Oâ— are there not many of us that are in a golden dream that suppose we are eating but when we awake our soul is empty whose faith is a metaphysick notion that hath no foundation but mans apprehension and this shall never bear us through the gates of death nor convey us in into eternity of joy 2. May not this presse you to follow after assurance that it is the compendious way to sweeten all your crosses As is clear from Hab. 3. 17 18. where the convictions of this made Habbakuk to rejoyce in the God of his salvation Though the fig tree did not bear fruit and the labour of the olive did fail and there were no sweetnesse to be found in the vine and from Heb. 10. 34. where they took joyâ—ully the spoiling of their goods knowing within themselves that they had a better and an enduring substance This is indeed that tree which if wee cast into the waters of Marah they will presently become sweet for it is not below the child of hope to be much anxious about these things that he meets with here when he sincerely knoweth that Commandement shall come forth Lift up your head for the day of your eternal redemption draweth near even the day when all the rivers of his sorrow shall sweetly run into the ocean of everlasting delighâ—s 3. A Christian that is much in assurance he is much in communion and fellowship with God as is clear from the Song 1. 13 14. and Song 2. 3. where when once she cometh to that to be perswaded that Christ was her beloved then she sat down under his shaddow and his fruit was pleasant â—nto her taste for the assured Christian doth taste of these crums that â—all from that higher Table and no doubt these that have tasted of that old wine will not straight way desire the new because the old is better And then 4. It is the way to keep you from Apostacy and making defection from God Faith is that grace that will make you continue with Christ in all his tentations as is clear from 2 Pet. 1. 10. where this is set down as a fruit of making our calling and election sure that if we no these things we shall never fail Faith makes a Christian to live a dependent life for would you know the motto of a Christian It is this self diffidence and Christ dependence as is clear from that word in the Song 8. 5. that while we are walking through this wildernesse we are leaning upon our welbeloved 5. This assurance will help a Christian to overcome many tentations There are four sorts of tentations that assâ—ult the Christian there are temptations of desire temptations of love temptations of hope and temptations of anxiety all which a Christian through this noble grace of Assurance may sweetly overcome he that hath once made Christ his own what can he desire but him As Psal. 27. 4. One thing have I desired of the Lord What can he love more then Christ or love beside Christ all his love being drowned as it were in that Oâ—ean of his excellencies and a sweet complacency found in the enjoyment of him And as to hope will not assurance make a Christian 〈◊〉 forth Now Lord what wait I for my hope is in thee And when the heart is anxious doth not assurance make a Christian content to bear the indignation of the Lord and patiently submit unto the crosse since there is a sweet connexion betwixt his crosse and his Crown Rom. 8. 35 36. If he suffer with him he shall also reign with him And lastly There is this argument to presse you to assurance that it sweemeth the thoughts of death it maketh death unto a Christian not the king of terrours but the king of desires and it is upon these grounds that assurance maketh death refreshfull unto a Christian. 1. He knoweth that it is the funerall of all his miseries and the birth-day of all his blessed and eternal enjoyments 2. That it is the Coronation day of a Christian and-the day when he shall have that Marriage betwixt Christ and him sweetly solemnized And that when he is to step that last step hee knoweth that death will make him change his place but not his company And O that we could once win unto this to seal that conclusion without presumption My beloved is mine and I am his We might without presumption sing one of the songs of Sion even while we are in this strange land and taking Christ in our arms might sweetly cry forth Now lettest thou thy servant depart in peace for my eyes have seen thy salvation Comfort your selves in this that all your clouds shall once passe away and that that truth shall once come to passe which was confirmed by the oath of an Angel with his hand lifted up towards Heaven That time shall be no more Time shall once sweetly die out in eternity and ye may be looking after new heavens and a new earth wherein dwelleth righteousnesse O long to be with him for Christ longeth to have you with him SERMON VI. 1 Joh. 3. 23. This is his Commandment that ye should believe on the Name of his Son Iesus Christ c. THere are three most precious and cardinal graces which a Christian oughâ— mainly to pursue There is that exalting grace of Faith that comforting gracâ— of Hope and that aspiring grace of Love and if once a Christian did take up that heavenly difference that is between those sister-graces hee might be provoked to move after them most swiftly as the chariots of Aminadab And there is this difference between those graces Faith is a sober and silent grace Hope is a patient and submissive grace Love is an ambitions and impatient grace Faith cryeth out O my soul be silent unto God Hope cryeth out I will wait patiently for the Lord untill the vision shall speak but Love it cryeth out How long art thou a coming and it is waiting to hear the sound of his feet coming over the mountains of separation That is the Motto of Hope Quod defertur non aufertur that which is delayed saith Hope is not altogether taken away and made void and that may be the divine embleme of the grace of Love It is sight infolding desire in its armes and it is desire cloathed with wings â—reading upon delay and impediments There is this second difference between these graces the grace of Faith it embraceth the truth of the promises the grace of Hope it embraceth the goodnesse of the thing that is promised but that exalting grace of Love it embraceth the Promiser Faith cryeth out Hath hee spoken it Hee will also do it Hope â—ryeth out Good is the Word of the Lord be â—â— unto thy servant according to thy promise And Love it cryeth out in a higher note As is the apple tree amongst the trees of the â—ood so is my well-beloved amongst the sons â—hirdly There is that difference between â—hese graces Faith it
