dispensations seem to speak another and this is the occasion that oftentimes Christians cry out Doth his promise fail for evermore This is clear from the practice of David 1. Sam. 27.1 when dispensations were upon the top of the accomplâ—shment and truth of the promises then misbelief it ariseth as a Champion mighty to war and cryeth out I shall one day fall by the hand of Saul And wee conceive that dispensations contradicting the truth of the promises was the occasion of his speaking that word Psal. 116.11 I said in my haste all men are liars And I would only say to you that dispute the truth of the promises upon this account that dispensations contradicteth them Do but consider this God in his way is not like unto you Would ye know the time when the promises are nearest their accomplishment it is then when we can least see that they are to be accomplished the promises are never nearer their performance then when wee think that they are furthest off from it And therefore let the faith of the omnipotency of God uphold your spirit under such a debate then let dispensations speak what they will yee may answer all with this There is nothing too hard for him there is nothing too hard for the Lord. I grant this may try the strength of the strongest faith yea we finde it hath made the best to stagger when they had no probabilities to tell them that the promise shall be accomplished this was the ground of Sarahs misbelief Gen. 18.12 that when she heard she should bear a son in her old age shee laughed within her self and did as it were mock at such a promise and this was the ground of Moses his misbelief Numb 11.21 22. hee did not see a probability that such a multitude should be â—ed with flesh and therefore hee did call in question the truth of that promise this was the ground of the misbelief of that Lord that is made mention 2 King 7.2 and this was the ground of Zecharies misbelief Luk. 1.20 But I would only say to you that do so much consult with probability in the exercise of your faith these two things 1. There is nothing too hard for God this was the very argument that God took to convince Sarah in the 14. vers of that 18 Chapter Is there any thing too hard for God And 2. Faith is never in its native and spirituall exercise till once probabilities contradict the truth of the promise then faith it is put upon the stage and then faith doth act but as long as faith and probabilities think one thing then the day of the trial of the strength of faith is not yet come The second ground upon which Christians dispute the accomplishment of the promises â—s their much disputing of their interest in God Sometimes a Christian will believe â— promise and before the accomplishment of â—he promise come their hope will be darkned their interest in Christ will be obscured and then they do quite their faith in adhering to the truth of that promise These two are joyned together want of the faith of our interest and want of faith of the accomplishment of the promise as it is clear from that word Psal 77.8 Is his mercy clean gone There is disputing of his interest and presently this is subjoyned Doth his promise fail for evermore Except a Christian can read his name in the ancient records of heaven and can seal this conclusion I am my beloveds and my beloved he is mine it will be a hard and a difficult task for him if not impossible to believe the promises The fourth ground of a Christians disputing the truth of the promises is their mistaking the way how the promises are to be accomplished There are some that suppose that when ever they close with a promise by faith there is no more but to enter to the possession of such a promise but do not mistake it between your believing the promise and the accomplishment of it there may bee sad and dark dayes interveening according to that word in Mark 10.30 where Christ passing great promises to his Disciples He as it were doth adde do not mistake me that ye shall have these promises without trouble and affliction Ye shall receive saith he an hundred fold in this life with persecutions A Christian when he believeth the promises he must resolve to have a winter before the spring time come wherein the promise shall bud and flourish The fifth ground of a Christians disputing the truth of the promises is when the promises are long in their accomplishing A Christian when first hee meeteth with a promise he will cry forth O I believe but when â—ime is taken for the accomplishment of it â—hen his faith beginneth to faint and his hope beginneth to languish and give over yea sometimes Christians they fall in this â—aâ—lt when they believe a promise they fix â— day for the accomplishment of it which â—f God do not keep but go over then they â—mmediately cry forth What is my strength â—hat I should wait and what is my confidence â—hat I should prolong my dayes This is clear in the practice of Abraham where the promise of having a numerous seed being given â—o him Gen. 2.12 the long time before that promise was accomplished in part to him was the occasion of his misbelief that hee vented Gen. 15.3 O Lord what wilt thou give me since I go childelesse But yee must know that before the vision shall speak there is an appointed time that ye must wait according to 1 Pet 5.9 10. After yee have suffered a while then the promises shall bee accomplished and yee shall bee made perfect The sixth ground upon which Christians call in question the accomplishment of the promises is The consideration of the greatnesse of the thing that is promised when they compare it with their own worth and deserving then they begin to dispute O shall such a thing be shall unworthy I shall sinfull I shall self-destroying I shall I that am lesse then the least of his mercies receive the accomplishment of such a mercy This we may suppose was one ground oâ— Abrahams misbelief Gen. 17.18 when hâ— cryed forth at that same time when the Lord was giving him the excellent promise of 〈◊〉 Isaac O that Ishmael might live He thoughâ— an Isaac such an excellent mercy that heâ— could not without presumption expect thâ— accomplishment of that promise And Zach. 8 6. this was the ground of their misbelief which God doth sweetly obviate If iâ— be wonderfull in the eyes of the remnant of thâ— people in these dayes should is also bee wonderfull in mine The last ground upon which Christianâ— dispute the accomplishment of the promises is When in the time between their believing and the accomplishment of the promise they fall into some grosse iniquity 〈◊〉 maketh them exceedingly debate whetheâ— the promise shal be accomplished unto them for since they have transgressed the Covenant
