the Promiser 3. Are you taking 〈◊〉 light to entertain fellowship and commâ—â— on with the Promiser Is this true Wâ— went you to your prayers but ye wearâ—ere ye went away And have ye a hâ—â— account of the Promiser Is not that 〈◊〉 language of your hearts O when shall 〈◊〉 Sabbath be over and when shall the new 〈◊〉 be gone that I may pursue after my Idols would pose you with this if there were eye to take notice of you would you 〈◊〉 flight secret prayer would you not sliâ—â— Family Prayer We love not to serve â—â—sus Christ I know there are atheists heâ— that would love to go to heaven withâ—â— Faith Love Prayer and Repentance thâ— would love to go to heaven by a way tâ—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 bleâ—â— expectation of heaven what ever the woâ—â— do esteem ye highly of him O rememâ—â— and comfort your selves in the thoughts 〈◊〉 the blessed day which Christ after he haâ—â— past the sentence of condemnation upon 〈◊〉 wicked shall go in upon the head of 〈◊〉 Troups of the first born he shall walk before us through the Ports of the New 〈◊〉 rusalem having Crowns of Immortal Gâ—â— upon his head and then shall follow 〈◊〉 Him His Angels and then shall follow 〈◊〉 Him the blessed company of the first 〈◊〉 every one having the Harps of God in 〈◊〉 â—and and they shall be singing as they enter 〈◊〉 through the Ports of the City Hallelujah unto him that was devd and is alive and now liveth for evermore O to believe that day when first we shall all enter in through the streets of the New Jerusalem when we shall be cloathed in white robes having Crowns upon our head O such a day if it were believed might it make us often shake our glasse and streach out our necks as the word is Rom. 8.19 till once we saw that blessed day were approaching to us There is no wearying in heaven the promises are now accomplished unto them and they are inheriting the promises When shall that word be accomplished or when shall we have occasion to say it Mark 1.37 Behold all men seek after thee the word that these Disciples spake to Christ O study to love him study to believe on him for be perswaded he is upon his way And I shall say no more but this that as all the promises that are within the bounds of this everlasting Covenant they are yea and Amen in an imbraced Christ and laid hold on by faith so I say all the curses that are in Deut. 26.27 28. and all the curses that are within the volumn of the Book of this Covenant they shall be yea and Amen in a despised Christ and not laid hold upon by faith SERMON III. 2 Pet. 1.4 Whereby are given unâ—â— us exceeding great and precious prâ—mises that by these you might 〈◊〉 partakers of the divine nature having escaped the corruption thâ— is in the world through lust SOmetimes the soul of a Christian dotâ— move in the paths of God and in thâ— wayes towards Zion as the chariots 〈◊〉 Aminadab when they are under the souâ— enliving and quickening influences of heaven and sometimes the soul of a Christian dotâ— move in those blessed paths as Pharaohs châ—riots they drive most heavily when there 〈◊〉 a cloud between the precious face of Chriâ— and them and we conceive that sound anâ— spiritual exercise of Faith upon the Promises would make a Christians motioâ— more swift towards heaven We grant Chriâ— hath three different wayes of guiding soâ— and daughters to Glory there are some thâ— Christ carrieth to heaven in a chariot paâ—â— with love that all alongs their life they 〈◊〉 living within sight of that promised 〈◊〉 and are taken up with the refreshing 〈◊〉 tastes of the heavenly joyes such a one 〈◊〉 Henoch who spent his dayes in walking 〈◊〉 God there are some that Christ guidâ—â—â— heaven in a chariot that is drawn with speckâ—ed horses they have mixed dispensations of forrow 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 Job 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 we shall go there we need not much dispute the way how we 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 filled as it is in those dayes O fear that anxious disappointment that many of you it is like will meet with An hypocrite he hath strong hopes he hath strong idols and he hath strong delusions these are his three attendants And there are some that Satan carryeth to hell in a chariot of profanity and ignorance of God whose judgement goeth before hand and they are known that they are going there And there are some that Satan carryeth to hell in a chariot of civility whose Religion stands in thiâ— â—â—â—cerning the letter of the Law to be blameleâ—â— And certainly believing of the promisâ— and studying to exercise faith upon them that which might prevent many of thâ— damnable soul destroying and murderâ— delusions that are within some of our breaâ—â— There are three things in Scripture that aâ— called precious Christ he is called precionâ— 1 Pet. 2.7 Faith is called precious 2 Pâ—â— 1.1 To you that are partakers of the liâ—precious faith with us and the Promises thâ— are called precious in the words that 〈◊〉 have read and Faith as it were haâ— two blessed eyes by one of these it behoâ—eth Christ and by another of these it 〈◊〉 holdeth the promises and fixeth it self upon them O Christians and expectants of heâ—ven would ye know what is the rise of 〈◊〉 the sad things that have befallen you in theâ— dayes It is this in short ye believe not thâ— promises O Christians what is the reasâ— that ye carry not your crosses with patienâ— it is because ye believe not the promises 〈◊〉 which your soul must be upholden in thâ— day of your affliction O Christian whâ— is the rise of your little mortification 〈◊〉 it not because ye believe not the promiseâ— for by them ye should be made partakers 〈◊〉 the divine nature O Christian what is thâ— ground that ye pray so little and that yâ—â— pray with so little successe It is becaâ—â— ye believe not the promises A Chrisâ— when he goeth to pray he should take thâ—â— two things
continually preserve me that is let thy promises be accomplished and made lively unto me which are â—â—y preservation and would ye know the ground and reason that he annexeth unto â—his For saith he Innumerable evils encomâ—assed me about they have taken such hold of â—e that I am not able to look up He maketh his very want of qualifications the ground of his closing with the promise and seeking the accomplishment of it And there is thâ—â— second expression which is most wonderfulâ— Psal 25.11 David prayeth for the accoâ—plishment of that promise Pardon my siâ— upon that same very account Because it 〈◊〉 great And I shall give you a third place iâ— which the arguing of Faith is most mysterâ—ous Exod. 33. compared with Exod. 34.9 In the first place God demeth the accomplishment of that promise of going 〈◊〉 amongst that people And the ground 〈◊〉 giveth of it is Because saith he ye are 〈◊〉 stiff necked people And chap. 34 verse oâ— when Moses is praying for the accomplishment of that promise That God would 〈◊〉 amongst them he taketh that same very aâ—gument out of the mouth of God Go 〈◊〉 amongst us For saith he we are a stiâ—â— necked people God said he would not go up because they were a stiff necked people aâ—â— Moses desireth him to go up because of thâ—â— And there is this lastly that we would saâ— to you that so much dispute If ye would have these qualifications that ye want yâ— would study to close with Christ by Faith Would ye have sorrow for sin then believâ— Would ye have high thoughts of Christ thâ— believe Would ye have humiliation thâ— believe for believing is a mother grace unâ—â— all these The second duty that we would presse 〈◊〉 on you from this consideration that the prâ—mises are free is That when the promisâ— are given to you and are accomplished ye would study to be denied to any merit in your selves which ye may suppose to be the rise of the giving or accomplishment of the promises There is nothing that a Christian receiveth but it is a fruit of infinit love there is not a conviction that trysteth a Christian but it is the fruit of infinite love there is not one real sigh for sin but it is the fruit of infinit love there is not one blink of the precious countenance of Christ but it is a fruit of infinit love there is not the least degree of hatred against sin but it is the fruit of infinit love there is not the least promise that is accomplished unto you but it is the fruit of infinit love so that upon all our recepts from God there is reason to sing that song Not unto us not unto us but unto thee doth belong the glory And therefore I would presse this upon you O Christians reduce all your mercies unto the fountain and there sit down and pen songs of everlasting praise to him Will ye but take a view of this there is not one bite of bread that ye eat that is within a promise but it is a mercy that hath come running to you through the bowels and tender heart of Christ his heart is the fountain of all our mercies and they sweetly stream out of that precious fountain