THough Juſtice and Judgement be the habitation of His Throne, yet mercy and truth do go before it as two di • ne Uſhers to convey us home unto God. • ere are theſe two things that we would •• ve Chriſtians principally to ſtudy. 1. That 〈◊〉 would be much in the ſtudy of theſe • rongs and injuries that ye have done to • riſt: And, 2. that ye would be much 〈◊〉 the ſtudy of theſe infinit acts of precious • ndeſcendency that Chriſt hath manifeſted • wards you, that the one may provoke you • to ſorrow and humility, and the other • y provoke you unto a ſweet aſtoniſhment • 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 be •• ed, what could you anſwer, when you • re thus reproved? I think if Chriſt had • t forgetfulneſſe for that bleſſed end, to •• get the wrongs and injuries of his own, I know not unto what uſe Chriſt ſhould 〈◊〉 forgetfulneſſe, for he knoweth not wh • is to forget our good works, but he ha • bleſſed arte of forgetting our wrongs; tho • we may ſay upon the contrary, that we h • a curſed arte of forgetting them our ſel • 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 hav • ••• gotten me? 2. They forget their 〈◊〉 •• 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 t •• and paſſe an act of pardon upon the • ſhall not ſtand long to plead with you your undervaluings of that bleſſed and 〈◊〉 Plant of renown; I think if there wer • 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 t • not this to teſtifie how much you u •• 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 go • 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 hi • ſuppoſe there are ſome that are he • e, 〈◊〉 • nſciences beareth them record, they do • 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 • o • • ality, ſuch a ſpirit of lazineſſe, ſuch a • irit of hardneſſe, and ſuch a ſpirit of un • rvaluing of Chriſt? I ſuppoſe, that if • ere were a Chronicle written of all the • es of the Saints that have been ſince Adams • yes, and the Chriſtians of this time ſhould • ad over that Chronicle, when they ſhould • gin and read the life of Adam, they might • t this to the cloſe of it, my life is not •• e his, and when they ſhould read the life 〈◊〉 Abel, they might put this to the cloſe of it, • y life is not like his; and when they ſhould • 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 • ould call, is there any that would anſwer • u, your life is like mine.

But to come to the words, we told you the laſt occaſion that we ſpake upon them, • at there were theſe things concerning the • omiſes holden forth in them. 1. The riſe 〈◊〉 the promiſes is holden forth in theſe words, • hereby, or as we cleared the words may be • us rendered, by whom, which relateth un •• Jeſus Chriſt.

The ſecond thing concerning the promiſes, • lden forth in the verſe is, the property of • e promiſe, and they are theſe four. 1. That • e promiſes are free, holden forth in that • rd, Whereby are given unto us; all the promiſes of the everlaſting Covenant are 〈◊〉 and not debt. There is that ſecond pro • • y of the promiſes, that they are unchable, holden forth in that word, Given, gifts and calling of God being without retance. And the third property of the 〈◊〉 miſes was, That they were exceeding gr • . And the fourth, That they were exce •• precious.

The third thing concerning the prom • holden forth in the words, is the advan •• that floweth to a Chriſtian by the pro • that by them they might be made partake the divine nature.

And the laſt thing concerning them 〈◊〉 that time when the promiſes were eſpe •• • y accompliſhed, it was then, when we eſcaped the pollutions of the world th •• luſt.