They have taken away my gods and what have I more but when we speak of heaven we care not who deprive us of our portion there I will not limite the Lord nor determine what he may do but believe it it is one to a thousand if many Christians of this age have a pleasant night and comfortable closing of their eyes they are such undervalue 〈◊〉 of assurance I may fear that lamentation shall be heard upon the death beds of many 〈◊〉 O poor wretched wandring Soul where art thou going and it is no wonder it come to this when we are so long in beginning to ask the question And now I close with this one thing that I think beyond all question the souls that live contentedly under the want of assurance are the careless daughters that dwelleth at ease Christ and they are at a remarkable distance it must be a cold winter and a dark night at best as to their present fellowship with God A second consideration from this point is that if the seeking after assurance be so necessary a duty then let me beseech you to ponder with your selves what means are fit for you to use that ye may attain it and if ye enquire what these means are I shall onely lay before you some few 1. That ye would be much in the exercise of Faith I mean the direct acts of Faith whereby the sinner from his sense and feeling of his wants layeth hold on Jesus Christ closing with him and leaning upon him for a full supply out of his fulnesse for indeed there are two great faults amongst the Lordâ— people some do seek assurance of Faith before ever they seek to have Faith 2. Some are much more taken up in debating their evidences whether they be real or not then they are in strengthening their evidences so that most of their time is spent in questioning O! is this a real evidence of assurance whereas more actual believing in Christ and gripping to the promises and lâ—sse disputing were the shorter and surer way that word is most clear Eph. 1.13 After ye believed yee 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 Iesus saw their Faith he said Son be of good comfort thy sinnes 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 meditatnig of them all assurance is by a practical sylogisme the first proposition whereof must needs bee a Scripture â—ruth and certainly the firm assent to that truth and the souls delightful 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 wee see with what strength of affection Paul acteth his faith on that word 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation Christ Iesus 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 find so much sweetnesse in the general truths that he cannot but put to his own name 3. Be diligent in the exercise of all spiritual graces and Christian duties that this iâ— among the best means of attaining to assurance is manifest from 2 Pet. 1. Give all diligence to make your calling and election sure for indeed it is very observable that the diligence there mentioned is not a diligence in disputing and questioning about our election but a diligence in the practice of duties and graces as is clear from ver 5. Give all diligence saith the Apostle Whereto in adding to your faith vertue to your vertue knowledge and to knowledge temperance c. and then vers 8. If ye do these things ye shall neither be barren noâ— unfruitfull in the knowledge of our Lord Iesus Christ he doth not say in the knowledge of the Lord Iesus Christ simply but of our Lord Jesus importing that that the result of diligence in these graces shall be the knowledge of Christ as ours and of our interesâ— in him and then he addeth upon the otheâ— hand he that laketh these things is blind and cannot see afar off this is he cannot see far iâ— any spiritual matter and so not in the matteâ— of his interest O therefore think not thaâ— ye will get assurance by lying down with thâ—â—â—uggard upon your bed or by your formalâ— prayer or your anxious debates but if eveâ— ye come to assurance ye must be striving aâ— in an agony for so the word importeth which is used to expresse our diligence in Christiaâ— duties 4. As ye would be diligent so if ever yâ— would come to assurance ye would be tender and circumspect in your walking that is a clear word Psal. 50. last verse To him that ordereth his conversation aright will I shew the salvation of God and Isa. 32. The effect of righteousnesse is peace and assurance for ever Ah the untender walk that many of us have it is no wonder to see us walk in darknesse such stinking grosse vapors that ariseth off our conversation cannot but engender clouds that 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 â— Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Iesus 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—â—ink that in all their labours there is no iniâ—uity to be found yet God who is the weigher 〈◊〉 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 approve There are many that call God Father whom he will not call Children and many that call Christ Husband whom he will not call Spouse 2. There are some who weigh themselves in the ballance of the Sanctuary who upon solide and most spiritual grounds do draw this conclusion I am my beloveds and his desire is towards me who can with boldness and confidence look Christ in the face and say thou art mine and with much spiritual confidence take him in their arms and cry out he shall bee eternally mine and sure there is not a more pleasant life than to be taking him every day in our arms and to be crying out Am I not made up in him am I not made up in him Before I come to the words there are three great and most soul-concerning errourâ—
accomplishment of the promises that the glory of the wisdom of God may appear and the glory of his power in the accomplishment of the promise When the promise is long beneath ground then the wisdome and power of God doth more appear in the accomplishment of that promise And from this I would only say to Christians that are under that exercise complaining of the want of the performance of the promises these few things 1. Believe that the promise shall once be accomplished that though the vision tarry yet at last it shall speak 2. Believe that every hours delay of the accomplishment of the promise hath a sweet design of love there is not one moment of delay but it is for the advantage of a Christian as is clear from that word Rom. 8.28 And 3. that promise that cometh after long delays it hath these three sweet and soul-refreshing attendants 1. It is performed most seasonbly a Christian if he will observe he will see infinite wisdome shining in timeing the accompaniment of the promise to such a particular day a Christian will be constrained to cry out if the promise had been fulfilled before there had been no such Art of wisedome appearing in the performance of it 2. That the promise when it is accomplished will engage a Christian more in the exercise of â—ove than four promises accomplished at a â—hort and smaller time there is nothing that will so inflame the soul with love as to have a promise accomplished after delayes And 3. the promises accomplished after deâ—ayes have much sense waiting upon the perâ—ormance thereof I think hardly a Chriâ—tian ever met with the accomplishment of â— promise after long delay but his soul was made as a watered garden and as springs of water whose waters fail not this promise â—aileth and cometh to a Christian perfumed with love Now we shall shut up our discourse at this â—ime and shall only speak to these six defects of a Christians faith in believing the promiâ—es 1. That our faith is impatient wee â—annot stay upon the promise if it be delayed Hence ye will see that in Scripture ofâ—en patience is annexed to faith which â—peaketh this That it is impossible for a Christian to believe as he ought that wanteth the exercise of patience See Heb. 6.12 Be ye followers of them who through faith and patience