did And have you a high esteem of the Promiser 3. Are you taking delight to entertain fellowship and communion with the Promiser Is this true When went you to your prayers but yee wearied ere yee went away And have yee a high account of the Promiser Is not that thâ— language of your hearts O when shall the Sabbath be over and when shall the new moâ—â— be gone that I may pursue after my Idols 〈◊〉 would pose you with this if there were nâ— eye to take notice of you would you 〈◊〉 slight secret prayer would you not slighâ— Family Prayer Wee love not to serve Jeâ—sus Christ. I know there are atheists herâ— that would love to go to heaven withoâ—â— Faith Love Prayer and Repentance theâ— would love to go to heaven by a way thâ—â— never one went before them And now 〈◊〉 shall say but this one word to you that 〈◊〉 the heirs of the promise and have the blessâ—â— expectation of heaven what ever the 〈◊〉 do esteem yee highly of him O remembâ—â— and comfort your selves in the thoughts 〈◊〉 the blessed day which Christ after hee 〈◊〉 past the sentence of condemnation upon 〈◊〉 wicked shall go in upon the head of 〈◊〉 Troups of the first born hee shall walk 〈◊〉 before us through the Ports of the New Jâ—â—rusalem having Crowns of Immortal Gloâ—â— upon his head and then shall follow aftâ—â— Him His Angels and then shall follow aftâ—â— Him the blessed company of the first 〈◊〉 every one having the Harps of God in the â—and and they shall be singing as they enter 〈◊〉 through the Ports of the City Hallelujah â—nto him that was dead and is alive and now â—iveth for evermore O to believe that day when first we shall all enter in through the â—â—reets of the New Jerusalem when we shall â—ee cloathed in white robes having Crowns â—pon our head O such a day if it were â—elieved might it make us often shake our â—lasse and streach out our necks as the word 〈◊〉 Rom. 8.19 till once we saw that blessed â—ay were approaching to us There is no â—earying in heaven the promises are now â—ccomplished unto them and they are inheâ—â—ting the promises When shall that word 〈◊〉 accomplished or when shall we have ocâ—asion to say it Mark 1.37 Behold all men 〈◊〉 after thee the word that these Disciples â—â—ake to Christ O study to love him study 〈◊〉 believe on him for bee perswaded hee is â—pon his way And I shall say no more but â—his that as all the promises that are within 〈◊〉 bounds of this everlasting Covenant they 〈◊〉 yea and Amen in an imbraced Christ 〈◊〉 laid hold on by faith so I say all the â—â—rses that are in Deut. 26.27 28. and all the â—â—rses that are within the volumn of the Book 〈◊〉 this Covenant they shall be yea and Amen 〈◊〉 a despised Christ and not laid hold upon 〈◊〉 faith SERMON III. 2 Pet. 1.4 Whereby are given untâ— us exceeding great and precious Promises that by these you might bâ— partakers of the divine nature havâ—ing escaped the corruption that is iâ— the world through lust SOmetimes the soul of a Christian doâ—â— move in the paths of God and in thâ— wayes towards Zion as the chariots 〈◊〉 Aminadab when they are under the soâ—â— enliving and quickening influences of heaveâ— and sometimes the soul of a Christian doâ—â— move in those blessed paths as Pharaohs châ—â—riots they drive most heavily when thereâ—â— a cloud between the precious face of Chrâ—â—â— and them and wee conceive that sound 〈◊〉 spirituall exercise of Faith upon the Prâ—â—mises would make a Christians motioâ— more swift towards heaven We grant Chrâ—â—â— hath three different wayes of guiding 〈◊〉 and daughters to Glory there are some thâ—â— Christ carrieth to heaven in a chariot pavâ—â— with love that all alongs their life they 〈◊〉 living within sight of that promised Laâ—â— and are taken up with the refreshing foâ—â— tastes of the heavenly joyes such a one 〈◊〉 Henoch who spent his dayes in walking wiâ—â— God there are some that Christ guideth 〈◊〉 heaven in a chariot that is drawn with speckâ—ed horses they have mixed dispensations of sorrow and joy attending them in their walk they have a winter and a summer they have a night and a day and such a one was Iob. 3. There are some that Christ carryeth to Heaven in a fiery chariot that all alongs their life they are under distracting terrours of the most High and are living perpetually to their own apprehensions upon the borders of hell and such a one was Heman whom Christ thus did guide to heaven however if wee shall go there we need not much dispute the way how wee came for he doth all things well And upon the other part Satan hath three different wayes of guiding souls unto everlasting torment there are some that Satan carryeth to hell in a chariot of delusions making them believe that they are still going to heaven and such are the hypocrites in Sion and I shall say I think that chariot was never so â—illed as it is in those dayes O fear that â—nxious disappointment that many of you it is like will meet with An hypocrite hee hath strong hopes hee hath strong idols â—nd hee hath strong delusions these are his three attendants And there are some that Satan carryeth to hell in a chariot of profaâ—ity and ignorance of God whose judgement goeth before hand and they are known that â—hey are going there And there are some â—hat Satan carryeth to hell in a chariot of civility whose Religion stands in this conâ—erning the letter of the Law to bee blamelesse And certainly believing of the promises and studying to exercise faith upon them 〈◊〉 that which might prevent many of these damnable soul destroying and murdering delusions that are within some of our beastâ— There are three things in Scripture that are called precious Christ he is called precious 1 Pet. 2.7 Faith is called precious 2 Peâ— 1.1 To you that are partakers of the liâ—â— precious faith with us and the promises they are called precious in the words that 〈◊〉 have read and Faith as it were hatâ— two blessed eyes by one of those it beholdeth Christ and by another of these it beholdeth the promises and fixeth it self upoâ— them O Christians and expectants of Heâ—ven would you know what is the rise of 〈◊〉 the sad things that have befallen you in theâ—â— dayes It is this in short ye believe not thâ— promises O Christians what is the reasoâ— that ye carry not your crosses with patience it is because ye believe not the promises bâ— which your soul must be upholden in thâ— day of your affliction O Christian whâ—â— is the rise of your little mortification 〈◊〉 it not because ye believe not the promises for by them ye should be made partakers 〈◊〉 the divine nature O Christian what is thâ— ground that ye pray so little and that yoâ— pray with so little successe It is becausâ— ye believe not
crowâ— of pure Gold and then that word shall be accomplished to the full Zech. 9.16 Theâ— shall they be as the stones of a crown lifted 〈◊〉 and as an ensign upon the land O what a 〈◊〉 think yee will it bee when Christ shall 〈◊〉 your crowns upon his hand and shall 〈◊〉 them upon those heads never to be removâ— again here we are often put to sigh 〈◊〉 that lamentation The crown is fallen from 〈◊〉 heads woe unto us for wee have sinned bâ— there shall be no more sin to make our crowâ— to totter 2. I must tell you There is â— fourfold sute of apparel that yee shall be cloathed with ere long ye are now cloathâ— with heavinesse but then yee shall be cloathâ—ed with the garments of praise And did 〈◊〉 â—ver know such a robe as that Is it not a more excellent robe then the robes of Kings â—nd Emperours in the earth to bee cloathed with praises Many of them are and shall â—e for ever cloathed with infamy and 〈◊〉 Yee shall be cloathed with change of rayâ—ent and shall be brought unto the King in â—ayment of needle work O poor Lâ—sse and â—oor Lade that sitteth upon the dung-hill â—hat knows not what it is to have change of â—pparel yee shall have it in that day when â—hrist shall solemnize the Marriage with â—ou ye shall misken your self O Christian 〈◊〉 yee knew your self never so well ye will â—ee forced to cry out O is this I Is this I 〈◊〉 am now made perfect through his comeliâ—sse 3. Ye shall be cloathed with the garâ—ents of immortall glory yee that have your â—â—undation in the dust and dwell in the houses 〈◊〉 clay yee shall then bee cloathed with these â—â—cellent robes of immortality and cloathed 〈◊〉 with your house from heaven And lastly 〈◊〉 shall bee cloathed with the garment of 〈◊〉 spotlesse righteousnesse of Christ. O such a â—â—jestick walk as ye will have when ye shall 〈◊〉 a scepter in one hand and a palm in 〈◊〉 other these robes put upon your back 〈◊〉 these crowns upon your heads and then 〈◊〉 bee walking through these streets that 〈◊〉 paved with Gold 3. I shall give you 〈◊〉 word to think upon That there are 〈◊〉 things that shall be your exercise in 〈◊〉 1. Yee shall be constantly taken up in â—â—ndering If it be not presumption for us â—hink a little What is the exercise of Christ and the Saints that are above we conceive it is this Christ is wondering at theiâ— beauty and they are wondering at his beauty Christ is looking upon them and theâ— upon him and is it not true that if Chrisâ—â—e now ravished with one of our eyes Sonâ— 4. ver 9. much more shall he be ravisheâ— when both our eyes shall be given to hiâ— and shall eternally behold him without goâ—ing a whoring after other lovers 2. 