so that if ye had no other thing to commend your mercy from but that it is a gift of the heart of Christ ye may take it in your arms upon this account and solace your selves with it The last duty that we would presse upon you from this consideration that the promises are free is this Ye would be studying to close with Jesus Christ that is promised and freely holden out to you in the Gospel O sinner of eighty years old O sinner of sixty years old O atheists of fourty yearâ— old and O sinner of twenty years old and downward I do here invite you as the Ambassadour of Jesus Christ to imbrace Christ freely offered in the promise yea I do invite you by all the vertues of that noble Plant of renown by that everlasting love that dwelt in his precious heart by all the sufferings and wounds that he received by his eternal glory and by all the blessings and joyes of heaven and by that love that ye owe unto your precious and immortal souls that ye would come and imbrace him freely offered to you in the Gospel And for the further pressing of this and for clearing of the way of your closing with him I shall first propose some Gospel mysteries and sweetly agreeing contradictions if so we may speak held forth in Scripture 1. Come and buy Christ and yet buy him without money that is come and receive Christ and ye shall have as unquestionable a right to him as if ye had bought him that is to but without money ye have nothing to commend you to Christ but necessities and necessities biddeth you go and Christ biddeâ— you come why then will ye sit this call 2. What a Gospel-mysterie is that Ye aâ—â— to buy Christ and Christ is above price theâ—â— is nothing that we can give to buy that peâ—â— of greatest price and yet we must buy him then the meaning is come and buy Christ by faith and by forsaking of your idols this is all the price that he doth require for himself and so he requireth nothing of you but what he himself doth give or what is both your duty and advantage to forsake and which is no gain for him to receive Christ is not enriched by your hearts and by giving of your consent to him 3. This is a Gospel mysterie that we are to buy without money and without price and yet to buy with a price according to that word Prov. 17.17 there is a price put in the hand of fools to buy wisedome and what is the meaning of that to buy with price and buy without price It is in short this though Christ be offered to you in the Gospel freely ye must not sit down but be active in closing with him What is the price that Christ requireth of you even this that ye would forsake your soul destroving idols and that ye would forsake your former evil wayes and take hold of the present opportunity for imbracing him And O! cursed shall the heart be that will not imbrace Christ O but to have him one hour in our arms it were well worth ten thousand Eternities of the enjoyment of all things that are here below ye would never open your arms again to another lover if once ye had him between your breasts O but a sight of him that now is the eternal ravishment of all that are above would transport your hearts with joy with delight and admiration above all expression Fourthly There 〈◊〉 this Gospel mystery by which we would presse you to imbrace Christ A Christiaâ— must buy Christ and yet he must have him freely Is there not an inconsistence do you suppose between buying and having freely But I would say this to clear it
make the smell of Christs Garments pleasant to the soul and it will make the kisses of His Mouth pleasant to the soul O saith the assured Christian there is nothing of Châ—ist but it is most pleasant and is all desires 〈◊〉 His Threatnings are pleasant they are the wounds of a friend and His kisses are pleasant they are better then wine His Name iâ— is pleasant it is as precious ointment powred Forth His smellings are most delightsomeâ— whâ—se countenance is as Lebanon excellent 〈◊〉 the cedars O to imbrace a married Christ how pleasant is it to the soul What makeâ—â—â— you to have so low thoughts of Christ 〈◊〉 〈◊〉 this the want of assurance that He 〈◊〉 your Husband Thirdly Assurance will make the Christian patiently to submit to every crosse and sad dispensation he meeteth with this is clear Heb. 10.34 They took with joy the spoiling of their goods and what made them do so They hoped for a better inheritance and a more induring substance I tell youâ— assurance it will answer all crosses with this Christ is mine when they are afflicted assurance will lift up its face and cry out Christ it mine and when they are reproached they will comfort themselves with this Christ iâ— mine I can put on the Lord Jesus Fourthly Assurance will keep you from apostacy and defection from Christ 2 Pet. 1.10 Make your calling and election sure and if ye do this saith he ye shall never fall Heb. 3.11 12. It is there set down as a fruit of the evil heart of misbelief it maketh us depart from the living God but on the contrary assurance knitteth the soul to Christ by a threefold cord which is not easily broken Believe it the assured Christian can cry out with much confidence of faith My moutain standeth strong I shall never be moved the assured Christian 〈…〉 out with much chearfulnesse In God 〈◊〉 I praise his word in God have I put my trust I will not be afraid what flesh can do unto me yea he can sweetly sing in the very mouth of danger The Lord is my light 〈◊〉 salvation Whom shall I fear the Lord is the strength of my life of whom shall I be afraid Psal 27.1 Fifthly Assurance keepeth all the 〈◊〉 of the spirit green and flourishing it is 〈◊〉 refreshing dew upon our branches whiâ—â— maketh every grace sweetly to blossome 〈◊〉 its season 1. It stirreth up the exerciâ— of love O how vigorous are the actings 〈◊〉 love when a Christian can cry out My 〈◊〉 loved is mâ—ne and I am his Song 1.13 Mâ—beloved there is her assurance He is a bund 〈◊〉 of myrrhe and shall lye all night between 〈◊〉 breasts that is as long as time shall last I shall never have Christ out of my heart there is love 1 Joh 4.19 We loved him because he loved us first our hearts are naturally cold but love kindleth love the sense of his love to us putteth our hearts into a heavenly flame towards him again 2. Assurance keepeth up the exercise of prayer it is the assured Christian that can pray best and to best advantage and in these three things especially is prayer helped by assurance First It helpeth in the point of boldnesse O but the assured Christian can go boldly to the Throne of grace Crying Abba father and my Lord and my God Secondly It helpeth our diligence in prayer Psaâ— 63.1 O my God there is assurance early will I seek thee there is his diligence as the fruit thereof Thirdly It helpeth the fervency of prayer as in that same place my soul thirsteth for thee my flesh longeth for thee there is his fervency as another fruit of his assurance 3. Assurance keepeth In exercise and life the grace of mortification as is clear by comparing 2 Cor. 4. verse last with 2 Cor. 5.1 We look not after the things that are seen O Paul what aileth you may ye not take a look of the world O saith Paul and would ye know the ground of it We know if this house of this tabernacle were dissolved we have a house not made with hands eternally in the heavens my house and my treasure is in heaven I must have my heart there and my eyes also Would ye know what would stay your pursuit after the world study to have the assurance of your interest in Christ continually with you And 4. It keepeth in exercise the grace of humility there is nothing will keep a Christian so humble as assurance Gal. 2.20 I live yet not I but Christ liveth in me Eph. 3.8 there he is all in exalting grace and debasing himself It is the misbeliever and discouraged person that dwelleth nearest pride Believe it misbelief is big with childe of pride and apostacy these are the two children which that fruitful mother will bring forth And 5. it will help the grace of Repentance Would ye know what would make the Christian to repent it is even this to take Christ in our arms and call him ours Zech. 12.10 They shall look unto him that is there faith and they shall mourn as one mourneth for his only son I think it is known by experience the soul never weeps more tenderly under the conviction of sin then when he hath Christ in his arms and can say He is 〈◊〉 O how sweetly doth they 〈◊〉 complain there is not a fight of Chriâ—â— their own when they have offended bâ—â— breaketh all their heart in pieces and iâ— as a sword piercing into the bones wâ—â—â—ey cry out O what a fool was â— to offeâ—â—uch a precious One in whom I had so muâ—â—â—terest Was it not sense of interest thâ— made Mary wash the feet of Christ with hâ—â—ears Lastly It will keep in exercise thâ— grace of Joy 1 Pet. 1.8 It is faith whâ—t â—â—keth one to rejoyce with joy unspeakabâ—â—â—â—d full of glory Would ye know wâ—â—â—our graces are withered would ye knoâ—â—hy all the pleasant plants of God with◠〈◊〉 soul are decayed It is this ye live with 〈◊〉 sight of your interest in Christ believe i◠〈◊〉 so I may speak assurance will be a wâ—â— tering to your graces every morning and râ— fresh them every hour it being as a chanâ—â— through which divine influence is conveigâ—◠〈◊〉 to the increase of grace and especiall◠〈◊〉 joy â—he sixth advantage that cometh in to th◠〈◊〉 â—ian by assurance of his interest iâ— Christ is That it maketh death exceediâ—â— pleasant and comfortable to the soul whâ—â—◠〈◊〉 â—â—th douth the king of terrours and wh◠〈…〉 unto us Is it not this we 〈◊〉 〈…〉 under a cloud the assured 〈…〉 take death in his arms and cry 〈◊〉 〈◊〉 come O friend the assured Christiâ—◠〈◊〉 he seeth the chariots his father 〈◊〉 doth with old Jacob rejoyce 〈◊〉 〈◊〉 23 When I walk through the valley of â—â—e shaddâ—w of death I will fear no evil â—hat brought you that length David I tell â—on why saith he for God is with me ver 4. 