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
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
dependency and may 〈◊〉 wayes keeped about the throne A Câ—â— an goeth to God from a threefold priâ—â— he goeth to God from a principle of 〈◊〉 from a principle of necessity and frâ—â— principle of love but would you 〈◊〉 that which putteth the Christian often 〈◊〉 God it is a principle of necessity anâ— lieve it that if necessity did not drive a 〈◊〉 stiun unto the foot of the Throne we wâ—â— seldom go from a principle of love or 〈◊〉 a principle of faith And there is this ground of the delay of the accomplishmâ—â— the promises that the glory of the wisdâ— of God may appear the glory of his pâ— in the accomplishment of the proâ— When the promise is long beneath groâ— then the wisdom and power of God 〈◊〉 more appear in the accomplishment of 〈◊〉 promise And from this I would only 〈◊〉 to Christians that are under that exerâ— compleaning of the want of the performâ— of the promises these few things 1. 〈◊〉 lieve that the promise shall once be acâ— plished that though the vision tarry yet aâ—â— it shall speak 2. Believe that every hâ— delay of the accomplishment of the 〈◊〉 mise hath a sweet design of love theâ— not one moment of delay but it is forâ— advantage of a Christian as is clear from 〈◊〉 word Rom. 8.28 And 3. that proâ— that cometh after long delayes it hath 〈◊〉 three sweet and soul-refreshing attendâ— 1. It is performed most seasonably a 〈◊〉 â—tian if he will observe he will see inâ— â—sedom shining in timeing the accomplishâ—â—nt of the promise to such a particular â—y a Christian will be constrained to cry â—â—t if the promise had been fulfilled before â—ere had not been such arte of wisdome â—pearing in the performance of it 2. Thâ—â—â—e promise when it is accomplished wâ—â—â—â—gage a Christian more in the exercise of â—ve than four promises accomplished at a â—ort and smaller time there is nothing â—at will so inflame the soul with love as to â—â—ve a promise accomplished after delayes â—nd 3. the promises accomplished after â—layes have much sense waiting upon the â—rformance thereof I think hardly a â—hristian ever met with the accomplishment â—f a promise after long delay but his soul 〈◊〉 as made as a watered garden and as springs 〈◊〉 water whose waters fail not this promise â—ileth and cometh to a Christian perfumed â—ith love Now we shall shut up our discourse at â—is time and shall only speak to these fix â—fects of a Christians faith in believing the â—omises 1. That our faith is impatient â—e cannot stay upon the promise if it be deâ—yed Hence ye will see that in Scripture â—ten patience is annexed to faith which â—eaketh this That it is impossible for a â—hristian to believe as he ought that wantâ—h the exercise of patience See Heb. 6.12 â—e ye followers of them who through faith and â—tience inherit the promise And that word 〈◊〉 the Revelation This is the faith and paâ—â—ence of the Saints 2. Our faith in closing with the Promises it is most unconstant 〈◊〉 Christian when first a promise is born in 〈◊〉 on his spirit he will then believe the pâ—mise and joyn with it but after six or ven dayes go about he will change 〈◊〉 Faith this is remarkably clear from Eâ—â— 4.31 compared with Exod. 6.9 Wâ— first the promise cometh to the people of â—rael that they shall go out of Egypt it is 〈◊〉 of them in the fourth Chapter at the clâ—â— They believed the promise and worshippâ— But look to them in Exod. 6.9 and therâ— will see them not believing because of 〈◊〉 ternesse and anxiety of heart And I 〈◊〉 tell you the grounds why our Faith is 〈◊〉 constant 1. Sometimes the reading oâ— promise to a Christian will be as his saâ— meat sometimes when a Christian will 〈◊〉 one time in the Covenant it will be 〈◊〉 fumed with love and his soul will be trâ— ported with joy after it and at another 〈◊〉 when he shall read that promise again it 〈◊〉 be tastelesse as the white of an egge and as sorrowfull meat 2. That we are not mâ— in studying the exercise of the things 〈◊〉 are promised which certainly would 〈◊〉 short many of our debates There is 〈◊〉 third defect of our Faith That we are 〈◊〉 diligent a diligent faith we call this 〈◊〉 after a Christian hath believed he woulâ— much in the exercise of prayer for the complishment of the promise he wouâ—â— much in the exercise of meditation to 〈◊〉 that promise sweet and lively to him 〈◊〉 a fourth defect is this We build our 〈◊〉 â—ore upon Dispensations then upon the Word when dispensations say that which â—e promise saith then we will believe but â—hen dispensation speaketh the contrary â—nguage unto the promise then we will reâ—ct our confidence and hope I will tell â—ou two great mysteries of believing It is â—ard for a Christian to believe when the â—ommentary seemeth to destroy the Text â—at is When the Commentary seemeth to â—clare that the promise shall never be acâ—â—mplished In sum it is this It is hard to â—â—lieve when dispensation will say the Word 〈◊〉 the Lord will fail and when promises â—ds you believe 