inherit the promise And that word â—n the Revelation This is the faith and paâ—ience of the Saints 2. Our faith in closing with the Promises it is most unconstant A Christian when first a promise is born in upon his spirit he will then believe the promise and joyn with it but after six or seven dayes go about he will change his Faith this is remarkably clear from Exod. 4.31 compared with Exod. 6.9 When first the promise cometh to the people of Israel that they shal go out of Egypt it is said of them in the fourth Chapter at the close They believed the Promise and worshipped But look to them in Exod. 6.9 and there ye will see them not believing because of bitterness and anxiety of heart And I will tell you the grounds why our Faith is unconstant 1. Sometimes the reading of a promise to a Christian will be as his savory meat sometimes when a Christian will read one time in the Covenant it will be perfumed with love and his soul will bee transported with joy after it and at another time when he shall read that promise again it will be tastelesse as the white of an egge and as his sorrowfull meat 2. That we are not much in studying the exercise of the thingâ— that are promised which certainly would cuâ— short many of our debates There is this third defect of our Faith That we are not diligent a diligent faith we call this that after a Christian hath believed he would be much in the exercise of prayer for the accomplishment of the promise he would be much in the exercise of meditation to make that promise sweet and lively to him And a fourth defect is this We build our faith more upon Dispensations then upon the Word when dispensations say that which â—he promise saith then we will believe but when dispensation speaketh the contrary language unto the promise then we will reâ—ect our confidence and hope I will tell you two great mysteries of believing it is hard for a Christian to believe when the Commentary seemeth to destroy the Text that is when the Commentary seemeth to declare that the promise shall never be accomplished In 〈◊〉 it is this It is hard to believe when dispensations will say the Word of the Lord will faill and when promises bids you believe 2. It is hard for a Chriâ—tian to take impossibilities in the one hand and the word of promise in the other and â—ay O precious Christ reconcile these two together that impossibilities do not destroy the promise but that the promise may be accomplished notwithstanding of this â— We have this defect of faith amongst us That we build our faith more upon sense â—hen upon the word of promise when a Christian is in a good frame he will believe but when Christ hideth his face he will then give over his hope And lastly there is this That our faith upon the promises is general we believe the truth of the promises but we study not to make a particular application of them I shall not stand long to make any use of what we have spoken Only I would have the Christians of this age and those that are here to go home with this conviction the damnable neglect of believing of the promises A Christian neglecteth these three duties of Religion most he neglecteth the duty of self examining the duty of believing the promises and that noble soul exalting duty of meditation these three duties â— Christian doth so constantly neglect that almost he is above the reach of conviction that he doth neglect them But I would say a word unto these thaâ— are destitute of the Faith of the promises and are strangers unto these blessed things that are recorded within the Covenant And iâ— is onely this doubtlesse ye must believe your senses if ye will not believe his Word It is a question indeed Which of all the senses shall be most satisfied in heaven whether that of seeing when we shall behold the King in his beauty and see him as he is oâ— that of hearing when we shall hear these melodious Halelujahs of that innumerable company which are about the Throne withouâ— any jarring amongst them all oâ— that of smelling when we shall find the sweet perfume of his garments which are perfumed with all the powders of the merchant or that of touching when we find Maries inhibitiâ—on taken off Touch me not and be admitted to imbrace him who is now ascended to his Father Or that of tasting when we shall drink of these rivers of Consolation that shall neuer run dry This I say is indeed a
The voice of â—ourning is now sweetly gone away and â—he voice of Hallelujah and of eternal praisâ—ng of him that sitteth upon the Throne is â—ow heard in the place of it O such a day â—hat shall never admit of a following night â—ow to him that is upon his way that will â—ome and shall come and shall not tarry â—e desire to give praise SERMON V. 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust THere are three cardinal and excellent Graces that are exercised and taken up with the precious promises there is the excellent grace of Faith thâ—â— believeth the truth and the goodnesse of thâ— promise there is the precious grace oâ— Hope that with patience waiteth for thâ— accomplishment of the promise and doâ—â— stay untill the vision speak and that noblâ— grace of Lovâ— that loveth the thing that 〈◊〉 promised and taketh exceeding much deâ—light in the Promiser If we may be alloweâ— to speak so we think these strange revoluâ—â—â—ons and times we live in are another Ecclâ—â—siastes which doth fully preach forth thâ— vanity and emptinesse of all things that arâ— below God And wee do indeed conceivâ—â— that it is the great design of God in the darâ—â—ning of our pleasant things and in makinâ— every gourd to wither under the shaddow 〈◊〉 which we use to repose our self and in fâ—â—mishing all the gods of the earth to bring hâ—â— own to delight themselves in this visibâ—â— Treasure the promises of the everlasting Covenant and in him who is the substance of them and that since all things else 〈◊〉 declared to be vanity we might choise these as our own portion for ever At the last occasion that wee spake upon these words we were speaking unto the properties of the promises and wee told you that there were â—our of them holden forth 1. The freedome of the promises 2. The unchangeablenesse of the promises of which two wee have spoken unto you and now there remains other two to be spoken to to wit that the promises are exceeding great and that they are exceeding precious a sweet and excellent though a rare conjunction greatnesse and goodnesse here kissing one another preciousnâ—sse and highnesse linked â—ogether by the bond of Union And we shall speak unto these two properties togeâ—her and shall clear a little this thing in what respects the promises of the Covenant may be called exceeding great and precious And we conceive in short they may be calâ—ed so in these eight respects First They â—re exceeding great in respect of the great price that was laid down to purchase them â—here not being a promise of the everlasting Covenant above the head of which this may not be engraven in great letters Here is the price and purchase of bloud And no doubt â—his ought highly to commend the promises â—hat they are bought at so infinite a rate Must they not be great and precious things â—hat so wise a Merchant did lay down so infinit a treasure for the purchasing of them 2. They