〈◊〉 shall be continually in the exercise of praisâ— joy and light shall be flowing in and admirâ—â—tion and praise shall be flowing out eternally ye shall then sweetly warble upon theâ— Harps of God and shall cry Hallelujah 〈◊〉 him that sitteth upon the Throne there 〈◊〉 be no discord there there is a sweet 〈◊〉 beautifull harmony amongst all these spiritâ— all and heavenly Musicians O but to 〈◊〉 them it were a heaven though we had 〈◊〉 that blessed lot as to sing with them 3. 〈◊〉 shall be continually taken up in the 〈◊〉 of love Faith is your predominant 〈◊〉 while ye are here but Love shall be 〈◊〉 predominant grace when ye are there 〈◊〉 is it not a mysterie to take up these 〈◊〉 emanations of love and delight that 〈◊〉 passe between Christ and you ye shall be folding Christ and Christ shall be infold you 4. Ye shal be continually beholding 〈◊〉 I think it is hardly possible for the Wife to â—â—â—member her Husband in heaven though loved him as her own heart they will 〈◊〉 taken up in beholding him that sitteth on Throne they will think it too low an 〈◊〉 to be taken up with looking upon another in these relations all will be ravished beholding him and one another in him and for him O the blessed exercise of these that are now entred within thaâ— City and within these Gates whose name is praise 5. Ye shall be continually taken up in beholding ye shall be alwayeâ— knowing and yet never able to comprehend the endless mysteries and perfections of Jesus Christ. O such a study Is it not pleasant alwayes to be studying Christ and will not these things perswade you And now but a word more to these that will not have this free offer If yee will not â—mbrace Christ and take him let me tell you 〈◊〉 would not bee in the stead of that person â—or ten thousand worlds if yee will not imâ—race Christ and take him for your portion â—he stones of the wall of this house will bear witnesse against you and they shall have a â—ongue to speak against you that yee have â—een invited to take him and would not 〈◊〉 long that day is approaching and drawâ—â—g near when the Athiests and refusers of â—hrist they shall change their faith they shall â—hange their love they shal change their fear 〈◊〉 they shall change their joy and they â—â—all change their mind ye shall change your 〈◊〉 yee that are refusers of Christ for I 〈◊〉 there are many that thinks they have 〈◊〉 with Christ who never did close with 〈◊〉 that faith shall flee away and ye shall â—â—lieve the conâ—rary yee shall change your 〈◊〉 or at least your opinion of your love 〈◊〉 think yee love Christ but yee do not imbrace him I will tell you what will be youâ— exercise and I can tel you nothing so teâ—rible Christ shall eternally hate you and ye shalâ— eternally hate Christ there shall be a 〈◊〉 hatred betwixt you two for evermore 〈◊〉 that dreadful word Zech. 11.8 it shall theâ— bee accomplished to the uttermost My 〈◊〉 loathed them and their soul also abhorred meeâ— And ye shal change your fear for now thougâ— ye fear not God nor reverence man yet theâ—â— the horrour of God shall make you shake 〈◊〉 a leaf and ye shall change your light and youâ— judgement Ye do now undervalue Christ and thinks him of nothing worth when Chrisâ— is presented unto you there is no beauty 〈◊〉 yee should desire him But O think on thâ—â— day when Christ shall sit down in the cloudâ— and ye shall see his beautifull face every 〈◊〉 of which shal be able to captivate your hearâ— if they were then capable to be ravished 〈◊〉 the sight O what will be your thoughts 〈◊〉 him And if the blessings of a crucified 〈◊〉 our come not upon you then the eternal 〈◊〉 unsupportable vengeance of Christ shall 〈◊〉 upon your heads that would not condesceâ—â— to take him ye shall be cursed in your 〈◊〉 ye shall be cursed in your death and ye 〈◊〉 be cursed after death What say ye to 〈◊〉 Are ye content to take him
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
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
against that Idol of self love anâ— self indulgence that which is in 2 Tim. 3.2 were sufficient that amongst all the greaâ— idols of the latter times this is put in the first place They shall be lovers of themselves we cannot take pains for Christ we cannoâ— go about the exercise of any duty because that idol of self-indulgence forbiddeth us I will tell you its counsel and great advice it giveth you O person pity thy self that same counsel Peter gave his Master it biddeth you pity your self But if wee could rightly interpret that language it would be this destroy your self for self indulgence and self-love is that which will ruine you O what blessed attainments of God what blessed fruitions of Jesus Christ what advancement in mortification what conformity to God hath that idol of self indulgence obstructed and not only utterly ruined even in the best I think if once yee could set your foot upon that idol the rest should fall apace that is the general of all the forces of your lusts and it is as Saul the head higher then the rest of all your idols within you The fourth idol that faith will subdue is self-righteousnesse this is a great thing wee maintain we will never renounce our own righteousness and submit to the righteousnes of Christ and the great ground of it is That there is this principle within us all 〈◊〉 love to go to heaven through a Covenant of Works â—nd wee never desire to be much oblieged to â—ny other we cannot submit our selves to the righteousnesse of Christ. The fifth great idol that faith can subdue 〈◊〉 that of pleasure the world and the conâ—entments of it Pleasure is the great idol â—hat many worship and adore there are â—ome â—hat love the gain of the world and â—her â—are others that love the pleasures of â—he world but faith hath a noble influence upon the bringing low of such an idol for faith discovereth to a soâ—l more excellent pleasures more sweet delights nor is to hee found under the Sun Faith maketh a Christian lose his state unto all things that are here below Faith is that grace that maketh us grow blind and not much to behold these passing vanities those transient dilights of a present evil world Our second conclusion is this That as Faith helpeth Sanctification so Sanctification helpeth Faith I will tell yow three great advantages Faith hath by the growth and exercise of Sanctification 1. It is a noble evidence of faith and maketh a Christian to bee perswaded that hee is sâ—tled upon the Rock and that his interest in God is made sure Sanctification is that which will help a Christian dayly to read his interest in God This is clear from Iam. 2.18 I will shew thee my faith by my workes where this is clearly holden forth That a Christian much in the work of Sanctification hee can upon all times give an extract of his Faith and as it were discover it and shew it to the world 2. Sanctification maketh faith perfect according to that remarkable word Iam. 2.22 And by workes was faith made perfect There is a noble perfection that redoundeth to faith through the exercise of the work of Sanctification for not only is it thereby made manifest and receiveth such a shining luster and splendor as that sometimes the eyes of carnal men are eâ—en dazled to behold a Believer but it also receiveth strength and power Faith is not of the nature of these things that spend themselves in bringing forth but on the contrary â—f faith bring forth a hundred children I mean works of holinesse in one day it groweth stronger and this is further clear 2 Pet. 1.8 For if these things be in you and abound ye shall â—either bee barren nor unfruitfull And from â—hat other word Iam. 2. where it is said That faith without works is dead being alone â—f faith be alone it wants its spiritual life and â—igour but if yee were much in the exercise of the work of Sanctification ye would â—o doubt attain to a noble and lively acting of that grace of Faith And lastly if a Chriâ—tian be much in this work of Sanctification â—here will be a comfortable exercise of faith â—ometimes Faith is exercised with much â—â—xiety and sometimes with much doubting 〈◊〉 faith and a pure conscience joyned togeâ—her they make an excellent feast and â—aketh a Christian rejoyce with joy unspeakâ—ble and full of glory Thirdly Wee may draw this conclusion â—f faith have influence upon the work of â—anctification and helpeth the producing of noble conformity to God then I say there â—re many that their faith is a delusion and â—heir hope shall bee cut off as a spiders web There are some that have faith that have not â—anctification nor knows not what it is and â—hall not that faith unquestionably perish as a â—â—eam and evanish as the vision of the night â—nd therefore if ye would testifie the reality â—f your faith then study more the work of â—aâ—ctification I shall but from Ioh. 8.14 15. give you these eight properties of a hypocrites faith and hope which may make you try and examine your self 1. Their hope and their faith is but an act of folly yea there is not such an act of foolishnesse under heaven as a hypocrites hope because it is but a castle in the aire and as writing to himself a charter on the sand so that word yee have rendered whose hope shall be cut off is in the Original whose folly shall be cut off shewing this that they build without a foundation and so their faith must bee most unsure and uncertain 2. The thing they hope for shall at last loath them O hypocrites yee hope for enjoyment of Christ but be perswaded of it Christ shall eternally loath you and yee shall eternally â—â—ath Christ that is clear in that same worâ— Whose hope shall be cut off or as the word may be read Whose hope shall loath them the thing he hoped â—or shall loath him and Christ shall say Depart I know you not 3. And though yee have now much delight and pleasure in the actings of your presumptuous hope yet at the last ye shall loath that hope The word will carry that not only the thing ye hoped for shall loath you but ye likewise shall loath your hope The day is coming that yee shall cry forth cursed be the day that ever I believed that I should get heaven 3. It shall at last be the matter of his vexation from that word whose hope shall be cut off or as the word may be rendered whose hope shall vex him O wheâ— the hypocrites shall meet with that anxious that dreadull disappointment one day they shall then put their hand on their head being ashamed because of their confidence 4. He studieth by all means to keep his hope though it be but false therefore have ye that word in the 15 verse hee holdeth it fast or is the word is hee keepeth it