2. It is hard for a Chriâ—â—an to take impossibilities in the one hand â—d the word of promise in the other and 〈◊〉 O precious Christ reconcile these two â—â—gether that impossibilities do not destroy â—e promise but that the promise may be complished notwithstanding of this We have this defect of faith amongst us â—at we build our faith more upon sense â—en upon the word of promise when a â—ristian is in a good frame he will believe â—t when Christ hideth his face he will then â—e over his hope And lastly there is this â—at our faith upon the promises is general 〈◊〉 believe the truth of the promises but 〈◊〉 study notto make a particular applicatiâ—â— of them I shall not stand long to make 〈◊〉 use of what we have spoken Only I â—â—uld have the Christians of this age and â—se that are here to go home with this â—viction the damnable neglect of believing of the promises A Christian negleâ— these three duties of Religion most 〈◊〉 glecteth the duty of self-examining theâ— of believing the promises and that noblâ— exalting duty of meditation these threâ— ties a Christian doth so constantly neglect almost he is above the reach of convicâ— that he doth neglect them But I would say a word unto these are destitute of the Faith of the promise are strangers unto these blessed thingâ— are recorded within the Covenant Aâ— is onely this doubtlesse ye must bâ— your sences if ye will not believe his Wâ— It is a question indeed Which of alâ— senses shall be most satisfied in heaven â—ther that of seeing when we shall behâ—â— King in his beauty and see him as he is 〈◊〉 that of hearing when we shall hear thesâ— lodious Halelujahs of that innumerable pany which are about the Throne wiâ— any jarring
been passing many excellent promises he strengtheneth their faith with this Thus saith the Lord God Almighty and no doubt where the word of this King is there is power and who can say unto him what dost thou O misbeliever of the precious promises of the Covenant be ashamed to cast up your eyes to heaven above or to the earth beneath we think the Stars the Sun the Moon and all the works of God they may speak that to you do not misbelieve God but trust in him That is wonderfull in counsell and excellent in working The second is the wisdom and infinit counsel of God he hath not only compleat ability to accomplish the promise that he hath given but he hath the depths and treasures of knowledge by which he hath contrived the 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 wisdom of God and then that word is subjoyned the Covenant is sure yea the Covenant of Grace is such a thing that there is so much of the arte of heaven so much of infinit wisdom shining in it that it is called the counsel of God Heb. 6.17 That ye might know the immutability of his counsel The third golden pillar is the infinit love of God that though there be nothing in us that can put him to accomplish the promises yet he will take an argument from his own love to make out such a promise to us there is sometimes if not alwayes nothing in us but that which may speak forth delayes of the accomplishment of the promises but when God can bring no argument from us he can bring an argument from his own love as Deut. 7.7 8. where giving a reason of the accomplishment of many promises and of his love to them I loved you saith he because I loved you there being no reason that can be given for love but love The fourth is The unchangeablnesse of the Promiser that he is the same yesterday and to day and for ever and without all alteration and shaddow of change Hence ye may see Exod. 3.14 when God is repeating many preciou◠Promises unto Moses He as it were 〈◊〉 strengtheneth Moses faith with this I am saith he that I am which we conceive to point forth the unchangeablnesse of God that what he hath said he will certainly accomplish in its own time and though the vision do tarry yet at last it shall speak The fifth is The faithfulnesse of God and that he is one that cannot lie but certainly will make out what he hath spoken Love it maketh the promises the faithfulnesse and power of God accomplisheth the promises and the infinit wisdom of God chooseth the most fit time for the performing of them Hence it is said Psal 119.89 90. Thy word O Lord is for ever setled in heaven and the ground of it is in the following verse For thy faithfulnesse is unto all generations Hence you may see that oftentimes when God is making promises to his own he putteth to that word I that speak in righteousnesse Isa 45.19 and Isa 63.1 O! must not the promises be unchangeable that are made by the Father who is the God of Truth Must not the promises be unchangeable that are received and merited by the Son that is Truth it self and the faithfull Witnesse and Amen Must not the promises be unchangeable that are applyed by the holy Ghost that is the Spirit of Truth And must not the promises be unchangeable that are made known unto us by the Gospel that is the word of Truth Was there ever any who could leave that upon record of God that he was