may be called exceeding great anâ— precious in respect of those great and preâ—cious things that are promised in them 〈◊〉 not godlinesse a great thing and this is withâ—in the bosome of a promise Is not heaveâ— an eternal enjoyment of God a great anâ— precious thing and yet this lyeth withiâ— the bosome of a promise Is not the knowâ—ing of God as he is our perfect conformitâ— with God our victory over Idols great anâ— excellent things and yet all these are treaâ—sured up in the promises 3. They maybe called exceeding great and precious in reâ—spect of the great advantage that redound to a Christian through the enjoyment oâ— them the promises of the everlasting Coâ—venant if so we may speak are the Pensiâ— that draws the draughts and lineaments oâ— the Image of Christ upon the soul it is thâ— promises of the everlasting Covenant bâ— which we are changed from glory to glory 〈◊〉 it were by the Spirit of the Lord and as Peteâ— doth here speak the promises are such thingâ— whereby we are made partakers of the divinâ— nature 4. They may be called exceediâ—â— precious in respect of that neer relation thâ—â— they have unto Jesus Christ What are 〈◊〉 the promises of the Covenant of Grace Are they not streams and rivolets that floâ— from Jesus Christ Christ is the fountaiâ— out of which all these promises do spring and can this fountain that is sweet in it seâ— send forth any bitter waters must they 〈◊〉 be precious things that have such a nobâ—â— â—escent as to be streams of love flowing â—ut from the Father to the Son and from â—im unto us as the pouring out of the â—yntment upon the beard of Aaron which ran â—own the head unto the skirts of his garâ—ents 5. They may be called exceeding â—recious promises in respect they or raâ—her Christ in them are the object of precious â—ith What is the meat upon which faith â—oth feed is it not upon the promises of â—he Covenant and Christ the kernel of them What are these things that faith taketh so â—uch delight in and is suported by Is â—t not the promises of the Covenant â— They may be called exceeding precious 〈◊〉 that they are the things that guideth and â—â—adeth us to precious Christ. There is not 〈◊〉 promise within the Book of the Covenant â—ut as it were it cryeth forth with a loud â—oice O come to Christ The promises are â—ndeed the Star that leadeth us unto the â—ouse where Christ dothly and there is no â—â—ccesse unto Jesus Christ but by a promise Christ is to be found there for he dwells within the bounds of the everlasting Coveâ—ant and there he will tryst with his people â—nd be found of them And 7. They may â—e called exceeding precious in respect that â—he Saints have found such sweetnesse and â—uch unspeakable delight in these promises Did not David find a great sweetnesse in the â—romises when he cryed forth The words of â—hy mouth are better unto me then thousands of â—old and silver Did he not find much sweetâ—esse in the promises when he was constrained to cry out Thy Law is sweeter unto me then the honey and the honey comb David in a manner was put to a nonplus to find out any suitable similitude and significant resemblance to point out the sweetnesse of the promises though we may see the Christians of this time in a spiritual fever they have lost their spiritual taste so that they may say if wee may allude unto that word 2 Sam. 19.25 I am this day fourscore years old and cannot discern between good and evil can thy servant taste what I eat or what I drink They know not what it is to bee overcome with the sweetnesse that is to bee found in these excellent streams of divine consolation Lastly The promises may be called exceeding
to be partakers of the blessed Image of Christ ye know not the beauty of holinesse 3. Faith layeth hold upon Jesus Christ â—nd draweth strength and vertue from him for the conquering of lusts and in raising 〈◊〉 up into a blessed conformity unto himself when the Christian is weak Faith is that noble correspondent between that emptiness â—hat is in us and the fulnesse that is in Christ â—aith is that noble correspondent between â—hat weaknesse that is in us and that everlaâ—â—ing strength that is in him Therefore â—here are two noble and excellent counsels â—f Faith First It counsels us not to lean 〈◊〉 our own strength And secondly to â—ave our recourse unto him whose Name is Iehovah that everlasting strength And no doubt if we were more taken up in imploying Christ by faith that prophesie should be accomplished I will make the feeble ones as David and David as the Angel of God and when a Christian is most diffident in himself then God should prove himself to be Almighty and All-sufficient And 4. Faiths influence may be cleared in this that it layeth hold upon the promises and doth believe them and believing of the promises bringeth forth that noble birth conformity to God according to thaâ— word upon which we were speaking 2 Pet 1 4. by believing the promises that is the advantage of it We are by them made partakers of the divine nature 5. Faith also believeth the threatningâ— that are past in Scripture against sin and the believing them hath an undoubted and strong influence upon the attaining and growth oâ— Sanctification Faith strengtheneth a Christian against the committing of iniquity with these two words that word Rom. 6.20 O soul saith faith commit not iniquity foâ— the wages of sin is death and that word Rev 21. last There shall in no way enter into thâ— City any thing that is unclean or that committeth iniquity And be perswaded of it that the faith of the threatnings and of the promises that are in Scripture would be as 〈◊〉 threefold cord not easily broken to restaiâ— you from the acting of iniquity And shall tell you briefly the ground why these curseâ— hearts of ours doth commit iniquity witâ— so little fear and with so much delight it is even this because we believe not the threatnings of God which shall be accomplished in their own season for is it possible that if ye believed that word Rev 21. last That nothing shall enter into the New Ierusalem that defileth or worketh abominations or that maketh a lie that ye durst not for a world adventure upon the committing of iniquity as ye do And I shall only say to such that do undervalue the threatnings of God the day is coming when they shall be constrained to cry out He hath spoken it and he hath done it faithful is he there is not one jot nor title in the word of the Lord that shal fall to the ground And believe it God will be faithful in the accomplishment of his threatnings as he is faithful in the accomplishment of his promises 6. Faith discovereth unto a Christian the noble excellencies and those spiritual dignities that are in that everlasting estate that is provided for the Saints in light Faith as it were carrieth up the soul to the top of Pisgah off which it is admitted to behold the promised land and truely the seeing of these noble things that are provided for the Saints cannot but make them study holinesse since they know that there is an impossibility for one to attain to that estate with ouâ— holinesse because he had said it Without holinesse no man shall see God O then if once ye saw heaven ye would be constrained to walk in that path of Sanctification since it is the glorious way by which