of sin which is death and be constrained to cry out Wo is me for I am undone And with the other eye to ascend and look to that help that is laid upon One that iâ— mighty and to make use of the righteousnesse of a crucified Saviour that so what we want in our selves we may get it abundantly made up in him III. There is this likewise that obstructeth our closing with Christ our too much addictednesse to the pleasures and carnal delights of a passing world which is cleaâ— from Luk. 14. 18 19 20 21 22. Matth. 22 5 6. where these that were invited to comâ— to the feast of this Gospel they do makâ— their apologie and with one consent do refuse it some pretending an impossibility tâ— come and some pretending an unavoidable inconveniency in coming And O! What a rediculous thing is that poor complement that these deluded sinners used to Christ I pray you have us excused And is it not the world the great plea and argoment that they make use of When they will not come and make use of Christ IV. There is this lastly which doth obstruct ones coming to Christ their unwillingness to be denyed to their own righteousness Which is clear from Rom. 10. 23. And wee conceive if once these two were believed which are the great Tropicks out of which all these arguments may be brought to perswade you to imbrace Christ to wit the infinite excellency of His person on whom we are to believe and the infinite losse that these do sustain who shall be eternally rejected of him We might be persuaded to entertain a divine abstractednesse and holy retirement from all things that are here below and to pitch our desires alone upon him who is the everlasting wonder of Angels and the glory of the higher House O did we once suppose the unspeakable happinesse of these whose Faith is now advanced unto everlasting felicity and fruition and hath entered into that eternal possession of the promises might we not he constrained to cry out It is good for us once to be there Christ weepeth to us in the Law but we do not lament and he pypeth to us in the Gospel but we do not dance He is willing to draw us with the cords of men and with the bonds of love and yet we will not have him to reign over us May not Angels laugh at our folly that wee should so undervalue this Prince of love and should contemn him who is holden in so high esteem and reverence in these two great Assemblies that are above of Angels and of the spirits of just men made perfect Christ hath now given us the first and second Summonds the day is approaching when the sad and wofull summonds shall be sent against us of departing from him into these everlasting flames out of which there is no redemption and this shall be the capestone of our misery that we had once life in offer but did refuse it And though there were four gates standing open toward the north by which we might have entered into that everlasting rest yet we choosed rather to walk in the paths that lead down to death and take hold of the chambers of hell O but there are many that think the Gospel cunningly devised fables and foolishnesse they being unwilling to believe that which sense cannot comprehend nor reason reach and this is the reason why the Gospel is not imbraced but is rejected as a humane invention and as a morning dream c. SERMON II. 1 Joh. 3. 23. This is his Commandment that ye should believe on the Name of his Son Iesus Christ c. THere are three great and cardinall mysteries in the unfolding of which all a Christians time ought to be spent First There is that precious and everlasting mystery of Christs love and condiscendency which those intellectual spirits the Angels are not able fully to comprehend Secondly There is that woefull mystery of the desperate deceitfulnesse and wickednesse of the heart which no man was ever yet able fully to fathom and comprehend And thirdly there is that precious mystery of that eternal felicity and blessednesse that is purchased unto the Saints that once they shall reign with Christ not a thousand years only but throughout all the ages of everlasting and endless eternity so that there is this difference betwixt the Garden of everlasting delights that Christ hath purchased to the Saints and that first Paradise and Eden wherein man was placed There was a secret gate in the first thorow which a man that had once entered in might go out again But in this second and precious Eden there is no accesse for going out And all that is to be known of these three mysteries is much comprehended in this to know that they cannot fully be known Paul was a blessed proficient in the study of the first mystery and had almost attained to the highest Classe of knowledge and yet he is constrained to professe himself to bee ignorant of this Hence is that word Eph. 3. 19. That ye may know the love of Christ which passeth knowledge And is it not a mysterious command to desire people to know that which cannot be known The meaning whereof we conceive to be this in part that Paul pressed this upon them that they should study to know that this mystery of Christs love could not be known Ieremiah was a blessed proficient in the knowledge and study of the second mystery he had some morning and twilight discoveries of that and yet though in some measure he had fat homed that deep yet he is constrained to cry out chap. 17. vers 9. The heart is deceitful above all things and desperately wicked who can know it And indeed that which Solomon saith of Kings Prov. 25. 3. may well be said of all men in this respect The heavens for heighth and the earth for depth and the heart of man is unsearchable The Apostle Paul also was a blessed proficient in the study of the third mystery having some morning and twilight discoveries of that promised rest and was once caught up to the third heavens and yet when he is beginning to speak of it 1 Cor. 2. 9. he declareth all men to be ignorant of the knowledge of this profound mystery of mans blessednesse and cryeth out Eye hath not seen nor ear heard neither have entered into the heart of man the things which God hath prepared for them that love him And if there bee any thing further to bee known of these mysteries the grace of Faith is found worthy among all the graces of the Spirit To open the seven seals of these great deeps of God Is not the grace of Faith that whereby a Christian doth take up the invisible excellency and vertue of a dying Christ Is not Faith that precious grace by which a Christian must take up the sports and blemishes that are within himself And is not the grace of Faith that precious grace that
one day to see the joyes of heaven and bring them back again they would â—ot pursue after these blessed and everlasting â—njoyments O is not Christ much undervaâ—ued by us But I must tell you this One wo â— past but behold another wo is fast coming O â—he sâ—reighing of these spirits that are enterâ—d into their everlasting prison-house out of which there is no redemption What shall â—e your choise when Christ shall come in the â—louds I am perswaded there are many â—o whom at that day this Doctrine would be â—avishing viz. That there were not a death â—hat there were not a God and that there were â—ot an eternity Oh! will yee believe That â—he sword of the Iustice of God is bathed in heaâ—en and shall come down to make a sacrifice â—ot in the land of Idumea nor in the land of Bozra but hee is to make a sacrifice among his â—eople who seemed to make a Covenant with â—im by sacrifice Ah ah shall we say that â—f that argument were used to many that within fourty dayes they should bee at their â—ong and everlasting home they would yet â—pend thirty nine of these days in taking pleaâ—ure upon their lusts I am perswaded of â—his that there are many who think that the â—ay betwixt heaven and earth is but one days â—ourney they think they can believe in one day and triumph at night But O! it shall â—e a short triumphing that such believers as â—hese shall have Therefore O study to close with a crucified Saviour rest on him by faith delight your selves in him with love and let your souls be longing for the day when your â—oice shall bee heard in heaven and O how â—weet shall it be sung Arise arise arise my love my dove my fair one and come away foâ— behold your winter is past your everlasting summer is come and the time of the singing of birds is near When Christ shall come over these mountains of Bether hee shall cry Behold I come and the soul shall sweetly answer Come Blessed Lord Iesus Come O what a life shall it be that with these two arms yee should eternally incircle Christ and hold him in your arms or rather be incircled by him Wait fâ—â— him for he shall come and his reward is with him and he shall once take home the wearied travellers of hope SERMON IV. 1 Joh. 3. 