unfaithfull in the accomplishment of his promises O what a clear sight of the faithfulnesse of God shall a Christian get whe◠he shall be standing upon the our most line between Time and Eternity then he will see God faithful in accomplishing all his promises unto him from first to last The last golden pillar is The justice of God His justice it now putteth him to accomplish his promises mercy and righteousnesse have now kissed each other Hence is that word 1 Joh. 1.9 He is just and faithful to forgive So that now the accomplishment of the promises it is not only an act of love but it is an act of justice also We confesse indeed love and mercy maketh the promises but justice and truth also putteth God to the accomplishment of them Hence is that word Micah 7.20 To perform the truth to Jacob and the mercy to Abraham Why is it mercy to Abraham and it is truth to Jacob It is in short this because mercy made the promises to Abraham but truth did accomplish the promises to Jacob. The third thing that we shall speak to from this That the promises are unchangeable shall be to presse these six duties upon you 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 i◠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 And 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 surcease 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 unchangeablnesse The first is When dispensations seemeth to coutradict the truth of the Promises the promise it speaketh one thing and 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
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
the fulness that is in Christ Faith is that noble correspondent between that weaknesse that is in us and that eâ—erlasting strength that is in him Therefore there are two noble and excellent counsels of Faith First It counsels us not to lean to our own strength And secondly to have our recourse unto him whose Name is Jehovah that everlasting strength Anâ—â— doubt if we were more taken up in impâ—â—ing Christ by faith that prophesie should accomplished I will make the feeble one David and David as the Angel of God 〈◊〉 when a Christiian is most diffident in himâ—â— then God should prove himself to be Almiâ—â—ty and All-sufficient And 4. Faiths influence may be cleaâ—â— in this that it layeth hold upon the pâ—â—mises and doth believe them and believâ—ing of the promise bringeth forth that noâ—â—â— birth conformity to God according to thâ— word upon which we were speaking 2 Pâ—â— 1.4 by believing the promises that is the advantage of it We are by them made partâ—kers of the divine nature 5. Faith also believeth the threatnings that are past in Scripture against sin and the believing them hath an undoubted and strong influence upon the attaining and growth of Sanctification Faith strengtheneth a Christian against the committing of iniquity with these two words that word Rom. 6.20 O soul saith faith commit not iniquity for the wages of sin is death and that word Rev. 21. last There shall in no way enter into that City any thing that is unclean or that committeth iniquity And be perswaded of it that the faith of the threatnings and of the promises that are in Scripture would be as a threefold cord not easily broken to restraâ—â— you from the acting of iniquity And shall I sell you briefly the ground why these cursâ— hearts of ours doth commit iniquity wiâ—â— so little fear and with so much delight it is even this because we believe not the threatnings of God which shall be accomplished in their own season for is it possible that if ye believed that word Rev. 21. last That nothing shall enter into the New Jerusalem that defileth or worketh abominations or that maketh a lie that ye durst for a world adventure upon the committing of iniquity as ye do And I shall onely say to such that do undervalue the threatnings of God the day is coming when they shall be constrained to cry out He hath spoken it and he hath done it and faithfull is he there is not one jot nor title in the Word of the Lord that shall fal to the ground And believe it God will be faithfull in the accomplishment of his threatnings as he is faithfull in the accomplishment of his promises 6. Faith discovereth unto a Christian the noble excellencies and those spiritual dignities that are in that everlasting estate that is provided for the Saints in light Faith as it were carrieth up the soul to the top of Pisgah off which it is admitted to behold the promised land and truely the seeing of these noble things that are provided for the Saints cannot but make them study holinesse since they know that there is an impossibility for one to attain to that estate without holinesse because he had said it Without holinesse no man shall see God O then if once ye saw heaven ye would be constrained to walk in that path of Sanctification since it is the glorious way by which ye must walk in through the gates of that blessed City Buâ— ye know not the excellency that is there iâ— is a fancy and notion unto you and that 〈◊〉 the ground that ye do not study