word that is borrowed from the Gold-smiths fineing and trying Gold And so his putting of the Corinthians to so acurate a search of themselves saith this clearly to us there are many mistakes concerning this thing many do passe a decreet in their own favours before Christ hath passed his approbation of them Fourthly Take notice of this from the word that there is much and exceeding much advantage by trying and searching whether we bee in the faith or no this is imported in his doubling the exhortation Fifthly That one most excellent and spiritual way of attaining assurance whether we be in the faith or no is self examination and putting our self to the trial as if he had said would ye have a distinct perswasion that yee are in Christ then bee much in the exercise of self-examination For the rest of the words of the verse wee intend not to handle As to the first That there is such a thing attainable I shall only propose these reasons unto you to make it evident 1. It is known in Scripture that the Saints of old have in ordinary way attained to distinct perswasion of their interest in Christ Song 2. vers 16. My beloved is mine and I am his and Rom. 8.38 I am perswaded saith the Apostle that neither death nor life c. shall bee able to separate mee from the love of God in Christ. And 2 Cor. 5. ver 1. For we know if this our earthly tabernacle were dissolved wee have a house with God not made with hands eternal in the heavens 2. It is the great scope of many Scriptures to shew how Christians may attain to assurance 1 Ioh. 1.13 These things I write unto you that yee may know that yee have eternal life The great end and design of Iohn writing in these Epistles is to make a soul acquaint with Christ and to make them to accept of him and to give them a distinct assurance that Christ hath accepted them 3. There are many commands in Scripture for Christians to be serious in searching after assurance 2 Pet. 1.10 Wherefore brethren give all diligence to make your calling and election sure It is the blessed end of Gods oath in the everlasting Covenant that a Christian might get assurance What was the ground and great end that God confirmed his Covenant with an oath was it not Heb. 6.18 That by two immutable things wherein it was impossible for God to lie ye might have strong consolation 5. If assurance of our interest in Châ—â—st were not attainable then these precious graces of joy and love could not be well exercised if a Christian were evermore in the dark concerning his interest in Christ hee could not give obedience to that exhortation Rejoyce evermore again I say rejoyce 6. The Scripture hath set down these means by which a Christian may win to assurance as is clear 1 Ioh. 3.18 19. 2 Pet. 4.5 compared with vers 10. where the Apostle Peter pressing the Doctrine of making our calling and election sure hee fetteth down these excellent means by which they may win to in and doubtlesse the marks and evidences that are registrate in the Scripture of a gracious state do assure us that assurance is attainable 7. What are the ends of the Sacraments but that our assurance may bee confirmed and that our faith may be strengthned the two Sacraments are the two great Seals of heaven that are put to the Charter of the Covenant Now as to the applitation and the more full improvement of this first point I shall only offer these considerations 1. I would have it taken notice of that though grace and assurance be two lovers yet there is no such band of union between them that the one cannot consist without the other A Christian may have the real grace of God and yet walk in darknesse and have no light a Christian may be going to heaven and yet that word oftentimes in his mouth I am cut off from thy sight yea are there not even some who have had assurance and sometime a day have been admitted to draw that conclusion I am my beloveds and his desire is towards me who are now under darknesse concerning their interest and in much bitternesse of spirit doe sometimes cry out My hope and my strength is perished from the Lord. But therefore let me say this one word both to weak ones who never had assurance and deserted ones who have lost it when ye misse assurance beware of drawing such negative conclusions concerning your graces but when ye fit in darknesse and see no light Trust in the Name of the Lord and stay your selves upon your God that is when ye cannot reach the faith of assurance be much in maintaining of adherence remember Iobs divinity Though thou should kill me yet will I trust in thee and consider that sweet word He will keep them in perfect peace whose hearts are stayed on him My second