dispensations seem to speak another and this is the occasion that oftentimes Christians cry out Doth his promise fail for evermore This is clear from the practice of David 1. Sam. 27.1 when dispensations were upon the top of the accomplâ—shment and truth of the promises then misbelief it ariseth as a Champion mighty to war and cryeth out I shall one day fall by the hand of Saul And wee conceive that dispensations contradicting the truth of the promises was the occasion of his speaking that word Psal. 116.11 I said in my haste all men are liars And I would only say to you that dispute the truth of the promises upon this account that dispensations contradicteth them Do but consider this God in his way is not like unto you Would ye know the time when the promises are nearest their accomplishment it is then when we can least see that they are to be accomplished the promises are never nearer their performance then when wee think that they are furthest off from it And therefore let the faith of the omnipotency of God uphold your spirit under such a debate then let dispensations speak what they will yee may answer all with this There is nothing too hard for him there is nothing too hard for the Lord. I grant this may try the strength of the strongest faith yea we finde it hath made the best to stagger when they had no probabilities to tell them that the promise shall be accomplished this was the ground of Sarahs misbelief Gen. 18.12 that when she heard she should bear a son in her old age shee laughed within her self and did as it were mock at such a promise and this was the ground of Moses his misbelief Numb 11.21 22. hee did not see a probability that such a multitude should be â—ed with flesh and therefore hee did call in question the truth of that promise this was the ground of the misbelief of that Lord that is made mention 2 King 7.2 and this was the ground of Zecharies misbelief Luk. 1.20 But I would only say to you that do so much consult with probability in the exercise of your faith these two things 1. There is nothing too hard for God this was the very argument that God took to convince Sarah in the 14. vers of that 18 Chapter Is there any thing too hard for God And 2. Faith is never in its native and spirituall exercise till once probabilities contradict the truth of the promise then faith it is put upon the stage and then faith doth act but as long as faith and probabilities think one thing then the day of the trial of the strength of faith is not yet come The second ground upon which Christians dispute the accomplishment of the promises â—s their much disputing of their interest in God Sometimes a Christian will believe â— promise and before the accomplishment of â—he promise come their hope will be darkned their interest in Christ will be obscured and then they do quite their faith in adhering to the truth of that promise These two are joyned together want of the faith of our interest and want of faith of the accomplishment of the promise as it is clear from that word Psal 77.8 Is his mercy clean gone There is disputing of his interest and presently this is subjoyned Doth his promise fail for evermore Except a Christian can read his name in the ancient records of heaven and can seal this conclusion I am my beloveds and my beloved he is mine it will be a hard and a difficult task for him if not impossible to believe the promises The fourth ground of a Christians disputing the truth of the promises is their mistaking the way how the promises are to be accomplished There are some that suppose that when ever they close with a promise by faith there is no more but to enter to the possession of such a promise but do not mistake it between your believing the promise and the accomplishment of it there may bee sad and dark dayes interveening according to that word in Mark 10.30 where Christ passing great promises to his Disciples He as it were doth adde do not mistake me that ye shall have these promises without trouble and affliction Ye shall receive saith he an hundred fold in this life with persecutions A Christian when he believeth the promises he must resolve to have a winter before the spring time come wherein the promise shall bud and flourish The fifth ground of a Christians disputing the truth of the promises is when the promises are long in their accomplishing A Christian when first hee meeteth with a promise he will cry forth O I believe but when â—ime is taken for the accomplishment of it â—hen his faith beginneth to faint and his hope beginneth to languish and give over yea sometimes Christians they fall in this â—aâ—lt when they believe a promise they fix â— day for the accomplishment of it which â—f God do not keep but go over then they â—mmediately cry forth What is my strength â—hat I should wait and what is my confidence â—hat I should prolong my dayes This is clear in the practice of Abraham where the promise of having a numerous seed being given â—o him Gen. 2.12 the long time before that promise was accomplished in part to him was the occasion of his misbelief that hee vented Gen. 15.3 O Lord what wilt thou give me since I go childelesse But yee must know that before the vision shall speak there is an appointed time that ye must wait according to 1 Pet 5.9 10. After yee have suffered a while then the promises shall bee accomplished and yee shall bee made perfect The sixth ground upon which Christians call in question the accomplishment of the promises is The consideration of the greatnesse of the thing that is promised when they compare it with their own worth and deserving then they begin to dispute O shall such a thing be shall unworthy I shall sinfull I shall self-destroying I shall I that am lesse then the least of his mercies receive the accomplishment of such a mercy This we may suppose was one ground oâ— Abrahams misbelief Gen. 17.18 when hâ— cryed forth at that same time when the Lord was giving him the excellent promise of 〈◊〉 Isaac O that Ishmael might live He thoughâ— an Isaac such an excellent mercy that heâ— could not without presumption expect thâ— accomplishment of that promise And Zach. 8 6. this was the ground of their misbelief which God doth sweetly obviate If iâ— be wonderfull in the eyes of the remnant of thâ— people in these dayes should is also bee wonderfull in mine The last ground upon which Christianâ— dispute the accomplishment of the promises is When in the time between their believing and the accomplishment of the promise they fall into some grosse iniquity 〈◊〉 maketh them exceedingly debate whetheâ— the promise shal be accomplished unto them for since they have transgressed the Covenant