Now, as for the firſt thing, to wit, fountain, original and riſe of the prom • which is Jeſus Chriſt, By whom; In ſpe • unto this, we ſhall ſpeak a little unto 〈◊〉 two. 1. In what reſpects Chriſt ma •• ſaid to be the fountain and original of promiſes; and we conceive he may be to be ſo, Firſt, Becauſe he purchaſed promiſes unto us by his own pre • bloud. There is not a promiſe in all everlaſting Covenant, but it is the pri •• the bloud of the Son of God; this is cl • Eph. 2.12, 13. where ſpeaking of the tiles, that they were ſtrangers unto the venant of promiſe: he ſetteth down 〈◊〉 13. verſe, the way by which they 〈◊〉 brought near unto the Covenant, and had • ight unto it, it was through the bloud of hit roſse: and it is clear in Eph. 3.6. that the • romiſes of the Goſpel were given unto us in • im, that is, through the purchaſe of him, • nd his merits: and 1 Pet. 1.19. where • e are ſaid to be bought by his bloud: for the • romiſe of Redemption, was the price of • oud. Secondly, Chriſt may be ſaid to be • e fountain of the Promiſes, in this reſpect, • at he is the Perſon unto whom the pro • iſes of the Covenant are firſt made, and • rough him are made over unto us; this is • ear in Gal. 3.16. the promiſes were given •• to Abraham, not unto many ſeeds, but as to one, that is Chriſt; and it is clear from Tim. 1.9. where the promiſes of Grace •• d Salvation are ſaid to be given unto us in 〈◊〉 before the world was made: It is true, • t the promiſes are not given to Chriſt, • nſidered only as the Son of God, (for ſo 〈◊〉 had no other relation to us then the Fa •• er of the holy Ghoſt) but yet they are, •• ſt, made to him as the Mediator and head 〈◊〉 his Church, and as that bleſſed Dayes man, 〈◊〉 King of Saints, and the Great Lord •• per of all the Rights of the young heirs Glory; And we all receive of his fulneſſe, 〈◊〉 grace for grace. Thirdly, There is this • pect, in which Chriſt may be ſaid to be 〈◊〉 fountain of the promiſes, that he it is whom we have a right unto all the proſes; this is clear, 1 Cor. 3 12, 13. where •• ſe two are conjoyned, ye are Chriſts, and • n all things are yours: If once a ſoul cloſe with Chriſt in the Covenant of p • miſe, there is not one promiſe in Scriptu •• but he may write this ſuperſcription ab •• it, This is mine, this is mine. Fourth • Chriſt may be ſaid to be the fountain of 〈◊〉 promiſes, in regard that he is the Perſon 〈◊〉 applyeth the promiſes, and maketh u • reſt upon them, and to believe them, 〈◊〉 David did acknowledge, Pſal. 119.49. 〈◊〉 member thy word unto thy ſervant, upon w • thou haſt cauſed me to hope: as if David ſ ••• I had never believed a promiſe, except 〈◊〉 hadeſt cauſed me, and it is clear, Eph. 2 • where faith is called the gift of God, 〈◊〉 faith to believe the promiſes, it is the r • donation and gift of Chriſt. Fifthly, may be ſaid to be the fountain of the 〈◊〉 miſes, in that he qualifieth us for the ac •• pliſhment of them. Chriſt giveth us ſtre •• to obey the condition that is annexed to promiſe, and Chriſt he infuſeth habi •• grace in us, by which we may be helpe • exerciſe faith upon the promiſes: ſo grant all the Scripture were promiſes, if Chriſt did not help us, we would never lieve a promiſe, and there would never a miſe be accompliſhed unto us. Six • The laſt reſpect in which Chriſt may b • to be the fountain of the promiſes, is, 〈◊〉 all the promiſes of the everlaſting Cove • they have their accompliſhment through • according to that word, 2 Cor. 1.20. A promiſes of God are in him yea, and i • Amen; ſo that ye are to bleſſe Chriſt, •• ly for the giving of the promiſes, but 〈◊〉 accompliſhment of them alſo.