23. This is his Commandment that ye should believe on the Name of his Son Iesus Christ c. THere are two great and excellent gifts which God in the depth of his boundlesse love hath bestowed on his own First There is that infinit gift and royal donation his own beloved Son Jesus Christ which is called The gift of God Ioh. 4 10. And secondly There is that excellent gift of the grace of Faith which God hath bestowed upon his own which is also called The gift of God Ephes. 2. 8. Faith is the gift of God And is it not certain that these two gracious gifts ought to ingage ouâ— souls and hearts much unto him Infiniâ—e Majesty could give no gift greater nor his Sâ—â— and infinite poverty could receive no â—â—her gift so suitable as Christ It was the most noble gift that heaven could give and it is the greatest advantage for earth to receive it And wee could wish that the most part of the study and practice of men that is spent in pursuit after these low and transient vanities might bee once taken up in that precious pursuit after Christ. We could wish that all the questions and debates of the time were turned over into that soul concerning question What shall we do to be saved And that all the questions controversies and contentions of the time were turned over into that divine contention and heavenly debate Who should be most for Christ who should be most for exalting of the noble and excellent plant of â—enown and that all our judgings and searchings of other mens practices and estate might â—e turned over into that useful search â—ro â—rove and examine our selves whether we be in â—he faith or not And I would ask you this question what are your thoughts concernâ—ng precious Christ seeing he is that noble â—bject of Faith We would only have you â—aking along these things by which Christ may be much commended to your hearts First There was never any that with the â—yes of Faith did behold the maâ—ehlesse beauâ—y and transcendent worth of that crucified â—aviour that returned his enemy There is â—oul conquering vertue in the face of Christ â—nd there is a heart captivating and overâ—oming power in the beauâ—y of Jesus Christ. â—his first sight that ever persecuting Saul got of Christ it brought him unto an endlessâ— captivity of love Secondly There is thâ— that we would say of precious Christ whicâ— may engage our souls unto Him that for alâ— the wrongs Believers do to Christ yet hatâ— He never an evil word of them to His Fattheâ— but commends them which is clear froâ— that of Ioh. 17. 6. where Christ doth conâ—mend the Disciples to the Father for thâ— grace of obedience They have keeped thâ— Word and for the grace of Faith verse 8 They have believed that thou didst send me and yet were not the Disciples most defectiâ—â— in obedience both in this That they did noâ—â— take up their crosse and follow Christ and alâ—â— in that they did not adhere to Him in thâ— day that He was brought to Cajaphas hall and were they not most defective in the graâ—â— of Faith as is clear from Matth. 17. 17. aâ—â— likewise from Ioh. 14. 1. He is pressing theâ— to believe in Him and yet He doth commeâ—â— them to the Father as most perfect in thâ— things Thirdly There is this that wâ— would lastly say of Him who is the noble oâ— ject of Faith look to the eminent depthâ— Christs condescendency and then ye will provoked to love Him Was it not infiâ—â—â—â— love that made Christ to ly three dayes in tâ—â— grave that we might be through all the agâ— of Eternity with Him Was it not in fâ—â—â—â— condescendency that made His precious he wear a crown of thorns that we migâ—â— eternally wear a crown of Glory Was not infinite condescendency that made Chrâ—â—â— wear a purple robe that so we might wâ—â— that precious robe of the righteousnesse of â—he Saints And was it not matchlesse condescendency that Christ who knew no sin was made sin for us and like unto us that so we might become like unto him and be made the righteousnesse of God in Him But to come to that which we intend mainâ—y to speak upon at this time which is that â—econd thing that we proposed to speak of â—rom these words and that is concerning the excellency of this grace of Faith which we cleared was holden out in that that faith was called his commandment which is so â—alled by way of eminency and excellency There are many things in Scripture which may sweetly point out the
overcometh temptations Hope it overcometh difficulties but Love stayeth at home and divideth the spoil There is a sweet correspondence between those graces in this Faith it fighteth and conquereth and Hope it fighteth and conquereth but Love it doth enjoy the Trophies of the victory And Fourthly there is this difference the noble grace of Faith it shall once evanish into sight That noble grace of Hope it shall once evanish into possession and enjoyment But that constant grace of Love it shall be the eternal companion of a Christian and shall walk in with him unto the streets of the New Ierusalem And I would ask you that question What a day shall it be when Faith shall cedâ— to sight What a day shall it be when Hope shall yeeld its place to Love and love and sight shall eternally sit down and solace themselves in these blessed mysteries these everlasting consolations of Heaven world without end And fifthly there iâ— this difference lesse will saâ—isfie the gracâ— of Faith and the grace of Hope thaâ— will satisfie the grace of Love Faith iâ— will be content with the promise and Hopâ— will be content with the thing that is promised but that ambitious grace of Love iâ— will be onely content with the promiser Love glaspeth its arms about that Preciouâ— and noble object Jesus Christ Love is a â—â— spicious grace It oftentimes cryeth forthâ— They have taken away my Lord and I knoâ— not where they have laid him So that Faiâ—â— is oftentimes put to resolve the suspicions â—â— love I can compare these three graces to nothing so fitly as to those three great Worthies that David had These three graces they will break thorow all difficulties were it a host of Philistines that so they may pleasure Christ and may drink of that Well of Bethlehem that Well of everlasting â—onsolation that â—loweth from beneath the â—hrone of God Love is like Noah's dove â—t never findeth rest for the sole of its foot â—ntill once it be within that Ark that place â—f repose Jesus Christ. And sixthly There is this last difference between them Faith taketh hold upon the â—â—ithfulnesse of Christ Hope taketh hold â—pon the goodnesse of Christ but Love it â—â—keth hold upon the heart of Christ. And â—hink yee not it must be a pleasant and soulâ—â—freshing exercise to be continually taken â—â— in imbracing him that is that eternal adâ—iration of Angels Must it not be an exâ—ellent life dayly to bee feeding on the finest the wheat and to bee satisfied with honey â—â— of the rock O but Heaven must be a