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
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
clear from Psal 94.18 when I said my foot slippeth there is the conclusion of misbelief and dispair yet thy mercy O Lord did hold me up there is the gate at which faith doth bring in consolation not from by gone experiences only but certainly from that which he found in some precious promises that was born in upon his spirit Many excellent cords of love hath Christ let down unto a soul when they have been going down into the depths and the weeds have been wrapt upon their heads It is clear likewise from Psal 119.81 My soul fainteth for thy salvation as if David had said I am in hazard to give over my hope and to break my confidence And would ye know what was it that supported me under such an estate I hoped in thy word Hath not this oftentimes been the song of a Christian in their darkest night In the multitude of my thoughts within me thy comforts do delight my soul Faith will see a morning approaching in the time of the greatest trouble and no doubt that promise that upholdeth a Christian in their doubting and most misbelieving condition the lively impressions of that promise will remain a long time with him and when first it is born in upon their spirits they will see no small love shining forth in carving out such a promise to suit with such a providence as they are it may be meeting with for the time The fourth advantage in believing the promise is that thereby we have an excellent help to patience and divine submission under our saddest outward afflictions this is clear from Psal 27.13 I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living and from Psal 119 49 50. where David telling his exercise in the 49. I hope saith he in thy word Immediately he subjoyneth This is my comfort in mine affliction as if he had said if I had not had the promises to be my comforters I had sit alone and kept silence and should have remained without comfort in the day of my adversity and verse 92. Vnlesse thy law had been my delight I should have perished in my afflictions and we conceive in short the influence which faith upon the promises hath upon the patient bearing of the crosse may be shown to you in these two particulars First Faith it is an excellent Prophet that alwayes prophesieth unto us good things Would ye enquire at Faith at your midnight of affliction what is its opinion of God and of your own estate Faith would swâ—etly reâ—olve you thus Wait on God for I shall yet praise him for the health of his â—ounterance Faith knoweth nor what it is to have wrong â—oâ—structions of God and therefore it is the noble interpreter of a Christians crosse If sense reason and misbelief interpret your crosse they will make you cry out unto God Why art thou become unto me as an enemie or as a liar and waters that fail but if Faith that noble Interpreter do interpret your crosses it will make you cry out I know the thoughts of his heart that they are thoughts of peace and not of evil to give me an expected end Faith letteth a Christian see a blessed outgate and issue of all the sad dispensations that he meeteth with Faith that is its divinity I sow in tears but I shall reap in joy weeping may be at evening saith Faith but joy shall come in the morning Secondly It affordeth unto a Christian such soul-refreshing consolation in the midst of their afflictions that in a manner they forget their sorrows as waters that passe away this David doth divinely assert in Psal 119.50 This is my comfort in mine affliction The faith of the promises are indeed that tree which if they be cast into our waters of Marah they will make them immediately become sweet The fifth advantage is that the faith of the promises doth help a Christian to a greater distance with the world and to live as a pilgrime as is clear from Heb. 11.13 where these two are sweetly linked together their imbracing of the promises by Faith and confessing that they were strangers and pilgrims here on earth And we shall show the influence that faith hath upon this in these three 1. It maketh a Christian see the end of all perfection here and that there is nothing within this Glob of the World that is not vanity and vexation of spirit Faith is that prospect through which a Christian hath most clear discoveries of the vanity of all things and this doth exceedingly help him to live as a pilgrime 2. It letteth a Christian see the endlesse perfections of heaven and bringeth it within sight of that Immense and everlasting hope and this maketh him to live as a pilgrime and to declare plainly that he seeketh a Countrey And 3. It doth exceedingly help him forward in that blessed work of weaning of affections from all things that are here would you know where a Believers heart is It is in Heaven would you know where his thoughts are They are in Heaven Would ye know where his conversation is It is in Heaven Would ye know where his hope is It is in Heaven his treasure is in heaven and therefore his heart and his conversation is there And Christ in him is the hope of glory and indeed more faith of the promises would constrain us all to subscribe that Confession of Faith that is in Heb. 11.13 The sixth advantage that attendeth the believing of the promises is That it is the mother of much spirituall joy and divine consolation and maketh a Christian to be much in the exercise of praise this is clear from Psal 71.14 But I will hope continually and then immediately is subjoyned And will yet praise him more and more As likewise from Rom. 15.13 and from 1 Pet. 1.8 If a man would have his way to heaven made pleasant and while they are sitting by the livers of Babel would be admitted to sing one of the songs of Zion then ought they to believe the promises and to choose them as their heritage for ever and then he may sing in hope and praise in expectation though he have but little in hand for the present indeed when he looketh to his possession there will not be so much matter of rejoycing but when he looketh upon his hopes and his expectations he may be constrained to cry sorth Awake up O my glory I my self will awake early The seventh advantage is That the faith of the promises is a notable mean to attain unto spiritual life This is clear from Isai 38.16 By these things saith Hezekiah do men live speaking of the promises and in all these things is the life of my spirit As likewise from Psal 119.50 Thy word saith David hath quickned me O what spirituall and divine life doth attend that Christian that is much in the exercise of Faith upon the promises And what is the great occasion that our