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
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
question But give me leave to tell you 〈◊〉 athiests and enemies of God It is also a question Which of all the five senses of a Reprobate shall be tormented in Hell and what would ye answer to it now Whether â—hink ye the sense of sight when ye shall beâ—old that darknesse of wrath the devil and â—is angels and your fellow prisoners in that â—ungeon Or whether shall your sense of â—earing be most tormented in hell when ye â—hall hear those screighings and howlings â—hat shall eternally ascend up before God â—y the souls that are in prison O but the â—reatest enemy would have compassion upon â—is enemy to hear their cryes Or whether â—ill ye say the sense of tasting shall be most â—ormented when ye shall drink of these riâ—ers of brimstone Or will the sense of â—â—uching when ye shall be eternally scorchâ—d 〈◊〉 with these flames of eternal indignation 〈◊〉 the sense of smelling when ye shall eterâ—â—lly be as it were suffocated with the â—â—oke of that sulphurious furnace that shall â—ever be quenched O think you if Cain â—â—ould come from hell and preach that doâ—â—rine that we should not persecute the â—â—ints would we listen unto him If Abâ—â—â—on should come from hell and should â—â—each against the evil of ambition would ye 〈◊〉 unto him And if Achitophel should 〈◊〉 from the dead and preach that doctrine â—â—to you Let not the wise man glory in his â—â—sdome would we stop our ears Or if 〈◊〉 would come from hell and preach to 〈◊〉 the evil of hypocrisie in betraying the 〈◊〉 of man with a kisse would we believe 〈◊〉 Or if Dives that is recorded in the â—ospel should come from hell and choise 〈◊〉 Text to preach upon Iam. 5.1 Go to ye rich men and howl and weep for your miseries that shall come upon you And if Demâ—â— would come and second him with that word love not the world nor the things that are in the world I fear ye would cry out wee will imbrace that doctrine at another time Wee desire not to insist much upoâ— these but O to believe that there is an eterâ—nity of pain and that there is an eternity 〈◊〉 joy I will give you a description of the athiest and let him think upon it it is easieâ— to convince hundreds of you that ye waâ—â— the fear of God then that ye want the faitâ— and love of God Oh an imaginary faithâ— and a conceit of love will yee ever quitâ— these it wâ— Idols I confesse once ye shaâ— have a faith that no man shall ever rob yoâ— of and that is the faith of that truth thâ—â— when once yee enter into eternity of paiâ— there is no redemption out of that placâ— Awake awake for behold the Judge cometâ— and he shall render vengeance unto theâ—â— that know him not To his blessed 〈…〉 precious Name wee desire to giâ—â— praise SERMON II. 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust THough Justice and Judgement be the habitation of His Throne yet mercy and truth do go before it â—s two divine Ushers to convey â—s home unto God There are these two things that we would â—ave Christians principally to study 1. That ye would be much in the study of these wrongs and injuries that ye have done to Christ And 2. that ye would be much â—n the study of these infinite acts of precious â—ondescendency that Christ hath manifested â—owards you that the one may provoke you â—nto sorrow and humility and the other may provoke you unto a sweet astonishment â—nd admiration And I would ask you this â—f Christ should present that challenge unto you which Absolon presented unto Hushai Is this thy kindnesse unto thy friend O beâ—oved what could you answer when you were thus reproved I think if Christ had not forgetfulnesse for that blessed end to â—orget the wrongs and injuries of his own I know not unto what use Christ should have forgetfulnesse for he knoweth not what iâ— is to forget our good works but he hath 〈◊〉 blessed arte of forgetting our wrongs though we may say upon the contrary that we havâ— a cursed arte of forgetting them our selves There are these three things that Christianâ— doth forget they forget much Christ thaâ— is the great author of the promises so thaâ— he may charge them with this Why have 〈◊〉 forgotten me 2. They forget their mercies and these divine receipts of love that Christ hath given unto them 3. They forget even their iniquities yea sometimes theâ— forget them before Christ doth forget them and passe an act of pardon upon them 〈◊〉 shall not stand long to plead with you foâ— your undervaluings of that blessed and noblâ— Plant of renown I think if there were no more to evidence that low esteem that we have of Christ but only this that we arâ— so much in sleighting the promises it were more than sufficient but besides is there not this to testifie how much you underâ— value that holy and just one that ye study more to have an outward conformity unto him than to have an inward We may calâ— the Christians of this time Nephthali they are as a hind let loose and they give goodly words but we do not give Christ godly practices And is there not this also thâ—â— testifieth our undervaluings of Christ thaâ— we slight so much secret and retired correspondance and communion with him 〈◊〉 suppose there are some that are here whosâ— consciences beareth them record they do not exercise themselves unto godlinesse and I shall only say that word that Gideon spake in another case If God be with us how then is all this come upon us such a spirit of formality such a spirit of lazinesse such a spirit of hardnesse and such a spirit of undervaluing of Christ I suppose that if there were a Chronicle written of all the lives of the Saints that have been since Adams dayes and the Christians of this time should read over that Chronicle when they should begin and read the life of Adam they might put this to the close of it my life is not like his and when they should read the life of Abel they might put this to the close of it my life is not like his and when they should read the life of Enoch they might put this to the close of it my life is not like his O! to which of the Saints can we go and if ye should call is there any that would answer you your life is like mine But to come to the words we told you at the last occasion thaâ— we spake upon them that there were these things concerning the promises holden forth in them 1. The rise of the promises is holden forth in these words Whereby or as we cleared the words may be thus rendered by whom which relateth unto Jesus Christ. The second
earth to get a promise and till we were at that that our souls would pursue after them from the one end of the world to the other And for the grounds of this assertion that sensible necessity giveth a right to the promises if ye will look to these greaâ— promises of the everlasting Covenant are they not given to that Christian that is under a need Isai. 55.1 2. and Matth. 11.28 where the great promise of the Gospel 〈◊〉 given out and the invitation of Jesuâ— Christ is unto these that are weary and heavâ— laden Christ would account it an excellenâ— courtesie that ye would not dispute buâ— believe and that ye would look upon youâ— necessities as his call to believe the promise 2. A person that hath a high account of thâ— Promises he hath a right to apply the proâ—mises Let once your soul close with Chriâ—â— by Faith and Love and then you may witâ— boldnesse close with the Promises I conâ—fesse if we were more in believing the proâ—mises we would have a higher and moâ—â—â—full esteem of the Promiser Would yoâ—â—now the reason that Christ is not acounteâ— matchlesse it is because of this our necessities of the promises is not alwayes within our sight and our exercising of Faith upon the promises is not our daily work 3. This looketh like a right to the promise that which is born in upon a Christians spirit when he is near God in prayer and is under most sensible exercise under his own infâ—rmities he hath readily a right to apply that promise As for instance when a Christian is debating himself out of Christ which is but an unpleasant exercise to meet with a promise born in upon their spirit that giveth them some ground of hope that they may apply and rest upon Christ or when a Christian is fainting under affliction and is like to give over to meet with a word of promise born in upon his spirit that doth uphold him in the day of his triall he may probably conclude he hath a right to believe that promise 4 There is that evidence persons that have an high account of the promises