the fulness that is in Christ Faith is that noble correspondent between that weaknesse that is in us and that eâ—erlasting strength that is in him Therefore there are two noble and excellent counsels of Faith First It counsels us not to lean to our own strength And secondly to have our recourse unto him whose Name is Jehovah that everlasting strength Anâ—â— doubt if we were more taken up in impâ—â—ing Christ by faith that prophesie should accomplished I will make the feeble one David and David as the Angel of God 〈◊〉 when a Christiian is most diffident in himâ—â— then God should prove himself to be Almiâ—â—ty and All-sufficient And 4. Faiths influence may be cleaâ—â— in this that it layeth hold upon the pâ—â—mises and doth believe them and believâ—ing of the promise bringeth forth that noâ—â—â— birth conformity to God according to thâ— word upon which we were speaking 2 Pâ—â— 1.4 by believing the promises that is the advantage of it We are by them made partâ—kers of the divine nature 5. Faith also believeth the threatnings that are past in Scripture against sin and the believing them hath an undoubted and strong influence upon the attaining and growth of 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 for the wages of sin is death and that word Rev. 21. last There shall in no way enter into that 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 a threefold cord not easily broken to restraâ—â— you from the acting of iniquity And shall I sell you briefly the ground why these cursâ— hearts of ours doth commit iniquity wiâ—â— 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 Jerusalem that defileth or worketh abominations or that maketh a lie that ye durst for a world adventure upon the committing of iniquity as ye do And I shall onely 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 and faithfull is he there is not one jot nor title in the Word of the Lord that shall fal to the ground And believe it God will be faithfull in the accomplishment of his threatnings as he is faithfull 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 without 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 〈◊〉 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 in to 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 Paith it layeth hold upon the truth of the excellent sayings and maketh the Christiaâ— 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 thâ— sinfulnesse of sin this 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 compleatly 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 â—ency desiring to rejoyce over judgement and â—here ye would see the spotlesse riches of â—hat transcendent grace that is in Christ 3. Faith letteth a Christian see the disadvâ— tages of sin and what wofull effects doth 〈◊〉 low upon it and this doth exceedingly hoâ— forth the sinfulnesse of sin The second thing that we shall speak concerning Faiths influence in the attainâ—â— Sanctification shall be to enquire a little 〈◊〉 to these things that hinder even Believâ— from attaining this blessed effect of thâ— Faith for
dependency and may 〈◊〉 wayes keeped about the throne A Câ—â— an goeth to God from a threefold priâ—â— he goeth to God from a principle of 〈◊〉 from a principle of necessity and frâ—â— principle of love but would you 〈◊〉 that which putteth the Christian often 〈◊〉 God it is a principle of necessity anâ— lieve it that if necessity did not drive a 〈◊〉 stiun unto the foot of the Throne we wâ—â— seldom go from a principle of love or 〈◊〉 a principle of faith And there is this ground of the delay of the accomplishmâ—â— the promises that the glory of the wisdâ— of God may appear the glory of his pâ— in the accomplishment of the proâ— When the promise is long beneath groâ— then the wisdom and power of God 〈◊〉 more appear in the accomplishment of 〈◊〉 promise And from this I would only 〈◊〉 to Christians that are under that exerâ— compleaning of the want of the performâ— of the promises these few things 1. 〈◊〉 lieve that the promise shall once be acâ— plished that though the vision tarry yet aâ—â— it shall speak 2. Believe that every hâ— delay of the accomplishment of the 〈◊〉 mise hath a sweet design of love theâ— not one moment of delay but it is forâ— advantage of a Christian as is clear from 〈◊〉 word Rom. 8.28 And 3. that proâ— that cometh after long delayes it hath 〈◊〉 three sweet and soul-refreshing attendâ— 1. It is performed most seasonably a 〈◊〉 â—tian if he will observe he will see inâ— â—sedom shining in timeing the accomplishâ—â—nt of the promise to such a particular â—y a Christian will be constrained to cry â—â—t if the promise had been fulfilled before â—ere had not been such arte of wisdome â—pearing in the performance of it 2. Thâ—â—â—e promise when it is accomplished wâ—â—â—â—gage a Christian more in the exercise of â—ve than four promises accomplished at a â—ort and smaller time there is nothing â—at will so inflame the soul with love as to â—â—ve a promise accomplished after delayes â—nd 3. the promises accomplished after â—layes have much sense waiting upon the â—rformance thereof I think hardly a â—hristian ever met with the accomplishment â—f a promise after long delay but his soul 〈◊〉 as made as a watered garden and as springs 〈◊〉 water whose waters fail not this promise â—ileth and cometh to a Christian perfumed â—ith love Now we shall shut up our discourse at â—is time and shall only speak to these fix â—fects of a Christians faith in believing the â—omises 1. That our faith is impatient â—e cannot stay upon the promise if it be deâ—yed Hence ye will see that in Scripture â—ten patience is annexed to faith which â—eaketh this That it is impossible for a â—hristian to believe as he ought that wantâ—h the exercise of patience See Heb. 6.12 â—e ye followers of them who through faith and â—tience inherit the promise And that word 〈◊〉 the Revelation This is the faith and paâ—â—ence of the Saints 2. Our faith in closing with the Promises it is most unconstant 〈◊〉 Christian when first a promise is born in 〈◊〉 on his spirit he will then believe the pâ—mise and joyn with it but after six or ven dayes go about he will change 〈◊〉 Faith this is remarkably clear from Eâ—â— 4.31 compared with Exod. 6.9 Wâ— first the promise cometh to the people of â—rael that they shall go out of Egypt it is 〈◊〉 of them in the fourth Chapter at the clâ—â— They believed the promise and worshippâ— But look to them in Exod. 6.9 and therâ— will see them not believing because of 〈◊〉 ternesse and anxiety of heart And I 〈◊〉 tell you the grounds why our Faith is 〈◊〉 constant 1. Sometimes the reading oâ— promise to a Christian will be as his saâ— meat sometimes when a Christian will 〈◊〉 one time in the Covenant it will be 〈◊〉 fumed with love and his soul will be trâ— ported with joy after it and at another 〈◊〉 when he shall read that promise again it 〈◊〉 be tastelesse as the white of an egge and as sorrowfull meat 2. That we are not mâ— in studying the exercise of the things 〈◊〉 are promised which certainly would 〈◊〉 short many of our debates There is 〈◊〉 third defect of our Faith That we are 〈◊〉 diligent a diligent faith we call this 〈◊〉 after a Christian hath believed he woulâ— much in the exercise of prayer for the complishment of the promise he wouâ—â— much in the exercise of meditation to 〈◊〉 that promise sweet and lively to him 〈◊〉 a fourth defect is this We build our 〈◊〉 â—ore upon Dispensations then upon the Word when dispensations say that which â—e promise saith then we will believe but â—hen dispensation speaketh the contrary â—nguage unto the promise then we will reâ—ct our confidence and hope I will tell â—ou two great mysteries of believing It is â—ard for a Christian to believe when the â—ommentary seemeth to destroy the Text â—at is When the Commentary seemeth to â—clare that the promise shall never be acâ—â—mplished In sum it is this It is hard to â—â—lieve when dispensation will say the Word 〈◊〉 the Lord will fail and when promises â—ds you believe 2. It is hard for a Chriâ—â—an to take impossibilities in the one hand â—d the word of promise in the other and 〈◊〉 O precious Christ reconcile these two â—â—gether that impossibilities do not destroy â—e promise but that the promise may be complished notwithstanding of this We have this defect of faith amongst us â—at we build our faith more upon sense â—en upon the word of promise when a â—ristian is in a good frame he will believe â—t when Christ hideth his face he will then â—e over his hope And lastly there is this â—at our faith upon the promises is general 〈◊〉 believe the truth of the promises but 〈◊〉 study notto make a particular applicatiâ—â— of them I shall not stand long to make 〈◊〉 use of what we have spoken Only I â—â—uld have the Christians of this age and â—se that are here to go home with this â—viction the damnable neglect of believing of the promises A Christian negleâ— these three duties of Religion most 〈◊〉 glecteth the duty of self-examining theâ— of believing the promises and that noblâ— exalting duty of meditation these threâ— ties a Christian doth so constantly neglect almost he is above the reach of convicâ— that he doth neglect them But I would say a word unto these are destitute of the Faith of the promise are strangers unto these blessed thingâ— are recorded within the Covenant Aâ— is onely this doubtlesse ye must bâ— your sences if ye will not believe his Wâ— It is a question indeed Which of alâ— senses shall be most satisfied in heaven â—ther that of seeing when we shall behâ—â— King in his beauty and see him as he is 〈◊〉 that of hearing when we shall hear thesâ— lodious Halelujahs of that innumerable pany which are about the Throne wiâ— any jarring