consideration is That since assurance is attainable ye would study to finde out and remove these things that doth hinder you from attaining unto it And that we may help you in this we conceive that the obstructions of a Christians assurance are especially in these two 1. Our mistaking of the Lords dealing towards us And 2. Our untender and unsuitable dealing towards him Of the first sort we shall lay before you these five The first is want of favourable termes of prayer this often maketh a Christian to debate his interest and call in question his evidences Lam. 3 8. compared with verse 18. I cry and shout but he shutteth out my prayers And this is the conclusion of that dispensation verse 18. My hope and my strength is perished from the Lord and this iâ— especially occasioned when the Christian iâ— most serious and fervent in prayer and theâ— he meeteth not with a return this maketh them exceedingly debate their interest And I confesse it is a sad dispensation to meet with a silent Christ in prayer but yet that needeth not make a Believer question all and debate the reality of his interest in God since the dearest of all the children of the Kingdom have been so dealt with even a David Psal. 22. Cryed night and day without silence and is not heard but cryeth out Why art thou so far from helping and from the words of my roaring yea that passage may relate to him who was the root and off spring of David for even he was so dealt with and had not presently a sensible return when he had prayed thrice that the cup might passe from him Secondly The want of sensible enlargement and liberty in prayer that hee never got to his knees but his heart beginneth to die like a stone within him then hee cryeth forth that word 2 Cor. 3.17 Where the Spirit of the Lord is there is liberty and sure if I had the Spirit of the Lord I would have liberty in the exercise of prayer and that this is a rise of the
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
ye might 〈◊〉 the day that ever ye were born if yee 〈◊〉 once come to close with Christ. Now 〈◊〉 him that hath the keyes of the house of Dâ—vid that can open your hearts to give 〈◊〉 entry we desire to give praise SERMON IV. 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 THere are three most glorious and excellent gifts that God hath bestowed upon man there is that comprehensive gift of heaven Iesus Christ who is so called Iohn 4.10 and sure such a gift as â—hat ought in some sense to blind our eyes â—nd make us look upon all things that are beâ—ow him as nothing The second royal Gift that the Lord hath given is the precious promises of the everlasting Covenant which are given to us thorow him A Christian â—hat is united unto him by the bloud of Faith 〈◊〉 may write this above the head of every promise of the everlasting Covenant this is â—ine and this is mine His third precious gift is the gift of Faith which is that grace that maketh use of the former two and wee conceive that our little making use of â—hese three excellent gifts is the great occasion and cause why these four most sad â—nd lamentable evils have befallen us â— The evil of a silent conscience that though we be profound to commit iniquity and do love a reward under every green tree yet our conscience doth not speak nor reprove us and if at any time they do speak yet there are some that are so possessed with a dumb and deaâ— spirit they can neither hear what God doth speak nor can they hear their consâ—ience 2. The evil of a 〈◊〉 nod wee know not the voice of our rod and who is he that hath appointed it God doth not now open our ears to discipline nor seal up our instruction 3. There is that evil of silent mercies the mercies that we receive of God we understand not the language of them arâ— not our mercies Barbarians unto us speaking to us in an unknown tongue and yet we may say there is not a rod nor a mercy a Christian meets with but it hath a voice if wee did understand it And lastly there is that evil which hath befallen us and alas this is the capestone of all a silent God who doth not hearken unto the voice of our cryes but turneth about the face of his Throne covering himself with a cloud in his anger so that our prayers cannot passe through Alas may not each Christian of this time cry out Call mee no more Naomi but call me Mara because thâ— Lord hath dealt bitterly with me In short I think there are these two things that may bâ— our lamentation upon the high places of Israel First That we live without sight of God And secondly that wee live without sight of our selves and all this because wee live without a sight of these precious Gifts Christ and his Promises