upon the top of the accomplishment 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 we 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 we 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 ye 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 she 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. he did not see a probability that such a multitude should be fed with flesh and therefore he 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 spiritual 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 Is their much disputing of their interest in God Sometimes a Christian will believe a promise and before the accomplishment of the 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 caâ— 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 be 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 â—â—e truth of the promises is when the promises are long in their accomplishing A Christian when first he meeteth with a promise he will cry forth O I believe but when time is taken for the accomplishment of it then his faith beginneth to faint and his hope beginneth to languish and give over yea sometimes Christians they fall in this fault when they believe a promise they fix a day for the accomplishment of it which if God do not keep but go over then they immediately cry forth What is my strength that I should wait and what is my confidence that I should prolong my dayes This is clear in the practice of Abraham where the promise of having a numerous seed being given to him Gen. 2.12 the long time before that promise was accomplished in part to him was the occasion of his misbelief that he vented Gen. 15.3 O Lord what wilt thou give me since I go childelesse But ye 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 ye have suffered a while then the promises shall be accomplished and ye shall be 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 finful 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 of Abrahams misbelief Gen. 17.18 when he cryed forth at that same time when the Lord was giving him the excellent promise of an Isaac O that Ishmael might live He thought an Isaac such an excellent mercy that he could not without presumption expect the accomplishment of that promise And Zach. 8.6 this was the ground of their misbelief which God doth sweetly obviate If it be wonderful in the eyes of the remnant of this people in these dayes should it also be wonderful in mine The last ground upon which Christians 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 this maketh them exceedingly debate whether the promise shall be accomplished unto them for since they have transgressed the Covenant of God and have broken their purposes and resolutions they cannot suppose God will abide faithful to them and once accomplish his promises unto them and the only way how to answer this dispute is to look
his way that will come and shall come and shall not tarry we desire to give praise SERMON V. 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust THere are three cardinal and excellent Graces that are exercised and taken up with the precious promises there is the excellent grace of Faith that believeth the truth and the goodnesse of the promise there is the precious grace of Hope that with patience waiteth for the accomplishment of the promise and doth stay untill the vision speak and that noble grace of Love that loveth the thing that is promised and taketh exceeding much delight in the Promiser If we may be allowed to speak so we think these strange revolutions and times we live in are another Eclesiastes which doth fully preach forth the vanity and emptinesse of all things that are below God And we do indeed conceive that it is the great design of God in the darkâ—ing of our pleasant things and in making every gourd to wither under the shaddow 〈◊〉 which we use to repose our self and in faâ—â—â—â—ifling all the gods of the earth to bring hiâ—â— own to delight themselves in this visible Treasure the pomises of the everlasting Covenant and in him who is the substance of them and that since all things else are declared to be vanity we might choise these as our own portion for ever At the last occasion that we spake upon these words we were speaking unto the properties of the promises and we told you that there were four of them holden forth 1. The freedom of the promises 2. The unchangeablenesse of the promises of which two we have spoken unto you and now there remains other two to be spoken to to wit that the promises are exceeding great and that they are exceeding precious a sweet and excellent though a rare conjunction greatnesse and goodnesse here kissing one another preciousnesse and highnesse linked together by the bond of Union And we shall speak unto these two properties to â—â—ther and shall clear a little this thing 〈…〉 what respects the promises of the Coveâ—â—â—â— may be called exceeding great and precious And we conceive in short they may be called so in these eight respects First They are exceeding