pleaâ—â—nâ— place And if once we would but taste â—â— the first ripe grapes and a cluster of wine â—â—aâ— groweth in that pleasant land might not â—â—e be constrained to bring up a good report it But now to come to that which wee purâ—â—se mainly to speak of at this time The 〈◊〉 thing concerning Faith that wee proâ—â—sed from the words was the object upâ—â— which Faith exerciseth itself which is 〈◊〉 set down to bee the Mame of his Son Iesus Christ. And that we may speak to this more clearly wee shall first speak a little to the negative what things are not the fit object of Faith and then to the positive shewing you how this Name of God and of His Son Christ is the sure ground upon which a Christian may pitch his Faith For the first yee must know that a Christian is not to build his faith upon sense nor sensible enjoy ments Sense may bee an evidence of Faith but it must not bee the foundation of Faith I know there are some that oftentimes cry out Except I put my fingers into the print â—â— the nails and thrust my hand into the hole â—â— his side I will not believe and indeed it is 〈◊〉 mystery unto the most part of us to bee exercising Faith upon a naked word of promise abstracted from sense to love an absent Christ and to believe on an absent Christ are the two great mysteries of Christianity But that sense is no good foundation for Faith may appear 1. That Faitâ— which is builded upon sense is a most unconstant a most fluctuating and transient Faitâ— I know sense hath its fits of love and as were hath its fits of Faith Sometimâ—â— sense is sick of love and sometimes sense 〈◊〉 strong in Faith but ere six hours go about sense may bee sick of jealousie and sick 〈◊〉 misbelief as yee will see from Psal. 30. 6 〈◊〉 sense that bold thing it will instantly 〈◊〉 out My mountain standeth strong I will â—â—ver be moved but behold how soon it chanâ—eth its note Thou hides thy face and I 〈◊〉 troubled At one time it will cry forâ—â—â— Who is like unto him that pardoneth iniquity and that passeth over transgressions but ere many hours go about it will sing a song upon another key and cry out Why art thou â—ecome unto mee as a liar and as waters that â—ail 2. That Faith which is built upon â—ense it wanâ—eth the promise of blessednesse â—â— this is annexed to believing that is founded upon the Word according to that in â—oh 20. 29. Blessed are these that have not â—en and yet have believed nor hath that â—ith that is built upon sense such a solide â—y waiting on it as faith that is built upon â—he naked word of promise as may be cleared from that word 1 Pet. 1. 8. where faith exercising it self upon Christ not seen maketh a Christian to rejoyce with joy unspeakable and full of glory a joy that doth not atâ—â—nd believing founded upon sense 3. That â—ith that is built upon sense it giveth not â—uch glory to God for faith that is built â—â—on sense it exalteth not the faithfulnesse 〈◊〉 God it exalteth not the omnipotency of â—od I will tell you what is the divinity 〈◊〉 sense let me see and then I will believe 〈◊〉 it knoweth not what it is to believe â—â—on trust and because the Lord hath spoken 〈◊〉 his holinesse And in effect Faith that is â—â—ilt upon sense is no Faith even as â—â—m 8. Hope that is seen is no hope And therefore when the Lord seeth a Christian â—â—king sense an idol that hee will not beâ—â—ve but when hee seeth or feeleth this doth â—â—en provoke the Majesty of the Lord to withdraw himself from that Christian and to deny him the sweet influences of heaven and these consolations that are above so that in an instant hee hath both his sense and hiâ— faith to seek 2. A Christian is not to make his grace the object of his Faith that is when a Christian doth behold love burning within him when hee doth behold influences to pâ—ayâ—â— encreasing and mortification waxing stroâ—â— hee is not to build his faith upon them thiâ— was condemned in the Church in Ezek. 16 14. compared with the 15 verse I mâ—â— thee perfect with my comlinesse but the usâ— that thou didst make of it thou didst put 〈◊〉 trust in thy beauty and then thou didst plaâ—
pierced as for an only Son Yet in the beginning of the 13. Chapter he maketh mention of a Fountain opened to the house of David for sin and for uncleannesse Which may intimate unto us that although we have washed our selves with our own tears yet there is use of the bloud of Christ and that we must bee washed in that fountain even from our own righteousnesses which are but as filthy rags Thirdly Consider that great and monstrous sinfulness that is in this sin of unbeleif we will strain at a gâ—at but many will easily swallow down this Camel we will tith Mint and Anise and fast twice in the week but neglect faith and love and judgment which are the weightier things of the Law And indeed there are these things which speak out the sinfulnesse of unbelief 1. That when the holy Ghost is sent to convince the world of sin Ioh. 16. 9. he pitched upon this sin as though there were no other sin of which the world had need to be convinced He will convince the world of sin because they believe not on the Son of God and no doubt there is more sinfulnesse in that sin than in many breaches of the Morall Law it being a sin against matchlesse love and against that which is the remedy of sin 2. That it is called by way of eminency disobedience as is clear from Heb. 4. 11. Lest any of you fall after the same example of unbelief or as the word may be rendered Lest any of you fall after that example of disobedience Eph. 2 2. 3. That among all these that shall be eternally excommunicate from the presence of the Lord and from the glory of his power these that are guilty of this sin of unbelief they are put in the first place Rev. 21. 8. And 4. that unbelief doth contradict and deny these three precious and cardinall Attributes of God 1. Doth not unbelief contradict his faithfulnesse and make him a liar 1 Ioh. 5. 10 2. Doth it not contradict the infinitenesse of his power And 3 the infinitenesse of his love and supposeth that there is something too hard for him which his power cannot reach nor his infinite love overcome We may reduce many of our questions and disputings of his good will to this original viz. to the disputing of his power No doubt if we belong to him we shall once sing that note of lamentation over our unbelief This is our infirmity for changes are from the right hand of the most High And lastly to enforce this precious command of Faith consider that it is His Command which speaketh forth this that we must not take an indulgence or dispensation to our selves to believe or not to believe at our pleasure And is it not a strange thing that Christians are lesse convinced of the breaches of the Commandements of Faith then of other commands They think misbelief to be but a Zoar a little sin And it proceedeth either from this that the convictions of other sins as the neglect of prayer or the sin of swearing or committing adultery do arise from a natural conscience for there is somewhat of natures light to make us abominate and hate them when yet the light of nature will not lead us to the convictions of the sinfulnesse of misbelief it being a Gospel and more spiritual sin Or it proceedeth from this that unbelief doth ordinarily passe vail'd under the vizard of some refined vertue as humility and tendernesse though that rather it may be said that it is pride and ignorance cloathed with the garments of humility And no doubt Christ doth account it obedience to this Commandement of Faith the greatest act of humility as is clear from Rom. 10. 