thou art turning unto the right hand or to the left thine ears shall hear a voice behind thee crying this is the way walk in it And it may be clear that our convictions are the accomplishment of promises because it is a work of the Comforter as well to convince Iohn 16.9 as it is for him to make one rejoyce and if a Christian could believe that his challenges were the accomplishment of a promise he might imbrace his challenges he might see the faithfulnesse of God in his challenges and he might see much love in his challenges 2. A Christians crosse is within a promise so that when a Christian meets with such affliction he may sit down and cry out this is the accomplishment of a promise and this is clear from Psal. 89 31 32. wherein in the midst of the promises of â—he Covenant of Grace that promise of visiting their iniquities with rodâ— is put in the bosome of them and from Psal. 119.77 In faithfulnesse hast thou afflicted me Why doth David say in faithfulnesse It was this because his crosse was the accomplishment of a promise and it may be clear also from that word Heb. 12.7 Forget not the exhortation speaking of the crosse the word is Forget not the consolation that speaketh unto you As if the holy Ghost did say crosses do yeeld much consolation as in vers 11. They yeeld the peaceable fruits of righteousnâ—sse And if this were believed that our crosses were the accomplishment of the promises it would help a Christian unto much humble submission and there would not be murmuring under them if once we did believe that they were the accomplishment of a promise Yea there is this advantage further that if we did believe that our crosses were the accomplishment of a promise we would be much in advanceing holinesse under our crosse There is nothing that obstructeth the sweet fruits of righteousnesse under a crosse so much as impatiency and I would say this to commend the crosse a Christian never moveth so swiftly to heaven as when he is under a sanctified crosse a crosse when it is sanctified will prove a Christians motion to Heaven more then ten enjoyments for our enjoyments ordinarily do retard our way as much as further it And there is this Thirdly that is within the promises even your daily food and the hairs of your head the hairs of a Christians head are numbered and within the Covenant So that ye may see what a high respect Christ hath put upon Christians that is clear from that word Psal 111.5 8. He hath given meat unto them that fear Him He will ever be mindfull of His Covenant Our fourth consideration shall be to point out a little these grounds upon which Christ doth delay his accomplishment of the promises It is certain that a Christian is oftentimes put to this Doth his promise fail for evermore and cryeth out Why art thou become unto me as a liar and as waters that fail and the grounds of this delay are these 1. Christ knoweth that a Christian can often better improve the delay of the accomplishment of the promise then he can improve the accomplishment it self we might find this in our experience it being for the most part easier for a Christian to bear his crosses then to bear his enjoyments I think David never had so sweet a time as then when he was pursued as a Partridge by his son Absolon then grace did breath forth most sweetly in his actions but let David be under prosperity and then we see he falleth in the sin of Adultery And therefore never repine when ye are under a crosse for certainly if we had spirituall understanding we would not judge it so great a hazard to be under a crosse as under prosperitie since we have greater strength to bear the one then to endure the other 2. The slothfulnesse of a Christian â—o whom the promises are made this makes the promises to be delayed in their performance as was clear in the people of Israel they are fourty years in a wildernesse before that promise of entering into Canaan is accomplished It was a promise that could have been accomplished in a few dayes and yet because of their sin it was not accomplished for fourty years as ye may see from that word in Numb 14.33 34. 3. The accomplishment of the promises is delayed that Faith may be more put in exercise this is clear from that remarkable word Psal. 105.19 Vntill the time that his word came that is unâ—ill the word of the Lord was accomplished The word of the Lord tried him that is it was the matter of his exercise an exercise espeâ—ially unto Faith for indeed it is much for a Christian to believe upon a word when it is delayed in its accomplishment The fourth ground of delay is that the exercise of prayer may be more and it is certain that the best improvement of delayes is to be much in prayer the promises they do occasion prayer as is clear from Exod. 4. last They believed and bowed down their heads and worshipped and from 2 Sam. 7.27 where the great promises being made to David he cryeth out Therefore have I found in my heart to pray this prayer unto God and it is clear from Psal. 119.49 Perform the word unto thy servant upon which thou hast caused me to hope It is a bad improvement of delayes when we turn impatient and it is a bad improvement of delayes when we quite our confidence Know that promises are accomplished after delayes and they have a luster upon them that may compence all the delay 5. There is this other ground of the delayes of accomplishment of the promises even that the thing that is promised may be more sweet to a Christian when it cometh this is clear from that word of Solomon Prov. 13 12. Hope deferred maketh the heart sick but when the desire doth come it is as a tree of life O but a mercy that cometh to a Christian through a promise it is sweet yea a drink of cold water taken up as the accomplishment of a promise is more sweet then a feast of fat things full of marrow and wine on the lees well refined to take up your bread and your dink as the accomplishment of your promises it would make them refreshfull to you 6. The Lord delayes his promises that a Christian may be more in the exercise of dependency and may be alwayes keeped about the throne A Christian goeth to God from a threefold principle he goeth to God from a principle of Faith from a principle of necessity and from a principle of love but would you know that which putteth the Christian oftenest to God it is a principle of necessity and believe it that if necessity did not drive a Christian unto the foot of the Throne we would seldom go from a principle of love or from a principle of faith And there is this last ground of the delay of the