But now to the words We toâ—d you thaâ— in them there were these four things holden â—orth concerning the promises 1. The original and fountain of the promises in that word Whereby or by whom 2. The properties of the promises which we told you were these four The first was that the promises were free holden forth in that word they are Given all the promises of the everlasting Covenant being the noble gifts of God The second of which we are to speak at this time is this that the promises of the Covenant they are unchangeable which is imported also in that word they are given the gifts of God being indeed without repentance And as to this 1. Wee shall prove the truth of the point and for this end consider that place Numb 23.19 which was a part of Balaams song Hath hee not spoken it and will hee not also dâ— it Hath hee said it and shall it not also come to passe and Psal. 89.34 I will not break my Covenant nor alter the word that hath gone out of my mouth and the point is clear also from the name that the promises getteth in Scripture are they no called the sure mercies of David Isa. 55.3 and are they not sometimes in Scripture called Truth as wee may see from Micah 7.20 Thirdly The nature of the Covenant proveth it in that it is called an everlasting Covenant and sometimes a Covenant of Salt because that Covenant is above the reach of alteration or putrifaction And fourthly It may be likewise shown from the constant experience that the Saints have had of the unchangeablenesse of the promises This Ioshua taketh notice of Chap. 23.24 where when he was a dying There hath not failed saith he one thing of all these good things that God hath spoken and hee is so confident of this that he is forced to repeat that word over again in that verse and hee taketh notice of it Iosh. 21.45 where hee hath thaâ— same expression again There hath not failed saith he one thing of all the good things that God hath spoken and this Solomon hee took notice of 1 King 8.56 There hath nâ—t failed one thing that God hath spoken unto us by Moses and indeed there is near six thousand years experience that preacheth this truth the promises are unchangeable so that wee may now say The word of the Lord iâ— tried as silver is purified in a furnace of earth hot seven times If there had been any falshood in the precious promises of the everlasting Covenant six thousand years triall should have brought it to light but doth not every one of the cloud of witnesseâ— that have gone before us leave this testimony upon record Faithfull is he that hath promised who will also do it his promise 〈◊〉 with the night and with the day it cannot bee altered the ordinances of heaven continue to this day much lesse can this Covenant of love be broken or altered only wee would have you taking this Caution by the way that there are some conditional promises that God passeth unto his people which in the depths of his spotlesse wisdom hee doth not accomplish unto these who never fulfill the condition such was that promise that he gave to the Israelites in the land of Egypt of their possessing the land of Caâ—aan who yet died in the wildernesse And â—ence is that strange word Numb 13.34 see shall know my breach of promise saith the Lord which is a word spoken after the manâ—er of men not importing any change of purâ—ose in God but only shewing that because â—hey did not believe and so fulfill the condiâ—ion of the promise therefore it was not to â—e fulfilled personally to them The second thing that we shall speak to â—pon this that the promises are unchangeâ—ble shall be to propose these six golden â—illars and excellent foundationâ— upon which the unchangeablenesse of the promises 〈◊〉 built And
The voice of â—ourning is now sweetly gone away and â—he voice of Hallelujah and of eternal praisâ—ng of him that sitteth upon the Throne is â—ow heard in the place of it O such a day â—hat shall never admit of a following night â—ow to him that is upon his way that will â—ome and shall come and shall not tarry â—e desire to give praise SERMON V. 