3. where it is called submission they submitted not to the righteousnesse of God Or else it proceedeth from this that we conceive that the commandment of Faith is not of so large extent as other commands and so doth not bind us to the obedience of â—t But know this that it shall be the condemnation of the world that they have not believed on the Name of the Son of God And no doubt but it is Sathans great design and cardinall project to keep us back from obedience to the commandement of Faith and that we should not listen to the precious promises of this everlasting Gospel but should reject the counsel of God against our selves and refuse his precious and divine call The second previous consideration that we would give shall bee to show you what are the causes that there is so much disputing of our interest and so little beleiving that we are unstable as water marring our own excellency spending so much of our time in walking under a cloud and are so seldom admitted to read our names iâ— these precious and eternall records of heaven No doubt these things have influence upon it viz. 1. That we are more judging of God by his dispensations then by Hiâ— word supposing ever the change of his dispensations to speak forth the change of ouâ— state This is misbeliefs divinity that wheâ— sense cannot read love in his face but he appeareth to frown and to cast a cloud oveâ— it then it is presumption saith sense tâ— read love in his heart or in his word Buâ— know it was a self denying practice of Believing Iob to cry out Though he shoulâ— kill me I will believe in him Thereforâ— make not dispensations your Bible other wise ye will stumble at the noon-ride of thâ— day and shall halt in your way Knew yâ— never what such a thing as this meaned to ascend in overcoming thoughts of his love notwithstanding any thing that his dispensations might preach We conceive that if the eyes of our faith were opened we might see infinite love engraven on the darkest acts and most dismal-like dispensations of his to us though it bee oftentimes written in dark and â—im characters of sense 2 There is this likewise which hath inâ—â—uence upon our so much disputing and misbelieving viz. a guilty conscience and the â—ntertainment of some predominant lust which oftentimes occasioneth our walking in darknesse and having no light This is â—lear from 1 Tim. 1. 19. where that precious â—ewel of Faith can bee holden in no other place but in a pure conscience that is that â—oyal palace wherein it must dwell And â—o doubt if once wee make shipwrack of a â—ood conscience wee will erre concerning our â—aith A bosome idol when it is intertained â—oth exceedingly mar the vigorous exercise â—f these graces which are evidences of our faith And certainly grace rather in its â—egrees than in its sincerity or simple being onely is that which giveth the clear evidence of Faith Therefore when we find not love â—â— its high and eminent actings wee hardly win to make it any clearly concluding demonstration of our Faith 3. As likewise a bosome idol when it is â—ntertained maketh use to lose much of our â—igh esteem and reputation of Jesus Christ which
placeth a Christian upon the top of mount Pisga and there letteth him see a sight of the promised Land And doth open a door in Heaven thorow which a Christian is admitted to see Christ sitting upon His Throne And Faith hath not only a kind of Omnipotency as is clear That all things are possible to them that believe but it hath a kind of Omnisciency and all knowledge that it can take up and comprehend the greatest mysteries of heaven according to that word Prov. 28. 5. He that seeketh the Lord shall understand all things As if hee said there is nothing dark to a believing Christian as there is nothing impossible to â— believing Christian. As likewise Faith â—s that grace that must take aside the vail that is spread over the face of a crucified Christ. And Faith is that precious spy that goeth forth and taketh up these wonderfull excellencies that are in him The grace of love as it were is born blind and it hath nothing wherewith to solace it self but that which is presented unto it by this noble and excellent grace of Faith Now before wee shall speak any thing to these things that wee did propose to speak of it at the last occasion wee shall yet speak a little unto some things which are necessary to be known for the distinct up taking of the nature of justifying Faith which is the great commandement of this everlasting Gospel and that which wee would first speak to shall be this What is the reason and ground that the Gospel conveyance of righteousnesse and life and of the excellent things of this everlasting Covenant should be through the exercise of the grace of Faith For it is not said in the Scripture that repentance justifieth that love justifieth or that mortification justifieth but it is Faith only that justifieth and it is Faith by which a Christian inheriteth the promises so that is clear that Faith is that Conduit-pype through which are conveyed to us the great blessings of this everlasting Covenant I. And the first ground of it is this it is through Faith that all our blessings may be known to be by love and by free and unsearchable grace as is clear Rom. 4. 16. While the Apostle is giving a reason why the inheritance is conveyed to a Christian through Faith It is of faith saith he that it might be of grace for if the inheritance were conveyed to a Christian through a Covenant of Works then these spotlesse draughts of infinite love and of unsearchable grace should not be written on our inheritance as is clear Rom. 4. 25. And it is that great designe of Christ to make his grace conspicuous in conveying salvation to us through Faith II. There is this second ground likewise of it that all the promises and blessings of this everlasting Covenant might be sure and stedfast to us therefore they are conveyed to us through the exercise of the grace of Faith as is clear Rom. 4. 16. They are of Faith saith he that they might be sure or as the word is that they might be settled when the promises of life and of eternal salvation were conveyed to us through mans obedience were they not then most uncertain and unstable But is not heaven your everlasting crown now stedfast unto you seeing you have that golden pillar of Christs everlasting righteousnesse to be the foundation of your Faith and the strength of your confidence in the day of need III. There is this third ground why the promises and excellent things of this Gospel are conveyed to a Christian through the exercise of Faith that all boasting and gloriation might be excluded according to that word Rom. 3. 