to conform your selves unto that blessed image of God And I would only ask you this one question Is it possible that such a delusion as this can overtake you as to think that ye who never studied holinesse on earth shall yet enter in to heavens gates I know there are some that say in their hearts I shall have peace though I walk in the imaginations of my own heart and many more that suppose that they might fight and overcome that they may quite the estate of nature and be compleat in the estate of grace all in one day But why will ye deceive your selves Can a nation be born in one day Or is there but one step between hell and heaven O remember though nothing be impossible with God yet there was but one thief saved upon the crosse 7. Faith hath influence upon the attaining of holinesse in this respect That it believeth the exceeding great advantages that are promised unto the person that studieth holiness Faith believeth that word Matth. 5.8 Blessed are the poor in spirit for they shall see God Paith it layeth hold upon the truth of the excellent sayings and maketh the Christiaâ— endeavour to attain unto a likenesse and conformity with him that so he may be admitted to behold his face for all eternity and to be made like unto him 8. Faith discovereth unto Christians thâ— sinfulnesse of sin this is never done till once they be in the lively exercise of the grace of Faith And I will give you these three grounds why faith compleatly discovereth the sinfulnesse of sin 1. Faith letteth us see the Person against whom we commit this sin and that doth exceedingly aggrege sin for when the Christian is admitted to behold God and to see that matchlesse excellency that is in him then saith he what a beast was I to offend such a glorious Majesty as He What a fool was I to kick against the pricks or to enter in the lists with such an infinite God 2. Faith letteth a Christian see these excellent obligations of love that Christ hath imposed upon us Faith letteth us see the ancient and everlasting love of Christ Faith is that grace that letteth us see his sufferings Faith letteth us see all that he hath done for us and this maketh the Christian to cry out Do I thus requite the Lord O foolish one and unwise And no doubt if a Christian were more taken up in the study of this duty he would be lesse in contracting debt and were you but seriously taken up in the study of these two great Registers 1. The Register in which all the infinit acts of love are recorded And 2. That Register in which all your acts of offending precious Christ are written ye would be astonished and ashamed to see so much forgiven you and durst not sin any more there ye would see infinite â—ency desiring to rejoyce over judgement and â—here ye would see the spotlesse riches of â—hat transcendent grace that is in Christ 3. Faith letteth a Christian see the disadvâ— tages of sin and what wofull effects doth 〈◊〉 low upon it and this doth exceedingly hoâ— forth the sinfulnesse of sin The second thing that we shall speak concerning Faiths influence in the attainâ—â— Sanctification shall be to enquire a little 〈◊〉 to these things that hinder even Believâ— from attaining this blessed effect of thâ— Faith for
amongst them all or thâ— smelling when we shall find the sweeâ— sume of his garments which are perâ—â— with all the powders of the merchant oâ— of touching when we find Maries inâ— on taken off Touch me not and be adâ— to imbrace him who is now ascended 〈◊〉 Father Or that of tasting when wâ— drink of these rivers of Consolation thâ—â— never run dry This I say is indeed 〈◊〉 stion But give me leave to tell 〈◊〉 atheists and enemies of God It is 〈◊〉 question Which of all the five sensâ—â—eprâ—â—ate shall be tormented in Heâ— â—hat would ye answer to it now Whether â—hink ye the sense of sight when ye shall beâ—â— 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—all hear those screighings and howlings â—â—at shall eternally ascend up before God â—y the souls that are in prison O but the â—eatest enemy would have compassion upâ—â— is enemy to hear their cryes Or whether â—ill ye say the sense of tasting shall be most â—rmented when ye shall drink of these riâ—ers of brimstone Or will the sense of â—uching when ye shall be eternally scorchâ—â— with these flames of eternal indignation â—r the sense of smelling when ye shall eterâ—â—lly be as it were suffocated with the â—oke of that sulphurious furnace that shall ever be quenched O think you if Cainâ— â—ould come from hell and preach that doâ—rine that we should not persecute the â—â—nts would we listen unto him If Aâ—â—â—lon should come from hell and should â—each against the evil of ambition would ye â—ten unto him And if Achitophel should â—se from the dead and preach that doctrine â—â—to you Let not the wise man glory in his â—isdome would we stop our ears Or if â—udas would come from hell and preach to â—u the evil of hypocrifie in betraying thâ—â—n of man with a kisse would we belieâ—â—m Or if Dives that is recorded in 〈◊〉 â—spel should come