accomplishment of the promises that the glory of the wisdom of God may appear and the glory of his power in the accomplishment of the promise When the promise is long beneath ground then the wisdome and power of God doth more appear in the accomplishment of that promise And from this I would only say to Christians that are under that exercise complaining of the want of the performance of the promises these few things 1. Believe that the promise shall once be accomplished that though the vision tarry yet at last it shall speak 2. Believe that every hours delay of the accomplishment of the promise hath a sweet design of love there is not one moment of delay but it is for the advantage of a Christian as is clear from that word Rom. 8.28 And 3. that promise that cometh after long delays it hath these three sweet and soul-refreshing attendants 1. It is performed most seasonbly a Christian if he will observe he will see infinite wisdome shining in timeing the accompaniment of the promise to such a particular day a Christian will be constrained to cry out if the promise had been fulfilled before there had been no such Art of wisedome appearing in the performance of it 2. That the promise when it is accomplished will engage a Christian more in the exercise of â—ove than four promises accomplished at a â—hort and smaller time there is nothing that will so inflame the soul with love as to have a promise accomplished after delayes And 3. the promises accomplished after deâ—ayes have much sense waiting upon the perâ—ormance thereof I think hardly a Chriâ—tian ever met with the accomplishment of â— promise after long delay but his soul was made as a watered garden and as springs of water whose waters fail not this promise â—aileth and cometh to a Christian perfumed with love Now we shall shut up our discourse at this â—ime and shall only speak to these six defects of a Christians faith in believing the promiâ—es 1. That our faith is impatient wee â—annot stay upon the promise if it be delayed Hence ye will see that in Scripture ofâ—en patience is annexed to faith which â—peaketh this That it is impossible for a Christian to believe as he ought that wanteth the exercise of patience See Heb. 6.12 Be ye followers of them who through faith and patience inherit the promise And that word â—n the Revelation This is the faith and paâ—ience of the Saints 2. Our faith in closing with the Promises it is most unconstant A Christian when first a promise is born in upon his spirit he will then believe the promise and joyn with it but after six or seven dayes go about he will change his Faith this is remarkably clear from Exod. 4.31 compared with Exod. 6.9 When first the promise cometh to the people of Israel that they shal go out of Egypt it is said of them in the fourth Chapter at the close They believed the Promise and worshipped But look to them in Exod. 6.9 and there ye will see them not believing because of bitterness and anxiety of heart And I will tell you the grounds why our Faith is unconstant 1. Sometimes the reading of a promise to a Christian will be as his savory meat sometimes when a Christian will read one time in the Covenant it will be perfumed with love and his soul will bee transported with joy after it and at another time when he shall read that promise again it will be tastelesse as the white of an egge and as his sorrowfull meat 2. That we are not much in studying the exercise of the thingâ— that are promised which certainly would cuâ— short many of our debates There is this third defect of our Faith That we are not diligent a diligent faith we call this that after a Christian hath believed he would be much in the exercise of prayer for the accomplishment of the promise he would be much in the exercise of meditation to make that promise sweet and lively to him And a fourth defect is this We build our faith more upon Dispensations then upon the Word when dispensations say that which â—he promise saith then we will believe but when dispensation speaketh the contrary language unto the promise then we will reâ—ect our confidence and hope I will tell you two great mysteries of believing it is hard for a Christian to believe when the Commentary seemeth to destroy the Text that is when the Commentary seemeth to declare that the promise shall never be accomplished In 〈◊〉 it is this It is hard to believe when dispensations will say the Word of the Lord will faill and when promises bids you believe 2. It is hard for a Chriâ—tian to take impossibilities in the one hand and the word of promise in the other and â—ay O precious Christ reconcile these two together that impossibilities do not destroy the promise but that the promise may be accomplished notwithstanding of this â— We have this defect of faith amongst us That we build our faith more upon sense â—hen upon the word of promise when a Christian is in a good frame he will believe but when Christ hideth his face he will then give over his hope And lastly there is this That our faith upon the promises is general we believe the truth of the promises but we study not to make a particular application of them I shall not stand long to make any use of what we have spoken Only I would have the Christians of this age and those that are here to go home with this conviction the damnable neglect of believing of the promises A Christian neglecteth these three duties of Religion most he neglecteth the duty of self examining the duty of believing the promises and that noble soul exalting duty of meditation these three duties â— Christian doth so constantly neglect that almost he is above the reach of conviction that he doth neglect them But I would say a word unto these thaâ— are destitute of the Faith of the promises and are strangers unto these blessed things that are recorded within the Covenant And iâ— is onely this doubtlesse ye must believe your senses if ye will not believe his Word It is a question indeed Which of all the senses shall be most satisfied in heaven whether that of seeing when we shall behold the King in his beauty and see him as he is oâ— that of hearing when we shall hear these melodious Halelujahs of that innumerable company which are about the Throne withouâ— any jarring amongst them all oâ— that of smelling when we shall find the sweet perfume of his garments which are perfumed with all the powders of the merchant or that of touching when we find Maries inhibitiâ—on taken off Touch me not and be admitted to imbrace him who is now ascended to his Father Or that of tasting when we shall drink of these rivers of Consolation that shall neuer run dry This I say is indeed a
