.9 as it is for him to make one rejoyce and if a Christian could believe that his challenges were the accomplishment of a promise he might imbrace his challenges he might see the faithfulnesse of God in his challenges and he might see much love in his challenges 2. A Christians crosse is within a promise so that when a Christian meets with such affliction he may sit down and cry out this is the accomplishment of a promise and this is clear from Psal. 89 31 32. wherein in the midst of the promises of â—he Covenant of Grace that promise of visiting their iniquities with rodâ— is put in the bosome of them and from Psal. 119.77 In faithfulnesse hast thou afflicted me Why doth David say in faithfulnesse It was this because his crosse was the accomplishment of a promise and it may be clear also from that word Heb. 12.7 Forget not the exhortation speaking of the crosse the word is Forget not the consolation that speaketh unto you As if the holy Ghost did say crosses do yeeld much consolation as in vers 11. They yeeld the peaceable fruits of righteousnâ—sse And if this were believed that our crosses were the accomplishment of the promises it would help a Christian unto much humble submission and there would not be murmuring under them if once we did believe that they were the accomplishment of a promise Yea there is this advantage further that if we did believe that our crosses were the accomplishment of a promise we would be much in advanceing holinesse under our crosse There is nothing that obstructeth the sweet fruits of righteousnesse under a crosse so much as impatiency and I would say this to commend the crosse a Christian never moveth so swiftly to heaven as when he is under a sanctified crosse a crosse when it is sanctified will prove a Christians motion to Heaven more then ten enjoyments for our enjoyments ordinarily do retard our way as much as further it And there is this Thirdly that is within the promises even your daily food and the hairs of your head the hairs of a Christians head are numbered and within the Covenant So that ye may see what a high respect Christ hath put upon Christians that is clear from that word Psal 111.5 8. He hath given meat unto them that fear Him He will ever be mindfull of His Covenant Our fourth consideration shall be to point out a little these grounds upon which Christ doth delay his accomplishment of the promises It is certain that a Christian is oftentimes put to this Doth his promise fail for evermore and cryeth out Why art thou become unto me as a liar and as waters that fail and the grounds of this delay are these 1. Christ knoweth that a Christian can often better improve the delay of the accomplishment of the promise then he can improve the accomplishment it self we might find this in our experience it being for the most part easier for a Christian to bear his crosses then to bear his enjoyments I think David never had so sweet a time as then when he was pursued as a Partridge by his son Absolon then grace did breath forth most sweetly in his actions but let David be under prosperity and then we see he falleth in the sin of Adultery And therefore never repine when ye are under a crosse for certainly if we had spirituall understanding we would not judge it so great a hazard to be under a crosse as under prosperitie since we have greater strength to bear the one then to endure the other 2. The slothfulnesse of a Christian â—o whom the promises are made this makes the promises to be delayed in their performance as was clear in the people of Israel they are fourty years in a wildernesse before that promise of entering into Canaan is accomplished It was a promise that could have been accomplished in a few dayes and yet because of their sin it was not accomplished for fourty years as ye may see from that word in Numb 14.33 34. 3. The accomplishment of the promises is delayed that Faith may be more put in exercise this is clear from that remarkable word Psal. 105.19 Vntill the time that his word came that is unâ—ill the word of the Lord was accomplished The word of the Lord tried him that is it was the matter of his exercise an exercise espeâ—ially unto Faith for indeed it is much for a Christian to believe upon a word when it is delayed in its accomplishment The fourth ground of delay is that the exercise of prayer may be more and it is certain that the best improvement of delayes is to be much in prayer the promises they do occasion prayer as is clear from Exod. 4. last They believed and bowed down their heads and worshipped and from 2 Sam. 7.27 where the great promises being made to David he cryeth out Therefore have I found in my heart to pray this prayer unto God and it is clear from Psal. 119.49 Perform the word unto thy servant upon which thou hast caused me to hope It is a bad improvement of delayes when we turn impatient and it is a bad improvement