from hell and 〈◊〉 â—at Text to preach upon Jam. 5.1 〈◊〉 ye rich men and houl and weep for your 〈◊〉 ries that shall come upon you And if Dâ—â— would come and second him with that wâ— love not the world nor the things 〈◊〉 are in the world I fear ye would cry 〈◊〉 we will imbrace that doctrine at anâ— time We desire not to insist much 〈◊〉 these but O to believe that there is an 〈◊〉 nity of pain and that there is an eternity 〈◊〉 I will give you a description of â—â—heist and let him think upon it it is eâ— to convince hundreds of you that ye 〈◊〉 the fear of God then that ye want the 〈◊〉 and love of God Oh an imaginary fâ—â— and a conceit of love will ye ever 〈◊〉 these two Idols I confesse once ye 〈◊〉 have a faith that no man shall ever rob 〈◊〉 of and that is the faith of that truth 〈◊〉 when once ye enter into eternity of 〈◊〉 there is no redemption out of that plâ— Awake awake for behold the Judge comâ— and he shall render vengeance unto tâ— that know him not To his blessed 〈◊〉 most precious Name we desire to 〈◊〉 praise SERMON II. â— 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 as two diâ—ne Ushers to convey us home unto God â—ere are these two things that we would â—â—ve Christians principally to study 1. That 〈◊〉 would be much in the study of these â—rongs and injuries that ye have done to â—rist And 2. that ye would be much 〈◊〉 the study of these infinit acts of precious â—ndescendency that Christ hath manifested â—wards you that the one may provoke you â—to sorrow and humility and the other â—y provoke you unto a sweet astonishment â—d admiration And I would ask you this 〈◊〉 Christ should present that challenge unto 〈◊〉 which Absolon presented unto Hushai 〈◊〉 this thy kindnesse unto thy friend O beâ—â—ed what could you answer when you â—re thus reproved I think if Christ had â—t forgetfulnesse for that blessed end to â—â—get the wrongs and injuries of his own I know not unto what use Christ should 〈◊〉 forgetfulnesse for he knoweth not whâ— is to forget our good works but he haâ— blessed arte of forgetting our wrongs thoâ— we may say upon the contrary that we hâ— a cursed arte of forgetting them our selâ— There are these three things that Christ 〈◊〉 doth forget they forget much Christ 〈◊〉 is the great author of the promises so 〈◊〉 〈◊〉 may charge them with this Why havâ—â—â—â—gotten me 2. They forget their 〈◊〉 â—â—es and these divine receipts of love 〈◊〉 Christ hath given unto them 3. They 〈◊〉 get even their iniquities yea sometimes 〈◊〉 forget them before Christ doth forget tâ—â— and passe an act of pardon upon theâ— shall not stand long to plead with you your undervaluings of that blessed and 〈◊〉 Plant of renown I think if there werâ— more to evidence that low esteem that have of Christ but only this that we so much in sleighting the promises it 〈◊〉 more than sufficient but besides is tâ— not this to testifie how much you uâ—â— value that holy and just one that ye 〈◊〉 more to have an outward conformity 〈◊〉 him than to have an inward We may 〈◊〉 the Christians of this time Nephtali 〈◊〉 are as a hind let loose and they give goâ— words but we do not give Christ 〈◊〉 practices And is there not this also 〈◊〉 testifieth our undervaluings of Christ 〈◊〉 we slight so much secret and retired respondence and communion with hiâ— suppose there are some that are heâ—e 〈◊〉 â—nsciences beareth them record they do â—t exercise themselves unto godlinesse and shall only say that word that Gideon spake 〈◊〉 another case If God be with us how 〈◊〉 〈◊〉 all this come upon us such a spirit of â—oâ—â—ality such a spirit of lazinesse such a â—irit of hardnesse and such a spirit of unâ—rvaluing of Christ I suppose that if â—ere were a Chronicle written of all the â—es of the Saints that have been since Adams â—yes and the Christians of this time should â—ad over that Chronicle when they should â—gin and read the life of Adam they might â—t this to the close of it my life is not â—â—e his and when they should read the life 〈◊〉 Abel they might put this to the close of it â—y life is not like his and when they should â—ad the life of Enoch they might put this 〈◊〉 the close of it my life is not like his O! 〈◊〉 which of the Saints can we go and if ye â—ould call is there any that would answer â—u your life is like mine But to come to the words we told you the last occasion that