to be partakers of the blessed Image of Christ ye know not the beauty of holinesse 3. Faith layeth hold upon Jesus Christ â—nd draweth strength and vertue from him for the conquering of lusts and in raising 〈◊〉 up into a blessed conformity unto himself when the Christian is weak Faith is that noble correspondent between that emptiness â—hat is in us and the fulnesse that is in Christ â—aith is that noble correspondent between â—hat weaknesse that is in us and that everlaâ—â—ing strength that is in him Therefore â—here are two noble and excellent counsels â—f Faith First It counsels us not to lean 〈◊〉 our own strength And secondly to â—ave our recourse unto him whose Name is Iehovah that everlasting strength And no doubt if we were more taken up in imploying Christ by faith that prophesie should be accomplished I will make the feeble ones as David and David as the Angel of God and when a Christian is most diffident in himself then God should prove himself to be Almighty and All-sufficient And 4. Faiths influence may be cleared in this that it layeth hold upon the promises and doth believe them and believing of the promises bringeth forth that noble birth conformity to God according to thaâ— word upon which we were speaking 2 Pet 1 4. by believing the promises that is the advantage of it We are by them made partakers of the divine nature 5. Faith also believeth the threatningâ— that are past in Scripture against sin and the believing them hath an undoubted and strong influence upon the attaining and growth oâ— Sanctification Faith strengtheneth a Christian against the committing of iniquity with these two words that word Rom. 6.20 O soul saith faith commit not iniquity foâ— the wages of sin is death and that word Rev 21. last There shall in no way enter into thâ— City any thing that is unclean or that committeth iniquity And be perswaded of it that the faith of the threatnings and of the promises that are in Scripture would be as 〈◊〉 threefold cord not easily broken to restaiâ— you from the acting of iniquity And shall tell you briefly the ground why these curseâ— hearts of ours doth commit iniquity witâ— so little fear and with so much delight it is even this because we believe not the threatnings of God which shall be accomplished in their own season for is it possible that if ye believed that word Rev 21. last That nothing shall enter into the New Ierusalem that defileth or worketh abominations or that maketh a lie that ye durst not for a world adventure upon the committing of iniquity as ye do And I shall only say to such that do undervalue the threatnings of God the day is coming when they shall be constrained to cry out He hath spoken it and he hath done it faithful is he there is not one jot nor title in the word of the Lord that shal fall to the ground And believe it God will be faithful in the accomplishment of his threatnings as he is faithful in the accomplishment of his promises 6. Faith discovereth unto a Christian the noble excellencies and those spiritual dignities that are in that everlasting estate that is provided for the Saints in light Faith as it were carrieth up the soul to the top of Pisgah off which it is admitted to behold the promised land and truely the seeing of these noble things that are provided for the Saints cannot but make them study holinesse since they know that there is an impossibility for one to attain to that estate with ouâ— holinesse because he had said it Without holinesse no man shall see God O then if once ye saw heaven ye would be constrained to walk in that path of Sanctification since it is the glorious way by which ye must walk in through the gates of that blessed City Buâ— ye know not the excellency that is there iâ— is a fancy and notion unto you and that iâ— the ground that ye do not study to conform your selves unto that blessed image of God And I would only ask you this one question Is it possible that such a delusion as this can overtake you as to think that ye who never studied holinesse on earth shall yet enter into heavens gates I know there are some that say in their hearts I shall have peace though I walk in the imaginations of my own heart and many more that suppose that they might fight and overcome that they may quite the estate of nature and be compleat in the estate of grace all in one day But why will ye deceive your selves Can a nation be born in one day Or is there but one step between hell and heaven O remember though nothing be impossible with God yet there was but one thief saved upon the crosse 7. Faith hath influence upon the attaining of holinesse in this respect That it believeth the exceeding great advantages that are promised unto the person that studieth holiness Faith believeth that word Matth. 5.8 Blessed are the poor in spirit for they shall see God Faith it layeth hold upon the truth of the excellent sayings and maketh the Christian endeavour to attain unto a likenesse and conformity with him that so he may be admitted to behold his face for all eternity and to be made like unto him 8. Faith discovereth unto Christians the sinfulnesse of sin that is never done till once they be in the lively exercise of the grace of Faith And I will give you these three grounds why faith compleaty discovereth the sinfulnesse of sin 1. Faith letteth us see the person against whom we commit this sin and that doth exceedingly aggrege sin for when the Christian is admitted to behold God and to see that matchlesse excellency that is in him then saith he what a beast was I to offend such a glorious Majesty as He What a fool was I to kick against the pricks or to enter in the lists with such an infinite God 2. Faith letteth a Christian see these excellent obligations of love that Christ hath imposed upon us Faith letteth us see the ancient and everlasting love of Christ Faith is that grace that letteth us see his sufferings Faith letteth us see all that he hath done for us and this maketh the Christian to cry out Do I thus requite the Lord O foolish one and unwise And no doubt if a Christian were more taken up in the study of this duty he would be lesse in contracting debt and were you but seriously taken up in the study of these two great Registers 1. The Register in which all the infinit acts of love are recorded And 2. That Register in which all your acts of offending precious Christ are written ye would be astonished and ashamed to see so much forgiven you and durst not sin any more there ye would see infinite mercy desiring to rejoyce over Iudgement and there ye would see the spotlesse riches of that transcendent grace that is in Christ.