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 THere are three cardinal and excellent Graces that are exercised and taken up with the precious promises there is the excellent grace of Faith thâ—â— believeth the truth and the goodnesse of thâ— promise there is the precious grace oâ— Hope that with patience waiteth for thâ— accomplishment of the promise and doâ—â— stay untill the vision speak and that noblâ— grace of Lovâ— that loveth the thing that 〈◊〉 promised and taketh exceeding much deâ—light in the Promiser If we may be alloweâ— to speak so we think these strange revoluâ—â—â—ons and times we live in are another Ecclâ—â—siastes which doth fully preach forth thâ— vanity and emptinesse of all things that arâ— below God And wee do indeed conceivâ—â— that it is the great design of God in the darâ—â—ning of our pleasant things and in makinâ— every gourd to wither under the shaddow 〈◊〉 which we use to repose our self and in fâ—â—mishing all the gods of the earth to bring hâ—â— own to delight themselves in this visibâ—â— Treasure the promises of the everlasting Covenant and in him who is the substance of them and that since all things else 〈◊〉 declared to be vanity we might choise these as our own portion for ever At the last occasion that wee spake upon these words we were speaking unto the properties of the promises and wee told you that there were â—our of them holden forth 1. The freedome of the promises 2. The unchangeablenesse of the promises of which two wee have spoken unto you and now there remains other two to be spoken to to wit that the promises are exceeding great and that they are exceeding precious a sweet and excellent though a rare conjunction greatnesse and goodnesse here kissing one another preciousnâ—sse and highnesse linked â—ogether by the bond of Union And we shall speak unto these two properties togeâ—her and shall clear a little this thing in what respects the promises of the Covenant may be called exceeding great and precious And we conceive in short they may be calâ—ed so in these eight respects First They â—re exceeding great in respect of the great price that was laid down to purchase them â—here not being a promise of the everlasting Covenant above the head of which this may not be engraven in great letters Here is the price and purchase of bloud And no doubt â—his ought highly to commend the promises â—hat they are bought at so infinite a rate Must they not be great and precious things â—hat so wise a Merchant did lay down so infinit a treasure for the purchasing of them 2. They may be called exceeding great anâ— precious in respect of those great and preâ—cious things that are promised in them 〈◊〉 not godlinesse a great thing and this is withâ—in the bosome of a promise Is not heaveâ— an eternal enjoyment of God a great anâ— precious thing and yet this lyeth withiâ— the bosome of a promise Is not the knowâ—ing of God as he is our perfect conformitâ— with God our victory over Idols great anâ— excellent things and yet all these are treaâ—sured up in the promises 3. They maybe called exceeding great and precious in reâ—spect of the great advantage that redound to a Christian through the enjoyment oâ— them the promises of the everlasting Coâ—venant if so we may speak are the Pensiâ— that draws the draughts and lineaments oâ— the Image of Christ upon the soul it is thâ— promises of the everlasting Covenant bâ— which we are changed from glory to glory 〈◊〉 it were by the Spirit of the Lord and as Peteâ— doth here speak the promises are such thingâ— whereby we are made partakers of the divinâ— nature 4. They may be called exceediâ—â— precious in respect of that neer relation thâ—â— they have unto Jesus Christ What are 〈◊〉 the promises of the Covenant of Grace Are they not streams and rivolets that floâ— from Jesus Christ Christ is the fountaiâ— out of which all these promises do spring and can this fountain that is sweet in it seâ— send forth any bitter waters must they 〈◊〉 be precious things that have such a nobâ—â— â—escent as to be streams of love flowing â—ut from the Father to the Son and from â—im unto us as the pouring out of the â—yntment upon the beard of Aaron which ran â—own the head unto the skirts of his garâ—ents 5. They may be called exceeding â—recious promises in respect they or raâ—her Christ in them are the object of precious â—ith What is the meat upon which faith â—oth feed is it not upon the promises of â—he Covenant and Christ the kernel of them What are these things that faith taketh so â—uch delight in and is suported by Is â—t not the promises of the Covenant â— They may be called exceeding precious 〈◊〉 that they are the things that guideth and â—â—adeth us to precious Christ. There is not 〈◊〉 promise within the Book of the Covenant â—ut as it were it cryeth forth with a loud â—oice O come to Christ The promises are â—ndeed the Star that leadeth us unto the â—ouse where Christ dothly and there is no â—â—ccesse unto Jesus Christ but by a promise Christ is to be found there for he dwells within the bounds of the everlasting Coveâ—ant and there he will tryst with his people â—nd be found of them And 7. They may â—e called exceeding precious in respect that â—he Saints have found such sweetnesse and â—uch