〈◊〉 think I need not fear any thing when I â—ave God in my company It is the assured â—hristian that can cry out Why should I feaâ—â—eath should I not laugh at destruction I â—â—ink indeed the assured Christian needeâ—h â—ot fear death because death to him is the â—eath of all his lusts the funerall of all his â—orrows and is not the day of death his coâ—onation day his marriage day the day of â—is triumph and of his entering into rest and why then should he fear it The seventh advantage is That a Christiâ—n being in the state of assurance can put the â—ighest account upon the smallest mercy that â—e meets with from God the assured Chriâ—ian lookâ—th upon every mercy as a wonder 〈◊〉 is the assured Christian that cryeth out I 〈◊〉 lesse then the least of all thy mercies there 〈◊〉 not a mercy he meets with were it but a â—â—op of cold water but if he can read this â—n it that it came from my Husband and from â—y Father it will be better to him then the weerest wine Lastly Assurance doth exceedingly help 〈◊〉 to chearfulnesse in obedience O that is â—â—emaâ—kable connexion that Paul hath Act. â— 23 The Lord whose I am and whom I â—â—ve That passâ—ge also 2 Cor. 5.14 is veâ— observable The love of Christ constraineth â— c. Why art â—hou so painfull a Minister Paul Why Knowest thou no man after th flesh are not led by carnal interests nor at sections art so busie and diligent as all the world counteth thee mad Why saith he love will not lâ—t me rest if I would be lâ—â—e or carnal or fold my hands to sleep the love of Christ doth alwayes sound that in my ears that I was dead and he hath died for me that henceforth I should not live unto my self but to Him who died for me Now to him who is the first and the last whâ— was dead and is alive for evermore We give praise FINIS
dependency and may 〈◊〉 wayes keeped about the throne A Câ—â— an goeth to God from a threefold priâ—â— he goeth to God from a principle of 〈◊〉 from a principle of necessity and frâ—â— principle of love but would you 〈◊〉 that which putteth the Christian often 〈◊〉 God it is a principle of necessity anâ— lieve it that if necessity did not drive a 〈◊〉 stiun unto the foot of the Throne we wâ—â— seldom go from a principle of love or 〈◊〉 a principle of faith And there is this ground of the delay of the accomplishmâ—â— the promises that the glory of the wisdâ— of God may appear the glory of his pâ— in the accomplishment of the proâ— When the promise is long beneath groâ— then the wisdom and power of God 〈◊〉 more appear in the accomplishment of 〈◊〉 promise And from this I would only 〈◊〉 to Christians that are under that exerâ— compleaning of the want of the performâ— of the promises these few things 1. 〈◊〉 lieve that the promise shall once be acâ— plished that though the vision tarry yet aâ—â— it shall speak 2. Believe that every hâ— delay of the accomplishment of the 〈◊〉 mise hath a sweet design of love theâ— not one moment of delay but it is forâ— advantage of a Christian as is clear from 〈◊〉 word Rom. 8.28 And 3. that proâ— that cometh after long delayes it hath 〈◊〉 three sweet and soul-refreshing attendâ— 1. It is performed most seasonably a 〈◊〉 â—tian if he will observe he will see inâ— â—sedom shining in timeing the accomplishâ—â—nt of the promise to such a particular â—y a Christian will be constrained to cry â—â—t if the promise had been fulfilled before â—ere had not been such arte of wisdome â—pearing in the performance of it 2. Thâ—â—â—e promise when it is accomplished wâ—â—â—â—gage a Christian more in the exercise of â—ve than four promises accomplished at a â—ort and smaller time there is nothing â—at will so inflame the soul with love as to â—â—ve a promise accomplished after delayes â—nd 3. the promises accomplished after â—layes have much sense waiting upon the â—rformance thereof I think hardly a â—hristian ever met with the accomplishment â—f a promise after long delay but his soul 〈◊〉 as made as a watered garden and as springs 〈◊〉 water whose waters fail not this promise â—ileth and cometh to a Christian perfumed â—ith love Now we shall shut up our discourse at â—is time and shall only speak to these fix â—fects of a Christians faith in believing the â—omises 1. That our faith is impatient â—e cannot stay upon the promise if it be deâ—yed Hence ye will see that in Scripture â—ten patience is annexed to faith which â—eaketh this That it is impossible for a â—hristian to believe as he ought that wantâ—h the exercise of patience See Heb. 6.12 â—e ye followers of them who through faith and â—tience inherit the promise And that word 〈◊〉 the Revelation This is the faith and paâ—â—ence of the Saints 2. Our faith in closing with the Promises it is most unconstant 〈◊〉 Christian when first a promise is born in 〈◊〉 on his spirit he will then believe the pâ—mise and joyn with it but after six or ven dayes go about he will change 〈◊〉 Faith this is remarkably clear from Eâ—â— 4.31 compared with Exod. 6.9 Wâ— first the promise cometh to the people of â—rael that they shall go out of Egypt it is 〈◊〉 of them in the fourth Chapter at the clâ—â— They believed the promise and worshippâ— But look to them in Exod. 6.9 and therâ— will see them not believing because of 〈◊〉 ternesse and anxiety of heart And I 〈◊〉 tell you the grounds why our Faith is 〈◊〉 constant 1. Sometimes the reading oâ— promise to a Christian will be as his saâ— meat sometimes when a Christian will 〈◊〉 one time in the Covenant it will be 〈◊〉 fumed with love and his soul will be trâ— ported with joy after it and at another 〈◊〉 when he shall read that promise again it 〈◊〉 be tastelesse as the white of an egge and as sorrowfull meat 2. That we are not mâ— in studying the exercise of the things 〈◊〉 are promised which certainly would 〈◊〉 short many of our debates There is 〈◊〉 third defect of our Faith That we are 〈◊〉 diligent a diligent faith we call this 〈◊〉 after a Christian hath believed he woulâ— much in the exercise of prayer for the complishment of the promise he wouâ—â— much in the exercise of meditation to 〈◊〉 that promise sweet and lively to him 〈◊〉 a fourth defect is this We build our 〈◊〉 â—ore upon Dispensations then upon the Word when dispensations say that which â—e promise saith then we will believe but â—hen dispensation speaketh the contrary â—nguage unto the promise then we will reâ—ct our confidence and hope I will tell â—ou two great mysteries of believing It is â—ard for a Christian to believe when the â—ommentary seemeth to destroy the Text â—at is When the Commentary seemeth to â—clare that the promise shall never be acâ—â—mplished In sum it is this It is hard to â—â—lieve when dispensation will say the Word 〈◊〉 the Lord will fail and when promises â—ds you believe 2. It is hard for a Chriâ—â—an to take impossibilities in the one hand â—d the word of promise in the other and 〈◊〉 O precious Christ reconcile these two â—â—gether that impossibilities do not destroy â—e promise but that the promise may be complished notwithstanding of this We have this defect of faith amongst us â—at we build our faith more upon sense â—en upon the word of promise when a â—ristian is in a good frame he will believe â—t when Christ hideth his face he will then â—e over his hope And lastly there is this â—at our faith upon the promises is general 〈◊〉 believe the truth of the promises but 〈◊〉 study notto make a particular applicatiâ—â— of them I shall not stand long to make 〈◊〉 use of what we have spoken Only I â—â—uld have the Christians of this age and â—se that are here to go home with this â—viction the damnable neglect of believing of the promises A Christian negleâ— these three duties of Religion most 〈◊〉 glecteth the duty of self-examining theâ— of believing the promises and that noblâ— exalting duty of meditation these threâ— ties a Christian doth so constantly neglect almost he is above the reach of convicâ— that he doth neglect them But I would say a word unto these are destitute of the Faith of the promise are strangers unto these blessed thingâ— are recorded within the Covenant Aâ— is onely this doubtlesse ye must bâ— your sences if ye will not believe his Wâ— It is a question indeed Which of alâ— senses shall be most satisfied in heaven â—ther that of seeing when we shall behâ—â— King in his beauty and see him as he is 〈◊〉 that of hearing when we shall hear thesâ— lodious Halelujahs of that innumerable pany which are about the Throne wiâ— any jarring