ye must walk in through the gates of that blessed City Buâ— ye know not the excellency that is there iâ— is a fancy and notion unto you and that iâ— the ground that ye do not study to conform your selves unto that blessed image of God And I would only ask you this one question Is it possible that such a delusion as this can overtake you as to think that ye who never studied holinesse on earth shall yet enter into heavens gates I know there are some that say in their hearts I shall have peace though I walk in the imaginations of my own heart and many more that suppose that they might fight and overcome that they may quite the estate of nature and be compleat in the estate of grace all in one day But why will ye deceive your selves Can a nation be born in one day Or is there but one step between hell and heaven O remember though nothing be impossible with God yet there was but one thief saved upon the crosse 7. Faith hath influence upon the attaining of holinesse in this respect That it believeth the exceeding great advantages that are promised unto the person that studieth holiness Faith believeth that word Matth. 5.8 Blessed are the poor in spirit for they shall see God Faith it layeth hold upon the truth of the excellent sayings and maketh the Christian endeavour to attain unto a likenesse and conformity with him that so he may be admitted to behold his face for all eternity and to be made like unto him 8. Faith discovereth unto Christians the sinfulnesse of sin that is never done till once they be in the lively exercise of the grace of Faith And I will give you these three grounds why faith compleaty discovereth the sinfulnesse of sin 1. Faith letteth us see the person against whom we commit this sin and that doth exceedingly aggrege sin for when the Christian is admitted to behold God and to see that matchlesse excellency that is in him then saith he what a beast was I to offend such a glorious Majesty as He What a fool was I to kick against the pricks or to enter in the lists with such an infinite God 2. Faith letteth a Christian see these excellent obligations of love that Christ hath imposed upon us Faith letteth us see the ancient and everlasting love of Christ Faith is that grace that letteth us see his sufferings Faith letteth us see all that he hath done for us and this maketh the Christian to cry out Do I thus requite the Lord O foolish one and unwise And no doubt if a Christian were more taken up in the study of this duty he would be lesse in contracting debt and were you but seriously taken up in the study of these two great Registers 1. The Register in which all the infinit acts of love are recorded And 2. That Register in which all your acts of offending precious Christ are written ye would be astonished and ashamed to see so much forgiven you and durst not sin any more there ye would see infinite mercy desiring to rejoyce over Iudgement and there ye would see the spotlesse riches of that transcendent grace that is in Christ.
question But give me leave to tell you 〈◊〉 athiests and enemies of God It is also a question Which of all the five senses of a Reprobate shall be tormented in Hell and what would ye answer to it now Whether â—hink ye the sense of sight when ye shall beâ—old that darknesse of wrath the devil and â—is angels and your fellow prisoners in that â—ungeon Or whether shall your sense of â—earing be most tormented in hell when ye â—hall hear those screighings and howlings â—hat shall eternally ascend up before God â—y the souls that are in prison O but the â—reatest enemy would have compassion upon â—is enemy to hear their cryes Or whether â—ill ye say the sense of tasting shall be most â—ormented when ye shall drink of these riâ—ers of brimstone Or will the sense of â—â—uching when ye shall be eternally scorchâ—d 〈◊〉 with these flames of eternal indignation 〈◊〉 the sense of smelling when ye shall eterâ—â—lly be as it were suffocated with the â—â—oke of that sulphurious furnace that shall â—ever be quenched O think you if Cain â—â—ould come from hell and preach that doâ—â—rine that we should not persecute the â—â—ints would we listen unto him If Abâ—â—â—on should come from hell and should â—â—each against the evil of ambition would ye 〈◊〉 unto him And if Achitophel should 〈◊〉 from the dead and preach that doctrine â—â—to you Let not the wise man glory in his â—â—sdome would we stop our ears Or if 〈◊〉 would come from hell and preach to 〈◊〉 the evil of hypocrisie in betraying the 〈◊〉 of man with a kisse would we believe 〈◊〉 Or if Dives that is recorded in the â—ospel should come from hell and choise 〈◊〉 Text to preach upon Iam. 5.1 Go to ye rich men and howl and weep for your miseries that shall come upon you And if Demâ—â— would come and second him with that word love not the world nor the things that are in the world I fear ye would cry out wee will imbrace that doctrine at another time Wee desire not to insist much upoâ— these but O to believe that there is an eterâ—nity of pain and that there is an eternity 〈◊〉 joy I will give you a description of the athiest and let him think upon it it is easieâ— to convince hundreds of you that ye waâ—â— the fear of God then that ye want the faitâ— and love of God Oh an imaginary faithâ— and a conceit of love will yee ever quitâ— these it wâ— Idols I confesse once ye shaâ— have a faith that no man shall ever rob yoâ— of and that is the faith of that truth thâ—â— when once yee enter into eternity of paiâ— there is no redemption out of that placâ— Awake awake for behold the Judge cometâ— and he shall render vengeance unto theâ—â— that know him not To his blessed 〈…〉 precious Name wee desire to giâ—â— praise SERMON II. 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 THough Justice and Judgement be the habitation of His Throne yet mercy and truth do go before it â—s two divine Ushers to convey â—s home unto God There are these two things that we would â—ave Christians principally to study 1. That ye would be much in the study of these wrongs and injuries that ye have done to Christ And 2. that ye would be much â—n the study of these infinite acts of precious â—ondescendency that Christ hath manifested â—owards you that the one may provoke you â—nto sorrow and humility and the other may provoke you unto a sweet astonishment â—nd admiration And I would ask you this â—f Christ should present that challenge unto you which Absolon presented unto Hushai Is this thy kindnesse unto thy friend O beâ—oved what could you answer when you were thus reproved I think if Christ had not forgetfulnesse for that blessed end to â—orget the wrongs and injuries of his own I know not unto what use Christ should have forgetfulnesse for he knoweth not what iâ— is to forget our good works but he hath 〈◊〉 blessed arte of forgetting our wrongs though we may say upon the contrary that we havâ— a cursed arte of forgetting them our selves There are these three things that Christianâ— doth forget they forget much Christ thaâ— is the great author of the promises so thaâ— he may charge them with this Why have 〈◊〉 forgotten me 2. They forget their mercies and these divine receipts of love that Christ hath given unto them 3. They forget even their iniquities yea sometimes theâ— forget them before Christ doth