unspeakable delight in these promises Did not David find a great sweetnesse in the â—romises when he cryed forth The words of â—hy mouth are better unto me then thousands of â—old and silver Did he not find much sweetâ—esse in the promises when he was constrained to cry out Thy Law is sweeter unto me then the honey and the honey comb David in a manner was put to a nonplus to find out any suitable similitude and significant resemblance to point out the sweetnesse of the promises though we may see the Christians of this time in a spiritual fever they have lost their spiritual taste so that they may say if wee may allude unto that word 2 Sam. 19.25 I am this day fourscore years old and cannot discern between good and evil can thy servant taste what I eat or what I drink They know not what it is to bee overcome with the sweetnesse that is to bee found in these excellent streams of divine consolation Lastly The promises may be called exceeding
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
all these things is the life of my spirit As likewise from Psal. 119.50 Thy word saith David hath quickned mee O what spirituall and divine life doth attend that Christian that is much in the exercise of Faith upon the promises And what is the great occasion that our hearts are oftentimes dying within us like a stone and wee are like unto â—hose that are free among the dead Is it â—ot because wee do not make use of the promises Eighthly there is that advantage that â—aith of the promises it maketh a Christian have an esteem of the thing that is promised What is the reason that wee write â—his above the head of the great things of â—he everlasting Covenant this is a Zoar a little one Is it not because we do not believe great things sometimes to us have no beauty and there is no comlinesse that appeareth in them why they should be desired but if we had so much faith as a grain of mustard seed we would cry forth How excellent are these things that are purchased to the Saints and how eternally are they madâ— up that have a right but to one line of the everlasting Covenant That is well ordered iâ— all things and sure And ninthly The faith of the promiseâ— is the door at which the accomplishment oâ— the promises doth enter in according to thaâ— word Luk. 1.45 Blessed are they that believe for there shall be a performance of these thingâ— that are spoken of the Lord unto them If wâ— were more in waiting for the accomplishmenâ— of his promises the vision should speak and should not tarry And no doubt a mercy coming to us as the fruit and performance oâ— a promise will make it an exceedingly to freshfull thing When a Christian getteth leave to sing that song which is in Isa. 25.9 Lo this is our God we have waited for him and he will come and save us And when 〈◊〉 mercy is the fruit and accomplishment of thâ— promise there is a beautiful luster anâ— dyâ— upon that mercy which no arte could 〈◊〉 on but only the finger of the love of God The smallest mercy then becometh a matchlesse mysterie of love and the most matchlesâ—â— mysteries of love without the exercise oâ— Faith they become as things that are contemptible in our eyes and we do not value â—or praise them Faith maketh our thoughts â—o ascend and misbelief makes our thoughts â—o descend in relation to the mercies of heaven Lastly Besides all these advantages We â—ave these two mentioned in the Text â— That by them we are partakers of the Diâ—ine Nature and are brought up unto thaâ—â—lessed conformity with God which we had â—ost in the fall 2. That by them we escape â—he corruptions in the world through lust I â—ntend not particularly to open up the nature of these things at this time because I am only â—o speak of the exercise of Faith in the promises But O what excellent mercies are these â—o get on the beauty of the Image of God and â—o get off these ugly defilements which were â—he image of Satan upon our souls O how â—hould this commend the promises unto us â—hat by faith in them we do all behold with â—pen face as in a glasse the glory of the Lord â—nd are changed into the same from glory to gloâ—y as it were by the Spirit of the Lord. Now that which secondly we shall speak â—o shall be the advantages that results to a Christian from a spiritual observation of the Lords accomplishing his promises for here ye see in the Text the Apostle maketh â—n observation of these excellent things that â—re the fruit of these precious promises when they are accomplished And the first â—dvantage is That it stampeth the soul of a Bâ—liever with most divine impressions of â—ove This is clear Isa. 38 15. where Hezekiah cryeth out What shall I say