they have a right to apply the promises it is an excellent and most concerning work for a Christian to believe the excellency of the promises when he cannot have the actual application of the Promises For when once a Christian cometh to this that the great things of the everlasting Covenant are matchlesse in his eyes then that is the valâ—â— of Achor and a door of hope that ere long Christ will apply them 5. When a Christian hath great delight in the promises when they are sweet to his taste and are the refreshing and rejoycing of his heart that is an undeniable sign that hâ— hath a right to make use of such promises Were your souls never refreshed by readinâ— of the boundlesse Covenant of love anâ— the sweet promises that are in it I woulâ— have Christians marking these promises thaâ— have upholden them in their straits I woulâ— have them marking the promises that havâ— been lively to their souls and say Thâ—â— once was my goodly meet and made me to rejoyce in the house of my affliction and 〈◊〉 would have a Christian marking the time oâ— the accomplishment of the Promises iâ— which he will see infinite wisdome shining iâ— ordering the accomplishment of the proâ—mises to such a time And I would have 〈◊〉 Christian marking the frame of his own spirit when the promises are accomplished as ye will find often in Scripture and by all this ye should find such a reviving anâ— profitable delight in the promises that should give a very full evidence of your righâ— unto them 6. Lastly when a Christiaâ— understraits can receive consolation from no other thing but all prove Physicians of no value and miserable comforters when 〈◊〉 Christian is convinced there is no joy to be had under such a crosse but in the faith oâ— the promises that is an evidence that thâ—â— person hath a right to the promises I would only say this O beloved in the Lord is not this your guilt your undervaluing oâ— the promises and your little exercise oâ— faith I would pose you with this when last studied ye to apply any promise of the Covenant of Grace When last did ye exercise saith upon any of them Shall I tell you what is the practise of the most part of us we study perhaps to apply one promise but for the rest of the promises we lay them aside and do totally neglect them we study to apply the promises of salvation and of having redemption through Christ but for the promises of Sanctification for the promises to help us to perform duties for the promises to support us under the crosse for the promises to comfort us in our way to heaven for promises in reference to all ordinary things we are not much in application of these O but if a Christian were believing the promises he might sit down even while he is here and sing one of the songs of Zion though yet but in a strange land The second thing that I shall speak to upon the application of the promise shall be to propose unto you some rules that ye would make use of in the application of them and â—hall name unto you these First Study these four things one is the â—aithfulnesse and truth of the promises that â—uch a thing is the saying of him that is the faithful witnesse and Amen This was the practice of Paul 1 Tim. 1.15 the way how â—e was brought to make application of the promise was 1. by laying down that conclusion this is a faithfull saying and Rev. â—2 from the beginning to the 6. verse when â—here are great promises made and much â—poken to the commendation of heaven this is subjoyned in the 6. verse These are the faithfull and true sayings of God As if Iohn had said all that I have spoken concerning heaven will be to no purpose except ye believe the truth of the promises and this was the practice of David 2 Sam. 7.28 Thy words are truth O Lord he subjoyned thâ—â— unto the actual application of the promises 2. Study the sweetnâ—sse and excellency of the promises this was the practice of Paul 1 Tim. 1.15 This is a faithfull saying and then he subjoyneth and worthy of all acceptation And this was the practice of David Psal. 119.72 I have esteemed the laws of thy mouth better then thousands of gold and silver O such an opinion to esteem the promises better then thousands of gold It is heterodox amongst the most part of you that prefer the world before the promises of the Covenant and it was his practice vers 103. and vers 162. I rejoyce at thy word as one that findeth great spoil he had an higher account of the Promises then to divide the spoil after war 3. Let the Christian study the necessity that he hath of the promise that there is no way of winning above that
necesâ—sity but the closing with the promise anâ— laying hold upon it 4. Lastly A Christiâ—an would study the suitablenesse that is in thâ— promise to answer their necessities that iâ— they be under need there is a preciouâ— way of remedy manifested unto them by these The second rule that we would prescribâ— in the application of the promises is Thaâ— ye do not expect sensible comforts immediately after ye have believed the promise a Christian may apply the promises and yet want the joy and sweetnesse that is in them This is clear Psal. 119.25 My soul cleaveth unto the dust There he is under much anxiety and much sorrow and yet he is a believer of the promises in the mean time as the words following doth clear Quicken me according to thy word he layeth claim to the promise and this is clear in the 81. vers of that Psalm My soul doth faint within me There is much exercise of sorrow and yet he is a believer in the promise But I hope in thy word A Christian after he hath believed â—he promise he would put a blank in Christs hand concerning the sweetnesse of the promises to be made out in its own time What is sense Is it the precious indulgence of Christ that he giveth to his own I would presse this upon you prophesie nothing before your believing of the pomise but having believed ye may surely prophesie that the promise shall be accomplished in its own time and the word that he hath spoken shall certainly come to passe but as for sense as for quickening as for comforting as for receiving ye must put a blank in the hand of Christ to dispense these things to you as he seeth fit The third rule in the application of the promises is That ye do not build your faith upon this that the promises shall be accomplished because probability and reason seem to say the thing I would say this to a Christian that ye may oftentimes suspect the promise is not near to be accomplished when reason saith Behold the word of the Loâ—â— cometh and that oftimes the Lord is neareâ— when we begin to passe a conclusion the Word is not at hand and the time of the accomplishment of the promise is not near Certainly many times before Christ accomplish the promises he will learn us to be livâ—ing above sense and reason and he will havâ— reason to submit to faith and he will havâ— probabilities to contradict the accomplishment of the promise and when probabilities are furthest away that is His time 〈◊〉 work this is clear in these two signal deliverances of the people of Israel from Egyâ—â— and Babylon Exod. 3.4 5. and Ezech. 37 â—â— the beginning And therefore as a Christiaâ— would not quite his grip of the promises because dispensations seem to contradict thâ— accomplishment of the promise and sometime cryeth out Why art thou become unto 〈◊〉 as a liar and as waters that fail So on thâ— other hand ye are to build your faith upoâ— the promises and not upon dispensationâ— even when favourable seeing that we knoâ— the way that Christ taketh many times 〈◊〉 accomplish the promises is by contrarâ— means to our apprehension His paths 〈◊〉 in the whirlewind and his footsteps are 〈◊〉 known And may we not cry out Who caâ— take up the wayes of God whose waâ—es arâ— more subtil than the way of an eagle in the aiâ— or the way of a serpent upon the rock or the waâ— of a ship upon the sea c. The fourth rule that we would prescribe unto you in the application of the promises is That ye would close absolutely with the promises I mean without limiting the only One. There is a limitted closing with the promise which is the frequent exercise of our hearts we will close with the promise but with this restraint laid upon Christ That whensoever we begin to believe the promises all things might go as we desire and this is the great occasion that we do so frequently reject our confidence and do refuse our hope when God doth not answer our peremptory expectations Fifthly We give you this rule that ye would eye Christ much in the application of the promises There is a threefold sight of Christ that a Christian should have when he applyeth the promises a Christian should have a sight of the boundlesse and condescending love of Christ that so he may be constrained to hope and may be constrained to love 2. A Christian should eye the faithfulnesse and unchangeableness of Christ â—hat what his blessed lips have spoken he will also do and what he hath said he will likewise bring to passe And 3. in the application of promises he must eye the omnipotency of Christ that what he hath said he â—s able to bring to passe And O when shall we have occasion to sing that song What hath God wrought for us which was the song â—hat Balaam sung who yet was but a profane wretch 6. There is this rule that we would prescribe unto you in the application of the promises that a Christian after he hath applyed them he would be much in the exercise of Prayer for the accomplishment of these