of delayes when we quite our confidence Know that promises are accomplished after delayes and they have a luster upon them that may compence all the delay 5. There is this other ground of the delayes of accomplishment of the promises even that the thing that is promised may be more sweet to a Christian when it cometh this is clear from that word of Solomon Prov. 13 12. Hope deferred maketh the heart sick but when the desire doth come it is as a tree of life O but a mercy that cometh to a Christian through a promise it is sweet yea a drink of cold water taken up as the accomplishment of a promise is more sweet then a feast of fat things full of marrow and wine on the lees well refined to take up your bread and your dink as the accomplishment of your promises it would make them refreshfull to you 6. The Lord delayes his promises that a Christian may be more in the exercise of dependency and may be alwayes keeped about the throne A Christian goeth to God from a threefold principle he goeth to God from a principle of Faith from a principle of necessity and from a principle of love but would you know that which putteth the Christian oftenest to God it is a principle of necessity and believe it that if necessity did not drive a Christian unto the foot of the Throne we would seldom go from a principle of love or from a principle of faith And there is this last ground of the delay of the
make you pluck out your right eyes and there is nothing your lusts will command you but almost ye will obey but would you send out prayers as a messenger to tell the King of such a tyrannie yee should know better what it is to bee victorious There is such a Covenant between the graces of the Spirit especially between faith and Prayer if so wee may allude as was made between Ioab and Abishai 2 Sam. 10.11 one grace as it were saith to another If I be weak Come over and help me and if ye be weak I will come and help you When once grace is like to fall in battel then another grace cometh and helpeth it when faith is like to die then prayer and experience cometh in and sweetly helpeth faith when love is beginning to die and waxe cold in the fight then faith cometh in and putteth life in love and when patience is like to fall and be overcome then faith comes in and speaks that word to patience Wait on God for I shall yet praise him for the health of his countenance Oftentimes our patience and our sense they joyn together for when sense speaketh good things patience is in life but when once sense preacheth hard things it is like to die and Faith must then maintain and uphold it The third thing that we shall speak as to faiths influence upon Sanctification shall be to draw these four conclusions from the point The first is That ye may know from this the rise and original of your little successe over corruption There are many that are troubled with this question O! what is the ground that I get not victory over my lusts and they propose that question to Christ that once the Disciples proposed to him Why was it that I could not cast out such a devil And I can give no other answer nor Christ gave to them it is because ye have not faith For if yee had faith as a grain of mustard seed yee might say unto your idols depart from us and they should obey you and there should not be a mountain in the way between you and heaven but if ye had faith it should be rolled away and become a plain And the ground why many are groaning under the captivity of their idols is That they are not much in the exercise of faith sometimes yee enter in the lists with your lusts in your own strength then ye are carried captives and if ye do enter in the lists having some faith yet ye maintain not the war il faith get but one stroke I will tell you six things which if faith overcome it keepeth the fields and maketh the Christian sing a song of triumph even before a compleat victory First Faith helpeth a Christian to overcome that idol of impatience and discontent some never met with a discouragement but they cry out This evil is of the Lord why should I wait any longer they are soon put to the end of their patience Now faith can overcome such an idol and I will tell you three excellent things that faith performeth to the soul under impatience or when it iâ— in hazard of it 1. Faith telleth the Christian there is an end and their expectation shall not be cut off Faith telleth that there is a morning as well as night and this keepeth the soul from being overcome with discoâ—ragement when they are brought to the midnight of trouble Faith can tell what hour of the night it is and how near the approaching of the morning when day shall break and all their clouds flee away 2. Faith helpeth the Christian to see there is much in Christ to make up any losse or disadvantage that they have if ye losse your son or your choisest contentment in the world Faith will