forget them and passe an act of pardon upon them 〈◊〉 shall not stand long to plead with you foâ— your undervaluings of that blessed and noblâ— Plant of renown I think if there were no more to evidence that low esteem that we have of Christ but only this that we arâ— so much in sleighting the promises it were more than sufficient but besides is there not this to testifie how much you underâ— value that holy and just one that ye study more to have an outward conformity unto him than to have an inward We may calâ— the Christians of this time Nephthali they are as a hind let loose and they give goodly words but we do not give Christ godly practices And is there not this also thâ—â— testifieth our undervaluings of Christ thaâ— we slight so much secret and retired correspondance and communion with him 〈◊〉 suppose there are some that are here whosâ— consciences beareth them record they do not exercise themselves unto godlinesse and I shall only say that word that Gideon spake in another case If God be with us how then is all this come upon us such a spirit of formality such a spirit of lazinesse such a spirit of hardnesse and such a spirit of undervaluing of Christ I suppose that if there were a Chronicle written of all the lives of the Saints that have been since Adams dayes and the Christians of this time should read over that Chronicle when they should begin and read the life of Adam they might put this to the close of it my life is not like his and when they should read the life of Abel they might put this to the close of it my life is not like his and when they should read the life of Enoch they might put this to the close of it my life is not like his O! to which of the Saints can we go and if ye should call is there any that would answer you your life is like mine But to come to the words we told you at the last occasion thaâ— we spake upon them that there were these things concerning the promises holden forth in them 1. The rise of the promises is holden forth in these words Whereby or as we cleared the words may be thus rendered by whom which relateth unto Jesus Christ. The second
earth to get a promise and till we were at that that our souls would pursue after them from the one end of the world to the other And for the grounds of this assertion that sensible necessity giveth a right to the promises if ye will look to these greaâ— promises of the everlasting Covenant are they not given to that Christian that is under a need Isai. 55.1 2. and Matth. 11.28 where the great promise of the Gospel 〈◊〉 given out and the invitation of Jesuâ— Christ is unto these that are weary and heavâ— laden Christ would account it an excellenâ— courtesie that ye would not dispute buâ— believe and that ye would look upon youâ— necessities as his call to believe the promise 2. A person that hath a high account of thâ— Promises he hath a right to apply the proâ—mises Let once your soul close with Chriâ—â— by Faith and Love and then you may witâ— boldnesse close with the Promises I conâ—fesse if we were more in believing the proâ—mises we would have a higher and moâ—â—â—full esteem of the Promiser Would yoâ—â—now the reason that Christ is not acounteâ— matchlesse it is because of this our necessities of the promises is not alwayes within our sight and our exercising of Faith upon the promises is not our daily work 3. This looketh like a right to the promise that which is born in upon a Christians spirit when he is near God in prayer and is under most sensible exercise under his own infâ—rmities he hath readily a right to apply that promise As for instance when a Christian is debating himself out of Christ which is but an unpleasant exercise to meet with a promise born in upon their spirit that giveth them some ground of hope that they may apply and rest upon Christ or when a Christian is fainting under affliction and is like to give over to meet with a word of promise born in upon his spirit that doth uphold him in the day of his triall he may probably conclude he hath a right to believe that promise 4 There is that evidence persons that have an high account of the promises they have a right to apply the promises it is an excellent and most concerning work for a Christian to believe the excellency of the promises when he cannot have the actual application of the Promises For when once a Christian cometh to this that the great things of the everlasting Covenant are matchlesse in his eyes then that is the valâ—â— of Achor and a door of hope that ere long Christ will apply them 5. When a Christian hath great delight in the promises when they are sweet to his taste and are the refreshing and rejoycing of his heart that is an undeniable sign that hâ— hath a right to make use of such promises Were your souls never refreshed by readinâ— of the boundlesse Covenant of love anâ— the sweet promises that are in it I woulâ— have Christians marking these promises thaâ— have upholden them in their straits I woulâ— have them marking the promises that havâ— been lively to their souls and say Thâ—â— once was my goodly meet and made me to rejoyce in the house of my affliction and 〈◊〉 would have a Christian marking the time oâ— the accomplishment of the Promises iâ— which he will see infinite wisdome shining iâ— ordering the accomplishment of the proâ—mises to such a time And I would have 〈◊〉 Christian marking the frame of his own spirit when the promises are accomplished as ye will find often in Scripture and by all this ye should find such a reviving anâ— profitable delight in the promises that should give a very full evidence of your righâ— unto them 6. Lastly when a Christiaâ— understraits can receive consolation from no other thing but all prove Physicians of no value and miserable comforters when 〈◊〉 Christian is convinced there is no joy to be had under such a crosse but in the faith oâ— the promises that is an evidence that thâ—â— person hath a right to the promises I would only say this O beloved in the Lord is not this your guilt your undervaluing oâ— the promises and your little exercise oâ— faith I would pose you with this when last studied ye to apply any promise of the Covenant of Grace When last did ye exercise saith upon any of them Shall I tell you what is the practise of the most part of us we study perhaps to apply one promise but for the rest of the promises we lay them aside and do totally neglect them we study to apply the promises of salvation and of having redemption through Christ but for the promises of Sanctification for the promises to help us to perform duties for the promises to support us under the crosse for the promises to comfort us in our way to heaven for promises in reference to all ordinary things we are not much in application of these O but if a Christian were believing the promises he might sit down even while he is here and sing one of the songs of Zion though yet but in a strange land The second thing that I shall speak to upon the application of the promise shall be to propose unto you some rules that ye would make use of in the application of them and â—hall name unto you these First Study these four things one is the â—aithfulnesse and truth of the promises that â—uch a thing is the saying of him that is the faithful witnesse and Amen