promises this was the practice oâ— David 2 Sam. 7.27 When God in passing many precious promises David doth subjoyn that word Therefore have I found iâ— my heart to pray this prayer And we see iâ— Ezek. 36.37 All alongs that Chapter Goâ— is passing most excellent promises and yet in vers 37. this is subjoyned For all these things I will be enquired of the house of Israel And in Ier. 29.10 and 12. where the time is coming when God would accomplisâ— his good word as he speaketh that is subjoyned in vers 12. Then shall ye call upon me and seek after me And Daniel 9.2 3 when Daniel knew that the promise 〈◊〉 near the time of its accomplishment theâ— hee set himself by prayer and supplication 〈◊〉 seek the face of God I would say these three words unto a Christian The smallest mercy that a Christian meeteth with if he can call it Samuel that is The son of prayer and 〈◊〉 ye can call it Isaac that is The childe of promise he may then and doth ordinarily receive much consolation in that mercy O but a mercy flowing to a Christian through a promise if it were but a drink of colâ— water and a piece of brown bread it wilâ— be more excellent chear then all the dainties of the Kings of the earth O but to eat and drink taking these things as the accomplishment of the promises this would make us eat our bread with singleness of heart and much chearfulnesse And there is this â—econdly I would say unto you When a promise is accomplished and a Christian is â—ot much in the exercise of Prayer in the â—ccomplishment of it one to a hundred if â—ee loose not the sanctified use of the accomâ—lishment of that promise Ah know yee â—ot that a promise when it is accomplished
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
the first of them is the omniâ—otency of God that there is nothing that he â—ath promised but he is able to effectuate â—nd to bring to passe Therefore 2 Cor. 6.8 when God had been passing many exâ—ellent promises he strengtheneth their faith with this Thus saith the Lord God Almighty â—nd no doubt Where the word of this King 〈◊〉 there is power and who can say unto him â—hat dost thou O misbeliever of the preâ—ious promises of the Covenant be ashamed â—o cast up your eyes to heaven above or to â—he earth beneath we think the Stars the â—un the Moon and all the works of God they â—ay speak out that to you do not misbelieve God but trust in him That is wonderfull in â—ounsell and excellent in working The seâ—ond is the wisdome and infinit counsel of God hee hath not only compleaâ— ability to accomplish the promise that hee hath given but hee hath the depths and treasures oâ— knowledge by which hee hath contrived thâ— way of the accomplishment of such a promise Hence is that word 2 Sam. 23.5 that the Covenant is well ordered which speaketh out the wisdome of God and theâ— that word is subjoyned the Covenant is sureâ— yea the Covenant of Grace is such a thingâ— that there is so much of the arte of heavenâ— so much of infinite wisdom shining in it thaâ— it is called the counsel of God Heb. 6.17 Thaâ— ye might know the immutability of his counsel The third golden pillar is the infinite love 〈◊〉 God that though there be nothing in us thaâ— can put him to â—â—complish the promises yeâ— he will take an argument from his own love to make out such a promise to us there iâ— sometimes if not alwayes nothing in us but that which may speak forth delayes oâ— the accomplishment of the promises but when God can bring no argument from us he can bring an argument from his own love 〈◊〉 Deut. 7.7 8. where giving a reason of the accomplishment of many promises and oâ— his love to them I loved you saith he because I loved you there being no reason that caâ— bee given for love but love The fourth is The unchangeablenesse of the Promiser that he is the same yesterday and to day and for ever and without all alteration and shaddow of change Hence yee may see Exod. 3.14 when God is repeating many preciouâ— promises unto Moses Hee as it were â—trengtheneth Moses faith with this I am â—aith he that I am which wee conceive to point sorth the unchangeablenesse of God â—hat what he hath said he will certainly acâ—omplish in its own time and though the â—ision do tarry yet at last it shall speak The 〈◊〉 iâ— The faithfulnesse of God and that hee 〈◊〉 one that cannot lie but certainly will â—ake out what hee hath spoken Love it â—aketh the promises the faithfulnesse and â—ower of God accomplisheth the promises â—nd the infinite wisdom of God chooseth the â—ost fit time fâ—r the performing of them â—ence it is said Psal. 119 89 90. Thy word 〈◊〉 Lord is for ever setled in heaven and the â—round of it is in the following verse For â—â—y faithfulnesse is unto all generations Hence â—ou may see that oftentimes when God is â—aking promises to his own he putteth to â—â—at word I that speak in righteousnesse Isa. 5 19. and Isa. 63.1 O! must not the â—â—omises be unchangeable that are made by 〈◊〉 Father who is the God of Truth Must 〈◊〉 the promises bee unchangeable that are â—â—ceived and merited by the Son that is â—ruth it self and the faithfull Witnesse and â—men Must not the promises be unchangeâ—â—le that are applyed by the holy Ghost that 〈◊〉 the Spirit of Truth And must not the â—â—omises bee unchangeable that are made â—â—own unto us by the Gospel that is the â—ord of Truth Was there ever any who 〈◊〉 leave that upon record of God that he â—as unfaithfull in the accomplishment of his â—â—omises O what a clear sight of the faithfulnesse of God shall a Christian get wheâ— he shall be standing upon the outmost liâ—â— between Time and Eternity then he will 〈◊〉 God faithfull in accomplishing all his prâ—â—mises unto him from first to last The 〈◊〉 golden pillar is The justice of God 〈◊〉 justice it now putteth him to accompliâ—â— his promises mercy and righteousnesse haâ— now kissed each other Hence is that worâ— 1 Joh. 1.9 He is just and faithful to forgivâ— So that now the accomplishment of tâ—â— promises it is not only an act of love but 〈◊〉 is an act of justice also We confesse indeeâ— love and mercy maketh the promises 〈◊〉 justice and truth also putteth God to the acâ—complishment of them Hence is that word Micah 7.20 To perform the truth to Iacoâ— and the mercy to Abraham Why is it mercy to Abraham and it is truth to Iacob It iâ— in short this because mercy made the promises to Abraham but truth did accomplisâ— the promises to Iacob The third thing that we shall speak to froâ—â—his That the promises are unchangeable shall be to presse these six duties upon yoâ— from this point O Christians and Expectants of Heaven who have Christ in you the hope of Glory rejoyce and be exceeding glad that the promises are unchangeable 1. This is a duty that is pressed from that ground Heb. 6.18 That by two immutable things we might have strong consolation There is exceeding much joy that may come to a Christian from this that the promises shall be accomplished iâ— their own time We conceive that the word unchangeable it is engraven upon the head of many a Christians mercies Is not unchangeable written above the head of our promises Is not unchangeable written upon the head of our blessednesse Is not unchangeable written above the head of our enjoyment of God That day is coming when we shall have unchangeable love unchangeable enjoyment of God and all things unchangeable Aâ—d we conceive that if these two were believed the truth of the promises and the unchangeablenesse of the promises a Christian might walk through this valey of tears with joy and comfort himself in hope The second duty we would presse is this that ye would sursease and give over your disputings and carnal reasonings about the accomplishment of the promises since the promises of God are unchangeable ought not we with this to silence misbelief and all that blind humane reason can say This is pressed Heb. 6.16 An oath for confirmation it is an end of all strife Gods confirming of his Covenant by an oath it ought to cut short the disputings of misbelief And here give me leave to point out a little these grounds upon which it is that Christians doth so much dispute the accomplishment of promises and to let you see how all these grounds may be answered from these six pillars that were given of their unchangeablenesse The first is When dispensations seemeth to contradict the truth of the Promises the promise it speaketh one thing and
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