all times ye people and it is clear from the practice of that precious cloud of witnesses recorded of in Heb. 11. that spent their dayes in imbracing of the Promises But 7. We would have you consider that it is more easie for a Christian to believe spiritual Promises then to believe temporal promises it is easier to trust Christ for eternal Salvation then to trust him for our daily food when we are redacted unto straits and the grounds upon which we assert this may be these 1. Because it is hard for a Christian to believe that Christs death reacheth for the purchasing of temporall promises which more easily he taketh up in spiritual promises for a Christian can hardly believe that such a thing was in Christs intention as to die for his daily food which yet is most certain if we consider it as a special mercy 2. In a Christians believing of spiritual promises there is often some sense and reason that helpeth him to the exercise of Faith at least they presse not the contrary but to believe a temporal promise when a Christian is redacted unto a strait and that he can see no outgate present sense and reason stands upon the top of his Faith and presseth him to dispair As for instance when a Christian is living upon the top of a mountain and knoweth not where to sup at night to believe that there is a promise upon which he may rest that he shall not want his food but if that the Lord had service for him he will provide Here he hath not only reason to dispute against but the strong pinching sense of hunger both crying out How can bread be given in the wildernesse 3. The tentations that assault a Christian to misbelieve upon temporal promises they are more subtile and more con-natural to a Christian then his temptations that assault him in resting upon spiritual promises When a Christian is in straits in the world the temptations that hinder his exercise of Faith they are more consonant to flesh and blood we are ready to yeeld to misbelief then because we think it is rational and speaketh the truth 4. A Christian is often so affrighted by his daily failings or some particular more grosse out-breakings in his life that howbeit he may through grace be helped to believe that the Lord shall make out these promises which concern his eternal salvation and so do him good in the latter end yet may he be sadly perplexed and distrustfull in making use of any particular temporary promise for drawing forth any comfort or encouragement therefrom as to his present exigent because he knoweth that although the Lord doth forgive his peoples iniquities yet may he take vengeance on their inventions Psal. 99.8 and therefore may punish his present failing with the like calamities as he hath done others 5. There is also much of a natural and carnal self love to a present life remaining in the best that we are many times worse to satisfie in our securities for the things of this life then of that which is to come and can more easily trust the Lord for our souls then for our bodies so that though his naked word will sometimes satisfie us for the one yet it will not for the other And the last ground of it may be a Christians unacquaintednesse with that lot of exercising Faith upon temporal promises there being many who think not that there is use for Faith except for Salvation and the things above which maketh his Faith upon these more difficult then upon promises that are spiritual And this may appear most clearly in that we find men more easily bear their spirituall wants even a Christian that is most exercised then they bear their temporal want and more corruption and impatience doth arise from temporal want then from spiritual want 2. Consider That all a Christians duties are turned over into promises there is not a duty that is required of a Christian but it is converted into a Promise Is not Faith a duty 1 Ioh. 3.23 This is his Commandment that ye should believe And is not that turned over in a promise Ier. 3 19. Thou shalt call me thy Father The word importeth not only an act of necessity but of violence thou shalt do it And in the thirteenth of Zechary at the close Thou shalt call me thy Father and so in Ezek. 11.19 Is not mortification a Christians duty Colos. 3.5 Mortifie therefore your members and it is turned over in a promise Ier. 32.28 and Ezek. 36.25 29. where he promiseth that he will purge away all their uncleannesses and it is clear from Micah 7.19 I will subdue said he all thine iniquities it is not said thou must subdue them but I will do it Is not also the knowledge of God a commanded duty and yet it is turned over in a promise in the Covenant of Grace They shall know me from the highest to the lowest neither shall there be need any more that one should say know the Lord for they shall be all taught of me Is not the commandement of fear your duty as is clear from Eccles. 12.13 and yet that is likewise turned over in a promise I will put my fear in their inward parts they they shall not depart away from me So tendernesse is a Christians duty and yet that is turned over in a promise I will take away their heart of stone and give them a heart of flesh And that I may say no more of this look but to these four places and there ye will see almost all duties turned over in promises there is Ier. 31. Ier 32. Ezek 11. and Ezek. 36. ye will see all the duties of the Covenant converted into Promises But may not some say what advantage is there of this much certainly every way That the duties are turned over into promises it may give a Christian hope that he shall once perform these duties Will ye not once be tender Yes certainly because your tendernesse lieth within a promise Will ye not once be much in the exercise of fear No doubt ye will and the ground of it is this because your fear lieth within a promise and so of the rest And 2. There is this advantage of it that all the duties required of a Christian are turned over in promises because by this means a Christian may go to God when he cannot perform such a duty and desire him to fulfill his word and accomplish his promise and so may make use not only of the Omnipotency of God but of the faithfulnesse of God also There is this third Consideration that we would propose that there are some things of a Christian within a promise that he doth not believe to be within it especially these three First the challenges of a Christian are within a promise when ye are convinced that is the accomplishment of a promise this is clear from Isai. 30 21. where convictions and challenges are turned over in a promise When