policy may move in one orb and sphere with piety and the one is not contrary to the other in some case 3. This shineth in that discourse even the spiritual boldnesse Paul had in giving an excellent confession of his faith and the declaring him to be God even Jesus Christ in whom he did believe Christ witnessed a glorious confession before Pontius Pilat for him and he would witnesse a glorious confession before Agrippa for Christ that since Christ had not denied him in that notable day he would not now deny precious Christ in this day and this is from the beginning and all alongs Lastly This shineth in the words that Paul doth set forth the matchlesse freedom and unspeakable riches of Christ not only toward himself in that he did cast the lot of everlasting love toward him but likewise toward the Gentiles to whom he was sent as a Preacher and that he did gloriously condescend to visit the dark places of the earth and to have the morning star and the day spring from on high arising on the habitations of cruelty And in this verse which we have read you 〈◊〉 behold these five glorious ends of the preâ—â—ing of this everlasting Gospel for atâ—â—ing of which Ministers are made instments under God The first is to open 〈◊〉 eyes of the blind which in short is even thâ— to give those that are ignorant of God 〈◊〉 spiritual knowledge of the deep mysteries the Father and of the Son So that froâ— this ye may see that the Gospel hath a kiâ—â— of omnipotency in producing effects aboâ—â— the power of nature The second we maâ—â— see in these words to remove them from darâ—nesse to light Which importeth these twoâ— 1. The removing of persons from an estate of excellent joy 2. The removing of persons from an estate of iniquity unto an estâ—â— of holinesse darknesse in Scripture pointing out sin and light in Scripture pointing out holinesse 3. The bringing us from under the power of Satan unto God the making a blessed exchange of captivity and bondage that these who were under the captivity of Satan may be under the captivity of Love that those who were under the bondage of sin may be under the sweet obedience of Christ whose yoke is easie and whose burden is light Marth 11.30.4 That persons may receive the remission of sins and the for givenesse of their iniquity This is the greâ—â— voice of the Gospel come to a crucifiâ—â— Christ come to a pardoning Christ comâ—â— to a glorified Christ Christ hath the pardoâ—â— of iniquity in his one hand and riches 〈◊〉 himself in the other and these are the greâ—â— motives by which he studieth to perswaâ—e us to come And the last is in the close of the verse that persons may receive foregivenesse of sins and inheritance among them which are sanctified by faith that is in me that is that they may have a share of that glorious mansion of that excellent Kingdome that Christ hath purchased and hath gone before to prepare And withall in this verse as the words are set down ye may see the excellent and orderly methode that the Gospel keepeth in conquering souls and you may see these excellent allurements these perswasive arguments that Christ holdeth forth to conquer you as it were Christ cometh not unto us cloathed with the robes of Majesty but clothed with the robes of Love and advantage knowing that in this posture he shall most gain upon our hearts Now in speaking unto that last end of the preaching the Gospel we shall only according to our present purpose take notice of this one thing from it not intending to prosecute it as it is an end of the Gospel but as a property of Faith and it is that Faith in Jesus Christ hath a noble and excellent influence upon the growth of Sanctification and the attaining of holinesse they are sanctified saith he through faith in me We shall noâ— stand long to clear this unto you it is evident from Act. 15.9 where the Apostâ— telleth us of purifying their hearts by faith And likewise 1 Tim. 1.5 where a purâ— heart and faith unfeigned they are ioyne and linked together As likewise 1 Joâ— 3.3 Every man that hath this hope in him 〈◊〉 purifieth himself All the Graces of the Gâ—â—spel they are linked together by a golden 〈◊〉 unseparable chain so that he that obtaineâ— one he shall obtain all yea more all thâ— graces of the Gospel they have a mutual inâ—fluence upon one anothers growth so thaâ— we may compare them unto Hypocrates twiâ—â— of whom it was reported that they diâ— laugh and weep together and they did grow together even so when one grace doth rejoyce the rest doth rejoyce with it and when one grace doth mourn the rest doth also mourn with it and when one grace doth grow the rest of the graces of the spirit they do likewise grow apace There are only three particulars that we shall insist a little upon First We shall shew you how faith hath influence upon the attaining of Sanctification and this we make clear unto you in these respects 1. In that it discovereth to the soul that matchless excellency that transcendent beauty and that surpassing comelinesse that is in Christ which sight doth exceedingly perswade the soul to draw that conclusion What have I to do any more with idols A glorious sight of Christ and acquaintance with him maketh us lose our acquaintance with our idols and when once we are united unto Christ by faith we break that union we had with them And indeed the want of the knowledge of that excellent comelinesse that â—s in Christ and of love to him is the great occasion that the poorest dieries and idols in the world taketh up your hearts did ye but once see him who is that glorious Son of righteousnesse ye would be forced to put in your Amen unto that excellent confession of Faith Eccles 1.2 Vanity of vanities and all is but vanity and vexation of spirit 2. In that it is the grace that discovers unto a Christian the spotlesse holinesse of Christ Faith doth not onely discover the beauty of Christ but likewise his holinesse and this doth make the soul fall in love with that excellent thing Sanctification It is recorded amongst the first steps to sin and misery that we desired to be as Gods knowing good and evil but certainly it is among the first steps to life and happinesse when the soul desireth to be holy as he is holy And I suppose this is the great ground that ye are not much endeavouring a blessed conformity to God and to be partakers of the blessed Image of Christ ye know not the beauty of holinesse 3. aith layeth hold upon Jesus Christ and draweth strength and vertue from him for the conquering of lusts and in raising us up into a blessed conformity unto himself when the Christian is weak Faith is that noble correâ—pondent between that emptiness that is in us and
GREAT AND PRECIOUS PROMISES OR Some Sermons concerning the Promises and the right application thereof Whereunto are added some other concerning the usefulness of Faith in advancing Sanctification As also three more concerning the Faith of Assurance By Mr. ANDREW GRAY late Minister of the Gospel in Glasgow All being revised since his death by some friends The third Impression carefully corrected and amended 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God Edinburgh Printed by a 〈…〉 Stationers Anno Dom. 〈…〉 To the Reader Christian Reader ALthough upon some considerations these following Sermons have been keeped back till now and have waited the vacanâ—y of the Presse from other things yet was it at first intended the connexion of the purposes so requiring â—at they should have come forth assoon as some â—her of this precious Author which we did â—â—merly publish And therefore in the Preâ—â—â—ce which we then prefixed we did relate to â—â—th and gave the Reader such advertiseâ—â—nts as we conceived necessary concerning â—e one as well as the other So that we have â—â—hing to do at present but to put this little â—â—â—ece into thy hands commending it to thy seâ—us thoughts and the Lords blessing upon â—n Neither shall we use many words 〈◊〉 〈◊〉 purpose Only we find some help 〈…〉 â—o thee in three most weighty and 〈…〉 â—â—ts of Christian Religion 1. 