great in respect of the great price that was laid down to purchase them there not being a promise of the everlasting Covenant above the head of which this may not be engraven in great letters Here is the price and purchase of bloud And no doubt this ought highly to commend the promisâ—â— that they are bought at so infinite a race Must they not be great and precious things that so wise a Merchant did lay down so infinit a treasure for the purchasing of them 2. They may be called exceeding great and precious in respect of those great and precious things that are promised in them Is not godlinesse a great thing and this is within the bosome of a promise Is not heaven and eternal enjoyment of God a great and precious thing and yet this lyeth within the bosome of a promise Is not the knowing of God as he is our perfect conformity with God our victory over Idols great and excellent things and yet all these are treasured up in the promises 3. They may be called exceeding great and precious in respect of the great advantage that redounds to a Christian through the enjoyment of them the promises of the everlasting Covenant if so we may speak are the Pensils that draws the draughts and lineaments of the Image of Christ upon the soul it is the promises of the everlasting Covenant by which we are changed from glory to glory as it were by the Spirit of the Lord and as Peter doth here speak the promises are such things whereby we are made partakers of the divine nature 4. They may be called exceeding precious in respect of that neat relation that they have unto Jesus Christ What are all the promises of the Covenant of Grace Are they not streams and rivolets that flow from Jesus Christ Christ is the fountain out of which all these promises do spring and can this fountain that is sweet in it self send forth any bitter waters must they not â—e precious things that have such a noble descent as to be streams of love flowing out from the Father to the Son and from Him unto us as the pouring out of the oyntment upon the head of Aaron which ran down the beard unto the skirts of his garments 5. They may be called exceeding precious promises in respect they or rather Christ in them are the object of precious faith What is the meat upon which faith doth feed is it not upon the promises of the Covenant and Christ the kernill of them What are these things that faith taketh so much delight in and is supported by Is it not the promises of the Covenant 6. They may be called exceeding precious in that they are the things that guideth and leadeth us to precious Christ There is not a promise within the Book of the Covenant but as it were it cryeth forth with a loud voice O come to Christ The promises are indeed the star that leadeth us unto the house where Christ doth ly and there is no accesse unto Jesus Christ but by a promise Christ is to be found there for he dwells within the bounds of the everlasting Covenant and there he will tryst with his people and be found of them And 7. They may be called exceeding precious in respect that the Saints have found such sweetnesse and such unspeakable delight in these promises Did not David find a great sweetnesse in the promises when he cryed forth The word of thy mouth are better unto me then thousands of gold and silver Did he not find much sweetnesse in the promises when he was constrained to cry out Thy Law is sweeter 〈◊〉 to me then the honey and the honey comb Dâ—vid in a manner was put to a nonplus to finâ— out any suitable similitude and significant resemblance to point out the sweetnesse of thâ— promises though we may see the Christians of this time in a spiritual fever they have lost their spiritual taste so that they may say if we may allude unto that word 2 Sam. 19.25 I am this day fourscore years old and cannot discern between good and evil can thy servant taste what I eat or what I drink They know not what it is to be overcome with the sweetnesse that is to be found in these excellent streams of divine consolation Lastly The promises may be called exceeding precious in that the Saints have a high and matchlesse account of them Hence that word here rendered Precious may likewise be rendered Honourable which speaketh forth that there is nothing that hath so much of the esteem of a Christian as the promises Would ye put wisdom
or riches or honour or what ye will in the ballance with the promises they would cry forth what should I profit to gain all these if I lose the promises We shall say no more of this but that the promises are indeed that Aple the eating of which would make us in some respect and in humility be it spoken as God knowing good and evil The promises are these things that doth elevate the soul unto a divine conformity with God And oh that this might be the fruit of them the promises are as cords let down to soulâ— sinking in the myrie clay and in the horrible pit do but lay hold upon them and ye shall undoubtedly be drawn up and he shall set your feet upon the rock and order all your goings Now we come to speak of the third thing in the words which is the advantage and unspeakable gain that floweth to a Christian through the promises holden forth in these words That by them ye might be made partakers of the divine nature which words doth not hold forth that there is any substantial chance of our natures unto the essence of God but only it holds forth this that the soul that is taken up in believing of the promises they arise unto a likenesse and conformity to him in Holinesse Wisedome and Righteousnesse And as to these advantages that come to a Christian through the promises 1. We must lay this for a ground that the fruit of all cometh to him through believing the promises and in making application of them And the first is That they do exceedingly help and promove that excellent