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
ye might 〈◊〉 the day that ever ye were born if yee 〈◊〉 once come to close with Christ. Now 〈◊〉 him that hath the keyes of the house of Dâ—vid that can open your hearts to give 〈◊〉 entry we desire to give praise SERMON IV. 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 most glorious and excellent gifts that God hath bestowed upon man there is that comprehensive gift of heaven Iesus Christ who is so called Iohn 4.10 and sure such a gift as â—hat ought in some sense to blind our eyes â—nd make us look upon all things that are beâ—ow him as nothing The second royal Gift that the Lord hath given is the precious promises of the everlasting Covenant which are given to us thorow him A Christian â—hat is united unto him by the bloud of Faith 〈◊〉 may write this above the head of every promise of the everlasting Covenant this is â—ine and this is mine His third precious gift is the gift of Faith which is that grace that maketh use of the former two and wee conceive that our little making use of â—hese three excellent gifts is the great occasion and cause why these four most sad â—nd lamentable evils have befallen us â— The evil of a silent conscience that though we be profound to commit iniquity and do love a reward under every green tree yet our conscience doth not speak nor reprove us and if at any time they do speak yet there are some that are so possessed with a dumb and deaâ— spirit they can neither hear what God doth speak nor can they hear their consâ—ience 2. The evil of a 〈◊〉 nod wee know not the voice of our rod and who is he that hath appointed it God doth not now open our ears to discipline nor seal up our instruction 3. There is that evil of silent mercies the mercies that we receive of God we understand not the language of them arâ— not our mercies Barbarians unto us speaking to us in an unknown tongue and yet we may say there is not a rod nor a mercy a Christian meets with but it hath a voice if wee did understand it And lastly there is that evil which hath befallen us and alas this is the capestone of all a silent God who doth not hearken unto the voice of our cryes but turneth about the face of his Throne covering himself with a cloud in his anger so that our prayers cannot passe through Alas may not each Christian of this time cry out Call mee no more Naomi but call me Mara because thâ— Lord hath dealt bitterly with me In short I think there are these two things that may bâ— our lamentation upon the high places of Israel First That we live without sight of God And secondly that wee live without sight of our selves and all this because wee live without a sight of these precious Gifts Christ and his Promises But now to the words We toâ—d you thaâ— in them there were these four things holden â—orth concerning the promises 1. The original and fountain of the promises in that word Whereby or by whom 2. The properties of the promises which we told you were these four The first was that the promises were free holden forth in that word they are Given all the promises of the everlasting Covenant being the noble gifts of God The second of which we are to speak at this time is this that the promises of the Covenant they are unchangeable which is imported also in that word they are given the gifts of God being indeed without repentance And as to this 1. Wee shall prove the truth of the point and for this end consider that place Numb 23.19 which was a part of Balaams song Hath hee not spoken it and will hee not also dâ— it Hath hee said it and shall it not also come to passe and Psal. 89.34 I will not break my Covenant nor alter the word that hath gone out of my mouth and the point is clear also from the name that the promises getteth in Scripture are they no called the sure mercies of David Isa. 55.3 and are they not sometimes in Scripture called Truth as wee may see from Micah 7.20 Thirdly The nature of the Covenant proveth it in that it is called an everlasting Covenant and sometimes a Covenant of Salt because that Covenant is above the reach of alteration or putrifaction And fourthly It may be likewise shown from the constant experience that the Saints have had of the unchangeablenesse of the promises This Ioshua taketh notice of Chap. 23.24 where when he was a dying There hath not failed saith he one thing of all these good things that God hath spoken and hee is so confident of this that he is forced to repeat that word over again in that verse and hee taketh notice of it Iosh. 21.45 where hee hath thaâ— same expression again There hath not failed saith he one thing of all the good things that God hath spoken and this Solomon hee took notice of 1 King 8.56 There hath nâ—t failed one thing that God hath spoken unto us by Moses and indeed there is near six thousand years experience that preacheth this truth the promises are unchangeable so that wee may now say The word of the Lord iâ— tried as silver is purified in a furnace of earth hot seven times If there had been any falshood in the precious promises of the everlasting Covenant six thousand years triall should have brought it to light but doth not every one of the cloud of witnesseâ— that