〈…〉 lively exercise of faith thou may apply tâ—â— great and precious Promises 2. How by faiâ—â— thou may advance the work of Sanctification And 3. How thy faith may grow up unto assâ—rance Of all which we may truely say that 〈◊〉 thing can more seasonably take up the thought nor bring more advantage to the souls of tâ— Lords people in these times O how necesâ—ary is it in such troublsome dayâ— to learn how through Faith and Patience wâ—â— may inherit the Pâ—omises and now whâ— our strong corruption hath in a manner neceâ—tate the wise Physician to mix unto us so bitâ— a cup and give so strong a potion in what fainting and swouning condition must we be by the two immutable things in which iâ— impossible for God to lie we receive not aâ— the strong consolation Again when profanity and ungodlinâ—â—â— hath so abounded in these Nations tâ— from the top of the head to the sole of 〈◊〉 foot there is no soundnesse but wound and bruises and putrifying sores Aâ— when the corruptions of the Time like the sâ— of Zerviah are grown too strong even the Davids who are amongst us What shoâ— we study with more earnestnesse then to 〈◊〉 â—â—â—rifie our hearts by faith and by havâ— these promises to cleanse our selves 〈◊〉 all filthinesse of the flesh and spirit â—â—fecting holinesse in the fear of the Loâ—â— 3. When the Lord hath remoâ—ed us so far fâ— peace that the souls of many have even foâ— prosperity and the multiplied changes revolutions in our dayes hath so clearly demonstrate the instability of all sublunary glory and so convincingly taught us that this is not our rest Vndoubtedly it is time to look for â— city that hath foundations and to give all diligence to make our calling and election â—ure The subject then is usefull As to the manner of handling it It is true much accuracy and neatnesse is not to be expected in any work of this nature being only the hasty gleanings of a Church Writer And as to livelinesse and power though it be as easie to draw a picture with the heat and motion of a living man as to Write or Print â—hese lively motions of the Spirit which do often accompany the Lords Messengers in Preaching and in an eminent measure were also let out upon this blessed Author yet we suppose thou will find the matter most seriously and feellingly spoken unto as from a heart which believed and therefore spake Yea both conceptions and expressions savouring much of an exercised spirit not only much taken up in communion with God within it self but even thirsting also and panting for the salvation of others nay in some measure travelling in birth till Christ might be formed in them Oh that more of this holy zeal and fervency might accompany this great measure of light and knowledge in the mysteries of the Gospeâ— that the Lord hath graciously bestowed both 〈◊〉 Pastors and People in this generation thâ— once again we might see as in the dayes of John Biptist the Kingdome of Heaveâ— suffering violence and the violent taking by force And that the blessed Spirit by same gracious operations may so warm 〈◊〉 inlarge thy soul in the use of this and all otâ—â— means for thy eternal Salvation is and shâ—â— he the sincere desires of Thy servants foâ— Christs sake Robert Traill John Stirling Great and precious Promises SERMON I. 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 MAy we not truely say that if ever the Christians who live in those dayes shall be advanced to stand within the holy place and â—hall inherit everlasting life all these are â—ow before his Throne may lay aside their â—arps and give us leave to sing Will it not â—e a mysterie suppose ye unto heavenly â—noch that spent so much of his time in comâ—union and fellowship with God wâ—â—â—e shall behold such Christians within 〈…〉 â—â—erlasting rest that have spent so 〈…〉 â—heir time in corresponding with 〈…〉 it not be a mysterie unto believing Abrahaâ— when he shall behold such misbelievers suâ— disputers of the promises of God advanâ—â— to reign with Christ Will it not be a â—â—stery unto wrestling Jacob when he shâ—â— behold these Christians once crowned wâ—â— immortall glory that did so little know wâ—â— it was as Princes to wrestle with God 〈◊〉 they did prevail Will it not be a wondâ— to patient Job when he shall behold suâ—â— impatient Christians as we have been enâ—â—ing into that blessed place of repose Wâ— it not be a mystery unto holy David whâ— he shall behold such unmortified Christiâ—â— entering within that City into which 〈◊〉 unclean thing doth enter Will it not bâ— mystery unto tender Josiah to behold sâ— Christians as we are that have our heaâ— dying as a stone within us entering iâ— Heaven Will it not be a mysterie unto 〈◊〉 right Nathaniel to behold such hypocâ—â—call Christians as the most part of us are â—â—tering within the holy place and to 〈◊〉 those that have been cloathed with hypoâ—sie and guile now câ—oathed with the râ—â— of immortal Glory And will it not 〈◊〉 mysterie unto self denied Paul when shall behold so proud and selfish Christian enter into Heaven Give me leave to this go where we will we shall be mâ— lesse and singular for if we shall go 〈◊〉 eternity of pain we shall be the grâ—◠〈◊〉 unto the
Mal. 2.2 I will curse your blessings And the last word that I would say to this is That a Christian who believeth the promises notwithstanding that dispensations seem to contradict it that promise shall be made most refreshful unto his spirit when it is accomplished O but a Christian that never had much jealousie nor much staggering about the accomplishment of the promise when it cometh it will be most refreshful unto him And believe it there is not one hours entertainment of jealousie about the accomplishment of the promise but it will impare the sweetnesse of the promise when it is accomplished except so far that the transcendant and free love of Christ is seen in the accomplishment of them notwithstanding of our misbelief The last rule that I shall offer a Christian in his application of the promises when ye meet with objections that ye cannot answer but they do silence you I will tell you whaâ— ye should do with them misken these obstructions and lay them by This was thâ— practice of believing Abraham Rom. 4.9 He considered not his own body being weak anâ— the deadnesse of Sarahs womb The wealâ—nesse of his own body and the deadnesse oâ— Sarahs womb were so strong objections 〈◊〉 the way of the accomplishment of the prâ—mises that he could not answer them anâ— the way he taketh to refute them was Hâ— did not consider them as it were he forgâ—â— those objections and went about his duty The third thing that we shall speak to 〈◊〉 relation to the application of the promisâ—â— shall be somwhat for helping a Christian thâ— is standing at too great a distance to get thâ— promises applied First A Christian would be much in tâ—â— study of these experiences of the faithfulneâ—â— of God and what others have met with When ye begin to apply a promise ye maâ— be helped in the Faith of applying promise by beholding these great records of the faithfulnesse of God that are extant This wâ—â— the way the Angel took with Mary Luk. 〈◊〉 36. where helping her to believe that prâ—mise that of her should be born the Messiaâ—â— this is the way that he strengthened heâ—â— Thy cosin Elizabeth is now with childe 〈◊〉 hath gone six moneths even she that was callâ— barren And I shall onely name these 〈◊〉 places in Scripture which may help you â—â—ceedingly and strengthen you to believe 〈◊〉 promises upon this account There is that word in Exod. 12.41 and 51. It is a most remarkable saying At the end of the four hundred and thirty years on that same very day there was not one day misled after the time that was set was accomplished In that same very day they came out and this is marked in ver 51. again And there is that word 1 King 8.56 where Solomon when he is singing most sweetly to God he taketh an observation of this Loe saith he there hath not failed one word that God hath spoken to you by his servant Moses Secondly Ye would be much in the consideration of your own experiences that you have in the accomplishment of promises formerly This was Davids way that he took to strengthen himself to believe the promise He that hath delivered me from the rage of the Lion and the paw of the Bear he will deliver me from this uncircumcised Philistine 1 Sam. 17.35 and 37 46. And this was the practice of the Apostle Paul 2 Tim. 4.17 18. God hath delivered me from that cruel lion And from thence he subjoyneth And the Lord will deliver me from every evil work And this was his practice 2 Cor. 1.10 where these three are sweetly knit together God hath delivered me he doth deliver me and he shall deliver me There is not one experience of this kind but it preacheth that unto you O believe the promise and do not call in question his faithfulnesse Thirdly There is that help that 〈◊〉 study much the excellency of the promiseâ— that is the most noble and excellent way 〈◊〉 move you to apply the promises accordinâ— to that word Psal 119.111 I have maâ—â— thy testimonies my heritage for ever and thâ— ground of it is that Because they are the râ—joycing of my heart The sweetnesse of thâ— promises would engage our heart to appâ—â— them And there is that fourth help A Christ an would study the omnipotency of God that so he may be helped to believe aâ—â— apply the promise This is clear in Zeeâ— 12.1 where God going to passe many excellent promises he ushers in that discourâ— with high and majestick descriptions of hâ— power in that he streatcheth forth the heaven and layeth the foundation of the earth aâ—â— formeth the spirit of man within him An this was the practice of Abraham Rom. 4 2â— the way how he came to believe the promise He counted him able that had made it that 〈◊〉 might perform it Fifthly For your help in applying 〈◊〉 the promises Study much the unchange ablnesse of Christ and his faithfulnesse knoâ— that he is the same yesterday and to day and for ever This was the way that Sarâ— came to the faith of the promises Heb. 