27. By what law is boasting excluded Not by the law of works but by the law of Faith And certainly seeing Christians have all the great things of heaven conveyed to them through the exercise of Faith think yee not that this shall be your first song when yee shall be within the gates of that new Jerusalem Not unto us not unto us but unto thee doth belong the glory of our salvation O what a precious dignity were it but for one half hour to be admitted to hear these spotlesse songs that are sung by these thousand times ten thousand and thousands of thousands of holy Angels that are round about His Throne Doth not David that sweet singer of Israel now sing more sweetly noâ— he did while he was here below Doth not deserted Heman now chaunt forth the praises and everlasting song of him that sitteth upon the Throne And doth not afflicted Iob now sing sweetly after his captivity is reduced and he entered within that land where the voice of joy and gladnesse is continually heard Would ye have a description of Heaven I could give it no tearm so suitable as this Heaven is a rest without a rest for though there remain a rest for the righteous yet Rev. 4. 8. These four beasts that stand before the Throne they rest not night nor day crying holy holy holy is the Lord God Almighty yet there is much divine quietnesse in that holy unquietnesse that is above IV. There is this last ground why the blessings of the Gospel and life and righteousnesse are conveyed to us thorow the exercise of Faith that the way to attain to these things might be pleasant and easie we are certainly perswaded that the way of winning to Heaven by a Covenant of Works was much more unpleasant and difficult But is it not an easie way of entring into the holy of Holies to win unto it through the exercise of Faith Are not all wisdoms wayes pleasantnesse and are not all her paths peace Was not that just self-denial in one that said he would not take up a Crown though it were lying at his foot But oh that cursed self-denial doth possesse the breasts of many so that though that Crown of immortal Glory and eternal blessednesse be lying at your feet yet ye will not imbrace it nor take it up Is not the hatred of many to Christ covered with deceit and therefore Your iniquity shall be declared before the Congregation Now that what we have spoken upon this might be more clear and that the nature of â—ustifying Faith be not mistaken We would have you taking notice of these things 1. That the grace of Faith doth not justifie Christian as it is a work or because of any inherent excellency and dignity that is in this grace above any other graces of the Spirit â—ut Faith doth alone justifie a Christian instrumentally and objectively that is it is â—hat by which a Christian is just by laying hold â—n the precious object of it the righteousness of Christ. And to clear this we would only have you knowing this That Faith doth juifie as it closeth with Christ but not because 〈◊〉 closes with Christ which some vainly are â—old to assert because there is not any digâ—ity or worth in the act of Faith in closing with Christ
upbraideth then because of their unbelief and then that danger followeth to wit hardnesse of heart this is clear also from Act. 19. 9. Where these two sister devils are conjoyned and locked together unbelief and hardnesse of heart because it is unbelief indeed that hindereth all the graces by which the grace of tendernesse must be maintained V. There is this disadvantage in the sin of unbelief that it is big with childe of apostacy from God and of defection from him according to that word Heb. 3. 12. Beware lest there be in any of you an evil heart of unbelief and there the fruit of it to depart from the living God And certainly it is no wonder that unbelief travel in birth till that cursed childe of Apostacy be brought forth not onely because of this that an unbelieveâ— loseth the thoughts of the excellency of Christ but also because he increaseth in his thoughts of love towards his idols for Christ doth decrease in those who misbelieve and their idols do increase in their love and in their desires and in their estimation VI. There is this sixth disadvantage in the sin of unbelief it hindereth the communication of many signall workings and tokens of the love and favour of the most High according to that sad word that is in Mat. 13. 58. at the close He could not do many mighty works there because of their unbelief Unbelief as it were laid a restraint on Christ that he could not effectuaâ—e these things which he was willing to perform And to shut up our discourse at this time I would only adde these two aggravations which may somewhat enforce what we have spoken I say there are these two aggravations in the sin of unbelief even in his own who have a right and also his call to believe 1. That after Christ hath given most sensible discoveries of himself Wherein yee have seen him as it were face to face yet wee will not believe this is clear from Ioh. 6. 36. Though ye have seen me saith Christ yet yee do not believe in me There is not a manifestation of Christs presence but it is a witnesse against you because of your unbelief Would ye heat the voice of sense that is rectified It is this believe on the Son of God Secondly That notwithstanding of the signal demonstrations of the power of Christ yet though it were the mortifying of some lust and idol within them yet they will not believe but upon new temptations will doubt of his love to them Christ preacheth faith by his Word He preacheth faith by His fufferings He preacheth faith by his dispensations He preacheth faith by his promises he preacheth faith by his rods and if these five instruments will not ingage your hearts to believe what can move them Do not his two wounds in his precious hands preach out this point of Faith believe him Doth not that hole opened in his side preach this Doctrine That we should believe in him And these two wounds that he received in his precious feet do they not preach this That we should believe on a crucified Saviour And we would only say this that sometime it is the case of his own that after the convictions of this that it is their duty to believe and also after some desires to close with Christ yet they find inability to close with him Is it not certain that to will to believe is sometime present with you but how to perform ye know not And I would have a Christian making this foursold use of such a dispensation as that which is most ordinarily when convictions of our duty to believe and some desires to close with Christ is not followed with actual performances 1. To study to have your convictions more deeply rooted within you for it doth sometimes follow that resolutions and minâ—s to believe are not blest with actual believing because the conviction of our duty to believe is not deeply imprinted upon your conscience 2. Be convinced of that desperate enimity and that mystery of iniquity that is within you that yee can have some will to do without ability to perform Wee confesse it is not an ordinary disease in these days to have such a contrariety betwixt a Christians will and his practice our will for the most part being no better then our practice But sometime it is which may make you cry forth O wretched man that I am who shall deliver me from this body of death 3. That ye would be much in the imploying of Christ that as hee hath given you to will so also hee might make you to do Christ is about to convince his own in such a dispensation as that That faith is the gift of God Faith is so noble a grace that it cannot be spinned out from our resolutions nor from our endeavours Faith is such a divine plant as the Fathers right hand must plant in our souls 4. Let it convince you of the excellency of the grace of Faith for the difficulty of attaining to any thing may speak out the excellency of that thing there is no sin but it may be easily win at There is an