have gone before us leave this testimony upon record Faithfull is he that hath promised who will also do it his promise 〈◊〉 with the night and with the day it cannot bee altered the ordinances of heaven continue to this day much lesse can this Covenant of love be broken or altered only wee would have you taking this Caution by the way that there are some conditional promises that God passeth unto his people which in the depths of his spotlesse wisdom hee doth not accomplish unto these who never fulfill the condition such was that promise that he gave to the Israelites in the land of Egypt of their possessing the land of Caâ—aan who yet died in the wildernesse And â—ence is that strange word Numb 13.34 see shall know my breach of promise saith the Lord which is a word spoken after the manâ—er of men not importing any change of purâ—ose in God but only shewing that because â—hey did not believe and so fulfill the condiâ—ion of the promise therefore it was not to â—e fulfilled personally to them The second thing that we shall speak to â—pon this that the promises are unchangeâ—ble shall be to propose these six golden â—illars and excellent foundationâ— upon which the unchangeablenesse of the promises 〈◊〉 built And
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
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
all times ye people and it is clear from the practice of that precious cloud of witnesses recorded of in Heb. 11. that spent their dayes in imbracing of the Promises But 7. We would have you consider that it is more easie for a Christian to believe spiritual Promises then to believe temporal promises it is easier to trust Christ for eternal Salvation then to trust him for our daily food when we are redacted unto straits and the grounds upon which we assert this may be these 1. Because it is hard for a Christian to believe that Christs death reacheth for the purchasing of temporall promises which more easily he taketh up in spiritual promises for a Christian can hardly believe that such a thing was in Christs intention as to die for his daily food which yet is most certain if we consider it as a special mercy 2. In a Christians believing of spiritual promises there is often some sense and reason that helpeth him to the exercise of Faith at least they presse not the contrary but to believe a temporal promise when a Christian is redacted unto a strait and that he can see no outgate present sense and reason stands upon the top of his Faith and presseth him to dispair As for instance when a Christian is living upon the top of a mountain and knoweth not where to sup at night to believe that there is a promise upon which he may rest that he shall not want his food but if that the Lord had service for him he will provide Here he hath not only reason to dispute against but the strong pinching sense of hunger both crying out How can bread be given in the wildernesse 3. The tentations that assault a Christian to misbelieve upon temporal promises they are more subtile and more con-natural to a Christian then his temptations that assault him in resting upon spiritual promises When a Christian is in straits in the world the temptations that hinder his exercise of Faith they are more consonant to flesh and blood we are ready to yeeld to misbelief then because we think it is rational and speaketh the truth 4. A Christian is often so affrighted by his daily failings or some particular more grosse out-breakings in his life that howbeit he may through grace be helped to believe that the Lord shall make out these promises which concern his eternal salvation and so do him good in the latter end yet may he be sadly perplexed and distrustfull in making use of any particular temporary promise for drawing forth any comfort or encouragement therefrom as to his present exigent because he knoweth that although the Lord doth forgive his peoples iniquities yet may he take vengeance on their inventions Psal. 99.8 and therefore may punish his present failing with the like calamities as he hath done others 5. There is also much of a natural and carnal self love to a present life remaining in the best that we are many times worse to satisfie in our securities for the things of this life then of that which is to come and can more easily trust the Lord for our souls then for our bodies so that though his naked word will sometimes satisfie us for the one yet it will not for the other And the last ground of it may be a Christians unacquaintednesse with that lot of exercising Faith upon temporal promises there being many who think not that there is use for Faith except for Salvation and the things above which maketh his Faith upon these more difficult then upon promises that are spiritual And this may appear most clearly in that we find men more easily bear their spirituall wants even a Christian that is most exercised then they bear their temporal want and more corruption and impatience doth arise from temporal want then from spiritual want 2. Consider That all a Christians duties are turned over into promises there is not a duty that is required of a Christian but it is converted into a Promise Is not Faith a duty 1 Ioh. 3.23 This is his Commandment that ye should believe And is not that turned over in a promise Ier. 3 19. Thou shalt call me thy Father The word importeth not only an act of necessity but of violence thou shalt do it And in the thirteenth of Zechary at the close Thou shalt call me thy Father and so in Ezek. 11.19 Is not mortification a Christians duty Colos. 