Paul had said I could never praise and exâ—toll him till now and I am so much bound 〈◊〉 Christ that I will not delay this exercise onâ— moment now I will blesse him and it is cleaâ— from Mic. 7.18 where the accomplishmenâ— of the promises that are there made thâ— Church cry out Who is like unto thee he beâ—came matchless unto them through the performance of the promises And so we conceivâ— that these who are much in spiritual observation of the performance of the promises they will see precious draughts of the Majesty oâ— God engraven upon them so that they wilâ— bee constrained to cry out that hee above 〈◊〉 mighty that his Name is Iehovah and in hiâ— is everlasting strength upon which we oughâ— to rely in our greatest straits The fourth advantage is The observing of the accomplishment of the promises wilâ— help a Christian when hee is redacted unto new straits to be much in the exercise of faith upon God his former experience will produce hope in his soul for there is not 〈◊〉 discovery of the faithfulness of God but hatâ— a voice and cryeth out O believe him who iâ— able to give a clear being unto his word Thiâ— is clear from Psal. 56. at the close Thou hasâ— delivered my soul from death saith David anâ— then he subjoyneth Wilt thou not deliver mâ— feet from falling that is I am certainly perâ—swaded thou wilt likewise perform that worâ— unto me And from Psal. 37.2 3. he giveth that tittle unto God vers 2. that he performeth all things for him and then he doth subjoyn Hee shall send from heaven and save mee â—nd by the way the soul that can give God â—â—at tittle and stile That hee performeth all â—hings for them that soul must of necessity be 〈◊〉 a choise and excellent state And the point 〈◊〉 likewise clear from 2 Cor. 1.10 where Paul saith God hath delivered me and he doth â—eliver me and from hence he draweth that â—onclusion of Faith And hee will yet deliver 〈◊〉 We confesse somtimes our former exâ—eriences of the faithfulnesse of God they do â—ot support our faith when wee are redacted â—nto new difficulties which is either occasioâ—ed through the greatnesse of the strait that â—e are now put to in our apprehensions â—bove that which we were put to before so â—hat though God did deliver us when we were â—unning with footmen yet we have no faith to â—elieve that hee shall deliver us when we are â—bout to contend with horses or else it is â—hrough the unfaithfulnesse of our walk in â—ot answering the precious dispensations of Christ in accomplishment of his promises for â—his maketh us that we cannot with boldness â—ake use of his Word when we are brought â—nto a new strait a guilty conscience is the â—â—ther of misbelief The fifth advantage is That the accomâ—lishment of the promises doth occasion â—uch spiritual joy rejoycing unto his own We told you the giving of the promises occaâ—â—oneth joy and when the promises travelleth 〈◊〉 birth and bringeth forth that occasioneth â—uch more spiritual joy this is clear from Psal. 28.7 The Lord is my strength and my shield my heart trusted in him and I was helâ—â—ed And he draweth this excellent conclusioâ— from it Therefore my heart greatly rejoycetâ— and with my soul will I praise him And weâ— conceive that sometimes that God trysteâ—â— the accomplishment of the promises wiâ—â— some precious manifestation of himself to thâ— soul which maketh them to rejoyce with joâ— unspeakable and full of glory but however this is the matter of a spiritual song Thâ—â— mercy and truth have met together and righteâ—ousnesse and peace are kissing one another Is iâ— not a pleasant matter of a song to beholâ— love making promises and to behold faithfulâ—nesse accomplishing them And the last advantage is That the observation of the accomplishment of promiseâ— doth strengthen a Christians faith in his inteâ—rest in God so that now many disputings arâ— silenced and many questions now are out oâ— the way this is clear Psal. 31.21 22. Daviâ— confesseth his quarrelling before but wheâ— once the Lord had shewed his marvellous loviâ—â— kindnesse in a strong city then all his quarrelâ— was against himself because he had quarrelled and did say in his haste I am cut off from beforâ— thine eyes And now wee shall only speak a little unâ—to some duties that wee would presse upoâ— you from that which wee have spoken And the first duty is That Christians would bee much in waiting for the accomplishmenâ— of the promises and standing upon theiâ— watch tower untill the vision shall speak And wee shall only give you these to enforce â—t 1. It is commanded that you should so do this is clear from Psal. 27. at the close where David presseth that duty very much Wait on the Lord saith hee and if â—hat be not enough he will repeat that command in that same verse Wait I say on the Lord and no doubt the doubling of it â—peaketh not only advantage that is in it but â—ur difficulty to obey it and the great necessity that wee have to go about it and â—hat same word is repeated by David Psal. â—1 24 Bee of good courage which is that â—ame to wait upon the Lord. 2. These that wait patiently for the accomplishment of â—he promises God will strengthen them to â—ait this is clear from Psal. 27. at the close Wait on the Lord and when wee are Hagar â—ike casting away the childe of hope hee â—ill open our eyes and give us refreshment â—y which wee may bee supported under our â—isquietment and hee shall strengthen thine â—eart And there is this 3 There shall â—e a speedy accomplishment of the promises 〈◊〉 is not long before all the mercies that ever 〈◊〉 Lord hath promised and thou hast beâ—â—yed shall be told down to you as it were 〈◊〉 one sum principal and interest as is clear 〈◊〉 Hab. 2.3 where hee positively assertâ—â—h That the vision will come and will not â—â—rry There is indeed a pleasant seeming â—â—ntradiction in that verse hee had said beâ—â—re that the vision would tarry and yet here 〈◊〉 â—aith Tho vision will not tarry but will 〈◊〉 come in which ye may see the diviniâ—â— both of sense and faith and that noble contradiction that is between their assertions Sense asserting that the promise doth tarry too long and Faith crying out it will surely come it will not tarry which iâ— set down 2 Pet. 3.9 The Lord is not slack concerning his promise 4. Promises that come unto us through the most strong and lively exercise of Faith and that are expected and longed for by us before they come they are most relishing and sweet and these mercies come unto us with a binding tye of love this is somewhat pointed at in Isa. 25.9 where the Church cryeth forth Lo this is our God wee have waited for him wee will bee glad and rejoyce in his salvation their waiting and expecting of the promise to
that innocent Policy that he made use of in the deliverance of this Oration which likewise doth appear in the second and third verse of this Chapter where he endeavours to insinuate ingratiate himself in the favours of the person before whom he had stood I confesse piety is the best policy that is taken up in intertaining piety howbeit true policy may move in one 〈◊〉 and sphere with piety and the one is not contrary to the other in some case 3. This shineth in that discourse even the spiritual boldness Paul had in giving an excellent confession of his faith and the declaring him to be God even Jesus Christ in whom he did believe Christ witnessed a glorious confession before Pontius Pilat for him and he would witnesse a glorious confession before Agrippa for Christ that since Christ had not denied him in that notable day he would not now deny precious Christ in this day and this is from the beginning and all alongs Lastly This shineth in the words that Paul doth set forth the matchlesse freedom unspeakable riches of Christ not onely toward himself in that he did cast the lot of everlasting love toward him but likewise toward the Gentiles to whom he was sent as a Preacher and that he did gloriously condescend to visit the dark places of the earth and to have the morning Star and the Day spring from on high â—rising on the habitations of cruelty And in this verse which we have read you may behold these five glorious ends of the preaching of this everlasting Gospel for attaining of which Ministers are made instruments under God The first is to open the eyes of the blind which in short is even this to give those that are ignorant of God the spiritual knowledge of the deep mysteries oâ— the Father and of the Son So that from this ye may see that the Gospel hath a kind of omnipotency in producing effects abovâ— the power of nature The second we may see in these words to remove them from darknesse to light Which importeth these two 1. The removing of persons from an estate of excellent joy 2. The removing of persons from an estate of iniquity unto an estate of holinesse darknesse in Scripture pointing out sin and light in Scripture pointing ouâ— holinesse 3. The bringing us from undeâ— the power of Satan unto God the making 〈◊〉 blessed exchange of captivity and bondage that these who were under the captivity oâ— Satan may be under the captivity of Love that those who were under the bondage oâ— sinne may bee under the sweet obedience 〈◊〉 Christ whose yoke is easie and whose burdeâ— is light Matth. 