say such a word as Elkana said to Hannah 1 Sam. 1.8 Is not Christ better to thee then ten sons The choisest contentments ye can lose that is faiths divinity Christ is worth an hundred of them and so this maketh the â—oul be ashamed of their impatiency and to â—ive over their fretting at the excellent and â—ise dispensations of God 3. Faith letteth Christian see that there is not a dispensatiâ—n that hee meeteth with but it hath these â—wo excellent ends it hath our advantage as â—ne end and the glory of the Lord as another 〈◊〉 and there is not a dispensation that a Christiaâ— meeteth with but these are the gloâ—ious ends proposed in it And therefore I would only give you this advice evermore â—hen yee meet with a dark dispensation let â—ith interpret it for it is only the best interâ—reter of dark dispensations for if yee meet with sense this is its interpretation he is not â—hastening me in love but punishing me with â—he wound of an enemy but faith will proâ—hesy good things to you in the darkest night The second next great idol that faith will â—ring low is that idol of covetousnesse and â—esire to the things of the world I think â—hat word Eccles. 3.11 was never so much â—ccomplished as it is in those dayes and â—mongst you Hee hath set the world in your â—â—arts that is the idol that dwelleth and â—â—dgeth within you yea the world it hath â—our first thoughts in the morning and your 〈◊〉 thoughts at night yea more it hath â—our thoughts when yee are at Prayer and â—hen ye are at Preaching yea it hath such dominion over you that it giveth you as were a new Bible and in all the ten Comâ—ands sâ—rapeth out the Name of God and â—â—tteth down the world And whereas â—od saith Thou shalt have no other Gods but me the world saith Thou shalt have no other Gods but me c. But faith will bring thiâ— idol low and soon let you see the vanity and emptinesse of it yea faith would let you see a more noble object and withall discoveâ— unto you how short your time is and how few hours ye have to spend in following afteâ— lies And I am perswaded of this that if yâ—â— could win to shake hands with cold death every day and say thou at last shall bee my prince and shall be the king to whom I shalâ— bee a subject and if ye believed that the day of Eternity were approaching it would be â— mean to mortifie these pursuits after thâ— world And I shall say he is a blessed Christian that can maintain alwayes such thoughtâ— of the world as he shall have when hee iâ— standing upon the outmost line between Time and Eternity I shall say it and believe it O worldling and O thou that hast the Mooâ— upon thy head and in thy heart the day shall once come that thou may preach aâ— much of the vanity of the world as thosâ— that undervalued it never so much The third great idol that faith will brinâ— low is that idol of self love and self-indulâ—gence that which is the great mother of alâ— other Idols I think if there were no morâ— to bee said
disputing of our interest is clear from Psal. 77.4 compared with ver 7.9 saith David I am sore troubled that I cannot speak I have no liberty in prayer I never go to God in prayer but as it were my tongue sticketh to the roof of my mouth he from hence draweth that conclusion Hath God forgotten to bee gracious and hath hee in wrath shut up his tender mercies for ever I confesse this also is a sad dispensation to meet with an absent and vailed Christ in prayer so that we can never go to seek God in secret but we may write this upon our prayers He is gone he is gone especially when we have lost that liberty that formerly we have had and therfore is Davids perplexity much heightened ver 5 6. from his remembring his song in the night and his calling to mind the years of ancient times yet wee may remember how soon David wrote his retractions as to that sad conclusion I said this is my infirmity ver 10. and so should we do when upon every straiting in prayer wee 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 bee stronger and they themselves seem to bee weaker and then it is they strengthen their misbelief but 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 hee seeth his idols and corruptions prevailing over him hee 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 hee was a chosen vessel Rom. 7. How strangely a childe of God may bee born down with a body of death even under most serious wrestlings against it And thereâ—fore if thou seriously maintain that combate though thou do not sensibly prevail thou haâ— no reason upon that ground to weaken thâ— assurance Fourthly When a Christian is put to morâ— then ordinary outward affliction when Goâ— doth dispence sadly unto them in outwarâ— things they then begin to cal in question theiâ— interest and dispute their assurance this iâ— clear by comparing Lament 3. vers 18. witâ— the preceeding words where speaking of thâ— sad dispensations