3.5 Mortifie therefore your members and it is turned over in a promise Ier. 32.28 and Ezek. 36.25 29. where he promiseth that he will purge away all their uncleannesses and it is clear from Micah 7.19 I will subdue said he all thine iniquities it is not said thou must subdue them but I will do it Is not also the knowledge of God a commanded duty and yet it is turned over in a promise in the Covenant of Grace They shall know me from the highest to the lowest neither shall there be need any more that one should say know the Lord for they shall be all taught of me Is not the commandement of fear your duty as is clear from Eccles. 12.13 and yet that is likewise turned over in a promise I will put my fear in their inward parts they they shall not depart away from me So tendernesse is a Christians duty and yet that is turned over in a promise I will take away their heart of stone and give them a heart of flesh And that I may say no more of this look but to these four places and there ye will see almost all duties turned over in promises there is Ier. 31. Ier 32. Ezek 11. and Ezek. 36. ye will see all the duties of the Covenant converted into Promises But may not some say what advantage is there of this much certainly every way That the duties are turned over into promises it may give a Christian hope that he shall once perform these duties Will ye not once be tender Yes certainly because your tendernesse lieth within a promise Will ye not once be much in the exercise of fear No doubt ye will and the ground of it is this because your fear lieth within a promise and so of the rest And 2. There is this advantage of it that all the duties required of a Christian are turned over in promises because by this means a Christian may go to God when he cannot perform such a duty and desire him to fulfill his word and accomplish his promise and so may make use not only of the Omnipotency of God but of the faithfulnesse of God also There is this third Consideration that we would propose that there are some things of a Christian within a promise that he doth not believe to be within it especially these three First the challenges of a Christian are within a promise when ye are convinced that is the accomplishment of a promise this is clear from Isai. 30 21. where convictions and challenges are turned over in a promise When
say these three things to thee 1. Come to Christ and if gold and silver be for thy advantage thou shall have it literally accomplished 2. I say ye shall have as much contentment in Jesus Christ as if yee had this house full of gold 3. I will say this to thee Christ shall be thy gold and thy silver according to that word in the 26. verse which is most remarkable yea the Almighty shall be thy defence or as it is in the Original shall be thy gold speaking of the promise of gold before Secondly Ye say I would have this that what I purpose might be accomplished I say come to Christ and yee shall have that likewise Iob. 22.28 Thou shalt decree a thing and it shall be established unto thee which I conceive doth not only take in these spiritual decrees but likewise these that relate to temporal enjoyments But there is a third thing I would have say yee and I would come to Christ and it is that I might have all the desires of my heart I say O man and O woman come to Christ and thou shall have what thou desirest This is clear from Psal. 37.4 Delight thy self in God and hee shall give thee the desires of thy heart What can ye have man but it is there Would yee have any thing of Christ Hee putteth a blank in your hand and saith that word which he said to Solomon Ask What would yee have and I shall give you Christ as it were putteth his name to the foot of a clean sheet of paper and hee desireth you to ask what ye would have And is not this an excellent bargan O niggard what would yee have which ye will not get in Christ And bee perswaded that ye that refuse and will not take him the eternal curse of all that is in heaven will return upon thy head the eternall curse of all the expectants of heaven and heirs of life will return upon the head of that person that will not take Christ. And cursed cursed shall that person be who will not take Christ and one day all the Congregation in heaven and earth shall say Amen SERMON VII 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 Iesus Christ is in you except ye be reprobates ASsurance is a precious gift which many that live in these dayes do undervalue and trode under foot do not the Christians of these times go halting between two opinions being neither positive that they are received into the adoption of children not positive that they are yet in a state of alienation and enemies in their minds by wicked works yea and that which is worse there are many among us that walk with much contentment under their uncertainty I think