〈◊〉 11. She believed and the ground of it 〈◊〉 that she judged him faithfull that had â—â—â—nised There is not one act of misbeâ—â— that a Christian falleth into but it saiâ—â— that God is not faithfull and that he is not true Now the last duty that we would presse from this point that Christ is the fountain of the promises is that we may have an high esteem of the Promiser even of Jesus Christ in whom they are yea and Amen And I shall close all at this time with this are there not many here that have no respect unto him who is that faithful witnesse and the Amen who hath promised us himself and all things and if ye will not take with the challenge let your hearts but answer these two or three things 1. Hath not the losse of things in the world affected your heart more then ever absence from Christ did Hath it not And can such a soul say I have an high account of the Promiser Is it possible that these that will mourn more under the absence of their Idols than for the want of him that they can have â—n high account of Jesus Christ I am perswaded of this there are some Merchants that the losse of their goods at the Sea hath diverted them from their nights rest and yet absence from Christ never did divert them from their sleep one hour O when did love to find out Jesus Christ and to enjoy his fellowship make you rise up in the filent watches of the night and to pursue after Him 2. Have not your souls delighted more on the enjoyment of the things of a world than ever they did in the enjoyment of Christ Is not this true that the increase of wine and oyl and of silver and gold hath affected your hearts more with joy than 〈◊〉 Christ did And have you a high esâ—â— of
to the faithfulnesse of God and use that word 2 Tim. 2.13 Though we believe not yet God doth abide faithful he cannot deny himself And now to shut up this second duty thaâ—â—â—e presse from the unchangeablnesse of thâ—â—omises I shall only say these two wordâ—â—o you 1. Assure your selves of this that these accomplishments of promises that come not through the lively exercise of Faith doth loose much of their sweetnesse much of their luster and much of their advantage Sometimes a promise will be accomplished unto a Christian when he hath not been much in the constant lively exercise of Faith in believing such a promise but then the disadvantage that attendeth such a one are not easily expressed How often may he cry out The Lord was in this place and I was not aware How little of God doth he see in it how short is he in praises and rendering to the Lord according to the good he hath receeived How negligent in improving or keeping the mercy and how loath to lay it out for God when he saith The Lord hath need of it and many things more of this kind which may presse us to be stedfast in believing And 2. O dispute lesse and believe more what profite shall ye have of your disputings and if ye would produce all your strong arguments why ye should not believe the promises ye may drown them in this immense depth God is unchangeable Let me say but this further There are three most remarkable changes in a Christian in his making use of the promises First Sometimes he will believe the promises and make application of them and ere many hours go about he will misbelieve that promise which presently he believed Will not sometime a Christian in the morning cry out I am my beloveds and my beloved he is mine and ere twelve hours come they will change their note and cry out My hope and my strength is perished from the Lord Sometimes a Christian in the morning will cry out My mountain standeth strong I shall never be moved and ere many hours go about he will change his note and cry out Thou hast hid thy face from me and I was troubled Secondly Sometimes a promise will be to a Christian sweeter then the honey and the honey comb Sometimes a Christian would die and live upon the promise Sometimes the believing of a promise will be to a Christian as the valey of Achor for a door of hope that will make him to sing and yet ere many dayes go about he may come to that same very promise and it will prove tastelesse to him as the white of an â—gge so that he may cry out O that it were with me as in months past and in the ancient times And O where is the sweetnesse that I found in such a promise O it is gone it is gone and I am left desolate Thirdly Sometimes when a Christian will be believing such 〈◊〉 promise and resting upon it he wil through 〈◊〉 Spirit of the Lord see much light and â—â—earnesse in that promise he will take up the deep things of God that shineth therein and at another time he may come to that 〈◊〉 promise and it may be dark to him so that his light hath evanished and sometimes the joy of a Christian in the promise will be one then his light that he had in it may main with him A Christian may come to 〈◊〉 promise and find his ancient light yet not his ancient joy nor his ancient delight Therefore if ye would have the promises alwayes sweet unto you pray over them pray that God might breath upon such a promise and make it lively to you The third thing that we would presse upon you from the unchangeablenesse of the promises is that which by proportion ye may gather even from this that the threatnings of God are unchangeable these two are conjoyned yea Joshua seemeth to infer the unchangeablenesse of the threatnings from the unchangeablenesse of the promises Chap. 23.14 compared with verse 15. and these two are conjoyned Zech. 8.14 15. That as I thought to punish you and it hath come to passe so I have thought to build you up and it shall come to passe And I would from this desire you to stand in awe lest you come under the lash of the unchangeable threatnings of God for know that as God is unchangeable in the promises and there is not one word in all the everlasting Covenant that shall not be accomplished so likewise know there is not a curse in all the Book of the Covenant but it shall be accomplished in its time And know this likewise that the day is coming when that sad word that iâ— in Hos 7.12 shall be accomplished I will chastise them as their Congregation hath heard And O ye that live in this place if all the threatnings that your Congregations hath heard shall be accomplished in their time ye may take up the last words of Balaamâ—â— song alas Who shall live when God shall 〈◊〉 these things And therefore since the thâ—â—nings of God are nuchangeable as also promises life and death is set before yoâ— and either ye shall be the object of the 〈◊〉 changeable threatnings of God or ye 〈◊〉 be the object of the unchangeable promiâ—â— of God And therefore I would from thâ— charge you that as you would not be heâ—â— full to the destruction of your own immorâ—â— souls you would not undervalue the threaâ—nings that ye hear in your Congregations since there is a declaration past that thâ— threatnings in your Congregations shall bâ— accomplished Now there is that fourth duty that 〈◊〉 would presse upon you from this that 〈◊〉 promises are unchangeable have an unchanâ—able love to the Promiser let this commâ—â— the Promiser let this constrain your hearts delight in the Promiser O what a blessed 〈◊〉 pensation of love is this that an unchangeable God should make unchangeable promises 〈◊〉 to changeable creatures If the promises the Covenant of Grace were as changeable their nature as we are changeable there shâ—â— not one of us go to heaven but know iâ— the blessed design of love and it hath beâ—â—â—â—â—ssed practice of the infinit wisdom of G◠〈◊〉 when he hath to do with changeable 〈◊〉 â—â—ires he will give them unchangeable 〈◊〉 〈◊〉 And I would once invite you 〈◊〉 that you would come near and imbrace unchangeable Promiser I shall speak 〈◊〉 five words that may perswade you 〈◊〉 Christ is easily to be gotten if ye will him ye will get Christ if ye will but hear yea for one listening of your ear to his voice ye shall get him according to that word Isa 55.3 Hear And what of that and your soul shall live Is not this to get Christ at an easie rate and as we spake before ye will get Christ for a look and is not that an easie rate Isa 45.22 Look unto me all ye ends of the earth and be saved Have ye a desire to take Christ ye