they meet with he draweth that conclusion in verse 18. My hope and my strength is perished from the Lord and Ion. 2.2 where he draweth that conclusion from such a promise I am now cast out of thy sight the devil he taketh Eliphaz divinity and presents it to a Christian Call now if there be any to answer thee and to which of the Saints wilt thou go As if he had said did thou ever know a Christian afflicted so as thou art afflicted and so he would have Iob to quite his integrity But yet we know all these blessed ones for all their afflictions were dear unto the Lord and had their interest secure in him yea as many as he loveth he doth rebuke and chasten and it is bastards and not sons on whom he will not bestow a rod and therefore we ought not to quarrel our interest because of afflictions And lastly The rise of a Christians discouragement and that which hindereth their assurance is when their former experience of the manifestations of God doth not relish to them and when the promises upon which they have built become tastlesse unto â—hem as the white of an egge and when they meet not with God in Ordinances but these become lifelesse when these three rise togeâ—her upon them their case becomes very perâ—lexed oftentimes and this also seemed to â—ave been Davids case Psal. 77. When he remembered his song in the night and the dayes of â—ld 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 hee 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 of Faith cannot bide but in a cleanly lodging even in a pure conscience and when a Christian setteth about to believe hee 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 conscience 1. It obstructeth a Christians boldnesse in making applications to Christ his heart saith close and his necessity saith close but his guilty conscience cryeth out O stand aback and do not close 2. A guilty conscience oftentimes it hindereth the discoveries of Christ to the soul and doth so affright and terrifie yea it will so sting and bite us that when he revealeth himself we cannot take notice when he would lay on a plaster our souls will tear it off and refuse to be comforted 3. It doth exceedingly obstruct our going about duty O but our soul moves slowly in the paths of God when wee are under the power of a guilty conscience The second obstruction is That wee are not much in the exercise of tendernesse O but if a Christian were tender and if in every step of his life hee desired to set Christ before his eyes he wold easily win to much assurance according to that word Isa. 64 5. Thou meetest him that rejoycest and worketh righteousnesse and these that remember thee in thy wayes Would yee know the assured Christian it is the tender Christian the Christian that doth not crucifie convictions the Christian that breaâ—eth not resolutions the Christian that doth not sit calls and opportunities to prayer the Christian that saith not of any sin it is a little one or the Christian that searcheth alwayes watcheth alwayes examineth alwayes and is alwayes casting out sin that is the assured Christian. The third obstruction is The want of the â—â—ercise of the grace of fear we are not much â—â—der this disposition to fear the Lord and 〈◊〉 goodnesse this is clear from that word â—sal 25.14 The secret of the Lord is with â—â—em that fear him and hee will shew to them 〈◊〉 Covenant I think there are these
shall not dispute with such about the reality of these enjoyments or how they came to know that these are such as proceed from a saving work of the Spirit of Grace but waving that debate give me leave to say this much of all enjoâ—ments and sensible manifestions as in the point in hand they may bee sometime a good supporter to underprop a Christians assurance when i◠〈◊〉 but never a good foundation whereon he may lay the first stone of that building and therefore â—ee is the wiser-Christian who first tryeth the reality of his interest in Christ by other blessed fruits of righteousnesse and holinesse before he â—â—ust the reality of sensible enjoyments how sweet or comfortable soever they may seem to be 2. Some build their assurance upon the number and bulk of their duties without considering the frame of their spirit and the principle from which they flow they use prayer and reading and conference they wait upon Ordinances and are alwayes there where the means is thought to bee most powerfull and upon this they take up themselves in their own arms blessing themselves as that poor man Luke 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 tryal may be found empty dead and lifelesse things wherein the LORDS 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 hee was without the Law that iâ— when he knew not the spiritual meaning of the Law he thought himself the most eminent 〈◊〉 in all his Nâ—tion and as he sheweth us Phil â— he could compare with any of them but when the 