be content to dig throughâ— earth to get a promise and till we 〈◊〉 at that that our souls would pursue a them from the one end of the world to other And for the grounds of this aâ—â—tion that sensible necessity giveth a righâ— the promises if ye will look to these gâ— promises of the everlasting Covenant they not given to that Christian that is det a need Isa 55.1 2. and Matth. 〈◊〉 where the great promise of the Gospâ—â— given out and the invitation of 〈◊〉 Christ is unto these that are weary and â—Iaden Christ would account it an exceâ— courtesie that ye would not dispute believe and that ye would look upon yâ— necessities as his call to believe the promâ— 2. A person that hath a high account oâ— Promises he hath a right to apply theâ— mises Let once your soul close with 〈◊〉 by Faith and Love and then you may 〈◊〉 holdnesse close with the Promises 〈◊〉 sesse if we were more in believing the â—ises we would have a higher and 〈◊〉 〈…〉 of the Promiser Would 〈…〉 the reason that Christ is not accoâ—â— matchlesse it is because of this our necessiâ—ties 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 infirmities he hath readily a right to apply thaâ— 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 of when a Christian is fainting under affliction and is like to give over to meet with 〈◊〉 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 tâ— believe that promise 4. There is that evâ—â—dence persons that have an high account 〈◊〉 the promises they have a right to apply 〈◊〉 promises it is an excellent and most conceâ—â— ning work for a Christian to believe the excellency of the promises when he cannot have the actual application of the Promiseâ— For when once a Christian cometh to this 〈◊〉 that the great things of the everlasting Covenant are matchlesse in his eyes then thaâ— is the valey of Achor and a door of hope that ere long Christ will apply theâ— 5. When a Christian hath great delight 〈◊〉 â—he promises when they are sweet 〈…〉 â—aste and are the refreshing and rejoy 〈◊〉 his heart that is an undeniable sign that 〈◊〉 hath a right to make use of such promises 〈◊〉 Were your souls never refreshed by reading of the boundlesse Covenant of love anâ— the sweet promises that are in it I would have Christians marking these promises thaâ— have upholden them in their straits I would have them marking the promises that haâ—â— been lievely to their souls and say Thâ— once was my goodly meat and made me 〈◊〉 rejoyce in the house of my affliction and 〈◊〉 would have a Christian marking the time 〈◊〉 the accomplishment of the Promises 〈◊〉 which he will see infinite wisdom shining 〈◊〉 ordering the accomplishment of the prâ— nises 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 〈◊〉 â—ll this ye should find such a reviving anâ— profitable delight in the promises thâ—â—ould give a very full evidence of your righ unto them 6. Lastly when a Christiâ—â— under straits can receive consolation from 〈◊〉 â—ther thing but all prove Physicians of 〈◊〉 â—â—lue and miserable comforters when 〈◊〉 Christian is convinced there is no joy 〈◊〉 â—e had under such a crosse but in the faithâ—â—â—e promises that is an evidence that thâ— person hath a right to the promises 〈◊〉 would only say this O beloved in the Loâ—â—â—not this your guilt your undervaluing â—â—e promises and your little exercise â—ith I would pose you with this wâ—â—â—â—st studied ye to apply any promise of 〈◊〉 Covenant of Grace When last did ye exâ—ercise faith 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 Sactification 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 mare use of in the application of them and shal name unto you these Frst Study these four things one is the faithâ—ninesse and truth of the promises that such thing is the saying of him that is the faithful witnesse and Amen This was theâ— practie of Paul 1 Tim. 1.15 the way howâ— he was ought to make application of the promise was 1. by laying down that conclusion this is a faithfull saying and Ren. 22. frot the beginning to the 6. verse whose there â—n great promises made and much spoken tâ— the commendation of heaven this is subjoyned in the 6. verse These are 〈◊〉 faithfull and true sayings of God As if Joâ— had said all that I have spoken concerniâ—â— heaven will be to no purpose except ye believe the truth of the promises and this wâ— the practice of David 2 Sam. 7.28 Tâ— words are truth O Lord he subjoyneth thâ— unto the actual application of the promise 2. Study the sweetnesse and excellency 〈◊〉 the promises this was the practice of Paâ—â— 1 Tim. 1.15 This is a faithfull saying 〈◊〉 then he subjoyneth and worthy of all acctation And this was the practice of David Psal 119.72 I have esteemed the laws of 〈◊〉 mouth better then thousands of gold and silâ—â— O such an opinion to esteem the promiâ—â— better then thousands of gold It is heâ—â— rodox amongst the most part of you thâ—â— prefer the world before the promises of 〈◊〉 Covenant and it was his practice vers 10 and ver 162. I rejoyce at thy word as one thâ— findeth great spoil he had a higher accoâ—â— of the promises then to divide the spoâ—â—â—â—er war 3. Let the Christian study 〈◊〉 necessity that he hath of the promise thâ— there is no way of winning above that necesity but the closing with the promise