he hath spoken it and himself hath done it being as it were astonished and overcome with thâ— apprehensions of the condescendency of God He is put to a non plus and to what shall 〈◊〉 say Psal. 41.8 9. As we have heard saitâ— David so have wee seen in the City of thâ— Lord of hosts That is according to his promise we have had suitable performance and he subjoyneth verse 9. that which waâ— both their exercise and their advantage Weâ— have thought of thy loving kindnesse O God iâ— the midst of thy Temple as it were the obâ—servation of the performance of the promise made their thoughts wholly to bee taken up with the love of God and no doubt therâ— is more love in performing one promise theâ— eternity were sufficient to make a commenâ—tary upon It is one wonder of condescendency that God should obliege and bind himself to us by promises and another depth of wonderfull love that he should perforâ— these bonds and answer his words with performance The second advantage is That the observing of accomplishment of promises doth bring in to the soul new discoveries of God this is clear Exod. 6.3 where God thâ—â— speaketh to Moses I was known saith he unto Abraham and unto Isaac and unto Iacob by the name of the Almighty but by the namâ— of Iehovah was I not known unto them thaâ— is by the Name of giving an accomplishment unto my promises that Name was noâ— discovered unto them but should bee madâ— known unto their posterity in the day wheâ—â— â—is promises should passe unto performances â—nd hence it is also that when the Lord is â—peaking of the accomplishment of great proâ—ises he doth so often in the Scripture subâ—â—yn that word Ye shall know that I am Iehoâ—ah or the Lord Isa. 49.23 52. and 60.16 â—nd indeed we do daily find it so for is not â—very accomplshment of a promise a new â—iscovery of the wisdome of God that shineth 〈◊〉 the suitable tyming of the accomplishment â—f a promise Is not every accomplishment â—f a promise a new discovery of the faithfulâ—esse of God that hee will not alter that which hath gone out of his mouth And is â—ot every performance of the promise a new â—iscovery of the love of God that hee desirâ—th to magnifie his mercies above all his work and a new discovery of the power and â—mnipotency of God that can bring forth the â—erformance of his promise notwithstandâ—ng of all things that are in the way yea â—ake things that are not to bee and bringeth to â—ought things that are The third advantage is That it helpeth 〈◊〉 â—hristian to have high apprehensions and â—ajestick uptakings of God This is clear â— Tim. 1 15 compared with vers 17. wheâ—e Paul closing with that promise That Christ â—ame in the world to save sinners and beholdâ—ng in the accomplishment of it in himself â—is heart as it were iâ— elevated within â—im and he cryeth forth Now unto the King â—ternal immortal invisible the only wise God â—e honour and glory for ever and ever Amen There is an Emphasis in that word Now 〈◊〉 if
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
two â—reat evidences that much of the power of â—odlinesse is gone from some of our hearts â—ee fear God no more nor if wee were his â—ompanion And we fear our selves no more â—or if we had not a deceitfull heart within 〈◊〉 we neither fear God nor our selves and â—ut speaketh that much of the life of Religiâ—â— is lost amongst us The fifth thing that doth much astruct our â—ssurance is much worldly mindednesse and 〈◊〉 eager pursuit after the things of a present 〈◊〉 That is remarkable 2 Cor. 4. ver last â—ompared with 2 Cor. 5.1 We look not unto â—he things that are seen that is we are not much taken up with the things of a present world which the men of the world seek â—nd delight themselves in and it is subjoyâ—ed For wee know if this our earthly house â—f this tabernacle were dissolved wee have a â—ouse not made with hands so we see assurance â—nd mortification to the world are much 〈◊〉 together Would yee know where to â—â—nd our hearts the most part of us are conâ—ersing with idols of the world Would â—ee know where to find our hearts they are â—mong the vanities of the world O how true â—s that word Psal. 39. Man walks in a vain â—hew What is man in all his actings but â—s one walking in a long gallery that is set about with pictures gazing on these thingâ— and saluting them all as if they were livinâ— Kings and Queens and great persons thaâ— could do him good and so our pursuing aâ—â—ter the world is nothing else but a dead shadâ—dow pursuing after dead shaddows a man thaâ— is but a short living shaddow pursuing afteâ— vanity and nothing and thus he fools awaâ— his time forgetting to make sure the one