it is a fault to be condemned in many they pursue more to satisfie their sense for the present nor to have a solide well grounded assurance for time to come I could wish that all the debates and questions of these dayes that take up so much of our time and so much of our spirits from better things were happily drowned in these four excellent questions which without controversie are of greatest concernment for all to have resolved 1. Where shall I rest all â—ight when the long shaddows of the everlasting evening shall be streatched out upon me and whither or not hath Christ gone beforâ— to take up a place for me in his Fathers house 2. It is a soul-concerning question Master what shall I do to inherit eternal life to bee asking at him that can sweetly resolve you And 3. not to rest there but to bee crying forth in the morning What shall I do to beâ— saved and to be crying out in the evening Lord what wilt thou have me to do 4. It iâ— sweet to be asking seriously Saw yee him whom my soul loveth There is much of our time spent in asking news from Court and from abroad concerning the revolutions of States and Kingdomes But I suppose it were better to ask What news from heaven concerning thy self and what news from within and news of thy Bridegrooms comeing for these are great Courts I mean the Court of heaven and the Court of conscience the affairs of which a Christian should endeavour much to know 5. It is a soul-concerning question that a Christian should be much in proposing to himself What shall I render unto the Lord for all his benefits It is certain we must say that our faith and assurance and all our other mercies are from him and yet alas we are negligent in praises we may with Tamar rent our garments of divers colours even the garments of the Kings daughters because of spiritual whoredome against God and our ingratitude to him Now having spoken unto you at so great a length of that precious and fundamentall grace of Faith wee have thought fit to shut up all in speaking a little upon these woâ—ds we now have read concerning the evidence and assurance of Faith The Apostle in this Chapter is vindicating his Ministery and Apostleship from the contempt that was cast upon it he proveth he was a Minister of the New Testament called and sent of God by the blessing and successe he had among them in that hee had not plowed nor threshed in vain and they being so much in censuring his way and seeking an account of his Ministery In these words he doth as it were draw them off by a holy diversion unto another businesse as if hee had said to them O Corinthians I will divert you from the exercise of judging me and will lead you into an exercise that is more divine and profitable be much in judging and examining your selves and indeed it is a truth worth our observation that if we were more in judging of our selves wee would be lesse in judging others but alas there are some of us wee are so much abroad that we cannot be much at home In the words there is these six things considerable First That there is such a thing attainable by a Christian while hee is here as a distinct perswasion and assurance that he is in the Faith and hath an interest in Christ by being in the faith here is not to be understood a being in the doctrine of Faith only but it is to be understood of principally being indeed and really united to Christ by Faith Secondly That the seeking after assurance is a necessary commanded duty for ye see here the words very imperative Examine your selves prove your selves Thirdly That there are many mistakes and delusions among people concerning that noble and excellent thing Assurance there being many that keep fast a hope which Christ shall once discountenance and sweep away like a spiders web and this is imported in these words Examine your selves or as the word may bee rendered Take an acurate and an experimental search of your selves try your selves or prove your selves it is a
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—
had not an eye thou could commit adultery in thy heart if thou had not a hand thou might commit murder in thy heart O therefore build not thy assurance upon this that thou hast made clean the outside of the platter when yet all filthinesse it within The sixth false foundation upon which I am sure too many build thir assurance is their gifts and paâ—â—s and especially upon these two the gift of prayer and the gift of knowledge but believe it it is not much to be a Christian in tongue but it is much to be a Christian in heart know ye not that this will cast out many We have prophesied in thy Name and in thy name cast out devils No doubt these had been excellent flourishers and if the tongue would have done it they had been highly advanced but yet yee see these men meet with a depart from mee 〈◊〉 know you not Ah think upon it he is not the best Christian that is the best Orator Religion that is pure and undefiled consisteth more in the affection theâ— in the tongue and more in practice then in profession I beseech you when you cast up your evidences of assurance consider how well yee have done and not how well yee have spoken The seventh false ground whereby many do misjudge