read the freedom of the promises if ye consider the greatness of these promises if they were of a lower nature then were it lesse to be wondered if merit should come in to plead for it self But when a Christian shall compare himself and the greatnesse of the promises together he cannot but then sing that blessed song These are the gifts and donations of God and what am I and what is my fathers house that thou hast brought me hitherto Now the second thing that we purposed to speak to is to presse some duties upon you from this that the promises are free and we shall lay before you these three The first That since the promises of God are free then as you would not destroy your own souls be much in making use and application of the Promises Are not the promises your life Did not all the Saints that went to heaven before us go to heaven living upon the promises There was not a step of Abrahams life but he walked with a promise in it there was not an afflictiâ— that Abraham met with but he took coâ—â— for t to himself from the promises and shall remove these two mistakes that are â—â—cident to Christians in the application of tâ— promises even from this ground that the are free The first is this There are some Christâ—ans that will not apply the promises because they are under the convictions of their owâ— infirmities and of their own basenesse 〈◊〉 that when we presse you to believe the proâ—mises ye reject this counsell because yeâ— consult with your own infirmities This was the practice of David Psal 22.4 Our father 's trusted in thee they trusted and were delivered but he durst not trust iâ— the 6. verse But I am a worm and not a man I am a reproach among the people And it is that same divinity that is in these dayes when we presse you to believe the promises because of the great cloud of witnesses that have gone before you that believed the promises O say ye if I were like David and Abraham I would believe the promises but truely David said that same that lived before you if I were like my fathers I would believe the promises but I am not like my fathers And therefore I would say to you these two words 1. Are ye inferiour 〈◊〉 short unto David in holinesse or necessities We do not question but all of you will answer we are not inferiour to David in necessities but in holinesse Then saâ— we if ye be not inferiour to David in necesity then make use of the promises for as we cleared the last day necessity giveth a right in making use of the promises 2 I would say I am certainly perswaded that sensible necessity would cut short many of our formal debates in closing with the promises necessities as ye use to speak hath no Law and necessity hath no manners Let me say that to you who will not close with the promises that if ye were under sensible necessity if Christ should forbid you to close with such a promise ye would close with it though he forbid you as the woman of Canaan did there is nothing but sensible necessity will overcome it necessity never disputes its right for it goeth over the belly of such a dispute it presently maketh use of that that its need calleth for Secondly There is that other mistake amongst Christians in believing the promises that they want the qualifications annexed to the promises and therefore they dare not believe the Promise especially that promise of dosing with Christ they think they are not under such a deep measure of humiliation of sorrow for sin nor under such lively apprehensions of the excellency of Christ And I shall say but these six things unto these that will not close with Christ because they want qualifications or at least have not these qualifications after such a way First Let me tell thee O Christian that thus disputes go between the fiâ—st steps of a Christians way to heaven and the last and see if ye can behold a grave upon which this is written Behold here lieth a man or a wâ—man that came to Christ to imbrace him anâ— he would not receive them Did ye eveâ— behold such a grave as this And why the do ye so much dispute Will ye take a triaâ— of Christ whether he will refuse you if yâ— come and if he shall refuse you sure I am he will do that which he never did to any before you The second thing I would say to such that the want of such degrees of such things ought not to be a ground of your noâ— closing with Christ for if ye had these qualifications that ye require ye would maintain that same dispute that ye do now foâ— when we desire you to close with Christ yâ— answer that your sorrow is not come to such a height as it ought nor is you humiliation come to such a height as ye pitch for your self to come to O Christian if ye come to ten times more and yet ten times more ye would have that same dispute theâ— which ye have now and the ground of it is this the more that a Christian have real sorrow he will oftentimes be the more iâ— the apprehension that he hath not sorrow Thirdly If ye want the qualifications that are required in these that should close with Christ in the Covenant of promise then come to Christ to get these qualifications I would only ask at you think ye to spin sorrow for sin out of your own hearts Think ye to spin humiliation for sin out of these wretched breasts of yours ye must come to Christ â—or sorrow as well as ye come to Christ foâ—â—â—â—e Fourthly All the qualifications that are annexed unto that promise of closing with Christ and coming to him they point out rather the qualification of them that will come then the qualification of these that ought