be content to dig throughâ— earth to get a promise and till we 〈◊〉 at that that our souls would pursue a them from the one end of the world to other And for the grounds of this aâ—â—tion that sensible necessity giveth a righâ— the promises if ye will look to these gâ— promises of the everlasting Covenant they not given to that Christian that is det a need Isa 55.1 2. and Matth. 〈◊〉 where the great promise of the Gospâ—â— given out and the invitation of 〈◊〉 Christ is unto these that are weary and â—Iaden Christ would account it an exceâ— courtesie that ye would not dispute believe and that ye would look upon yâ— necessities as his call to believe the promâ— 2. A person that hath a high account oâ— Promises he hath a right to apply theâ— mises Let once your soul close with 〈◊〉 by Faith and Love and then you may 〈◊〉 holdnesse close with the Promises 〈◊〉 sesse if we were more in believing the â—ises we would have a higher and 〈◊〉 〈…〉 of the Promiser Would 〈…〉 the reason that Christ is not accoâ—â— matchlesse it is because of this our necessiâ—ties 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 infirmities he hath readily a right to apply thaâ— 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 of when a Christian is fainting under affliction and is like to give over to meet with 〈◊〉 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 tâ— believe that promise 4. There is that evâ—â—dence persons that have an high account 〈◊〉 the promises they have a right to apply 〈◊〉 promises it is an excellent and most conceâ—â— ning work for a Christian to believe the excellency of the promises when he cannot have the actual application of the Promiseâ— For when once a Christian cometh to this 〈◊〉 that the great things of the everlasting Covenant are matchlesse in his eyes then thaâ— is the valey of Achor and a door of hope that ere long Christ will apply theâ— 5. When a Christian hath great delight 〈◊〉 â—he promises when they are sweet 〈…〉 â—aste and are the refreshing and rejoy 〈◊〉 his heart that is an undeniable sign that 〈◊〉 hath a right to make use of such promises 〈◊〉 Were your souls never refreshed by reading of the boundlesse Covenant of love anâ— the sweet promises that are in it I would have Christians marking these promises thaâ— have upholden them in their straits I would have them marking the promises that haâ—â— been lievely to their souls and say Thâ— once was my goodly meat and made me 〈◊〉 rejoyce in the house of my affliction and 〈◊〉 would have a Christian marking the time 〈◊〉 the accomplishment of the Promises 〈◊〉 which he will see infinite wisdom shining 〈◊〉 ordering the accomplishment of the prâ— nises 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 〈◊〉 â—ll this ye should find such a reviving anâ— profitable delight in the promises thâ—â—ould give a very full evidence of your righ unto them 6. Lastly when a Christiâ—â— under straits can receive consolation from 〈◊〉 â—ther thing but all prove Physicians of 〈◊〉 â—â—lue and miserable comforters when 〈◊〉 Christian is convinced there is no joy 〈◊〉 â—e had under such a crosse but in the faithâ—â—â—e promises that is an evidence that thâ— person hath a right to the promises 〈◊〉 would only say this O beloved in the Loâ—â—â—not this your guilt your undervaluing â—â—e promises and your little exercise â—ith I would pose you with this wâ—â—â—â—st studied ye to apply any promise of 〈◊〉 Covenant of Grace When last did ye exâ—ercise faith 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 Sactification 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 mare use of in the application of them and shal name unto you these Frst Study these four things one is the faithâ—ninesse and truth of the promises that such thing is the saying of him that is the faithful witnesse and Amen This was theâ— practie of Paul 1 Tim. 1.15 the way howâ— he was ought to make application of the promise was 1. by laying down that conclusion this is a faithfull saying and Ren. 22. frot the beginning to the 6. verse whose there â—n great promises made and much spoken tâ— the commendation of heaven this is subjoyned in the 6. verse These are 〈◊〉 faithfull and true sayings of God As if Joâ— had said all that I have spoken concerniâ—â— heaven will be to no purpose except ye believe the truth of the promises and this wâ— the practice of David 2 Sam. 7.28 Tâ— words are truth O Lord he subjoyneth thâ— unto the actual application of the promise 2. Study the sweetnesse and excellency 〈◊〉 the promises this was the practice of Paâ—â— 1 Tim. 1.15 This is a faithfull saying 〈◊〉 then he subjoyneth and worthy of all acctation And this was the practice of David Psal 119.72 I have esteemed the laws of 〈◊〉 mouth better then thousands of gold and silâ—â— O such an opinion to esteem the promiâ—â— better then thousands of gold It is heâ—â— rodox amongst the most part of you thâ—â— prefer the world before the promises of 〈◊〉 Covenant and it was his practice vers 10 and ver 162. I rejoyce at thy word as one thâ— findeth great spoil he had a higher accoâ—â— of the promises then to divide the spoâ—â—â—â—er war 3. Let the Christian study 〈◊〉 necessity that he hath of the promise thâ— there is no way of winning above that necesity but the closing with the promise
along 1. The sensible â—â—victions of his necessities And 2 〈◊〉 precious promises that is given to 〈◊〉 â—â—hat necessity the one would provoke ferâ—ency and the other Faith Are there not some here that knoweth not what it is to â—ray upon a promise and that maketh you â—ray to so little purpose O Christian what 〈◊〉 the reason of your so much sorrow and â—f your little spiritual comfort It is that â—ve believe not the promises It is no wonâ—er that your names be called Marah beâ—ause ye exercise not faith upon the preâ—ious promises of God I think without wronging you or any that are here I doubt much if ever Christians had such hearts as the most part of us have O what a heart is that that can neither pray nor praise both we alike mysteries unto them What a heart is that O Christian that can neither believe promises believe threatnings nor obey commands What a heart is that that can â—either sorrow for sin nor rejoyce in God and what a heart is that that can neither love Christ when he is present nor can they long for Christ when he is absent and what a heart is that O Christian that can neither love heaven nor can fear hell and is there not such hearts with us even with us that are here this day At the last occasion that we spake upon these words we spake a little to the first thing in them which was the rise and originall of the promises holden forth in that word Whereby or by whom The second thing in the words was the properties of the promises and we told you that there were these four holden forth in the words The first property of the promises is tâ— they are free which is imported in 〈◊〉 word are given all the promises of 〈◊〉 everlasting Covenant being the precious 〈◊〉 free gifts of God Hence you will see tâ— oft times the tenor of the Covenant of Graruns upon that strain I will give you as clear Jer. 32.39 I will give you one heaâ— and Ezek. 36.26 I will give you a new heaâ— and Ezek. 11.19 I will give you It is tâ— strain of the language of the Covenant 〈◊〉 Grace to give Now in speaking upon this first properâ—â— of the promises to wit their freedom shall speak a little unto these two the firâ— thing shall be to point out unto you the wâ— how a Christian may win to the distinct uâ— taking of the freedom of the promises aâ—â— then I shall from thence presse some duties And in short as to the first we conceiâ—â— that a Christian may win unto the distinâ— uptaking of the freedom of the promises by these Considerations 1. Let a Christâ—â— cast his eye upon the sweet rise and spring or fountain of the promises and there yâ— will see their freedom shining most cleaâ—â— for what is the fountain of the promises Is it not the boundlesse and everlasting lovâ— of Christ this is clear Deut. 7.7 wheâ— God giving a reason of all the great thiâ— that he had performed for them he settâ—â— down the rise of it Because I loved you saâ— he and again the ground of this is 〈◊〉 I have loved you there being no reasoâ— love but love and it is clear 2 Sam. 