themselves is their supposed peace of conscience O saith one my conscience doth not charge mee with any thing I thank God I have a quiet mind and nothing trouble me but aâ— poor wretch will thou tell me may not the strong man be within and therefore all is at peace a dumb conscience and a sâ—ared conscience is a dreadfull plague Knowest thou not that many say I shall have peace though I walk in the imagination of my own heart and because they say so the Lord shall not spare them but all the curses in his Book shall ly upon them The eighth false ground is the approbation of other Christians so that if they have the approbation of some such exercised Christians or if they have the approbation of such a Minister that is the way to silence all their disputings O cursed bee the person that putteth his trust in men who are liars O man or woman let me assure you this if yee had a testimoniall to present to Christ subscribed with all the hands of every Christian that ever yee weâ—e acquainted â—â—th this will be enough for Christ to reject you and it both I know you not and therefore depart from me There is an emphasis in that word I know you not as if he had said it is not much though all others know you If I know you not The ninth false ground is their diligent observing all the Ordinances their going to Preachings and their going to Communions and running to and fro pretending this 〈◊〉 that knowledge may be increased but know it there are many that have sitten down at a Table with Christ here that shall never sit down at the higher Table with him hereafter Are there not many that shall say unto Christ in the great Day Have we not â—aten and drunken in thy presenâ—e unto whom Christ shall say Depart from me I know you not The tenth false foundation which is the strong delusion of Atheists of which no doubt there are many here to day is the building of their eternall happinesse upon this I 〈…〉 with a crosse I never knew what it was to have a sad day but to thee I shall onely say it may be thou never had a joyful day neither in all â—hy sinful pleasures under the Sun but let me tell thee it is â—ad Divinitie to conclude therefore I am in the way to Heaven It may be it were better reasoning and though I will not say it yet it cometh nearer truth I had never a crosse therefore I am going on in the way to Hell O wilt thou but consider what if Hee be heaping coals upon thy head and fatting thee to the day of slaughter What if this word be your portion Eat drink and bee merrie while you are here for to morrow thou must â—ternally die What are all your pleasures and what are all your honours and what are all your possessions What are they all Are there not a bone cast unto a 〈◊〉 the Lord valueth them not What if they be the faâ—ting of you to the day of slaughter Now as to these who deny they have any interest in Christ when indeed they have they commonly deceive themselves and 〈◊〉 their own spirits upon some of these 〈◊〉 the like mistakes 1. Some judge of their estate by their present frame and conditions so that if they be in an evil frame they begin and 〈◊〉 the foundations and to such I would onely say That every change of condition doth not speak a change of estate 〈◊〉 childe of God may be in much darknesse and under much deadnesse and yeâ— a childe of God still Psal. â—â— It was 〈◊〉 evil 〈…〉 be as a beast before God and 〈…〉 then â—e keepeth grips and holdeth him by the right hand Iob was often in a very ill 〈◊〉 and yet holdeth fast his integrity and why then should thou upon that account cast away thine 2. Christians judge their estate by dispensations they think every change of dispensations speaketh a change of estate and if Christ do not smile alwayes we know not what it is to keep up the faith of our interest and indeed this is a great fault among Christians that when they cannot read love in the beautifull face of Christ they think it is not in his heart What though he change his dispensation doth that speak forth a change of thy estate Christ cannot change his voice to us but we think he changeth his heart Christ he cannot speak to us in the whirle-wind but we cry out Why art thou become unto me as an enemy Oh shall precious Christ be thus mistaken The third ground of mistake about our interest in Christ is that we judge of our estate by what we are in our selves and not by what wee are in Christ. When a Christian beginneth to judge and search himself he can finde nothing in himself but what is the matter of doubting and therefore thinks it high presumption to think himself a Believer But O fool can thou not look to Christ and cry out though in my self I be nothing yet in him I am all O if Christians knew to judge of themselves be what they are in Christ and not be what they are in themselves that with one eye they might look to themselves and cry out I am undone and with another look to Christ and cry out There is hope in Israel concerning me that with one eye they might look to themselves and blush and with another eye they might look unto Christ and hope that with one eye they might look to themselves and weep and with another eye they might look to Christ and rejoyce O Christian will thou judge alway of