This was the practice of Paul 1 Tim. 1.15 the way how â—e was brought to make application of the promise was 1. by laying down that conclusion this is a faithfull saying and Rev. â—2 from the beginning to the 6. verse when â—here are great promises made and much â—poken to the commendation of heaven this is subjoyned in the 6. verse These are the faithfull and true sayings of God As if Iohn had said all that I have spoken concerning heaven will be to no purpose except ye believe the truth of the promises and this was the practice of David 2 Sam. 7.28 Thy words are truth O Lord he subjoyned thâ—â— unto the actual application of the promises 2. Study the sweetnâ—sse and excellency of the promises this was the practice of Paul 1 Tim. 1.15 This is a faithfull saying and then he subjoyneth and worthy of all acceptation And this was the practice of David Psal. 119.72 I have esteemed the laws of thy mouth better then thousands of gold and silver O such an opinion to esteem the promises better then thousands of gold It is heterodox amongst the most part of you that prefer the world before the promises of the Covenant and it was his practice vers 103. and vers 162. I rejoyce at thy word as one that findeth great spoil he had an higher account of the Promises then to divide the spoil after war 3. Let the Christian study the necessity that he hath of the promise that there is no way of winning above that
places let you see this strange arguing of Faith in closing with the promises There is that Psal. 40.11 12. Let thy truth continually preserve mee that is let thy promises be accomplished and made lively unto mee which are my preservation and would yee know the ground and reason that hee anexeth unto this For saith he Innumerable evils encompassed me about they have taken such hold of me that I am not able to look up He maketh his very want of qualifications the grounds of his closing with the promise and seeking the accomplishment of it And there is that second expression which is most wonderfull Psal. 25 11. David prayeth for the accomplishment of that promise Pardon my sinne upon that same very account Because it is great And I shall give you a third place in which the arguing of Faith is most mysterious Exod. 33. compared with Exod. 34.9 In the first place God denieth the accomplishment of that promise of going up amongst that people And the ground hee giveth of it is Because saith hee yee are a stiff necked people And chap. 34. verse 9. when Moses is praying for the accomplishment of that promise That God would go amongst them he taketh that same very argument out of the mouth of God Go up amongst us For saith hee wee are a stiff-necked people God said he would not go up because they were a stiff necked people and Moses desireth him to go up because of this And there is this lastly that wee would say to you that so much dispute If yee would have these qualifications that yee want yee would study to close with Christ by Faith Would ye have sorrow for sin then believe Would ye have high thoughts of Christ then believe Would ye have humiliation then believe for believing is a mother grace unto all these The second duty that we would press upon you from this consideration that the promises are free is That when the promises â—re given to you and are accomplished ye would study to be denied to any merit in your selves which ye may suppose to be the â—ise of the giving or accomplishment of the promises There is nothing that a Christian â—eceiveth but it is a fruit of infinit love there â—s not a conviction that trysteth a Christian â—ut it is the fruit of infinite love there is â—ot one real sigh for sin but it is the fruit of â—nfinit love there is not one blink of the precious countenance of Christ but it is a â—ruit of infinit love there is not the least â—egree of hatred against sin but it is the fruit of infinit love there is not the least promise that is accomplished unto you but it is â—he fruit of infinit love so that upon all our â—eceipts from God there is reason to sing that â—ong Not unto us not unto us but unto thee â—oth belong the glory And therefore I would presse this upon you O Christians â—educe all your mercies unto the fountain â—nd there sit down and pen songs of everlastâ—ng praise to him Will ye but take a view â—f this there is not one bit of bread that ye â—at that is within a promise but it is a mercy â—hat hath come running to you through the â—owels and tender heart of Christ his heart 〈◊〉 the fountain of all our mercies and they â—weetly stream out of that precious founâ—ain so that if ye had no other thing to comâ—end your mercy from but that it is a gift â—f the heart of Christ ye may take it in your â—rms upon this account and solace your â—elves with it The last duty that we would presse upon you from this consideration that the promises are free is this Ye would be studying to close with Jesus Christ that is promised and freely holden out to you in the Gospel O sinner of eighty years old O sinner of sixty years old O atheists of fourty years old and O sinner of twenty years olâ— and downward I do here invite you 〈◊〉 the Ambassadour of Jesus Christ to imbrace Christ freely offered in the promise yea 〈◊〉 do invite you by all the vertues of that noble Plant of renown by that everlasting love that dwelt in his precious heart by all the sufferings and wounds that he received by his eternal glory and by all the blessings and joyes of heaven and by that love that ye owe unto your precious and immortal souls that ye would come and imbrace him freely offered to you in the Gospel And for the further pressing of this and for clearing of the way of your closing with him I shall first propose some Gospel mysteries and sweetly agreeing contradictions if so we may speak held forth in Scripture 1. Come and buy Christ and yet buy him without money that is come and receive Christ and ye shall have as unquestionable a right to him as if ye had bought him that is to buy without money ye have nothing to commend you to Christ but necessities and necessities bideth you go and Christ biddeth you come why then will ye sit this call 2. What a Gospel mysterie is that Yee arâ— to buy Christ and Christ is above price there is nothing that we can give to buy that pearâ— of greatest price and yet we must buy him then the meaning is come and buy Christ by faith and by forsaking of your idols this is all the price that he doth require for himself and so he requireth nothing of you but what he himself doth give or what is both your duty and advantage to forsake and which is no gain for him to receive Christ is not enriched by your hearts and by giving of your consent to him 3. This is a Gospel mysterie that we are to buy without money and without price and yet to buy with a price according to that word Prov. 17.17 there is a price put in the hands of fools to buy wisdom and what is the meaning of thaâ— to buy with price and buy without price It is in short this though Christ be offered to you in the Gospel freely ye must not sit down but be active in closing with him What is the price that Christ requireth of you even this that ye would forsake your soul destroying idols and that ye would forsake your former evil wayes and take hold of the present opportunity for imbracing him And O! cursed shall the heart be that will not imbrace Christ O but to have him one hour in our arms it were well worth ten thousand Eâ—ernities of the enjoyment of all things that are here below ye would never open your arms again to another lover if once ye had him between your breasts O but a sight of him that now is the eternal ravishment of all that are above would transport your hearts with joy with delight and admiration above all expression Fourthly There is this Gospel mystery by which we would presse you to imbrace Christ A Christiaâ— must buy Christ and yet he must