〈◊〉 where David having received many precious promises he setteth down the rise of all these in that verse For the words sake saith he and according to thine own heart hast thou done all these things to make them known to thy servant And it is clear Ezek. 17.8 where God calleth the time of entering into Covenant with them a time of love that love it was eminently shyning in that day when God did condescend to Covenant with them And hence ye see in Scripture that the promises they are called by the name of mercy Micah 7.20 To perform the mercy to Abraham which is the Promises and they are so called because mercy and boundlesse love is the sole fountain and spring of all these promises Secondly Consider the persons who have right to make use of the promises Must not the promises be free when the proclamation is upon these tearms Rev. 22.17 Whosoever will let him come there is nothing to give you a right to the promises but only a willingnesse to embrace them if ye will ye may take them And thirdly ye may read the freedom of the promises in this that any condition which is annexed to the promise Christ giveth to the Believer strength to perform that condition It is known that Faith is the condition of the promises and it is certain Christ giveth 〈◊〉 Believer that condition as well as he give thâ— him the promise Philip. 1.29 To you it is given to believe and Eph. 2.8 It is the gift of God It is impossible for a Christian 〈◊〉 perform the condition except Christ whoâ— is surety for him did perform it Fourthlâ— Ye may read the freedom of the promises ye consider the time when the promises aâ—â— accomplished it is often at such a time whâ— the Christian hath been and is under no â—â—ry spiritual frame Hence ye will see 〈◊〉 Ezek. 16.60.61 that when the promisâ— are accomplished then God requireth confâ—sion and blushing of face because of their foâ—mer wayes and Ezek. 36.31 when the proâ—mises are accomplished then that is the timâ— when the Lord calleth them to remembâ—â— their own evil wayes and their doings that werâ— not good yea he will have them and all theâ— world to know it is not for their sakes thâ—â— he doth this therefore he commandeth them to be ashamed and confounded for their own wayes or the posture they were in when he accomplished his promise And if there were no other thing to speak the freedome of the promises but the trysting of the accomplishment of them with such a frame it were more then sufficient But besides this see Davids practice 2 Sam. 7.8 he readeth the freedom of the promises from his own imperfections What am I saith he and what is my fathers house that thou shouldest have brought me hitherto And even in the same Text there is an Emphasis in that word to us Whereby are given to us as if theâ— Apostle did say to prove that the promisâ—â— are gifts I can bring no other argument so strong as this They are given to us Fifthly Ye may read the freedom of the Promises 〈◊〉 ye will consider and take up the infinit fulâ—nesse and all-sufficiency of the Promiser that there is nothing without himself that can perswade him to give such promises Hence ye will see Gen. 17.1 when he is making the Covenant with Abraham he putteth it still in the Frontispiece of the Covenant I am God all-sufficient as it were to put off all thoughts of merit that Abraham might have and that Abraham might be perswaded of this that there was not any imaginable perfection in himself that could be the ground rise of such promises And there is that lastly from which ye may
Christ is botâ— the seller he is the wares and he is thâ— buyer Christ he presenteth himself unto your hearts and he desireth to sell himselâ— and he perswadeth and freely enableth yoâ— to buy him I will tell you what Christ doth He standeth without our hearts and within our hearts he standeth without and knocketh by the Word and he standeth within and openeth by his Spirit Christ he both commandeth and he obeyeth both within doors and without doors and all this hâ—â— doth freely The second thing I shall say to perswade your hearts to take Christ freely promised and offered unto you shall be this Will you consider that there is willingnesse in the heart of Christ to take you I shall give unto you these six things that speaketh out Chrisâ— his willingnesse to receive you First Doth he not command you to come and receive him and if ye could multiply objectionâ— throughout eternity why ye should noâ— close with Christ ye may cut them all asuâ—der with this knife This is his Commandâ—ment And doth he not command you Mâ— 11.28 Come unto me all ye that labour Aâ—â— Isa 55.1 Ho every one that thirsteth coâ—â— to the water Secondly He doth regrâ—â— and deeply resent it that ye will not come I think Christ never weeped so bitterly as that day when he weeped over Jerusalem that they would not imbrace him Luk. 19.41 If thou even thou at least in this thy day had known these things that belong unto thy peace And Joh. 5.40 Ye will not come to me that ye may have life O what think ye can be the rise of this that Christ should sorrow because ye will not give up your hearts to him doth he increase his gain when ye give him your hearts No certainly but he cannot endure that madnesse in you that ye should forsake your onely gain Thirdly Would you do Christ a joyfull turn and make his heart glad Imbrace him This is clear Luk. 15.5 that when he findeth the sheep that is going astray He returneth rejoycing Fourthly I say no more unto you would you make all the Persons of the blessed Trinity to rejoyce would ye make all the Angels of heaven to sing would ye make all the Saints that are round about the Throne to exult for joy then give your hearts up to Christ and close with him in the Covenant of promise according to that word Song 6. last vers Return return O Shulamite return return that we may look upon thee Four times that command is repeated return and the great argument with which he backeth it is That all the Persons of the Trinity may rejoyce That we may look upon thee Fourthly Consider but how he hath condescended to give himself at a very low rate What will ye give for Christ O sinners what will ye giâ—â— for him Would ye give the world 〈◊〉 Christ I will tell you what ye will 〈◊〉 Christ for ye will get him for a very looâ— Isa 45.22 Look unto me O all ye ends the earth And think ye not that is a matcâ—lesse mercy that the thirty three years â—â—ferings of Christ all the pains and cortuâ—â— of his heart his being under the unsuppoâ— able wrath of an offended God the fruit 〈◊〉 all that should be yours for a look Will 〈◊〉 deny that to Christ Oh do ye ever thiâ— to find a more down coming market Yeâ— fifthly doth not this speak an admirable wâ— lingnesse to have you he is to give you thiâ— look It is impossible for these cursed eyâ— of ours ever to give precious Christ a looâ— and therefore he hath promised to give thâ— to us that we may give to him Zech. 1.10 They shall look to me that very look yâ— are to get from Christ and ye see it is with the compasse of a promise Lastly That speâ— keth Christs willingnesse to receive and 〈◊〉 you that he doth not take the first refusâ— O Christians that are now in Christ if Châ— had taken an hundred refusals from you 〈◊〉 should never have been in heaven but 〈◊〉 waiteth for an answer and doth not take at our first word according to that woâ—â— Song 5.2 I am wet saith he with the dâ— of the morning and my locks with 〈…〉 the night He was long knockâ—◠〈…〉 heart and stayed a long time there pac◠〈◊〉 suffering all the injuries he could meer 〈◊〉 And I would only pose you think ye 〈◊〉 if one of the richest of you were suiting a very poor woman and she refused you so many times would your proud hearts submit to take her And yet how oftentimes hath the precious heart of Christ submitted to many effronts and refusals that we have given him I think if it were possible Christians would wink when first they behold Christ upon the day of their espousals For I suppose their will be a great dispute between shame and love desire and confusion shame will make you to close your eyes because ye have oftentimes undervalued that Prince and yet love dow not let you close them desire will put you to look though reflecting upon your former wayes will make you blush and be ashamed Thirdly To perswade you to receive Christ in the offer of his free promises I shall but say these three words and close 1. Look to these excellent gifts that Christ bringeth with him he bringeth Justification with him and is not that an excellent gift He bringeth Sanctification with him and is not that an excellent gift He bringeth joy of the holy Ghost with him and is not that â—n excellent gift He bringeth the â—ove of God with him and is not that an excellent gift He bringeth patience under sufferings with him and is not that an excellent gift But why should I name what he bringeth He bringeth himself and all things and what â—ould ye have more O but for one saving â—â—â—k of his face it would make your hearts â—y down your enimity that you have maintained so long 2. O Christian that ye 〈◊〉 close with Christ do but remember the haâ— pinesse that ye will have in imbracing him I told you not long since and now I put yoâ— in mind again There is a sixfold crown which shall be put upon your head Would yoâ— have long life then come to Christ and yâ— shall have a crown of eternal life Would 〈◊〉 have glory then come to Christ and ye shaâ— have a crown of glory Would ye have knowledge of the mysteries of God then comâ— to Christ and he shall crown you with knowledge Would you have an eternal feliciâ— and â—â—n-interrupted happinesse then comâ— to Christ and ye shall have an immorâ— crown Would you have holinesse and saâ—ctification then come to Christ and ye shall have a crown of righteousnesse yea he shall put a royal crown upon your head a crown 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