earth to get a promise and till we were at that that our souls would pursue after them from the one end of the world to the other And for the grounds of this assertion that sensible necessity giveth a right to the promises if ye will look to these greaâ— promises of the everlasting Covenant are they not given to that Christian that is under a need Isai. 55.1 2. and Matth. 11.28 where the great promise of the Gospel 〈◊〉 given out and the invitation of Jesuâ— Christ is unto these that are weary and heavâ— laden Christ would account it an excellenâ— courtesie that ye would not dispute buâ— believe and that ye would look upon youâ— necessities as his call to believe the promise 2. A person that hath a high account of thâ— Promises he hath a right to apply the proâ—mises Let once your soul close with Chriâ—â— by Faith and Love and then you may witâ— boldnesse close with the Promises I conâ—fesse if we were more in believing the proâ—mises we would have a higher and moâ—â—â—full esteem of the Promiser Would yoâ—â—now the reason that Christ is not acounteâ— matchlesse it is because of this our necessities of the promises is not alwayes within our sight and our exercising of Faith upon the promises is not our daily work 3. This looketh like a right to the promise that which is born in upon a Christians spirit when he is near God in prayer and is under most sensible exercise under his own infâ—rmities he hath readily a right to apply that promise As for instance when a Christian is debating himself out of Christ which is but an unpleasant exercise to meet with a promise born in upon their spirit that giveth them some ground of hope that they may apply and rest upon Christ or when a Christian is fainting under affliction and is like to give over to meet with a word of promise born in upon his spirit that doth uphold him in the day of his triall he may probably conclude he hath a right to believe that promise 4 There is that evidence persons that have an high account of the promises they have a right to apply the promises it is an excellent and most concerning work for a Christian to believe the excellency of the promises when he cannot have the actual application of the Promises For when once a Christian cometh to this that the great things of the everlasting Covenant are matchlesse in his eyes then that is the valâ—â— of Achor and a door of hope that ere long Christ will apply them 5. When a Christian hath great delight in the promises when they are sweet to his taste and are the refreshing and rejoycing of his heart that is an undeniable sign that hâ— hath a right to make use of such promises Were your souls never refreshed by readinâ— of the boundlesse Covenant of love anâ— the sweet promises that are in it I woulâ— have Christians marking these promises thaâ— have upholden them in their straits I woulâ— have them marking the promises that havâ— been lively to their souls and say Thâ—â— once was my goodly meet and made me to rejoyce in the house of my affliction and 〈◊〉 would have a Christian marking the time oâ— the accomplishment of the Promises iâ— which he will see infinite wisdome shining iâ— ordering the accomplishment of the proâ—mises to such a time And I would have 〈◊〉 Christian marking the frame of his own spirit when the promises are accomplished as ye will find often in Scripture and by all this ye should find such a reviving anâ— profitable delight in the promises that should give a very full evidence of your righâ— unto them 6. Lastly when a Christiaâ— understraits can receive consolation from no other thing but all prove Physicians of no value and miserable comforters when 〈◊〉 Christian is convinced there is no joy to be had under such a crosse but in the faith oâ— the promises that is an evidence that thâ—â— person hath a right to the promises I would only say this O beloved in the Lord is not this your guilt your undervaluing oâ— the promises and your little exercise oâ— faith I would pose you with this when last studied ye to apply any promise of the Covenant of Grace When last did ye exercise saith upon any of them Shall I tell you what is the practise of the most part of us we study perhaps to apply one promise but for the rest of the promises we lay them aside and do totally neglect them we study to apply the promises of salvation and of having redemption through Christ but for the promises of Sanctification for the promises to help us to perform duties for the promises to support us under the crosse for the promises to comfort us in our way to heaven for promises in reference to all ordinary things we are not much in application of these O but if a Christian were believing the promises he might sit down even while he is here and sing one of the songs of Zion though yet but in a strange land The second thing that I shall speak to upon the application of the promise shall be to propose unto you some rules that ye would make use of in the application of them and â—hall name unto you these First Study these four things one is the â—aithfulnesse and truth of the promises that â—uch a thing is the saying of him that is the faithful witnesse and Amen This was the practice of Paul 1 Tim. 1.15 the way how â—e was brought to make application of the promise was 1. by laying down that conclusion this is a faithfull saying and Rev. â—2 from the beginning to the 6. verse when â—here are great promises made and much â—poken to the commendation of heaven this is subjoyned in the 6. verse These are the faithfull and true sayings of God As if Iohn had said all that I have spoken concerning heaven will be to no purpose except ye believe the truth of the promises and this was the practice of David 2 Sam. 7.28 Thy words are truth O Lord he subjoyned thâ—â— unto the actual application of the promises 2. Study the sweetnâ—sse and excellency of the promises this was the practice of Paul 1 Tim. 1.15 This is a faithfull saying and then he subjoyneth and worthy of all acceptation And this was the practice of David Psal. 119.72 I have esteemed the laws of thy mouth better then thousands of gold and silver O such an opinion to esteem the promises better then thousands of gold It is heterodox amongst the most part of you that prefer the world before the promises of the Covenant and it was his practice vers 103. and vers 162. I rejoyce at thy word as one that findeth great spoil he had an higher account of the Promises then to divide the spoil after war 3. Let the Christian study the necessity that he hath of the promise that there is no way of winning above that
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
3. Faith letteth a Christian see the disadvantages of sin and what woful effects doth follow upon it and this doth exceedingly hold forth the sinfulnesse of sin The second thing that we shall speak to concerning Faiths influence in the attaining Sanctification shall be to enquire a little unto these things that hinder even Believers from attaining this blessed effect of their Faith for some Christians there are that in some respects are taken up in the exercise of Faith making use of Christ for Sanctification and yet their making use of Christ by Faith doth not weaken the strength of their idols at least to their apprehensions neither yet raise them up to a conformity with God so that they are constrained somtimes to cry out I shall once fall by the hand of one of mine iniquities and when they fight and doth not overcome they are at last constrained to say There is no hope The first ground of such a dispensation is That a Christian is not constant in his actingâ— of Faith he will be strong in faith to day and when the morrow cometh he will faint in that exercise and this doth exceedingly interrupt the noble victory of Faith For when faith hath gotten its advantages they lose them through security and negligence that is a command that should be continually obeyed Trust in the Lord at all times and no doubt if a Christian were more taken up in the constant actings of Faith he should sometimes sing that song I trusted in God and I 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 promse Psal. 37.5 should be accomplished to us Trust in the Lord and hee shall bring it to passe Thridly There is a strong heart conjunction and soul union between us and our idols wee are joyned to our idols and therefore we cannot be easily divorced 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 wee should then bee heard with greatest earnestnesse to cry forth O blessed bee 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 