the first of them is the omniâ—otency of God that there is nothing that he â—ath promised but he is able to effectuate â—nd to bring to passe Therefore 2 Cor. 6.8 when God had been passing many exâ—ellent promises he strengtheneth their faith with this Thus saith the Lord God Almighty â—nd no doubt Where the word of this King 〈◊〉 there is power and who can say unto him â—hat dost thou O misbeliever of the preâ—ious promises of the Covenant be ashamed â—o cast up your eyes to heaven above or to â—he earth beneath we think the Stars the â—un the Moon and all the works of God they â—ay speak out that to you do not misbelieve God but trust in him That is wonderfull in â—ounsell and excellent in working The seâ—ond is the wisdome and infinit counsel of God hee hath not only compleaâ— ability to accomplish the promise that hee hath given but hee hath the depths and treasures oâ— knowledge by which hee hath contrived thâ— way of the accomplishment of such a promise Hence is that word 2 Sam. 23.5 that the Covenant is well ordered which speaketh out the wisdome of God and theâ— that word is subjoyned the Covenant is sureâ— yea the Covenant of Grace is such a thingâ— that there is so much of the arte of heavenâ— so much of infinite wisdom shining in it thaâ— it is called the counsel of God Heb. 6.17 Thaâ— ye might know the immutability of his counsel The third golden pillar is the infinite love 〈◊〉 God that though there be nothing in us thaâ— can put him to â—â—complish the promises yeâ— he will take an argument from his own love to make out such a promise to us there iâ— sometimes if not alwayes nothing in us but that which may speak forth delayes oâ— the accomplishment of the promises but when God can bring no argument from us he can bring an argument from his own love 〈◊〉 Deut. 7.7 8. where giving a reason of the accomplishment of many promises and oâ— his love to them I loved you saith he because I loved you there being no reason that caâ— bee given for love but love The fourth is The unchangeablenesse of the Promiser that he is the same yesterday and to day and for ever and without all alteration and shaddow of change Hence yee may see Exod. 3.14 when God is repeating many preciouâ— promises unto Moses Hee as it were â—trengtheneth Moses faith with this I am â—aith he that I am which wee conceive to point sorth the unchangeablenesse of God â—hat what he hath said he will certainly acâ—omplish in its own time and though the â—ision do tarry yet at last it shall speak The 〈◊〉 iâ— The faithfulnesse of God and that hee 〈◊〉 one that cannot lie but certainly will â—ake out what hee hath spoken Love it â—aketh the promises the faithfulnesse and â—ower of God accomplisheth the promises â—nd the infinite wisdom of God chooseth the â—ost fit time fâ—r the performing of them â—ence it is said Psal. 119 89 90. Thy word 〈◊〉 Lord is for ever setled in heaven and the â—round of it is in the following verse For â—â—y faithfulnesse is unto all generations Hence â—ou may see that oftentimes when God is â—aking promises to his own he putteth to â—â—at word I that speak in righteousnesse Isa. 5 19. and Isa. 63.1 O! must not the â—â—omises be unchangeable that are made by 〈◊〉 Father who is the God of Truth Must 〈◊〉 the promises bee unchangeable that are â—â—ceived and merited by the Son that is â—ruth it self and the faithfull Witnesse and â—men Must not the promises be unchangeâ—â—le that are applyed by the holy Ghost that 〈◊〉 the Spirit of Truth And must not the â—â—omises bee unchangeable that are made â—â—own unto us by the Gospel that is the â—ord of Truth Was there ever any who 〈◊〉 leave that upon record of God that he â—as unfaithfull in the accomplishment of his â—â—omises O what a clear sight of the faithfulnesse of God shall a Christian get wheâ— he shall be standing upon the outmost liâ—â— between Time and Eternity then he will 〈◊〉 God faithfull in accomplishing all his prâ—â—mises unto him from first to last The 〈◊〉 golden pillar is The justice of God 〈◊〉 justice it now putteth him to accompliâ—â— his promises mercy and righteousnesse haâ— now kissed each other Hence is that worâ— 1 Joh. 1.9 He is just and faithful to forgivâ— So that now the accomplishment of tâ—â— promises it is not only an act of love but 〈◊〉 is an act of justice also We confesse indeeâ— love and mercy maketh the promises 〈◊〉 justice and truth also putteth God to the acâ—complishment of them Hence is that word Micah 7.20 To perform the truth to Iacoâ— and the mercy to Abraham Why is it mercy to Abraham and it is truth to Iacob It iâ— in short this because mercy made the promises to Abraham but truth did accomplisâ— the promises to Iacob The third thing that we shall speak to froâ—â—his That the promises are unchangeable shall be to presse these six duties upon yoâ— from this point O Christians and Expectants of Heaven who have Christ in you the hope of Glory rejoyce and be exceeding glad that the promises are unchangeable 1. This is a duty that is pressed from that ground Heb. 6.18 That by two immutable things we might have strong consolation There is exceeding much joy that may come to a Christian from this that the promises shall be accomplished iâ— their own time We conceive that the word unchangeable it is engraven upon the head of many a Christians mercies Is not unchangeable written above the head of our promises Is not unchangeable written upon the head of our blessednesse Is not unchangeable written above the head of our enjoyment of God That day is coming when we shall have unchangeable love unchangeable enjoyment of God and all things unchangeable Aâ—d we conceive that if these two were believed the truth of the promises and the unchangeablenesse of the promises a Christian might walk through this valey of tears with joy and comfort himself in hope The second duty we would presse is this that ye would sursease and give over your disputings and carnal reasonings about the accomplishment of the promises since the promises of God are unchangeable ought not we with this to silence misbelief and all that blind humane reason can say This is pressed Heb. 6.16 An oath for confirmation it is an end of all strife Gods confirming of his Covenant by an oath it ought to cut short the disputings of misbelief And here give me leave to point out a little these grounds upon which it is that Christians doth so much dispute the accomplishment of promises and to let you see how all these grounds may be answered from these six pillars that were given of their unchangeablenesse The first is When dispensations seemeth to contradict the truth of the Promises the promise it speaketh one thing and