to the faithfulnesse of God and use that word 2 Tim. 2.13 Though we believe not yet God doth abide faithful he cannot deny himself And now to shut up this second duty thaâ—â—â—e presse from the unchangeablnesse of thâ—â—omises I shall only say these two wordâ—â—o you 1. Assure your selves of this that these accomplishments of promises that come not through the lively exercise of Faith doth loose much of their sweetnesse much of their luster and much of their advantage Sometimes a promise will be accomplished unto a Christian when he hath not been much in the constant lively exercise of Faith in believing such a promise but then the disadvantage that attendeth such a one are not easily expressed How often may he cry out The Lord was in this place and I was not aware How little of God doth he see in it how short is he in praises and rendering to the Lord according to the good he hath receeived How negligent in improving or keeping the mercy and how loath to lay it out for God when he saith The Lord hath need of it and many things more of this kind which may presse us to be stedfast in believing And 2. O dispute lesse and believe more what profite shall ye have of your disputings and if ye would produce all your strong arguments why ye should not believe the promises ye may drown them in this immense depth God is unchangeable Let me say but this further There are three most remarkable changes in a Christian in his making use of the promises First Sometimes he will believe the promises and make application of them and ere many hours go about he will misbelieve that promise which presently he believed Will not sometime a Christian in the morning cry out I am my beloveds and my beloved he is mine and ere twelve hours come they will change their note and cry out My hope and my strength is perished from the Lord Sometimes a Christian in the morning will cry out My mountain standeth strong I shall never be moved and ere many hours go about he will change his note and cry out Thou hast hid thy face from me and I was troubled Secondly Sometimes a promise will be to a Christian sweeter then the honey and the honey comb Sometimes a Christian would die and live upon the promise Sometimes the believing of a promise will be to a Christian as the valey of Achor for a door of hope that will make him to sing and yet ere many dayes go about he may come to that same very promise and it will prove tastelesse to him as the white of an â—gge so that he may cry out O that it were with me as in months past and in the ancient times And O where is the sweetnesse that I found in such a promise O it is gone it is gone and I am left desolate Thirdly Sometimes when a Christian will be believing such 〈◊〉 promise and resting upon it he wil through 〈◊〉 Spirit of the Lord see much light and â—â—earnesse in that promise he will take up the deep things of God that shineth therein and at another time he may come to that 〈◊〉 promise and it may be dark to him so that his light hath evanished and sometimes the joy of a Christian in the promise will be one then his light that he had in it may main with him A Christian may come to 〈◊〉 promise and find his ancient light yet not his ancient joy nor his ancient delight Therefore if ye would have the promises alwayes sweet unto you pray over them pray that God might breath upon such a promise and make it lively to you The third thing that we would presse upon you from the unchangeablenesse of the promises is that which by proportion ye may gather even from this that the threatnings of God are unchangeable these two are conjoyned yea Joshua seemeth to infer the unchangeablenesse of the threatnings from the unchangeablenesse of the promises Chap. 23.14 compared with verse 15. and these two are conjoyned Zech. 8.14 15. That as I thought to punish you and it hath come to passe so I have thought to build you up and it shall come to passe And I would from this desire you to stand in awe lest you come under the lash of the unchangeable threatnings of God for know that as God is unchangeable in the promises and there is not one word in all the everlasting Covenant that shall not be accomplished so likewise know there is not a curse in all the Book of the Covenant but it shall be accomplished in its time And know this likewise that the day is coming when that sad word that iâ— in Hos 7.12 shall be accomplished I will chastise them as their Congregation hath heard And O ye that live in this place if all the threatnings that your Congregations hath heard shall be accomplished in their time ye may take up the last words of Balaamâ—â— song alas Who shall live when God shall 〈◊〉 these things And therefore since the thâ—â—nings of God are nuchangeable as also promises life and death is set before yoâ— and either ye shall be the object of the 〈◊〉 changeable threatnings of God or ye 〈◊〉 be the object of the unchangeable promiâ—â— of God And therefore I would from thâ— charge you that as you would not be heâ—â— full to the destruction of your own immorâ—â— souls you would not undervalue the threaâ—nings that ye hear in your Congregations since there is a declaration past that thâ— threatnings in your Congregations shall bâ— accomplished Now there is that fourth duty that 〈◊〉 would presse upon you from this that 〈◊〉 promises are unchangeable have an unchanâ—able love to the Promiser let this commâ—â— the Promiser let this constrain your hearts delight in the Promiser O what a blessed 〈◊〉 pensation of love is this that an unchangeable God should make unchangeable promises 〈◊〉 to changeable creatures If the promises the Covenant of Grace were as changeable their nature as we are changeable there shâ—â— not one of us go to heaven but know iâ— the blessed design of love and it hath beâ—â—â—â—â—ssed practice of the infinit wisdom of G◠〈◊〉 when he hath to do with changeable 〈◊〉 â—â—ires he will give them unchangeable 〈◊〉 〈◊〉 And I would once invite you 〈◊〉 that you would come near and imbrace unchangeable Promiser I shall speak 〈◊〉 five words that may perswade you 〈◊〉 Christ is easily to be gotten if ye will him ye will get Christ if ye will but hear yea for one listening of your ear to his voice ye shall get him according to that word Isa 55.3 Hear And what of that and your soul shall live Is not this to get Christ at an easie rate and as we spake before ye will get Christ for a look and is not that an easie rate Isa 45.22 Look unto me all ye ends of the earth and be saved Have ye a desire to take Christ ye
policy may move in one orb and sphere with piety and the one is not contrary to the other in some case 3. This shineth in that discourse even the spiritual boldnesse Paul had in giving an excellent confession of his faith and the declaring him to be God even Jesus Christ in whom he did believe Christ witnessed a glorious confession before Pontius Pilat for him and he would witnesse a glorious confession before Agrippa for Christ that since Christ had not denied him in that notable day he would not now deny precious Christ in this day and this is from the beginning and all alongs Lastly This shineth in the words that Paul doth set forth the matchlesse freedom and unspeakable riches of Christ not only toward himself in that he did cast the lot of everlasting love toward him but likewise toward the Gentiles to whom he was sent as a Preacher and that he did gloriously condescend to visit the dark places of the earth and to have the morning star and the day spring from on high arising on the habitations of cruelty And in this verse which we have read you 〈◊〉 behold these five glorious ends of the preâ—â—ing of this everlasting Gospel for atâ—â—ing of which Ministers are made instments under God The first is to open 〈◊〉 eyes of the blind which in short is even thâ— to give those that are ignorant of God 〈◊〉 spiritual knowledge of the deep mysteries the Father and of the Son So that froâ— this ye may see that the Gospel hath a kiâ—â— of omnipotency in producing effects aboâ—â— the power of nature The second we maâ—â— see in these words to remove them from darâ—nesse to light Which importeth these twoâ— 1. The removing of persons from an estate of excellent joy 2. The removing of persons from an estate of iniquity unto an estâ—â— of