11.30 4. That person may receive the remission of sins and the forâ—givenesse of their iniquity This is the greaâ— voice of the Gospel come to a crucifieâ— Christ come to a pardoning Christ comâ— to a glorified Christ Christ hath the pardoâ— of iniquity in his one hand and riches 〈◊〉 himself in the other and these are the greaâ— motives by which he studieth to perswade us to come And the last is in the close of the verse that persons may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me that is that they may have a share of that glorious mansion of that excellent Kingdome that Christ hath purchased and hath gone before to prepare And withall in this verse as the words are set down ye may see the excellent and orderly methode that the Gospel keepeth in conquering souls you may see these excellent alurements these perswasive arguments that Christ holdeth forth to conquer you as it were Christ cometh not unto us cloathed with the robes of Majesty but clothed with the robes of Love and advantage knowing that in this posture he shal most â—gain upon our hearts Now in speaking unto that last end of the preaching the Gospel we shall only according to our present purpose take notice of this one thing from it not intending to prosecute it as it is an end of the Gospel but as a property of Faith and it is that Faith in Iesus Christ hath a noble and excellent influence upon the growth of Sanctification and the attaining of holinesse they are sanctified saith he through faith in me We shall not stand long to clear this unto you it is evident from Act. 15.9 where the Apostle telleth us of purifying their hearts by faith And likewise 1 Tim. 1.5 where a pure heart and faith unfeigned they are joyned and linked together As likewise 1 Ioh. 3.3 Every man that hath this hope in him 〈◊〉 purifieth himself All the Graces of the Gospel they are linked together by a golden anâ— unseparable chain so that he that obtainetâ— one he shall obtain all yea more all thâ— graces of the Gospel they have a mutual inâ—fluence upon one anothers growth so thaâ— we may compare them unto Hypocrates twin of whom it was reported that they 〈◊〉 laugh and weep together and they did grow together even so when one grace doth reâ—joyce the rest doth rejoce with it anâ— when one grace doth mourn the rest dotâ— also mourn with it and when one grace dotâ— grow the rest of the graces of the spirit they do likewise grow apace There are only three particulars that wâ— shall insist a little upon First We shalâ— shew you how faith hath influence upon thâ— attaining of Sanctification and this we makâ— clear unto you in these respects 1. In that it discovereth to the soul thâ—â— matchless excellency that transcendent beauty and that surpassing comelinesse that is iâ— Christ which sight doth exceedingly perswade the soul to draw that conclusion Whâ—â— have I to do any more with idols A gloriouâ— sight of Christ and acquaintance with hiâ— maketh us lose our acquaintance with ouâ— idols and when once we are united untâ— Christ by faith we break that union we haâ—â— with them And indeed the want of thâ— knowledge of that excellent comelinesse thâ—â— is in Christ and of love to him is the greaâ— occasion that the poorest dieties and idols 〈◊〉 the world taketh up your hearts did ye but once see him who is that glorious Son of righteousnesse yee would be forced to put in your Amen unto that excellent confession of Faith Eccles. 1.2 Vanity of vanities and all is but vanity and vexation of spirit 2. In that it is the grace that discovers unto a Christian the spotlesse holinesse of Christ Faith doth not onely discover the beauty of Christ but likewise his holiness and this doth make the soul fall in love with that excellent thing Sanctification It is recorded amongst the first steps to sin and misery that we desired to be as Gods knowing good and evil but certainly it is among the first steps to life and happinesse when the soul desireth to be holy as hee is holy And I suppose this is the great ground that yee are not much endeavouring a blessed conformity to God and
to be partakers of the blessed Image of Christ ye know not the beauty of holinesse 3. Faith layeth hold upon Jesus Christ â—nd draweth strength and vertue from him for the conquering of lusts and in raising 〈◊〉 up into a blessed conformity unto himself when the Christian is weak Faith is that noble correspondent between that emptiness â—hat is in us and the fulnesse that is in Christ â—aith is that noble correspondent between â—hat weaknesse that is in us and that everlaâ—â—ing strength that is in him Therefore â—here are two noble and excellent counsels â—f Faith First It counsels us not to lean 〈◊〉 our own strength And secondly to â—ave our recourse unto him whose Name is Iehovah that everlasting strength And no doubt if we were more taken up in imploying Christ by faith that prophesie should be accomplished I will make the feeble ones as David and David as the Angel of God and when a Christian is most diffident in himself then God should prove himself to be Almighty and All-sufficient And 4. Faiths influence may be cleared in this that it layeth hold upon the promises and doth believe them and believing of the promises bringeth forth that noble birth conformity to God according to thaâ— word upon which we were speaking 2 Pet 1 4. by believing the promises that is the advantage of it We are by them made partakers of the divine nature 5. Faith also believeth the threatningâ— that are past in Scripture against sin and the believing them hath an undoubted and strong influence upon the attaining and growth oâ— Sanctification Faith strengtheneth a Christian against the committing of iniquity with these two words that word Rom. 6.20 O soul saith faith commit not iniquity foâ— the wages of sin is death and that word Rev 21. last There shall in no way enter into thâ— City any thing that is unclean or that committeth iniquity And be perswaded of it that the faith of the threatnings and of the promises that are in Scripture would be as 〈◊〉 threefold cord not easily broken to restaiâ— you from the acting of iniquity And shall tell you briefly the ground why these curseâ— hearts of ours doth commit iniquity witâ— so little fear and with so much delight it is even this because we believe not the threatnings of God which shall be accomplished in their own season for is it possible that if ye believed that word Rev 21. last That nothing shall enter into the New Ierusalem that defileth or worketh abominations or that maketh a lie that ye durst not for a world adventure upon the committing of iniquity as ye do And I shall only say to such that do undervalue the threatnings of God the day is coming when they shall be constrained to cry out He hath spoken it and he hath done it faithful is he there is not one jot nor title in the word of the Lord that shal fall to the ground And believe it God will be faithful in the accomplishment of his threatnings as he is faithful in the accomplishment of his promises 6. Faith discovereth unto a Christian the noble excellencies and those spiritual dignities that are in that everlasting estate that is provided for the Saints in light Faith as it were carrieth up the soul to the top of Pisgah off which it is admitted to behold the promised land and truely the seeing of these noble things that are provided for the Saints cannot but make them study holinesse since they know that there is an impossibility for one to attain to that estate with ouâ— holinesse because he had said it Without holinesse no man shall see God O then if once ye saw heaven ye would be constrained to walk in that path of Sanctification since it is the glorious way by which ye must walk in through the gates of that blessed City Buâ— ye know not the excellency that is there iâ— is a fancy and notion unto you and that iâ— the ground that ye do not study to conform your selves unto that blessed image of God And I would only ask you this one question Is it possible that such a delusion as this can overtake you as to think that ye who never studied holinesse on earth shall yet enter into heavens gates I know there are some that say in their hearts I shall have peace though I walk in the imaginations of my own heart and many more that suppose that they might fight and overcome that they may quite the estate of nature and be compleat in the estate of grace all in one day But why will ye deceive your selves Can a nation be born in one day Or is there but one step between hell and heaven O remember though nothing be impossible with God yet there was but one thief saved upon the crosse 7. Faith hath influence upon the attaining of holinesse in this respect That it believeth the exceeding great advantages that are promised unto the person that studieth holiness Faith believeth that word Matth. 5.8 Blessed are the poor in spirit for they shall see God Faith it layeth hold upon the truth of the excellent sayings and maketh the Christian endeavour to attain unto a likenesse and conformity with him that so he may be admitted to behold his face for all eternity and to be made like unto him 8. Faith discovereth unto Christians the sinfulnesse of sin that is never done till once they be in the lively exercise of the grace of Faith And I will give you these three grounds why faith compleaty discovereth the sinfulnesse of sin 1. Faith letteth us see the person against whom we commit this sin and that doth exceedingly aggrege sin for when the Christian is admitted to behold God and to see that matchlesse excellency that is in him then saith he what a beast was I to offend such a glorious Majesty as He What a fool was I to kick against the pricks or to enter in the lists with such an infinite God 2. Faith letteth a Christian see these excellent obligations of love that Christ hath imposed upon us Faith letteth us see the ancient and everlasting love of Christ Faith is that grace that letteth us see his sufferings Faith letteth us see all that he hath done for us and this maketh the Christian to cry out Do I thus requite the Lord O foolish one and unwise And no doubt if a Christian were more taken up in the study of this duty he would be lesse in contracting debt and were you but seriously taken up in the study of these two great Registers 1. The Register in which all the infinit acts of love are recorded And 2. That Register in which all your acts of offending precious Christ are written ye would be astonished and ashamed to see so much forgiven you and durst not sin any more there ye would see infinite mercy desiring to rejoyce over Iudgement and there ye would see the spotlesse riches of that transcendent grace that is in Christ.