thinâ— necessary Fifthly Want of distinct apprehension of these three the infinite love of Christ thâ— infinite power of Christ and the infinit wiseâ—dome of Christ there is not an objection O Christians that yee have from the multitudâ— of your sins but it may be drowned in infiâ—nit love there is not an objection that yâ—â— have concerning the strength of your idols but it may be drowned in that immense oceaâ— of the infinit power of Christ there is noâ— an objection ye have from your wants or abouâ— your evil nature but ye may drown it in the infinit wisedom and goodnesse of Christ and there can bee nothing against your assurance but may be sweetly answered also from these rightly applied taken up and rested on by the soul. The last thing which hindereth our assurance is the smalnesse of the measure of grace that we have attained for when grace is small it is hard to be discerned and therefore if wee would have assurance learn not to ly still and dispute but to rise up and to increase our stock and then you shall know ye are rich Grow in Grace and the knowledge of God and by this ye shall know if 〈◊〉 follow to know the Lord. The third consideration is that assurance â—s not bestowed at all times but there are some special times and seasons when God giteth a Christian a broad sight of his interest and I shall but name these The first is when he is first converted and Christ and he joyns hands together even then â—ometimes the best robe is put on upon the prodigal son and the farted calf is killed and 〈◊〉 is put upon his hand and shooes upon his feet Act. 9.17 Paul meeteth with 〈◊〉 immediately after his conversion 1 Ioh. â— 12 â—4 I write unto you little children because ye have known the Father and before that in the 12. vers I write unto you little â—hildren because your sins are forgiven you so that when a Christian is brought into Christ 〈◊〉 will as it were lead them to the Registers of heaven and say friend come and see 〈◊〉 is your name written from eternity But do not mistake me I do not say this is alwayes so but these whom Christ converteth through the thunderings of the Law these most frequently meet with intimation of the â—ardon of their sins and peace of God even â—t their first acquaintance I know there are â—ome Christians that if ye ask at them when â—hey were begotten to a lively hope they would say that word that the blind man once â—id One thing I know I was once blind and â—ow I see but for the time and the day I know â—ot when it was The second 〈◊〉 is when they are wresting with God like Princes in Prayer and â—atching unto that exercise Dan. 9.23 compared with the preceeding verse hee being much and serious in prayer doth meet with that word from heaven O man greatly beloved or as the word is O man of desires and Acts 10.2 3 4. when Cornelius is much in exercise of watching and prayer hee set 〈◊〉 a vision and getteth intimation of his peacâ— with God and Iacob when heâ— was wrestling with Christ Gen. 32. he hath that testiâ—mony given him Thou hast as a prince wrestâ—led with God and prevailed The third time is when a Christian is pâ—â—â—sing through the gates of death and is upoâ— the borders of Eternity I desire not to bâ— mistaken in this neither I know some Chriâ—stians are led to heaven through a dark 〈◊〉 so as they never see a blink of the countenance of Christ untill the day come thâ—â— they get him in their armâ— eternally withiâ— his Fathers house Some Christians wheâ— they go through the gates of death they maâ— be disputing of this question Where am I goâ—ing but this is certain that sometimes yeâ— oftentimes Christ will dispense a broad sight of a Christians interest unto him at the day oâ— death 2 Sam. 25.5 When was it that Daviâ— sang that song which hath strengthned thouâ—sands in the very jaws of death God hatâ— made with me an everlasting Covenant was iâ— not when death was shaking hands with him and 2 Tim. 4.8 When was it that Paul sanâ— that song I have fought the good fight of faith I have finished my course henceforth is laid 〈◊〉 for me a crown of righteousnesse was it 〈◊〉 even then when he was ready to depart and 〈◊〉 be offered up And when was it when old Simeon did sing that blessed song Luke 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 hee carried Christ with him and found Christ before him and so death to Simeon was a change of his place and not a change of his company The fourth time is when hee 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 hee meeteth with sweet intimation of his interest Gen. 12.2 I will make of thee a great nation and vers 7. The Lord appeared unto Abraham and before Ieremiah be sent