holinesse darknesse in Scripture pointing out sin and light in Scripture pointing out holinesse 3. The bringing us from under the power of Satan unto God the making a blessed exchange of captivity and bondage that these who were under the captivity of Satan may be under the captivity of Love that those who were under the bondage of sin may be under the sweet obedience of Christ whose yoke is easie and whose burden is light Marth 11.30.4 That persons may receive the remission of sins and the for givenesse of their iniquity This is the greâ—â— voice of the Gospel come to a crucifiâ—â— Christ come to a pardoning Christ comâ—â— to a glorified Christ Christ hath the pardoâ—â— of iniquity in his one hand and riches 〈◊〉 himself in the other and these are the greâ—â— motives by which he studieth to perswaâ—e us to come And the last is in the close of the verse that persons may receive foregivenesse of sins and inheritance among them which are sanctified by faith that is in me that is that they may have a share of that glorious mansion of that excellent Kingdome that Christ hath purchased and hath gone before to prepare And withall in this verse as the words are set down ye may see the excellent and orderly methode that the Gospel keepeth in conquering souls and you may see these excellent allurements these perswasive arguments that Christ holdeth forth to conquer you as it were Christ cometh not unto us cloathed with the robes of Majesty but clothed with the robes of Love and advantage knowing that in this posture he shall most gain upon our hearts Now in speaking unto that last end of the preaching the Gospel we shall only according to our present purpose take notice of this one thing from it not intending to prosecute it as it is an end of the Gospel but as a property of Faith and it is that Faith in Jesus Christ hath a noble and excellent influence upon the growth of Sanctification and the attaining of holinesse they are sanctified saith he through faith in me We shall noâ— stand long to clear this unto you it is evident from Act. 15.9 where the Apostâ— telleth us of purifying their hearts by faith And likewise 1 Tim. 1.5 where a purâ— heart and faith unfeigned they are ioyne and linked together As likewise 1 Joâ— 3.3 Every man that hath this hope in him 〈◊〉 purifieth himself All the Graces of the Gâ—â—spel they are linked together by a golden 〈◊〉 unseparable chain so that he that obtaineâ— one he shall obtain all yea more all thâ— graces of the Gospel they have a mutual inâ—fluence upon one anothers growth so thaâ— we may compare them unto Hypocrates twiâ—â— of whom it was reported that they diâ— laugh and weep together and they did grow together even so when one grace doth rejoyce the rest doth rejoyce with it and when one grace doth mourn the rest doth also mourn with it and when one grace doth grow the rest of the graces of the spirit they do likewise grow apace There are only three particulars that we shall insist a little upon First We shall shew you how faith hath influence upon the attaining of Sanctification and this we make clear unto you in these respects 1. In that it discovereth to the soul that matchless excellency that transcendent beauty and that surpassing comelinesse that is in Christ which sight doth exceedingly perswade the soul to draw that conclusion What have I to do any more with idols A glorious sight of Christ and acquaintance with him maketh us lose our acquaintance with our idols and when once we are united unto Christ by faith we break that union we had with them And indeed the want of the knowledge of that excellent comelinesse that â—s in Christ and of love to him is the great occasion that the poorest dieries and idols in the world taketh up your hearts did ye but once see him who is that glorious Son of righteousnesse ye would be forced to put in your Amen unto that excellent confession of Faith Eccles 1.2 Vanity of vanities and all is but vanity and vexation of spirit 2. In that it is the grace that discovers unto a Christian the spotlesse holinesse of Christ Faith doth not onely discover the beauty of Christ but likewise his holinesse and this doth make the soul fall in love with that excellent thing Sanctification It is recorded amongst the first steps to sin and misery that we desired to be as Gods knowing good and evil but certainly it is among the first steps to life and happinesse when the soul desireth to be holy as he is holy And I suppose this is the great ground that ye are not much endeavouring a blessed conformity to God and to be partakers of the blessed Image of Christ ye know not the beauty of holinesse 3. aith layeth hold upon Jesus Christ and draweth strength and vertue from him for the conquering of lusts and in raising us up into a blessed conformity unto himself when the Christian is weak Faith is that noble correâ—pondent between that emptiness that is in us and
some Christians there are that some respects are taken up in the exercise Faith making use of Christ for Sanctification and yet their making use of Christ by Faith doth not weaken the strength of their idoâ— at least to their apprehensions neither 〈◊〉 raise them up to a conformity with God 〈◊〉 that they are constrained somtimes to cry oâ—â— I shall once fall by the hand of one of mine 〈◊〉 quities and when they fight and doth 〈◊〉 overcome they are at last constrained to 〈◊〉 There is no hope The first ground of such a dispensation That a Christian is not constant in his actiâ—â— of Faith he will be strong in saith to 〈◊〉 and when the morrow cometh he will faâ—â— in that exercise and this doth exceeding interrupt the noble victory of Faith 〈◊〉 when faith hath gotten its advantages 〈◊〉 lose them through security and negligeâ—â— that is a command that should be continuâ— obeyed Trust in the Lord at all times and doubt if a Christian were more taken 〈◊〉 the constant actings of Faith he should 〈◊〉 times sing that song I trusted in God 〈◊〉 was helped Secondly The most part of Christians they are not strong and vigorous in actings of their Faith their Faith is exceedingly weak and so they cannot bring forth these noble fruits and effects of Faith If we were trusting in God with all our hearts then that promise Psal 37.5 should be accomplished to us Trust in the Lord and he shall bring it to passe Thirdly There is a strong heart conjunction and soul-union between us and our idols we are joyned to our idols and therefore we cannot be easily devorced yea when we are in the heat of the war against them there is a procuratour within that cryeth O spare this little one or this profitable or pleasant one and this is ordinarily our practice to spare the choisest of our lusts so that our Agags may cry forth The bitternesse of death is past But I confesse if that union were once dissolved we should then be heard with greatest earnestnesse to cry forth O blessed be the Lord that teacheth my hands to fight Fourthly Sometimes a Christian layeth too much weight upon the actings of Faith and doth not imploy Faith but as an instrument to which Christ must bestow strength to conquer Sometimes we think that faith hath the vertue of overcoming in its own hand but remember Faith is but an empty thing without Christ as ye may see Act. 15.9 where the purifying their hearts by faith is ascribed to the holy Ghost so that the activity of faith is from him and not in it self Fifthly A Christian doth not hate sin with a perfect hatred even in the time of hiâ— warfare with his lusts and with these strong idols that are within him but there is a secret heart inclination to that very idol which he doth oppose So that oftentimes there is that twofold contradiction in a Christian Sometimes his light will cry mortifie such an idol and yet his heart will cry O spare such an idol yea more sometime his heart will cry mortifie such an idol and yet his heart will cry O spare such an idol That is to say there will be one part of our affection crying one thing and another part of it will cry another thing O! but there is a remarkable command for the perfect hatred of sin Rom. 12.9 Abhor that which is evil The word is in the Original hate evil as ye would do hell that is have perfect hatred to sin O to hate iniquity as much as hell and joyn that word Eph. 5.11 Reprove the unfruitful works of darknesse or as the word may be rendered Make out by unanswerable arguments to your tentations that you cannor imbrace the unfruitful works of darknesse convince your tentations that ye cannot do it As we suppose it was a noble arguing of Joseph when he was tempted How shall I do this he put the tentation as it were to it O tentation give me onâ— ground why I should commit such an iniquity And certainly if we were thus reasoning with our tentations they should flâ—â— before us But the truth is we imbracâ— the desire of our tentation upon implicâ—â— faith It is a sad regrate and yet I may uâ—ter it O if men would but deal with God as they