Acts 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 his 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 oftenimes 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 sometimes his hearâ— will cry mortifie such an idol and yet hiâ— 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 oâ— 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 haâ—e evil as ye would do hell that is have perfect hatred to sin O to hate iniquity as much as hell a and joyn that word Eph. 5.11 Reprove the unfruitfull works of darknesse or as the word may be rendered Make out by unanswerable arguments to your tentations that you cannot imbrace the unfruitfull works of darknesse convince your tentations that ye cannot do it As we suppose it was a noble arguing of Ioseph when he was tempted How shall I do this he put the tentation as it were to it O tentation give me ouâ— ground why I should commit such an iniquitie And certainly if we were thus reasoning with our tentations they should flee before us But the truth is we imbace the desire of our tentation upon implicite faith It is a sad regrate and yet I may utter 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 setteh forth and yet we constantly 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 undissolvable 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 diguity 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 not 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 it keepeth in the life of Faith Prayer it is that grace that must act mutually with faith in accomplishing that blessed work of Sanctification and if we prayed more and believed more then we should have more to speak concerning the victory over our lusts When was it O Christian and expectant of heaven that yee was constrained to put up an Ebenâ—zer and cry forth Hitherto hath the Lord helped mee When was it O Christian and expectant of heaven that ye was put to cry forth God hath arisen and mine enemies are scattered before my face I will tell you what is your practice ye make such a covenant with your idols as Nahash did with the men of Iabesh Gilead 1 Sam. 11.2 3. your lusts desire to
thy self be what thou art in Christ and not be what thou art in thy self yea I would say this to thee by the way when thou meeâ—est with tentations that put thee to dispute thy interest do but send them to Christ to get an answer and say O precious Christ answer this tentation for this is Christs way with the soul the Law must bring us back to Christ and Christ must â—enâ— us back to the Law and deliver us over to it not to the condemning power of it as before but the directing and guiding power of it as a rule of holinesse so that a Christians whole life must be a sweet and constant travelling between Christ and the Law when thou hast broke the Law flie unto Christ to take away thy guilt and when thou hast closed with Christ come running out again in his strength to perform the Law The fourth mistake is that Christians judge of their estate by the measure of their graces more nor by the sincerity of them some Christians if they finde not love in such a degree and if they finde not repentance in such a degree immediately they begin and raze the foundations and do call their enjoyments delusions and their faith presumption and their mortification hypocrisie but I must say this to thee we should not onely weigh our graces in the ballance but try them also by the touch-stone for the smallest piece of gold is gold and the least degree of faith is alike precious faith with that the Apostles themselves had The fifth ground of mistakes among Christians is this That they compare themselves more unto the Saints then they judge of themselves by the Word O saith one if I were like David I would believe but I am not like David nor Iob nor Hezekiah and therefore there is none of the Saints to which I should go and if I should call there is none to answer and why then should I believe I would onely say to thee whose objection that is it is even Davids objection Psal. 22.5 6. Our father 's trusted in thee O they were excellent men But what a man am I A worme and not a man and yet he was put from that objection and I would say this Are yee below him In what I hope yee are not below David in necessity Now though ye be below him in grace if ye be not below him in necessity yee have so much the more right to believe for as wee said before necessity giveth you a right and the more necessity the greater right to believe The sixth ground is That Christians judge of their estate by Christs part of the Covenant and not by their own rather examining themselves by what Christ hath promised to do for them then by what is left to them to do which thing if it were headed would put a close to many of our mistakes and disputings Having now laid out some mistakes upon either hand the next wee would do iâ— to propose some considerations to presse you to guard against these mistakes especially the first And the first consideration is That mistakes about one interest in Christ and assurance is a most universal and popular evil it is not one of a â—â—y nor two of a family but many are mistaken in their interest in Christ that word Prov. 30.12 There is a generation that are pure in their own eyes and yet is not cleansed from their iniquity it is not one or two that are under this mistake but it is a generation And I suppose there are many of us we are of this tribe and generation Matth. 7.22 Hee saith many in that day shall say unto mee Lord Lord and have wee not prophesied and yet hee shall say unto them I know you not Since it is so universal a mistake I intreat you be much in the search of your selves search your own selves Certainly I think if there were but within this Church one that were under this mistake it should put us all to this Master is it I Master is it I but how much moâ—â— since there is a generation of mistakers should it not be our exercise every day to cry out is it I. The second consideration is That as it is a most universal so also it is a most irrecoverable mistake if ye mistake about this your being in Christ there is no making up of that mistake if once yee passe the borders of Time with this lie in your right hand I am in Christ there is no hope of recovery eternity will cut off accesse to make up that mistake I intreat you go not down to your grave with this I am in Christ when yet Christ may say I know you not I believe it if ye could have a testimonial subscribed by the hands of all the most eminent and tender Christians that ye have known that yee are indeed a Saint aâ—d if all the Ministers that ever you spoke to should praise you in the gate and declare you to be a son and daughter of Abraham yet when you shall bring up your testimoniall to Hevean and the Father shall read it and shall ask you where is my Sons Name if that be not there it will certainly be rejected and cast over the bar Thirdly It is a soul destroying delusion this mistake about ones interest in Christ is the very ruine of their immortal soul according to that word Isa. 44.20 A deceived heart hath led them aside and what is the fruits of it so that he cannot deliver his soul and by consequence it may be said that they destroy their soul I believe it there are many that go to hell in a chariot of delusion we know some Christ guideth to Heaven by the gates of hell and letteth them not see life till they be in sight of hell but it is true also there are others whom the devil guideth to hell by the very borders of Heaven he maketh them believe they are dwelling in the gate of Heaven all their dayes and yet at last they are thrust down to these habitations that are prepared for the devil and his angels Fourthly If once a person be mistaken about their interest in Christ they will have these three notable disadvantages attending upon them 1. As long as he is under this mistake he is without all reach of profiting by the Ordinances for when he heareth preaching he will apply promises when he should apply threatnings and upon the other hand apply threatnings when heâ— should apply promises and so that which should be his medicine becometh poison to him 2. As long as he is under this mistake it maketh him that he cannot pity nor have compassion upon himself that though he be the most suitable object of compassion yet he knows not what it is to weep over his own ruine 3. Readily all his graces are but delusions all his good motions are but flashes and all his mortification counterfeit and all his tendernesse is but the mother of