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 the Law that is thought himself living and reigning above his sinnes but when the commandement came that is when it came to his knowledge and he saw the spirituality of it sin revived and he died then hee saw how that hee had triumphed before the victory he then saw all his sins alive and as it were risen from the dead and himself a dead man lost and undone in the estate hee 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 the Law of God but onely Ten but alas thou fool thou errest in this not knowing the Scriptures should thou not judge thy self by that spiritual extent of the meaning of the Law and that divine commentary which the Apostle Iames hath set forth upon it wherein hee sheweth thee That if thou bee guilty of the breach of one point thou art guilty of all and by that infallible exposition which Christ himself the blessed Law giver hath set down Mat. 6. whereby hee discovereth adultery in the heart and in the eye O atheist thou must take up the Ten Commands and subscribe guilty to them all And let mee tell you this if yee will subscribe the Law to Christ He will subscribe the Gospel to you if thou wilt sincerely say I am guilty Hee will as sincerely say I have pardoned Son or daughter be of good courage thy sins 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 eye 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 all grosse outbreaking sin how many are there who go sleeping down to hell with this I am no drunkard no adulterer no murderer 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 bee not deceived remember how that wretched man did speed Luke 18.11 I am no extortioner nor adulterer nor even as this publican c. poor creature that hee was Christ giveth not a testimonial to every one who take it for themselves and I must tell some of you that there may bee desperate atheists without God and without Christ in the world and yet be free of grosse outbreaking sins I do not think but many of these who crucified the Lord of Glory were keeped from other grosse sins What knowest thou O man that there is more favour shewed to thee in that thou art keeped from some grosse sinnes when yet thou hast a desperately wicked heart then is shewed to the devil when some links of his chaiâ— are taken in and restraining power keeping him iâ— from his outmost bounds God will sometimes restrain a hypocrite or a heathen as it was said of Abimelech and God restrained him there may be a cord put upon thy jaws when thou art far from having the 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 theâ—e not many amongst us I believe it there are many that take away shame and Church ceâ—suâ—e or civil punishment and other inconveniences of that sort and set a thousand hells before them they would not be keeped back from one sinne but would take their hazard of them all Yea is it not want 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 hast tempted Satan when he would not tempt 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-breakings 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 it within The sixth false foundation upon which I am sure too many build thir assurance is their gifts and paâ—â—s 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 flourishers and if the tongue would have done it they had been highly advanced but yet yee see these men meet with a depart from mee 〈◊〉 know you not Ah think upon it he is not the best Christian that is the best Orator Religion that is pure and undefiled consisteth more in the affection theâ— in the tongue and more in practice then in profession I beseech you when you cast up your evidences of assurance consider how well yee have done and not how well yee have spoken The seventh false ground whereby many do misjudge themselves is their supposed peace of conscience O saith one my conscience doth not charge mee with any thing I thank God I have a quiet mind and nothing trouble me but aâ— poor wretch will thou tell me may not the strong man be within and therefore all is at peace a dumb conscience and a sâ—ared conscience is a dreadfull plague Knowest thou not that many say I shall have peace though I walk in the imagination of my own heart and because they say so the Lord shall not spare them but all the curses in his Book shall ly upon them The eighth false ground is the approbation of other Christians so that if they have the approbation of some such exercised Christians or if they have the approbation of such a Minister that is the way to silence all their disputings O cursed bee the person that putteth his trust in men who are liars O man or woman let me assure you this if yee had a testimoniall to present to Christ subscribed with all the hands of every Christian that ever yee weâ—e acquainted â—â—th this will be enough for Christ to reject you and it both I know you not