do by Satan we never dispute the promise of Satan and never examine these allurements he setteth forth and yet we consiantly dispute with God upon every thing Sixthly A Christian promoveth not in the growth of Sanctification though in some measure exercising faith because he hath not such a heart to holinesse If we did discover more that excellent beauty that is in being cloathed with that glorious robe of the righteousnesse of Christ and in having the sweet draughts of the Image of Christ engraven upon our hearts we would have more victory over our lusts There is a command for a perfect love to that which is good and holinesse in that same place Rom. 12.9 and cleave saith he to that which is good or as the word may be rendered Be married and glewed to that which is good let there be an unspeakable and indissolvable knot of union between you and that which is good And certainly if once we believed that report which is given of holinesse we would endeavour more to be cloathed with it but that is the great ground why we advance not in holinesse we know not the advantage nor dignity to be made like God O will ye think on it What a thing is it for you who are the dust of his feet to be made conform to him Seventhly A Christian is noâ— much in the exercise of other duties that should go along with faith suspect that faith for presumption that can act and be maintained without Prayer certainly prayer iâ— keepeth in the life of Faith Prayer 〈◊〉 that grace that must act mutually with faiâ— in accomplishing that blessed work of Sanâ—â—fication and if we prayed more and believâ— more then we should have more to speâ—â— concerning the victory over our lusts Whâ— was it O Christian and expectant of heave that ye was constrained to put up an Ebenâ—zer and cry forth Hitherto hath the Loâ—â— helped me When was it O Christian anâ— expectant of heaven that ye was put to crâ— forth God hath arisen and mine enemies arâ— scattered before my face I will tell yoâ— what is your practice ye make such a covâ—nant with your idols as Nahash did with thâ— men of Jabesh Gilead 1 Sam. 11.2 3. yoâ— lusts desire to make you pluck out you right eyes and there is nothing your lusâ— will command you but almost ye will obey but would you send out prayers as a messeâ—ger to tell the King of such a tyrannie yâ— should know better what it is to bevictorious There is such a Covenant between thâ— graces of the Spirit especially between faith and Prayer if so we may allude as was made between Joah and
of the world seek and delight themselves in and it is subjoyâ—ed For we know if this our earthly house of this tabernacle were dissolved we have a house not made with hands so we see assurance and mortification to the world are much â—nit together Would ye know where to find our hearts the most part of us are conversing with idols of the world Would â—e know where to find our hearts they are â—mong the vanities of the world O how true 〈◊〉 that word Psal 39. Man walks in a vain â—â—ew What is man in all his actings but 〈◊〉 one walking in a long gallery that is set about with pictures gâ—â—ting on these 〈◊〉 and saluting them all as if they were 〈◊〉 Kings and Queens and great persons 〈◊〉 could do him good and so our pursuiâ—â—â—ter the world is nothing else but a dead â—â—dow pursuing after dead shaddows a manâ—â— is but a short living shaddow pursuing â—â—vanity and nothing and thus he fools 〈◊〉 his time forgetting to make sure the one 〈◊〉 necessary Fifthly Want of distinct apprehenâ—â—â— of these three the infinit love of Christ 〈◊〉 infinit power of Christ and the infinit wâ—â—dome of Christ there is not an objection Christians that ye have from the multiâ—â— of your sins but it may be drowned in 〈◊〉 nit love there is not an objection that have concerning the strength of your 〈◊〉 but it may be drowned in that immense 〈◊〉 of the infinit power of Christ there 〈◊〉 an objection ye have from your wants or 〈◊〉 your evil nature but ye may drown it 〈◊〉 infinit wisedom and goodnesse of Christ there can be nothing against your assurâ— but may be sweetly answered also from 〈◊〉 rightly applied taken up and rested 〈◊〉 the soul The last thing which hinder 〈◊〉 assurance is the smainesse of the measâ—â— grace that we have attained for when 〈◊〉 is small it is hard to be discerned and 〈◊〉 fore if we would have assurance leaâ— to ly still and dispute but to rise up 〈◊〉 increase our stock and then you shall 〈◊〉 ye are rich Grow in Grace and the know of God and by this ye shall know if ye 〈◊〉 know the Lord. The third consideration is that assurance 〈◊〉 not bestowed at all times but there are â—ome special times and seasons when God giveth a Christian a broad sight of his interest â—ad I shall but name these The first is when he is first converted and Christ and he joyns hands together even then sometimes the best robe is put on upon the prodigal son and the fatted calf is killed and a ring is put upon his hand and shoes upon his feet Act. 9.17 Paul meeteth with assurance immediatly after his conversion 1 Joh. 2.12.14 I write unto you little children because ye have known the Father and before that in the 12. vers I write unto you little children because your sins are forgiven you so that when a Christian is brought into Christ he will as it were lead them to the Registers of heaven and say friend come and see here is your name written from eternity But do not mistake me I do not say this is alwayes so but these whom Christ converreth through the thunderings of the Law these most frequently meet with intimation of the pardon of their sins and peace of God even at their first acquaintance I know there are some Christians that if ye ask at them when they were begotten to a lively hope they would say that word that the blind man once said One thing I know I was once blind and now I see but for the time and the day I know not when it was The second time is when they are wrestling with God like Princes in Prayer and watching unto that exercise Dan. 9.23 compared with the preceeding verse hâ— much and serious in prayer doth meet that word from heaven O man greatly â—â—ved or as the word is O man of desires 〈◊〉 Act. 10.2 3 4. when Cornelius is 〈◊〉 exercise of watching and prayer he 〈◊〉 a vision and getteth intimation of his 〈◊〉 with God and Jacob when he was â—â—ling with Christ Gen. 32. he hath that 〈◊〉 mony given him Thou hast as a prince â—â—led with God and prevailed The third time is when a Christian is â—â—sing through the gates of death and is 〈◊〉 the borders of Eternity I desire not 〈◊〉 mistaken in this neither I know some â—â—stians are led to heaven through a dark trâ— so as they never see a blink of the coâ—â—nance of Christ untill the day come 〈◊〉 they get him in their arms eternally wâ—â— his Fathers house Some Christians 〈◊〉 they go through the gates of death they 〈◊〉 be disputing of this question Where am â—â—ing but this is certain that sometimes 〈◊〉 oftentimes Christ will dispense a broad 〈◊〉 of a Christians interest unto him at the 〈◊〉 death 2 Sam. 25.5 When was it that 〈◊〉 sands in the very jaws of death God 〈◊〉 made with me an everlasting Covenant 〈◊〉 not when death was shaking hands with 〈◊〉 and 2 Tim. 4.8 When was it that Paul 〈◊〉 that song I have fought the good fight of 〈◊〉 I have finished my course henceforth is laâ—â— for me a crown of righteousnesse was iâ— even then when he was ready to depart 〈◊〉 〈◊〉 offered up And when was it when old â—â—â—eon did sing that blessed song Luk. 2.29 Now lettest thou thy servant depart in peace for my eyes have seen thy salvation was it not within a step of death as it were he went to heaven with Christ in his arms or rather in his heart he carried Christ with him and found Christ before him and so death to Simeâ—n was a change of his place and not a change of his company The fourth time is when he is to be put to some hard and difficult duty Before Abraham be put to forsake his native land and become a stranger and a wanderer he meeteth with sweet intimation of his 〈◊〉 Gen. 12.2 I will make of thee a great nation and vers 7. The Lord appeared unto Abraham and before Jeremiah be sent a Preacher to a rebellious people he will have that word spoken unto him I know thee before thou wast brought forth The fifth time is when a Christian hath done some singular act of obedience when Abraham had obeyed the Lord and was content to offer up his Isaacâ— he meeteth 〈…〉 sight of his interest and Covenant renew 〈◊〉 to him with an oath Gen. 22.16 By my 〈◊〉 I have sworn because thâ—â— hast done 〈…〉 and hast not withholden thy son even thy only son blessing I will blesse thee and multiplying I will multiply thee as the stars of heaven The sixth time is when a Christian is 〈◊〉 meet with hard trials difficulties and afflictions in the world then they usually meet with assurance and so Gen 28.14 15 16. before Jacob go to serve Laban he meeteth 〈◊〉 intimation of his peace with God The seventh time is when a Christian