and necessary work of mortification This is clear from the words of the Text As likewise from 2 Cor. 7.1 Having these promises dearly beloved let us clearse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of the Lord. And the influence that the promises have upon Sanctification may be shown unto you in these three First They lay upon a Christian a divine bond and obligation to study holiness that since Christ hath signified and testifiâ—â— His respects unto us in so ample and larâ—â— a way as to give us such precious promiseâ— we ought to endeavour to study holinesse which is that great reward of love that hâ— seeketh from us for all things that he hath bestowed and we receive and this is the meaning of that 2 Corinth 7.1 Secondly The strength and furniture of a Christian for fulfilling and accomplishing of the work of Sanctification lyeth within the promises Are not the promises of God unto a Christian as Samsons locks in which their great strength doth ly and if once they cut themselves off from the promises through misbelief their strength doth decay and they become as other men Where must the Christian go to for strength Is it not to the promise Is it not the name of the Lord yea this is the strength of a Christian unto which he must resort continually And thirdly the promises of God they hold forth that unspeakable reward that attendeth that Christian that shall study holinesse There are several promises of the everlasting Covenant that cryeth forth to the Christian to him that overcometh will this promise be accomplished to him that overcometh shall this truth be fulfilled and this doth exceedingly provoke a Christian to wrestle with all his discouragements he meeteth within the way he burieth all his anxieties within the circle of his immortal Crown which he hopeth for and seeth in the promise and his hope maketh him dispence with his wants his expectation maketh him overcome his fears and his looked for joy maketh him to dispence with his sorrows The second advantage is That the faith of the promises do help a Christian to a spiritual and heavenly performance of the duty of prayer and withal makâ—th him delight in the performance of it This is clear from 2 Sam. 7.27 where David believing the promises it is subjoyned He found in his heart to pray that prayer unto God and if any will look unto the words of that prayer they will see them running in a heavenly and spiritual strain speaking him one much acquainted with God and under most high and majestick apprehensions of his Glory as is clear also Psal 119 147. I prevented the dawning of the morning and cryed and as if David had said would you know what made me thus fervent and diligent in prayer it was that I hoped in his word and hence it is that he hath so many prayers in that Psalm all were occasioned through the faith of the promises As for instance when he cryed forth Quicken me according to thy word be merciful unto me according to thy word And we conceive the faith of the promises helpeth a Christian in his prayer to these four Divine ingredients of that duty 1. It maketh him pray with faith when once he buildeth his prayer upon the promises then he venteth his prayer with much confidence of hope according to that word Psal 65.3 where ye may see a man believing and praying when he is believing and expressing his confidence mâ—â— strangely in these words As for our tranâ—gressions thou shalt purge them away It 〈◊〉 not said thou wilt purge them away or we desire that thou should purge them away but thou shalt which speaketh forth both the confidence of Faith and the boldnesse of Faith A Christian that believeth the promises he can take the promise in his hand and present it unto God and say fulfill this promise since thou wilt not deny thy name but art faithfull 2. It maketh a Christian pray with much humility for when he doth understand that there is nothing that he hath but it is the fruit and accomplishment of a promise he doth not boast as those that have received but walketh humbly under his enjoyments this is clear Gen. 32.10 where we may see Jacob speaking to God with much humility and in the ninth verse he is speaking to God with much Faith And 3. It maketh a Christian pray with much love Would you know the great ground that we are so remisse in the exercise of love in prayer it is because we build not our prayers upon the promise And 4. It helpeth a Christian to pray with much fervency When was it that David cryed to God Was it not when he was believing the promise that past to him of old we would not plead with God with such remisnesse if we did believe the promises that are within the Covenant The third advantage is That the faith of the promises doth sometimes uphold a Christian under his spiritual disertions and tentations Is it not certain that sometimes he hath been ready to draw that conclusion I am cast out of his sight and shall no more behold him in the land of the living when a promise hath been born in upon his spirit hath supported him and made him to change his song and to invert his conclusion This is