and therefore depart from me There is an emphasis in that word I know you not as if he had said it is not much though all others know you If I know you not The ninth false ground is their diligent observing all the Ordinances their going to Preachings and their going to Communions and running to and fro pretending this 〈◊〉 that knowledge may be increased but know it there are many that have sitten down at a Table with Christ here that shall never sit down at the higher Table with him hereafter Are there not many that shall say unto Christ in the great Day Have we not â—aten and drunken in thy presenâ—e unto whom Christ shall say Depart from me I know you not The tenth false foundation which is the strong delusion of Atheists of which no doubt there are many here to day is the building of their eternall happinesse upon this I 〈…〉 with a crosse I never knew what it was to have a sad day but to thee I shall onely say it may be thou never had a joyful day neither in all â—hy sinful pleasures under the Sun but let me tell thee it is â—ad Divinitie to conclude therefore I am in the way to Heaven It may be it were better reasoning and though I will not say it yet it cometh nearer truth I had never a crosse therefore I am going on in the way to Hell O wilt thou but consider what if Hee be heaping coals upon thy head and fatting thee to the day of slaughter What if this word be your portion Eat drink and bee merrie while you are here for to morrow thou must â—ternally die What are all your pleasures and what are all your honours and what are all your possessions What are they all Are there not a bone cast unto a 〈◊〉 the Lord valueth them not What if they be the faâ—ting of you to the day of slaughter Now as to these who deny they have any interest in Christ when indeed they have they commonly deceive themselves and 〈◊〉 their own spirits upon some of these 〈◊〉 the like mistakes 1. Some judge of their estate by their present frame and conditions so that if they be in an evil frame they begin and 〈◊〉 the foundations and to such I would onely say That every change of condition doth not speak a change of estate 〈◊〉 childe of God may be in much darknesse and under much deadnesse and yeâ— a childe of God still Psal. â—â— It was 〈◊〉 evil 〈…〉 be as a beast before God and 〈…〉 then â—e keepeth grips and holdeth him by the right hand Iob was often in a very ill 〈◊〉 and yet holdeth fast his integrity and why then should thou upon that account cast away thine 2. Christians judge their estate by dispensations they think every change of dispensations speaketh a change of estate and if Christ do not smile alwayes we know not what it is to keep up the faith of our interest and indeed this is a great fault among Christians that when they cannot read love in the beautifull face of Christ they think it is not in his heart What though he change his dispensation doth that speak forth a change of thy estate Christ cannot change his voice to us but we think he changeth his heart Christ he cannot speak to us in the whirle-wind but we cry out Why art thou become unto me as an enemy Oh shall precious Christ be thus mistaken The third ground of mistake about our interest in Christ is that we judge of our estate by what we are in our selves and not by what wee are in Christ. When a Christian beginneth to judge and search himself he can finde nothing in himself but what is the matter of doubting and therefore thinks it high presumption to think himself a Believer But O fool can thou not look to Christ and cry out though in my self I be nothing yet in him I am all O if Christians knew to judge of themselves be what they are in Christ and not be what they are in themselves that with one eye they might look to themselves and cry out I am undone and with another look to Christ and cry out There is hope in Israel concerning me that with one eye they might look to themselves and blush and with another eye they might look unto Christ and hope that with one eye they might look to themselves and weep and with another eye they might look to Christ and rejoyce O Christian will thou judge alway of
stupidity and therefore guard against mistakes about your interest in Christ I intreat you Fifthly Consider that mistakes about ones interest is a most abiding and constant mistake believe it if once we mistake in this it is one to a hundred if ever wee come right again this is clear Ier. 8.5 They hold fast deceit they keep it with both their hands And Isa. 44.20 Their is a lie in their right hand that is they hold the lie and they keep it with all their power I say if once one be mistaken concerning their interest in Christ it is hard to put them from it yea delusion it is such an abiding thing that we find Christ speaketh of it as if it would wait upon one before the judgement seat of Christ and as if some would never quite their hope of heaven