easinesse and facility to overtake the paths of our idols but the graces of the Spirit are so excellent things that wee must fight before we attain them And you who are strangers to Christ Iesus and have never known what â—t is to close with him wee would request you in Christs Name to be reconciled to him What know ye O men or rather Atheists but this shall bee the last summonds that yee shall get to believe And that because yee disobey this precious summonds there shall be one presented to you that yee cannot sit I remember of one man who looking upon many thousands that were under his command weeped over them when he considered how that within a few years all these should be laid in their graves and should be in eternity O but it were much of our concernment to bee trying our selves how it is with us We are not afraid that it is a breach of charity to wish that but one of each ten that are within these doors were heirs of the grace of life and had the solide and spiritual expectation of heaven I think if Christ were to come presently to speak to us hee might not onely say to each twelve that are here One of you shall betray me but wee are afraid that hee would say to each twelve that are here Eleven of you shall betray mee and but one only shall passe free O doth it not concern you to enquire where ye shall rest at night when the long shadows of the everlasting evening shall be stretched out upon you I think there are some that are so settled upon their lies that if they were one day in hell and saw all the torments that are there and were brought from it the next day to live on earth they would not repent And more there are some that take them up
precious excelâ—ency of this grace of Faith and we shall only â—peak to these things I. The first thing that speaketh out the â—xcellency of Faith is this it exerciseth it â—elf upon a most noble Object to wit Jesus Christ Faith and love being the two arms â—f the immortal soul by which we do imâ—race a crucified Saviour which is often â—ointed at in Scripture and we shall point â—t these three principall acts of Faith which â—t exerciseth on Jesus Christ as the Object fit 1. The first is to make up an Union beâ—wixt Christ and the Believer Faith being â—ndeed an uniting grace and that which â—nitteth the members to the head and to â—ake this more fully appear we would point â—ut a little what sweet harmony and corâ—espondency there is betwixt these two sister graces to wit faith and love Faith iâ— that nail which fasteneth the soul to Chriâ—â— and love is that grace which driveth that naiâ— to the head Faith at first taketh but a tender grip of Christ and then love cometh iâ— and maketh the soul take a more sure grip oâ— him Secondly Ye may see that harmonâ— in this Faith is that grace which takeâ— hold as it were of the garments of Chrisâ— and of his words but love that ambitioâ—â— grace it taketh hold of the heart of Chrisâ— and as it were his heart doth melt in thâ— hand of love Thirdly It may be seen iâ— this Faith is that grace which draweth thâ— first draught of the likenesse and image Christ upon a soul but that accomplishinâ— grace of love it doth compleat these fiâ—… draughts and these imperfect lineaments 〈◊〉 Christs Image which were first drawn on thâ— soul. Fourthly By faith and love the heaâ—â— of Christ and of the Believer are so uniteâ— that they are no more two but one Spirit 2. There is this second act that Faith 〈◊〉 exciseth on Christ and it is in discovering tâ—â— matchlesse excellencies and the transceâ—dent properties of Jesus Christ O whâ—â— large and precious commentaries doth faiâ—â— make upon Christ It is indeed that faith â—â—spy which doth alwayes bring up a goâ—â— report of him Hence it is that faith is câ—â—led understanding Colos. 2. 2. Because it â—â— that grace which revealeth much of the prâ—cious truth of that noble Object 3. And there is this third noble act 〈◊〉 Faith exercising it self upon Christ 〈◊〉 maketh Christ precious to the soul accorâ—ing to that word 1 Pet. 2. 7. Unto you which â—elieve hee is precious And if there were â—o other thing to speak forth its worth but â—â—at it is more then sufficient for no doubt â—â—is is the exercise of the higher House to be â—welling on the contemplation of Christs â—eauty and to have their â—ouls transported â—ith love towards him and with joy in â—im Reason and amazement are seldome â—ompanions but here they do sweetly joyn â—ogether First a Christian loveth Christ â—ecause of Christs actings and then hee loâ—eth all these actings because they come from Christ. II. Now secondly this pointeth out the â—recious excellency of the grace of Faith it â—â— that grace which is most mysterious and â—ublime in its actings it hath a more divine â—nd sublime way of acting then any other â—race Hence it called The mystery of faith â—hich speaketh this that the actings of â—aith are mysteries to the most part of the world and I shall only point at these things which may speak out the mysterious actings â—f the grace of Faith 1. Faith can believe and fix it self on a word of promise although sense reason and â—robability seem to contradict the accomâ—lishment of that promise Faith it walketh â—ot by the low dictates of sense and reason â—ut by a higher rule to wit The sure word â—f prophecie which is clear from Rom. 4. 19. â—here Abraham believed the promise notwithâ—anding that sense reason seemed to contradict it Hee considered not the deadnesse of his own body neither the barrennesse of Sarahs womb but was strong in the faith giving glory to God As it is clear from Heb. 11. 29 34. Where Faith believed their passing through the red sea as through dry ground which waâ— most contrary to sense and reason Faith believed the falling down of the walls of Iericho by the blowing of rams horns Which thingâ— are most impossible to sense and reason for sense will oftentimes cry out All men are â—iars And reason will say How can such a thing be And yet that Heroick grace of Faith cryeth out Hath he spoken it He will also do it Hath he said it Then it shall come to passe 2. Faith can believe a word of promise notwithstanding that the dispensations of God seem to contradict it as was clear in Iob who professed Hee would trust in God though he should kill him And no doubt but this was the practice of believing Iacob hee trusted that that promise should bee accomplished That the elder should serve the younger though all the dispensations of God which he did meet with seemed to say that promise should not be accomplished 3. Faith can believe a word of promise even when the Commands of God seem to contradict the accomplishment of that promise This is clear in that singular instance of Abrahams faith that notwithstanding hee was commanded to kill his promised seed upon whom he did depend the accomplishment of the promises yet hee believed that â—e promises should bee performed And â—â—ough there were indeed extraordinary and â—range trials of his faith as he had natural â—ffections to wrestle with yet over the belâ— of all these believing Abraham he giveth â—aith to the promise and bringeth his Isaac â—o the Altar though hee did receive him â—ack again this is clear from Heb. 11. 17 â—8 19. 4. Faith can exercise it self upon the promise notwithstanding that challenges and convictions of worthinesse and guilt do wait on the Christian This is clear 2 Sam. 23. 5. That although his house was not so with God as did become yet he believed the promise As â—ikewise it is clear from Psal. 65. 3. Iniquiâ—ies prevail against mee and yet that doth not interupt his Faith but he saith As for our â—â—â—â—gressions thou shalt purge them away And â—ertainly iâ— were a noble and precious act of Faith to believe notwithstanding of unâ—nswerable challenges of guilt the best way â—oth to crucifie our Idols and to answer â—hese challenges is believing And hoping aâ—ainst hope and closing with Christ This is most clear from Isa. 64. 6 7. compared with â—ers 8. where after strange challenges the prophet hath a strange word But now O Lord â—hou art our Father There is an Emphasis in â—he word now for all this Yet thou art now our Father 5. And lastly this pointeth out the mysterious acting of the grace of Faith that it exerciseth it self upon an invisible object even upon Christ not yet seen according to that word 1 Pet. 5. 8. Whom having not seen yet ye love in whom though now ye see