some Christians there are that some respects are taken up in the exercise Faith making use of Christ for Sanctification and yet their making use of Christ by Faith doth not weaken the strength of their idoâ— at least to their apprehensions neither 〈◊〉 raise them up to a conformity with God 〈◊〉 that they are constrained somtimes to cry oâ—â— I shall once fall by the hand of one of mine 〈◊〉 quities and when they fight and doth 〈◊〉 overcome they are at last constrained to 〈◊〉 There is no hope The first ground of such a dispensation That a Christian is not constant in his actiâ—â— of Faith he will be strong in saith to 〈◊〉 and when the morrow cometh he will faâ—â— in that exercise and this doth exceeding interrupt the noble victory of Faith 〈◊〉 when faith hath gotten its advantages 〈◊〉 lose them through security and negligeâ—â— that is a command that should be continuâ— obeyed Trust in the Lord at all times and doubt if a Christian were more taken 〈◊〉 the constant actings of Faith he should 〈◊〉 times sing that song I trusted in God 〈◊〉 was helped Secondly The most part of Christians they are not strong and vigorous in actings of their Faith their Faith is exceedingly weak and so they cannot bring forth these noble fruits and effects of Faith If we were trusting in God with all our hearts then that promise Psal 37.5 should be accomplished to us Trust in the Lord and he shall bring it to passe Thirdly There is a strong heart conjunction and soul-union between us and our idols we are joyned to our idols and therefore we cannot be easily devorced yea when we are in the heat of the war against them there is a procuratour within that cryeth O spare this little one or this profitable or pleasant one and this is ordinarily our practice to spare the choisest of our lusts so that our Agags may cry forth The bitternesse of death is past But I confesse if that union were once dissolved we should then be heard with greatest earnestnesse to cry forth O blessed be the Lord that teacheth my hands to fight Fourthly Sometimes a Christian layeth too much weight upon the actings of Faith and doth not imploy Faith but as an instrument to which Christ must bestow strength to conquer Sometimes we think that faith hath the vertue of overcoming in its own hand but remember Faith is but an empty thing without Christ as ye may see Act. 15.9 where the purifying their hearts by faith is ascribed to the holy Ghost so that the activity of faith is from him and not in it self Fifthly A Christian doth not hate sin with a perfect hatred even in the time of hiâ— warfare with his lusts and with these strong idols that are within him but there is a secret heart inclination to that very idol which he doth oppose So that oftentimes there is that twofold contradiction in a Christian Sometimes his light will cry mortifie such an idol and yet his heart will cry O spare such an idol yea more sometime his heart will cry mortifie such an idol and yet his heart will cry O spare such an idol That is to say there will be one part of our affection crying one thing and another part of it will cry another thing O! but there is a remarkable command for the perfect hatred of sin Rom. 12.9 Abhor that which is evil The word is in the Original hate evil as ye would do hell that is have perfect hatred to sin O to hate iniquity as much as hell and joyn that word Eph. 5.11 Reprove the unfruitful works of darknesse or as the word may be rendered Make out by unanswerable arguments to your tentations that you cannor imbrace the unfruitful works of darknesse convince your tentations that ye cannot do it As we suppose it was a noble arguing of Joseph when he was tempted How shall I do this he put the tentation as it were to it O tentation give me onâ— ground why I should commit such an iniquity And certainly if we were thus reasoning with our tentations they should flâ—â— before us But the truth is we imbracâ— the desire of our tentation upon implicâ—â— faith It is a sad regrate and yet I may uâ—ter it O if men would but deal with God as they do by Satan we never dispute the promise of Satan and never examine these allurements he setteth forth and yet we consiantly dispute with God upon every thing Sixthly A Christian promoveth not in the growth of Sanctification though in some measure exercising faith because he hath not such a heart to holinesse If we did discover more that excellent beauty that is in being cloathed with that glorious robe of the righteousnesse of Christ and in having the sweet draughts of the Image of Christ engraven upon our hearts we would have more victory over our lusts There is a command for a perfect love to that which is good and holinesse in that same place Rom. 12.9 and cleave saith he to that which is good or as the word may be rendered Be married and glewed to that which is good let there be an unspeakable and indissolvable knot of union between you and that which is good And certainly if once we believed that report which is given of holinesse we would endeavour more to be cloathed with it but that is the great ground why we advance not in holinesse we know not the advantage nor dignity to be made like God O will ye think on it What a thing is it for you who are the dust of his feet to be made conform to him Seventhly A Christian is noâ— much in the exercise of other duties that should go along with faith suspect that faith for presumption that can act and be maintained without Prayer certainly prayer iâ— keepeth in the life of Faith Prayer 〈◊〉 that grace that must act mutually with faiâ— in accomplishing that blessed work of Sanâ—â—fication and if we prayed more and believâ— more then we should have more to speâ—â— concerning the victory over our lusts Whâ— was it O Christian and expectant of heave that ye was constrained to put up an Ebenâ—zer and cry forth Hitherto hath the Loâ—â— helped me When was it O Christian anâ— expectant of heaven that ye was put to crâ— forth God hath arisen and mine enemies arâ— scattered before my face I will tell yoâ— what is your practice ye make such a covâ—nant with your idols as Nahash did with thâ— men of Jabesh Gilead 1 Sam. 11.2 3. yoâ— lusts desire to make you pluck out you right eyes and there is nothing your lusâ— will command you but almost ye will obey but would you send out prayers as a messeâ—ger to tell the King of such a tyrannie yâ— should know better what it is to bevictorious There is such a Covenant between thâ— graces of the Spirit especially between faith and Prayer if so we may allude as was made between Joah and
trial as if he had said would ye have a distinct perswasion that yâ— are in Christ then be much in the exercisâ— of self examination For the rest of thâ— words of the verse we intend not 〈◊〉 handle As to the first That there is such a thiâ— 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 be able to separate me from the love of God in Christ And 2 Cor. 5. ver 1. For we know if this our earthly tabernacle were dissolved we 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 Job 1.13 These things I write unto you that ye may know what ye have eternal life The great end and design of John 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 scarching 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 Christ were not attainable then thâ—se precious graces of joy and love could not be well exercised iâ— Christian were evermore in the dark conceâ—ning his interest in Christ he could not givâ— obedience to that exhortation Rejoyce eveâ— more again I say rejoyce 6. The Scripture hath set down these means by which 〈◊〉 Christian may win to assurance as is cleaâ— 1 Joh. 3.18 19. 2 Pet. 4.5 compared witâ— vers 10. where the Apostle Peter pressing thâ— Doctrine of making our calling and election sure he setteth down these excellent meaâ— by which they may win to it and doubtless the marks and evidents that are registrate iâ— the Scripture of a gracious state do assurâ— us that assurance is attainable 7. What arâ— the ends of the Sacraments but that our assurance may be 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 application and the morâ— full improvement of this first point I shalâ— only offer these considerations 1. I woulâ— have it taken notice of that though gracâ— and assurance be two lovers yet there is 〈◊〉 such band of union between them that thâ— one cannot consist without the other 〈◊〉 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 yeâ— that word oftentimes in his mouth I am 〈◊〉 off from thy sight yea are there not eveâ— some who have had assurance and somtimâ— a day have been admitted to draw that coâ—clusion I am my beloveds and his desire 〈◊〉 towards me who are now under darknesse concerning their interest and in much bitternesse of spirit do 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 sit 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 Jobs 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 〈◊〉 find out and remove these things that 〈◊〉 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 evidence 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 especially occasioned when the Christian most serious and servent in prayer and the he meereth not with a return this maketh them exceedingly debate their interest Aâ—â— I confesse it is a sad dispensation to mâ—â— with a silent Christ in prayer but yet thâ— needeth not make a Believer question all aâ—â— debate the reality of his interest in God since the dearest of all the children of thâ— Kingdom have been so dealt with even 〈◊〉 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 word of my roaring yea that passage may relate tâ— 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 haâ— prayed thrice that the cup might passe from him Secondly The want of sensible enlargement and liberty in prayer that he never got to his knees but his heart beginneth to die like a stone within him then he cryeth forth that word 2 Cor. 3.17 Where thâ— Spirit of the Lord is there is liberty and surâ— if I had the Spirit of the Lord I would haâ—â— liberty in the exercise of prayer and thaâ— this is a rise of the disputing of our intereâ—â— is clear from Psal 77.4 compared with 〈◊〉 7.9 saith David I am sore troubled that 〈◊〉 cannot speak I have no liberty in prayer 〈◊〉 never go to God in prayer but as it weâ—â— my tongue sticketh to the roof of my mouâ—â— he from hence draweth that conclusion 〈◊〉 God forgotten to be gracious and hath 〈◊〉 wrath shut up his tender mercies for ever I confesse this also is a sad dispensation to meet with an absent and vailed Christ in prayer so that we can never go to seek God in secret but we may write this upon our prayers He is gone he is gone especially when we have lost that liberty that formerly