till Christ pronounce that word Depart from me I know you not delusion may carry us over the borders of Time and lead us in to Eternity Sixthly There is much counterfeit Religion that is in those dayes their is a painted faith there is a painted love there is a painted mortification and there is a painted tendernesse some they love shaddows and pictures and yet they do not love the very shaddow of Christ and are there not many who think they are imbracing Christ and yet are imbracing a delusion and a fancy That which thirdly wee would speak to from this poiâ— is to give you some evidences by which yee 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 Ioh. 3.3 Every man that hath this hope in him that is perswaded of this that he shall come to heaven He will purifie himself as he is pure 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 hee cannot but cry forth What have I to do any more with idols When 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 heaven be not a purifying assurance be perswaded of it it is but the devils pillow sowed under your arm holes is it possible a person can be assured of heaven and not study holinesse can such a delusion at this overtake you Secondly A real assurance putteth the Christian to a pressing and earnest pursuit after communion and fellowship with God is it possible for one to be assured and not to â—e saying he is sick of love this is clear Song 2.16 17. My beloved is mine and I am his and immediately followeth Turn thee O my beloved and be like a roe or a young harâ— upon the mountains of Bether And it is clear Song 7.10 11. I am my beloveds and his desire is towards me and what followeth upon that She cometh and inviteth Christ O come down with me to the fields let us lodge in the villages O when gave ye Christ such an invitation as this O precious Christ let us lodge in the villages and go down to the secret places of the field and Psal. 63.1 My God there is his assurance and immediately followeth upon that Early will I seek thee my soul thirsteth after thee as in a dry parched land where no water is There is a pressing desire after communion But I would ask you Are there not many here who have the hope of heaven to their apprehension and yet the desire of communion with Christ was never with them I desire to say to thee be who thou will 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 live in Heaven many dayes without giving him one visit if He would let us alone But O if we were within sight of our interest in Christ how often would this be our complaint when he were absent They have taken away my Lord and I know not where they have laid him or my idol hath carried me away from Him and I know not where to find Him Thirdly Assurance of our being in Christ will put us to the exercise of praise believe it I think this is one of the most searching evidences of assurance There are some Christians they will be convinced for the neglect of the duty of prayer but for the neglect of the duty of praise they never have one conviction and I tell you the reason of it prayer is a selfish grace so to speak but praise it is a denying grace prayer seeketh but praise giveth Exod. 15.2 He is my God I will prepare him an habitation and he is my fathers God I will exalt him Psal. 118.28 He is my God I will praise him he is my God I will exalt him What needeth David these repetitions might not one serve No saith he I would even spend my dayes in this My God my God there is much of heaven in that word My God and love committeth many sweet batoligies Now I say to thee was thou ever put to the heart exercise of praise by this assurance that thou hast this is an evidence indeed but alas many of us cannot say it Fourthly A person that liveth within sight of his interest Christ is matchâ—esse unto him as is clear Song 2.3 I sat down under his shaddow there is faith and assurance of it and what accompanieth that As the apple tree among the trees of the wood so is my beloved among the sons Christ hath not a match saith the Spouse in his sweetnesse his power his beauty and his usefulnesse is above all Fifthly Real assurance is a humbling thing the assurance of a Christian maketh him to sit low in the dust Was not Iacob low in his own eyes when he cryed out I am lesse then the least of all thy mercies What was not David low in his own eyes when he spake that word What am I and what is my fathers house that thou hast brought me hitherto and was not Paul a low man in his own eyes Ephes. 3.8.16 I am lesse then the least of all thy Saints and when he cryed out I am the cheif of sinners The assurance that is real it will make a Christian to sit down in the dust and cry out Wo is me I 'am a man of polluted lips Sixthly Real assurance will put him to take much pleasure and delight in the going about of duties that word Psal. 40.8 My God saith he that is his assurance