Therefore study by all means to think often upon it and make ready for it For believe me death is a very big word for it will once make you stand with horrour in your souls if your peace be not made up with God I know not a more dreadfull dispensation then death and a guilty conscience meeting together The second thing that I shall speak unto from this first observation viz. That it is a most certain and infallible truth and all persons shall once see death shall be to give you some considerations for pressing you to prepare for death I. The first consideration is this That to die well and in the Lord is a most difficult work therefore I intreat you prepare for death It is a difficult work to communicate aright it is a difficult work to pray aright and it is a difficult work to conâ—er aright But I must tell you it is a more difficult work to die aright then any of these It is true it is more difficult to communicate aright then to pray aright yet it is much more difficult to die aright then to communicate aright For it is a most difficult work to die in the Lord. Death will put the most accurate Christian that is here to a wonderfull search and therefore I will tell you nine things that death will try in thee 1. Death will try both the reality and strength of thy Faith It may be easie for thee to keep up Faith under many difficulties but death shall put thy Faith to the greatest stresse that ever it did meet with Yea know this that the Faith of the strongest Believer may get and ordinarily doth get a set at death the like whereof it never got before therefore prepare for death 2. Death will try thy love to God some persons pretend much love to him but death will propose this question to such a person Lovest thou him more then these Lovest thou him more then thy wife More then thy house More then thy friends But your unwillingnesse to die giveth us much ground to fear that many have little love to Christ but much to the world and so dare not answer the question Lord thou knowest I love thee 3. Death will try thine enjoyments some of you may be ready to think that ye met with many enjoyments so that ye might reckon as you think to fourty enjoyments and sweet out lettings but beware that death bring them not down to twenty I have known some who thought they had met fourty times with God but when death came it made them take down the count to the half therefore seeing death will try the reality of thine enjoyments O prepare for it 4. Death will try thy patience Thou may seem to have much patience now but when death cometh and thou art put to die it will put thy patience to a great tryall therefore prepare fore it 5. Death will try the reality of thy duties yea even these duties wherein thou had most satisfaction as thy communicating aright in such a place thou hopest that is sure thy reading the Scripture at such a time aright thou hopest that is sure thou prayed at such a time aright and hopest that is sure thou meditated in such a place aright and hopest that is sure But believe me death may make thee change thy thoughts for there are some persons who have communicated and prayed c. as right as any in this generation who for all that will not find six duties wherein they can find satisfaction at death Therefore our need is great to prepare for it 6. Death will exceedingly try thy sincerity when it cometh An hypocrite may go all alongs his whole way undiscovered yet death may bring him to light and make it appear what man he it 7. Death will discover unto thee many hid and secret sins of which thou never had a thought before yea albeit thou thought these had been forgotten death will let thee see them standing between thee and the light of his countenance 8. Death will accurately try thy Mortification Some think they have come a great length in Mortification but believe me death will try it and put it to the touch-stone 9. Death will try thy hope whether it bee real or not I shall onely say this that all the other graces must low their sails to Faith and so it is Faith must carry us thorow being that last triumphing grace which must fit the field for us when all the other graces will faint and ly by It is Faith that must enter us fairly within the borders of eternity It is Faith must gainstand all the temptations of death yea all the other graces must as it were stand by and see Faith strike the last stroak in this war II. The second consideration to presse you to mind death is this that yee are to die but once O labour to do that well which yee are to do but once and the wrong doing of which can never bee helped If yee pray not aright ye may get that mended if yee meditate not aright yee may get that mended and if ye communicate not aright ye may get that also mended but alas if ye die not aright there is no mending of that Therefore O prepare for death that ye may die well seeing ye are to die but once III. The third consideration to presse you to mind death is this That they are pronounced blessed who die in the Lord Rev. 14. 13. Blessed are the dead which die in the Lord O let that provoke you to prepare for death that so you may die in the Lord that is the only way to make you eternally happy I confesse it is a question difficult to determine whether it be more difficult to die well or to live well I shall not answer it but rather desire you to study both IV. The fourth consideration to presse you to prepare for death is this viz. That though thou put all thy work by thy hand before death yet shalt thou finde that death shall have work enough for it self yea as much as thou shalt get done It will then be much for thee to win to patience it will be much for thee to win to the sight of thy Justification and it will then be much for thee to win to assurance O then is it not needfull for thee to put all thy work by thy hand before thy latter end come Wherefore I may say to you as Moses said in his Song Deut. 32. 29. O that they were wise that they understood this that they would consider their latter end O that ye had this piece of divine wisdome I pray you consider that sad word Lament 1. 9. She remembereth not her last end And what of it Therefore she came down wonderfully So will the down coming of many in this generation be wonderfull who consider not their last end V. The fifth Consideration for pressing you to prepare for death is this viz. That their