from this point 〈◊〉 that if the seeking after assurance be so necessary a duty then let me beseech you to poâ—der with your selves what means are fit 〈◊〉 you to use that ye may attain it and if ye 〈◊〉 quire what these means are I shall only 〈◊〉 before you some few 1. That ye would be much in the exercâ—â— of Faith I mean the direct acts of Faith 〈◊〉 whereby the sinner from his sense and feâ—â—ing of his wants layeth hold on Jesus Chrisâ— closing with him and leaning upon him 〈◊〉 a full supply out of his fulnesse for indeed there are two great faults amongst the Lord people some do seek assurance of Faith before ever they seek to have faith 2. Some 〈◊〉 much more taken up in debating their â—â—dences whether they be real or not then they are instrengthening their evidences so that most of their time is spent in questioning O! is this a real evidence of assurance where as more actual believing in Christ and gripping to the promises and lesse disputing were the shorter and surer way that word is most clear Eph. 1.13 After ye believed ye were sealed with the spirit of promise that is ye got assurance but not before ye believed and ye know it is said Matth. 9.2 And when Jesus saw their faith he said son be of good comfort thy sins are forgiven thee so then it is clear that to be much in believing is the nearest way to assurance 2. Ye would be much in believing the general truths and promises of the Gospel and frequently meditating of them all assurance is by a practical sylogisme the first proposition whereof must needs be a Scripture truth And certainly the firm assent to that truth and the souls delightfull meditation on it is often blessed of the Lord as a special mean whereby the conscience is helped to make the assumption and also to bring forth the conclusion For instance we see with what strength of affection Paul acteth his faith on that word 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation Christ Jesus came to save sinners and presently we see what followeth on it of whom I am the chief then is his assurance for doubtlesse he meaneth that he was the chief of saved sinners yea certainly a sinner thus exercising himself will often finde so much sweetnesse in the general truths 〈◊〉 cannot but put to his own name 3. diligent in the exercise of all spâ—â—tual graces and Christian duties that thâ— among the best means of attaining to 〈◊〉 rance is manifest from 2 Pet. 1. Give all 〈◊〉 â—ance to make your calling and election sure 〈◊〉 â—ndeed it is very observable that the diligâ—â— there mentioned is not a diligence in dispâ—â—ing and questioning about our election 〈◊〉 diligence in the practice of duties and graâ—â— as is clear from ver 5. Give all diligence 〈◊〉 the Apostle Whereto in adding to your 〈◊〉 vertue to your vertue knowledge and to knowledge temperance c. and then vers 8. If 〈◊〉 do these things ye shall neither be barren 〈◊〉 unfruitfull in the knowledge of our Lord Jesuâ— Christ he doth not say in the knowledge of the Lord Jesus Christ simply but of our Loâ—â— Jesus importing that that the result of diligence in these graces shall be the knowledge of Christ as ours and of our intereâ—â— in him and then he addeth upon the other hand he that laketh these things is blind 〈◊〉 cannot see afar off this is he cannot see far 〈◊〉 any spiritual matter and so not in the mattâ—â— of his interest O therefore think not thâ— ye will get assurance by lying down with 〈◊〉 sleggard upon your bed or by your forâ—â— prayers or your anxious debates but if evâ—â— ye come to assurance ye must be striving 〈◊〉 in an agony for so the word importeth whiâ—â— is used to expresse our diligence in Christian duties 4. As ye would be diligent so if eveâ— would come to assurance ye would be tender and circumspect in your walking that is 〈◊〉 clear word Psal 50. last verse To him that â—â—dereth his conversation aright will I shew â—he salvation of God and Isa 32. The effect of righteousnesse is peace and assurance for ever â—h the untender walk that many of us have it is no wonder to see us walk in darknesse â—uch stinking grosse vapors that ariseth off our conversation cannot but engender clouds â—hat hinder us from seeing God and certainly such pearls as Assurance is not given to dogs and swine lest they tread upon them SERMON VIII 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates THere are two great ballances into which men do weight themselves there are some that weight themselves in the ballance of deceit who â—hink that in all their labours there is no iniâ—uiâ—y to be found yet God who is the weigher â—f the spirit when he shall weigh them will â—â—grave this upon their forehead Thou art â—eighed in the ballance and are found light 〈◊〉 but there are many who approve themselves whom Christ shall never approâ— There are many that call God Father 〈◊〉 he will not call Children and many thâ—â— Christ Husband whom he will not call 〈◊〉 2. There are some who weigh themselve in the ballance of the Sanctuary who 〈◊〉 so lide and most spiritual grounds do 〈◊〉 this conclusion I am my beloveds and 〈◊〉 desire is towards me who can with boldnâ—â—â— and confidence look Christ in the face 〈◊〉 say thou art mine and with much spiriâ—â—â— confidence take him in their arms and 〈◊〉 out he shall be eternally mine and 〈◊〉 there is not a more pleasant life than to 〈◊〉 taking him every day in our arms and to 〈◊〉 crying out am I not made up in him am I noâ— made up in him Before I come to the words there 〈◊〉 three great and most soul concerning errouâ— amongst the Christians of these dayes thâ—â— we desire ye may consider 1. There 〈◊〉 many that are more desirous to know whâ— they are then what they should do thâ—â— are some are more taken up to know whâ—ther they be justified and sanctified then 〈◊〉 be indeed justified and sanctified and theâ— are more desirous to know if they be 〈◊〉 Christ then indeed to be in him and therefore we finde many who do spend a greâ—â— deal more time disputing that question 〈◊〉 ther am I in Christ or not then they do 〈◊〉 using of these means by which real unâ—â— and communion with him may be attainâ—â— But oh will ye once study more to be in 〈◊〉 and that shall be the shortest way to 〈◊〉 to the knowledge of your being in him Thâ— second great errour is that some are more desirous to know what they should do theâ— they are desirous to do what they know 〈◊〉 Are there not many of us that have this question Wherewith shall
I come before the Lord and yet we do not know his Commandement is with us that we should do justly love mercy and walk humbly with 〈◊〉 Aâ— third errour is that we are more in talking of Christ then in believing in him or closing with him Some of us think to win to heaâ—â—n by discourses if we can talk of Christ â—e think all is without debate or controversie but alas there are many who were sweet talkers of Christ that are cursing Him this day in hell And I would only say this by the way if there be any of you that have win to any soul perswasion of your interest in Christ I intreat you if you can put the conclusion upon record that in such a day of such a Month and such a Year of God you then did win to cry out I am my beloveds and he is mine It seemeth to have been Davids practice Psal 16.2 O my soul thou hast said unto the Lord thou art my Lord and it was Jeremiahs practice Lam. 3.24 The Lord is my portion saith my soul I say ye should even mark that conclusion as they did that when tentations come and beginâ— to assault you ye may look to your record that ye have set down and be ashamed to misbelieve It is true that for a little while our assurance at best will be but ebbing and flowing but I hope ere long we shall be above the reach of misbelief and above 〈◊〉 â—â—â—ch of fears I hope ere long we shall 〈◊〉 〈◊〉 no more we shall be jealous no more 〈◊〉 we shall question our interest no more 〈◊〉 â—hen all our disputings and questionings shall â—e sweetly drowned in that infinit ocean of â—ernal delight and fruition of God O 〈◊〉 â—ectants of heaven expectants of heaven are â—e not â—â—king after this day are ye not lookâ—ng after it I know not what we do here 〈◊〉 we be not walking forward every day he iâ— upon his way O to see him we will even â—and and wonder at him I hope the day iâ—â—oming when we shall never lose our grips of Christ any more he is coming he is coming 〈◊〉 â—nd I think if Christ would give a Passe we would long to go hence O what streets are these that are there is there any here who is â—roaning for heaven be of good comfort I â—ope ere long he shall come he shall come â—nd wash all tears from