hearts are oftentimes dying within us like a stone and we are like unto those that are free among the dead Is it not because we do not make use of the promises Eighthly there is that advantage that faith of the promises it maketh a Christian have an esteem of the thing that is promised What is the reason that we write this above the head of the great things of the everlasting Covenant this is a Zoar a little one Is it not because we do not believe great things sometimes to us have no beauty and there is no comelinesse that appeareth in them why they should be desired but if we had so much faith as a grain of mustard seed we would cry forth How excellent are these things that are purchased to the Saints and how eternally are they made up that have a right but to one line of the everlasting Covenant That is well ordered in all things and sure And ninthly The faith of the promises is the door at which the accomplishment of the promises doth enter in according to that word Luk. 1.45 Blessed are they that believe for there shall be a performance of these things that are spoken of the Lord unto them If we were more in waiting for the accomplishment of his promises the vision should speak and should not tarry And no doubt a mercy coming to us as the fruit and performance of a promise will make it an exceedingly refreshful thing When a Christian getteth leave to sing that song which is in Isa 25.9 Lo this is our God we have waited for him and he will come and save us And when a mercy is the fruit and accomplishment of the promise there is a beautiful luster and dye upon that mercy Which no arte could set on but onely the finger of the love of God The smallest mercy then becometh a matchlesse mysterie of love and the most matchless mysteries of love without the exercise of Faith they become as things that are contemptible in our eyes and we do not value nor praise them Faith maketh our thoughts to ascend misbelief makes our thoughts to descend in relation to the mercies of heaven Lastly Besides all these advantages We have these two mentioned in the Text 1. That by them we are partakers of the Divine Nature and are brought up unto that blessed conformity with God which we had lost in the fall 2. That by them we escape the corruptions in the world through lust Lintend not particularly to open up the nature of these things at this time because I am only to speak of the exercise of Faith in the promises But O what excellent mercies are these to get on the beauty of the Image of God and to get off these ugly defilements which were the image of Satan upon our souls O how should this commend the promises unto us that by faith in them we do all behold with open face as in a glasse the glory of the Lord and are changed into the same from glory to glory as it were by the Spirit of the Lord. Now that which secondly we shall speak to shall be the advantages that results to a Christian from a spiritual observation of the Lords accomplishing his promises for here ye see in the Text the Apostle maketh an observation of these excellent things that are the fruit of these precious promises when they are accomplished And the first advantage is That it stampeth the soul of a Believer with most divine impressions of love This is clear Isa 38.15 where Hezekiah cryeth out What shall I say he hath spoken it and himself hath done it being as it were astonished and overcome with thâ— apprehensions of the condescendenâ—y of God He is put to a non plus and to what shall 〈◊〉 say Psal 41.8 9. As we have heard saith David so have we seen in the City of the Lord of hosts That is according to his promise we have had suitable performance 〈◊〉 and he subjoyneth verse 9. that which waâ— both their exercise and their advantage We have thought of thy loving kindnesse O God in the midst of thy Temple as it were the observation of the performance of the promise made their thoughts wholly to be taken up with the love of God and no doubt therâ— is more love in performing one promise theâ— eternity were sufficient to make a commeatary upon It is one wonder of condescendency that God should obliege and bind himself to us by promises and another depthâ— of wonderfull love that he should perform these bonds and answer his words with performance The second advantage is That the observing of accomplishment of promises doth bring in to the soul new discoveries of Godâ— this is clear Exod. 6.3 where God thuâ— speaketh to Moses I was known saith he unto Abraham and unto Isaac and unto Jacob by the name of the Almighty but by the namâ— of Jehovah was I not known unto them the is by the Name of giving an accomplisâ—ment unto my promises that Name was nâ— discovered unto them but should be maâ— known unto their posterity in the day wheâ—â— his promises should passe unto performances And hence it is also that when the Lord is speaking of the accomplishment of great promises he doth so often in the Scripture subjoyn that word Ye shall know that I am Jehovah or the Lord Isa 49.23 52. and 60.16 And indeed we do daily find it so for is not every accomplishment of a promise a new discovery of the wisdome of God that shineth in the suitable tyming of the accomplishment of a promise Is not every accomplishment of a promise a new discovery of the faithfulnesse of God that he will not alter that which hath gone out of his mouth And is not every performance of the promise a new discovery of the love of God that he desireth to magnifie his mercies above all his work and a new discovery of the power and Omnipotency of God that can bring forth the performance of his promise notwithstanding of all things that are in the way yea make things that are not to be and bringeth to nought things that are The third advantage is That is helpeth a Christian to have high apprehensions and majestick uptakings of God This is clear 1 Tim. 1.15 compared with vers 17. where Paul closing with that promise That Christ came in the world to save sinners and beholding in the accomplishment of it in himself 〈◊〉 heart as it were is elevated within â—â—th and he cryeth forth Now unto the King â—ernal immortal invisible the only wise God â—e honour and glory for ever and ever Amen There is an Enphasis in that word Now if Paul had said I could never praise and 〈◊〉 toll him till now and I am so much bound Christ that I will not delay this exercise oâ— moment now I will blesse him and it is clâ— from Mic. 7.18 where the accomplishmeâ—â— of the promises that are there made tâ—â— Church cry out Who
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