thing concerning the promises holden forth in the verse is the property of the promise and they are these four 1. That the promises are free holden forth in that word Whereby are given unto us all the promises of the everlasting Covenant are gifts and not debt There is that second property of the promises that they are unchangeable holden forth in that word Given the gifts and calling of God being without repentance And the third property of the promises was That they were exceeding great And the fourth That they were exceeding precious The third thing concerning the promises holden forth in the words is the advantageâ— that floweth to a Christian by the promiseâ— that by them they might be made partakers oâ— the divine nature And the last thing concerning them was that time when the promises were especially accomplished it was then when we had escaped the pollutions of the world througâ— lust Now as for the first thing to wit the fountain original and rise of the promiseâ— which is Jesus Christ By whom In speakinâ— unto this we shall speak a little unto thesâ— two 1. In what respects Christ may bâ— said to be the fountain and original of thâ— promises and we conceive he may be saiâ— to be so First Because he purchased thâ— promises unto us by his own precioâ— bloud There is not a promise in all thâ— everlasting Covenant but it is the price 〈◊〉 the bloud of the Son of God this is clear 〈◊〉 Ephes 2.12 13. where speaking of the Geâ—â—tiles that they were strangers unto the Coâ—venant of promise he setteth down in thâ— 13. verse the way by which they werâ— brought near unto the Covenant and had â—ight unto it it was through the bloud of his â—rosse and it is clear in Ephes. 3.9 that the promises of the Gospel were given unto us in him that is through the purchase of him â—nd his merits and 1 Pet. 1.19 where we are said to be bought by his bloud for the promise of Redemption was the price of â—loud Secondly Christ may be said to be â—he fountain of the Promises in this respect â—hat hee is the Person unto whom the promises of the Covenant are first made and â—hrough him are made over unto us this is clear in Gal. 3 16. the promises were given unto Abraham not unto many seeds but as â—nto one that is Christ and it is clear from 2 Tim. 1.9 where the promises of Grace â—nd Salvation are said to be given unto us in â—im before the world was made It is true â—hat the promises are not given to Christ considered only as the Son of God for so he had no other relation to us then the Faâ—her of the holy Ghost but yet they are first made to him as the Mediator and head â—f his Church and as that blessed Dayes man â—nd King of Saints and the Great Lord â—eeper of all the Rights of the young heirs of Glory And we all receive of his fulnesse and grace for grace Thirdly There is this â—espect in which Christ may be said to be â—he fountain of the promises that he it is â—y whom we have a right unto all the promises this is clear â— Cor. 3.12 13. where â—hese two are conjoyned yee are Christs and â—hen all things are yourâ— If once a soul close with Christ in the Covenant of Promise there is not one promise in Scripture but he may write this superscription abovâ— it This is mine this is mine Fourthly Christ may be said to be the fountain of thâ— promises in regard that he is the Person thaâ— applyeth the promises and maketh us tâ— rest upon them and to believe them thiâ— David did acknowledge Psal. 119.49 Reâ—member thy word unto thy servant upon whicâ— thou hast caused me to hope as if David said I had never believed a promise except thoâ—â— hadest caused me and it is clear Ephes. 2.8 where faith is called the gift of God eveâ— faith to believe the promises it is the royâ—â— donation and gift of Christ. Fifthly Hâ— may be said to be the fountain of the proâ—mises in that he qualifieth us for the accomâ—plishment of them Christ giveth us strengtâ— to obey the condition that is annexed to thâ— promise and Christ he infuseth habituaâ— grace in us by which we may be helped 〈◊〉 exercise faith upon the promises so thâ—â— grant all the Scripture were promises yâ— if Christ did not help us we would never beâ—lieve a promise and there would never a proâ—mise be accomplished unto us Sixthly The last respect in which Christ may be saiâ— to be the fountain of the promises is Thâ—â— all the promises of the everlasting Covenanâ— they have their accomplishment throgh hiâ— according to that word 2 Cor. 1.20 All 〈◊〉 promises of God are in him yea and in him Ameâ— so that ye are to blesse Christ not only foâ— the giving of the promises but for the accomâ—plishment of them also That which secondly we shall speak to from this that Christ is the fountain of the promises shall be to presse upon Christians these three excellent and soul concerning duties The first That they would not have a light account of the promises since they are rivolets and streams that flow from that blessed Ocean O but if a Christian did believe that the promise that he hath for his daily bread it was bought with the blood of the second Person of the blessed Trinity would he not have an high account of that promise And let me tell you it is impossible for the promises to be in high account with you till once ye reduce them unto their â—ise and to their fountain but once know that all the promises are sweet streams of â—ove that have run through the heart of precious Christ and from thence they have â—lowed unto you and then when this is beâ—ieved how shall ye sit down and comfort your â—elves in the promises and rejoyce exceedingâ—y in them The second duty that we presse upon you â—rom this is That since Christ is the founâ—ain and original of the Promises be much 〈◊〉 the application of the Promises And â—ere I shall speak a little upon these three â—hings 1. A little unto the evidences and â—arks of those that have a right to apply â—he promises and shall only name unto you â—hese few The first is to be a person under â—onvictions of sensible need and necessity of â—uch a promise have ye convictions of such 〈◊〉 necessity Then from that ye may infer I have a right to the promises and are not these glad tidingâ— I know there are some that are under such convictions of their sin thaâ— they think it boldness to apply the promises But I would say this unto you that if yâ—â— were under sensible convictions of your lostnesse ye would give a world for an hair oâ— a promise whereby to hang believe it the exercise of misbelief is never at its height till we would be content to dig through the