our eyes Now at the last occasion when we spake â—pon these words we â—old you that there â—as five or six things which we intended to â—onsider in them The first was that such 〈◊〉 thing as a distinct and well grounded perâ—â—asion of our interest in Christ was artainâ—ble and of this we have already spoken The second thing is That concerning thing â—oble and excellent thing assurance thereâ—â—â—re many mistakes among the people ofâ—â—â—â—d and to make this evident it is clear first 〈◊〉 this Text from that serious and acorateâ—â—arch in this matter which the Apostlâ—â—â—â—tteth these people unto as we cleared unto you from the force of the words and his doubling of these exhortations Tâ—y your own selves prove your own selvâ—â— 2. From the many commands which the Lord hath left upon record that we should not be mistaken concerning our assurance 1 Cor. 3.18 Let no man deceive himself Gal. 6.3 If a man think himself to be something when he is nothing he deceiveth himself and therefore doth the Apostle adde Let every one prove his own work and vers 7. Be not deceived 3. The point is clear from this that we find in Scripture many who have been mistaken most dreadfully in the matter of their assurance Hos 8. Israel cryeth out my God we know thee and yet Israel was in a great mistake for in the words following vers 3. Israel had cut off the thing that was good and Prov. 30. vers 12. we find there A generation that are pure in their own eyes and yet are not washed from their iniquities 4. It is clear from this that it is a great design of Satan the great deceiver that we might be mistaken about that noble and weighty point of our Assurance of being in Christ Is there not a power given unto him from Christ to deceive the Nations I may say that in no point doth he more prevail to deceive us then in this if profanity kill its thousands delusion kills ten thousands this delusion its twenty thousands Lastly Doth not this prove how much a Christian may be mistaken in the matter of his Assurance even that name which is given to our hearts Jer. 17. ver 9. It is deceitful above all things and desperately wicked and who can know it no doubt this may show 〈◊〉 though there were no more how 〈◊〉 our hearts are to deceive us making us 〈◊〉 entertain a delusion in stead of truth and iâ—â—â— brace a shadow in stead of substance The next thing that we have to speak 〈◊〉 you upon this point is to show you wheâ—â— these mistakes do lye and what are theâ—â— false grounds by which so many do deceiâ—â— their own souls in this matter and herâ—â— there are two sorts of persons whom we must inform 1. There be some who upon mosâ— unwarrantable grounds do conclude that their interest in Christ is sure when indeeâ—â— it is not 2. There be some upon the otheâ—â— hand who from sad mistakes of themselved and the Lords dealing towards them 〈◊〉 that they have an interest when indeed they have The first sort are the worst and in the most dangerous condition and they build upon these six false foundations which we beseech them to consider The first is their supposed sensible eâ—â— joyments some Christians in these times espâ—cially do meet with some flashes of light and joy which they have not been it may be acquainted with before or at least not 〈◊〉 such a measure or in such a sensible mannâ—â—â— and upon this they presently cry forth 〈◊〉 beloved is mine and I am his I shall noâ—â— dispute with such about the reality of these enjoyments or how they came to know thaâ—â— these are such as proceed from a saving woâ—â—â— of the Spirit of Grace but waving thâ—â—◠〈◊〉 give me leave to say this much of 〈◊〉 enjoyments and sensible manifestations as to the point in hand they may be sometime a good supporter to underprop a Christians assurance when it tottereth but never a good foundation whereon he may lay the first stone of that building and therefore he is the wiser Christian who first tryeth the reality of his interest in Christ by other blessed fruits of righteousnesse and holinesse before he trust the reality of sensible enjoyments how sweet or comfortable soever they may seem to be 2. Some build their assurance upon the number and bulk of their duties without confidering the frame of their spirit and the principle from which they flow they use prayer and reading and conference they wait upon Ordinances and are
make the smell of Christs Garments pleasant to the soul and it will make the kisses of His Mouth pleasant to the soul O saith the assured Christian there is nothing of Châ—ist but it is most pleasant and is all desires 〈◊〉 His Threatnings are pleasant they are the wounds of a friend and His kisses are pleasant they are better then wine His Name iâ— is pleasant it is as precious ointment powred Forth His smellings are most delightsomeâ— whâ—se countenance is as Lebanon excellent 〈◊〉 the cedars O to imbrace a married Christ how pleasant is it to the soul What makeâ—â—â— you to have so low thoughts of Christ 〈◊〉 〈◊〉 this the want of assurance that He 〈◊〉 your Husband Thirdly Assurance will make the Christian patiently to submit to every crosse and sad dispensation he meeteth with this is clear Heb. 10.34 They took with joy the spoiling of their goods and what made them do so They hoped for a better inheritance and a more induring substance I tell youâ— assurance it will answer all crosses with this Christ is mine when they are afflicted assurance will lift up its face and cry out Christ it mine and when they are reproached they will comfort themselves with this Christ iâ— mine I can put on the Lord Jesus Fourthly Assurance will keep you from apostacy and defection from Christ 2 Pet. 1.10 Make your calling and election sure and if ye do this saith he ye shall never fall Heb. 3.11 12. It is there set down as a fruit of the evil heart of misbelief it maketh us depart from the living God but on the contrary assurance knitteth the soul to Christ by a threefold cord which is not easily broken Believe it the assured Christian can cry out with much confidence of faith My moutain standeth strong I shall never be moved the assured Christian 〈…〉 out with much chearfulnesse In God 〈◊〉 I praise his word in God have I put my trust I will not be afraid what flesh can do unto me yea he can sweetly sing in the very mouth of danger The Lord is my light 〈◊〉 salvation Whom shall I fear the Lord is the strength of my life of whom shall I be afraid Psal 27.1 Fifthly Assurance keepeth all the 〈◊〉 of the spirit green and flourishing it is 〈◊〉 refreshing dew upon our branches whiâ—â— maketh every grace sweetly to blossome 〈◊〉 its season 1. It stirreth up the exerciâ— of love O how vigorous are the actings 〈◊〉 love when a Christian can cry out My 〈◊〉 loved is mâ—ne and I am his Song 1.13 Mâ—beloved there is her assurance He is a bund 〈◊〉 of myrrhe and shall lye all night between 〈◊〉 breasts that is as long as time shall last I shall never have Christ out of my heart there is love 1 Joh 4.19 We loved him because he loved us first our hearts are naturally cold but love kindleth love the sense of his love to us putteth our hearts into a heavenly flame towards him again 2. Assurance keepeth up the exercise of prayer it is the assured Christian that can pray best and to best advantage and in these three things especially is prayer helped by assurance First It helpeth in the point of boldnesse O but the assured Christian can go boldly to the Throne of grace Crying Abba father and my Lord and my God Secondly It helpeth our diligence in prayer Psaâ— 63.1 O my God there is assurance early will I seek thee there is his diligence as the fruit thereof Thirdly It helpeth the fervency of prayer as in that same place my soul thirsteth for thee my flesh longeth for thee there is his fervency as another fruit of his assurance 3. Assurance keepeth In exercise and life the grace of mortification as is clear by comparing 2 Cor. 4. verse last with 2 Cor. 5.1 We look not after the things that are seen O Paul what aileth you may ye not take a look of the world O saith Paul and would ye know the ground of it We know if this house of this tabernacle were dissolved we have a house not made with hands eternally in the heavens my house and my treasure is in heaven I must have my heart there and my eyes also Would ye know what would stay your pursuit after the world study to have the assurance of your interest in Christ continually with you And 4. It keepeth in exercise the grace of humility there is nothing will keep a Christian so humble as assurance Gal. 2.20 I live yet not I but Christ liveth in me Eph. 3.8 there he is all in exalting grace and debasing himself It is the misbeliever and discouraged person that dwelleth nearest pride Believe it misbelief is big with childe of pride and apostacy these are the two children which that fruitful mother will bring forth And 5. it will help the grace of Repentance Would ye know what would make the Christian to repent it is even this to take Christ in our arms and call him ours Zech. 12.10 They shall look unto him that is there faith and they shall mourn as one mourneth for his only son I think it is known by experience the soul never weeps more tenderly under the conviction of sin then when he