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
4.19 We loved him because he loved us first our hearts are naturally cold but love kindleth love the sense of his love to us putteth our hearts into a heavenly flame towards him again 2. Assurance keepeth up the exercise of prayer it is the assured Christian that can pâ—ay best and to best advantage and in these three things especially is prayer helped by assurance First It helpeth in the point of boldnesse O but the assured Christian can go boldly to the Throne of Grace Crying Abba father and my Lord and my God Secondly It helpeâ—h our diligence in prayer Psal. 63 1. O my God there is assurance early will I seek thee there is his diligence as the fruit thereof Thirdly It helpeth the fervency of prayer as in that same place my soul thirsteth for thee my flesh longeth for thee there is his fervency as another fruit of his assurance 3. Assurance keeepeth in exercise and life the grace of mortification â—s is clear by comparing 2 Cor. 4. vers last with 2 Cor. 5.1 We look not after the things that are seen O Paul what aileth you may ye not take a look of the world O saith Paul and would ye know the ground of it Wee know if this house of this tabernacle were dissolved we have a house not made with hands eternally in the heavens my house and my treasure is in heaven I must have my heart there and my eyes also Would yee know what would stay your pursuit after the world study to have the assurance of your interest in Christ continually with you And 4. It keepeth in exercise the grace of humility there is nothing will keep a Christian so humble as assurance Gal. 2.20 I live yet not I but Christ liveth in mee Eph. 3.8 there hee is all in exalting grace and debasing himself It is the misbeliever and discouraged person that dwelleth nearest pride Believe it misbelief is big with childe of pride and apostacy these are the two children which that fruitfull mother will bring forth And 5. It will help the grace of Repentance Would yee know what would make the Christian to repent it is even this to take Christ in our arms and call him ours Zech. 12.10 They shall look unto him that is their faith and and they shall mourn as one mourneth for his only Son I think it is known by experience the soul never weeps more tenderly under the conviction of sin then wheâ— he hath Christ in his arms and can see Hee is mine O how sweetly doth they then complain there is not a sight of Christ as their own when they have offended but it breaketh all their heart in pieces and it is as a sword piercing into the bones when they cry out O what a fool was I to offend such a precious One in whom I had so much interest Was it not sense of interest that made Mary wash the feet of Christ with her tears Lastly It will keep in exercise the grace of Joy 1 Pet. 1.8 It is faith which maketh one to rejoyce with joy unspeakable and full of glory Would yee know why your graces are withered would ye know why all the pleasant plants of God within your soul are decayed It is this ye live without sight of your interest in Christ believe it if so I may speak assurance will be a watering to your graces every morning and â—â—fresh them every hour it being as a â—hannel through which divine influence is conveighed to the increase of grace and especially of joy The sixth advantage that cometh in to the Christian by assurance of his interest in Christ is That it maketh death exceeding pleasant and comfortable to the soul what maketh death the king of terrours and what maketh it so unto us Is it not this wee go to heaven under a cloud the assured Christian can take death in his arms and cry out welcome O friend the assured Christian when he seeth the chariots his father sends for him doth with old Iacob rejoyce and Psal 23. When I walk through the valley of the shaddow of death I will fear no evil What brought you that length David I tell you why saith he for God is with me ver 4. I think I need not feas any thing when I have God in my company It is the assured Christian that can cry out Why should I fear death should I not laugh at destruction I think indeed the assured Christian needeth noâ— fear death because death to him is the death of all his lusts the funerall of all his sorrows and is not the day of death his coronation day his marriage day the day of his triumph and of his entering into rest and why then should he fear it The seventh advantage is That a Christian being in the state of assurance can put the highest account upon the smallest mercy that hee meets with from God the assured Christian looketh upon every mercy as a wonder it is the assured Christian that cryeth out I am lesse then the least of all thy mercies there is not a mercy he meets with were it but a drop of cold water but if hee can read this on it that it came from my Husband and from my Father it will be better to him then the sweetest wine Lastly Assurance doth exceedingly help us to chearfulnesse in obedience O that is a remarkable connexion that Paul hath Act. 27.23 The Lord whose I am and whom I serve That passage also 2 Cor. 5.14 is very observable The love of Christ constrained us c. Why art thou so painfull a Minister Paul Why Knowest thou no man after the flesh are not led by carnal interests nor affections art so busie and diligent as all the world counteth thee mad Why saith hee love will not let me rest if I would be lazie or carnal or fold my hands to sleep the love of Christ doth alwayes sound that in my ears that I was dead and he hath died for me that henceforth I should not live unto my self but to Him who died for me Now to him who is the first and the last who was dead and is alive for evermore Wee give praise FINIS
name I think what he giveth must be one of the noblest names that ever was given all the stiles and titles under heaven cannot equal it And thirdly we see David in the 18. Psal. found much sweetnesse and advantage in this when nine times he hath that word my My strength my rock my fortresse and my deliverer my strength and my buckler the horn of my salvation and my high tower O David what needeth all these Mys David would answer us O! he is so sweet in himself but O! much sweeter to me when I put to that possessive note My. Now to speak more particularly to these advantages of assurance The fiâ—st is That a person that is assured of his interest in Christ he is much in desiring communion with Christ Tell me O thou whom my soul loveth there is his assurance where thou feedest and where thou makest thy flock to rest at noon there is desire of communion and Song 7.10 11. My beloved is mine and his desire is towards me there is her assurance and immediately followeth Come my beloved let us go forth into the fields let us lodge in the villages there her desire of communion Song 2.16 17. My beloved is mine and I am his and what followeth upon that He feedeth among the lillies untill the day break and the shadows flie away Turn my beloved and be as a roe or a wilde hart upon the mountains of Bether that is in short let me have sweet correspondency and fellowship with thee till the day of Eternity shall come I think the desires of an assured Christian they are like the grave the cry continually Give give and they never say it is enough What is the reason ye seek so little after fellowship with Christ it is even this ye are not perswaded of your interest in him believe it if once ye had attained to this blest length as to cry out Christ is mine it would be a hell upon earth for you to live at such a distance with him as ye do for the most part O but assurance maketh absence from Christ an unsupportable burden Psal. 22.1 My God my God there is assurance and immediately followeth his complaint Why hidest thou thy self from me Song 3.1 2 3. that word Him whom my soul loveth made her to weep so much under absence from Christ and Ioh. 20.13 when the Angels ask the question at Mary Women why weepest thou I think she thought it a needlesse question and she tells the cause of it They have taken away my Lord I think her heart was at her mouth when shee pronounced these two words My Lord she spake them with a great deal of emphasis and force could ye resent absence with Christ so little if ye were assured he were yours I confesse it is no wonder when persons losse that which is not their own that they weep not much for the losse of it but O! to losse that which is our own it maketh it a crosse and a burden to us Secondly It maketh the soul to have a high and matchless esteem of precious Christ Song 5.10 My beloved is white and ruddy the chief among ten thousand O saith the Spouse I never saw his like and I shall never see his like again there is much in that My interest maketh her look upon Christ with another eye nor she would have done strangers look upon him but as a tree planted on the sand 1 Pet. 2.7 To you that believe Christ is precious not to every one And Song 2.2 I sate down under his shaddow with great delight the reason is interest in the words going before As the apple tree among the trees of the wood so is my beloved among the sons yea assurance will make every thing in Christ exceeding pleasant to the soul as is clear Song 5.16 My beloved is altogether lovely or hee is all desires I tell you what assurance will do it will make Christs person pleasant and precious to the soul it will make Christs Natures pleasant to the soul it will make Christs Offices pleasant to the soul it will make Christs Promises pleasant to the soul it will make Threatnings pleasant to the soul it will make the smell of Christs Garments pleasant to the soul and it will make the kisses of His Mouth pleasant to the soul O saith the assured Christian there is nothing of Christ but it is most pleasant and is all desires His Threatnings are pleasant they are the wounds of a friend and His kisses are pleasant they are better then wine His Name it is pleasant it is as precious ointment powred forth His smellings are most delightsome whose countenance is as Lebanon excellent as the cedars O to imbrace a married Christ how pleasant is it to the soul What makeeth you to have so low thoughts of Christ even this the want of assurance that Hee is your Hâ—sband Thirdly Assurance will make the Christian patiently to submit to every crosse and sad dispensation he meeteth wiâ—h this is clear Heb. 10.34 They took with joy the spoiling of their goods and what made them do so They hoped for a better inheritance and a more induring substance I tell you assurance it will answer all crosses with this Christ is mine when they are afflicted assurance will lift up its face and cry out Christ is mine and when they are reproached they will comfort themselves with this Christ is mine I can put on the Lord Iesus Fourthly Assurance will keep you from apostacy and defection from Christ 2 Pet. 1.10 Make your calling and election sure and if ye do this saith he ye shall never fall Heb. 3.11.12 It is there set down as a fruit of the evil heart of misbelief it maketh us depart from the living God but on the contrary assurance knitteth the soul to Christ by a threefold cord which is not easily broken Believe it the assured Christian can cry out with much confidence of faith My mountain standeth strong I shall never be moved the assured Christian can cry out with much chearfulnesse In God will I praise his word in God have I put my trust I will not be afraid what flesh can do unto me yea he can sweetly sing in the very mouth of danger The Lord is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid Psal. 27.1 Fifthly Assurance keepeth all the graces of the spirit green and flourishing it is as a refreshing dew upon our branches which maketh every grace sweetly to blossome in its season 1. It stirreth up the exercise of love O how vigorous are the actings of love when a Christian can cry out My beloved is mine and I am his Song 1.13 My beloved there is her assurance He is a bundle of myrrhe and shall lye all night between my breasts that is as long as time shall last I shall never have Christ out of my my heart there is love 1 Ioh.