to come Ye read such a command as that Come unto me all ye that are wearied and heavy loaden O say ye I am not weary and I am not under the burden of sin therefore I cannot come I will tell you what is the meaning of that command Christ inviteth these who have the greatest unwillingnesse to come and get willingnesse But withall it sheweth this none will come to get rest from Christ but these that are first weary and that this is the Lords methode of working first to make weary and then to ease but no such matter in his Word That first we must have a wearinesse of our own making or else he will not receive us now but when ye come ye will be weary and he will receive you Fifthly Let me say to you who thus disputes make your want of qualifications the very ground of your closing with Christ I shall but in three 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 me that is let thy promises be accomplished and made lively unto me which are â—â—y preservation and would ye know the ground and reason that he annexeth unto â—his For saith he Innumerable evils encomâ—assed me about they have taken such hold of â—e that I am not able to look up He maketh his very want of qualifications the ground of his closing with the promise and seeking the accomplishment of it And there is thâ—â— second expression which is most wonderfulâ— Psal 25.11 David prayeth for the accoâ—plishment of that promise Pardon my siâ— upon that same very account Because it 〈◊〉 great And I shall give you a third place iâ— which the arguing of Faith is most mysterâ—ous Exod. 33. compared with Exod. 34.9 In the first place God demeth the accomplishment of that promise of going 〈◊〉 amongst that people And the ground 〈◊〉 giveth of it is Because saith he ye are 〈◊〉 stiff necked people And chap. 34 verse oâ— when Moses is praying for the accomplishment of that promise That God would 〈◊〉 amongst them he taketh that same very aâ—gument out of the mouth of God Go 〈◊〉 amongst us For saith he we are a stiâ—â— necked people God said he would not go up because they were a stiff necked people aâ—â— Moses desireth him to go up because of thâ—â— And there is this lastly that we would saâ— to you that so much dispute If ye would have these qualifications that ye want yâ— would study to close with Christ by Faith Would ye have sorrow for sin then believâ— Would ye have high thoughts of Christ thâ— believe Would ye have humiliation thâ— believe for believing is a mother grace unâ—â— all these The second duty that we would presse 〈◊〉 on you from this consideration that the prâ—mises are free is That when the promisâ— are 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 rise of the giving or accomplishment of the promises There is nothing that a Christian receiveth but it is a fruit of infinit love there is not a conviction that trysteth a Christian but it is the fruit of infinite love there is not one real sigh for sin but it is the fruit of infinit love there is not one blink of the precious countenance of Christ but it is a fruit of infinit love there is not the least degree 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 the fruit of infinit love so that upon all our recepts from God there is reason to sing that song Not unto us not unto us but unto thee doth belong the glory And therefore I would presse this upon you O Christians reduce all your mercies unto the fountain and there sit down and pen songs of everlasting praise to him Will ye but take a view of this there is not one bite of bread that ye eat that is within a promise but it is a mercy that hath come running to you through the bowels and tender heart of Christ his heart is the fountain of all our mercies and they sweetly stream out of that precious fountain so that if ye had no other thing to commend your mercy from but that it is a gift of the heart of Christ ye may take it in your arms upon this account and solace your selves 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 yearâ— old and O sinner of twenty years old and downward I do here invite you as the Ambassadour of Jesus Christ to imbrace Christ freely offered in the promise yea I 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 but without money ye have nothing to commend you to Christ but necessities and necessities biddeth you go and Christ biddeâ— you come why then will ye sit this call 2. What a Gospel-mysterie is that Ye aâ—â— to buy Christ and Christ is above price theâ—â— is nothing that we can give to buy that peâ—â— 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 hand of fools to buy wisedome and what is the meaning of that 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 destroving 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 Eternities 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 〈◊〉 this Gospel mystery by which we would presse you to imbrace Christ A Christiaâ— must buy Christ and yet he must have him freely Is there not an inconsistence do you suppose between buying and having freely But I would say this to clear it