hath Christ in his arms and can say He is 〈◊〉 O how sweetly doth they 〈◊〉 complain there is not a fight of Chriâ—â— their own when they have offended bâ—â— breaketh all their heart in pieces and iâ— as a sword piercing into the bones wâ—â—â—ey cry out O what a fool was â— to offeâ—â—uch a precious One in whom I had so muâ—â—â—terest Was it not sense of interest thâ— made Mary wash the feet of Christ with hâ—â—ears Lastly It will keep in exercise thâ— grace of Joy 1 Pet. 1.8 It is faith whâ—t â—â—keth one to rejoyce with joy unspeakabâ—â—â—â—d full of glory Would ye know wâ—â—â—our graces are withered would ye knoâ—â—hy all the pleasant plants of God with◠〈◊〉 soul are decayed It is this ye live with 〈◊〉 sight of your interest in Christ believe i◠〈◊〉 so I may speak assurance will be a wâ—â— tering to your graces every morning and râ— fresh them every hour it being as a chanâ—â— through which divine influence is conveigâ—◠〈◊〉 to the increase of grace and especiall◠〈◊〉 joy â—he sixth advantage that cometh in to th◠〈◊〉 â—ian by assurance of his interest iâ— Christ is That it maketh death exceediâ—â— pleasant and comfortable to the soul whâ—â—◠〈◊〉 â—â—th douth the king of terrours and wh◠〈…〉 unto us Is it not this we 〈◊〉 〈…〉 under a cloud the assured 〈…〉 take death in his arms and cry 〈◊〉 〈◊〉 come O friend the assured Christiâ—◠〈◊〉 he seeth the chariots his father 〈◊〉 doth with old Jacob rejoyce 〈◊〉 〈◊〉 23 When I walk through the valley of â—â—e shaddâ—w of death I will fear no evil â—hat brought you that length David I tell â—on why saith he for God is with me ver 4. 〈◊〉 think I need not fear any thing when I â—ave God in my company It is the assured â—hristian that can cry out Why should I feaâ—â—eath should I not laugh at destruction I â—â—ink indeed the assured Christian needeâ—h â—ot fear death because death to him is the â—eath of all his lusts the funerall of all his â—orrows and is not the day of death his coâ—onation day his marriage day the day of â—is triumph and of his entering into rest and why then should he fear it The seventh advantage is That a Christiâ—n being in the state of assurance can put the â—ighest account upon the smallest mercy that â—e meets with from God the assured Chriâ—ian lookâ—th upon every mercy as a wonder 〈◊〉 is the assured Christian that cryeth out I 〈◊〉 lesse then the least of all thy mercies there 〈◊〉 not a mercy he meets with were it but a â—â—op of cold water but if he can read this â—n it that it came from my Husband and from â—y Father it will be better to him then the weerest wine Lastly Assurance doth exceedingly help 〈◊〉 to chearfulnesse in obedience O that is â—â—emaâ—kable connexion that Paul hath Act. â— 23 The Lord whose I am and whom I â—â—ve That passâ—ge also 2 Cor. 5.14 is veâ— observable The love of Christ constraineth â— c. Why art â—hou so painfull a Minister Paul Why Knowest thou no man after th flesh are not led by carnal interests nor at sections art so busie and diligent as all the world counteth thee mad Why saith he love will not lâ—t me rest if I would be lâ—â—e or carnal or fold my hands to sleep the love of Christ doth alwayes sound that in my ears that I was dead and he hath died for me that henceforth I should not live unto my self but to Him who died for me Now to him who is the first and the last whâ— was dead and is alive for evermore We give praise FINIS
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 one grace is like to fall in battel then another grace cometh and helpeth it when faith iâ— like to die then prayer and experience come 〈◊〉 in and sweetly helpeth faith when love iâ—â—â—ginning to die and waxe cold in the fight â—â—en 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 〈◊〉 point The first is That ye may know from this â—he rise and original of your little successe â—ver corruption There are many that are â—roubled with this question O! what is â—he ground that I get not victory over â—ny lusts and they propose that question â—o Christ that once the Disciples proposed â—o him Why was it that I could not cast out â—â—ch a devil And I can give no other anâ—ver nor Christ gave to them it is because 〈◊〉 have not faith For if ye had faith as a â—ain of mustard seed ye might say unto our idols depart from us and they should â—bey you and there should not be a mounâ—in in the way between you and heaven but 〈◊〉 ye had faith it should be rolled away and â—ecome a plain And the ground why many â—â—e groaning under the captivity of their â—ols is That they are not much in the exâ—cise of faith sometimes ye enter in the â—â—s with your lusts in your own strength then ye are carried captives and if ye 〈◊〉 ter in the lists having some faith yet ye 〈◊〉 tain not the war if faith get but one stroâ—â— I will tell you six things which if 〈◊〉 overcome it keepeth the fields and makâ— the Christian sing a song of triumph eve◠〈◊〉 fore a compleat victory First Faith helpeth a Christian to oâ— come that idol of impatience and discontâ—â— some never met with a discouragement 〈◊〉 they cry out This evil is of the Lord 〈◊〉 should I wait any longer they are soon pu◠〈◊〉 the end of their patience Now faith 〈◊〉 overcome such an idol and I will tell 〈◊〉 three excellent things that faith perform 〈◊〉 to the soul under impatience or when 〈◊〉 in hazard of it 1. Faith telleth the Câ—â—â—stian there is an end and their expectation 〈◊〉 not be cut off Faith telleth that there 〈◊〉 morning as well as night and this keep 〈◊〉 the soul from being overcome with disâ—â—â—ragement when they are brought to 〈◊〉 midnight of trouble Faith can tell 〈◊〉 hour of the night it is and how near the 〈◊〉 proaching of the morning when day 〈◊〉 break and all their clouds flee away 2. 〈◊〉 helpeth the Christian to see there is mucâ— Christ to make up any losse or disadvanâ— that they have if ye losse your son or yâ— choisest contentment in the world Faith 〈◊〉 say such a word as Elkana said to 〈◊〉 1 Sam. 1.8 Is not Christ better to theâ— ten sons The choisest contentments 〈◊〉 lose that is faiths divinity Christ 〈◊〉 an hundred of them and so this 〈◊〉 â—oul be ashamed of their impatiency and to give over their fretting at the excellent and wise dispensations of God 3. Faith letteth a Christian see that there is not a dispensation that he meeteth with but it hath these two excellent ends it hath our advantage as one end and the glory of the Lord as another end and there is not a dispensation that a Christian meeteth with but these are the glorious ends proposed in it And therefore I would only give you this advice evermore when ye meet with a dark dispensation let faith interpret it for it is only the best interpreter of dark dispensations for if ye meet with sense this is its interpretation he is not chastening me in love but punishing me with the wound of an enemy but faith will prophesie good things to you in the darkest night The second next great idol that faith will bring low is that idol of covetousnesse and desire to the things of the world I think that word Eccles 3.11 was never so much accomplished as it is in those dayes and amongst you He hath set the world in your hearts that is the idol that dwelleth and lodgeth within you yea the world it hath your first thoughts in the morning and your last thoughts at night yea more it hath your thoughts when ye are at Prayer and when ye are at Preaching yea it hath such a dominion over you that it giveth you as it were a new Bible and in all the ten Commands scrapeth out the Name of God and setteth down the world And whereas God saith Thou shalt have no other Gods but me the world saith Thou shalt have no 〈◊〉 Gods but me c. But faith will bring 〈◊〉 idol low and soon let you see the vanity 〈◊〉 emptinesse of it yea faith would let 〈◊〉 see a more noble object and withall discoâ—â— unto you how short your time is and hâ— few hours ye have to spend in following 〈◊〉 ter lies And I am perswaded of this tâ—â—â— if ye could win to shake hands with 〈◊〉 death every day and say thou at last shall 〈◊〉 my prince and shall be the king to whom 〈◊〉 shall be a subject and if ye believed that tâ—â— day of Eternity were approaching it woâ— be a mean to mortifie these pursuits aâ—â—â—â— the world And I shall say he is a bleâ— Christian that can maintain alwayes suâ—â— thoughts of the world as he shall have wâ—â— he is standing upon the outmost line betweâ—â— Time and Eternity I shall say it and 〈◊〉 lieve it O worldling and O thou that 〈◊〉 the Moon upon thy head and in thy heaâ— the day shall once come that thou 〈◊〉 preach as much of the vanity of the worâ— as those that undervalued it never so much The third great idol that faith will briâ—â—â— low is that idol of self-love and self-inâ—â—gence that which is the great mother of 〈◊〉 other Idols I think if there were no mâ—â—â— to be said against that idol of self-love aâ—â— self-indulgence that which is in 2 Tim. 3. â— were sufficient that amongst all the gâ—â—â— idols of the latter times this is put in 〈◊〉 first place They shall belovers of themselâ—â—â— we cannot take pains for Christ we caâ— go about the exercise of any duty becâ—â—◠〈◊〉 ido â—f 〈…〉 forbiddeth us I will tell you its counsel and great advice it giveth you O person pity thy self