SOmetimes the ſoul of a Chriſtian dot • move in the paths of God, and in th • wayes towards Zion as the chariots 〈◊〉 Aminadab, when they are under the ſou • enliving and quickening influences of heaven and ſometimes the ſoul of a Chriſtian dot • move in thoſe bleſſed paths as Pharaohs ch • riots, they drive moſt heavily, when there 〈◊〉 a cloud between the precious face of Chri • and them: and we conceive that ſound an • ſpiritual exerciſe of Faith upon the Promiſes, would make a Chriſtians motio • more ſwift towards heaven. We grant Chri • hath three different wayes of guiding ſo • and daughters to Glory: there are ſome th • Chriſt carrieth to heaven in a chariot pa •• with love, that all alongs their life they 〈◊〉 living within ſight of that promiſed 〈◊〉 and are taken up with the refreſhing 〈◊〉 taſtes of the heavenly joyes; ſuch a one 〈◊〉 Henoch, who ſpent his dayes in walking 〈◊〉 God: there are ſome that Chriſt guid ••• heaven in a chariot that is drawn with ſpeck • ed horſes; they have mixed diſpenſations of forrow and joy attending them in their walk, they have a winter and a ſummer, they have a night and a day, and ſuch a one was Job. 3. There are ſome that Chriſt carryeth to Heaven in a fiery chariot, that all alongs their life they are under diſtracting terrours of the moſt High, and are living perpetually to their own apprehenſions upon the borders of hell, and ſuch a one was Heman, whom Chriſt thus did guide to heaven: however, if we ſhall go there, we need not much diſpute the way how we came, for he doth all things well. And upon the other part, Satan hath three different wayes of guiding ſouls unto everlaſting torment; there are ſome that Satan carryeth to hell in a chariot of deluſions, making them believe that they are ſtill going to heaven; and ſuch are the hypocrites in Sion: and I ſhall ſay; I think that chariot was never ſo filled as it is in thoſe dayes. O fear that anxious diſappointment that many of you (it is like) will meet with? An hypocrite he hath ſtrong hopes, he hath ſtrong idols, and he hath ſtrong deluſions, theſe are his three attendants. And there are ſome that Satan carryeth to hell in a chariot of profanity and ignorance of God, whoſe judgement goeth before hand, and they are known that they are going there. And there are ſome that Satan carryeth to hell in a chariot of civility, whoſe Religion ſtands in thi • , ••• cerning the letter of the Law to be blamele •• And certainly, believing of the promiſ • and ſtudying to exerciſe faith upon them, that which might prevent many of th • damnable ſoul deſtroying and murder • deluſions that are within ſome of our brea •• There are three things in Scripture that a • called precious: Chriſt he is called precion • 1 Pet. 2.7. Faith is called precious, 2 P •• 1.1 To you that are partakers of the li • precious faith with us, and the Promiſes th • are called precious, in the words that 〈◊〉 have read, and Faith, (as it were) ha • two bleſſed eyes, by one of theſe it beho • eth Chriſt, and by another of theſe it 〈◊〉 holdeth the promiſes, and fixeth it ſelf upon them. O Chriſtians and expectants of he • ven, would ye know what is the riſe of 〈◊〉 the ſad things that have befallen you in the • dayes? It is this in ſhort, ye believe not th • promiſes. O Chriſtians, what is the reaſ • that ye carry not your croſſes with patien • it is, becauſe ye believe not the promiſes 〈◊〉 which your ſoul muſt be upholden in th • day of your affliction. O Chriſtian, wh • is the riſe of your little mortification? 〈◊〉 it not becauſe ye believe not the promiſe • for by them ye ſhould be made partakers 〈◊〉 the divine nature. O Chriſtian, what is th • ground that ye pray ſo little, and that y •• pray with ſo little ſucceſſe? It is, beca •• ye believe not the promiſes. A Chriſ • when he goeth to pray, he ſhould take th •• two things along; 1. The ſenſible •• victions of his neceſſities: And, 2, 〈◊〉 precious promiſes that is given to 〈◊〉 •• hat neceſſity, the one would provoke fer • ency, and the other Faith. Are there not ſome here that knoweth not what it is to • ray upon a promiſe, and that maketh you • ray to ſo little purpoſe. O Chriſtian, what 〈◊〉 the reaſon of your ſo much ſorrow, and • f your little ſpiritual comfort? It is, that • ve believe not the promiſes: It is no won • er that your names be called Marah, be • auſe ye exerciſe not faith upon the pre • ious promiſes of God. I think without wronging you or any that are here; I doubt much if ever Chriſtians had ſuch hearts as the moſt part of us have; O what a heart is that, that can neither pray nor praiſe? both we alike myſteries unto them: What a heart is that, O Chriſtian, that can neither believe promiſes, believe threatnings, nor obey commands? What a heart is that, that can • either ſorrow for ſin, nor rejoyce in God? and what a heart is that, that can neither love Chriſt when he is preſent, nor can they long for Chriſt when he is abſent? and what a heart is that, O Chriſtian, that can neither love heaven, nor can fear hell? and is there not ſuch hearts with us, even with us that are here this day?

At the laſt occaſion that we ſpake upon theſe words, we ſpake a little to the firſt thing in them, which was the riſe and originall of the promiſes, holden forth in that word, Whereby, or by whom. The ſecond thing in the words, was the properties of the promiſes; and we told you that there were theſe four holden forth in the words. The firſt property of the promiſes is, t • they are free, which is imported in 〈◊〉 word, are given; all the promiſes of 〈◊〉 everlaſting Covenant being the precious 〈◊〉 free gifts of God. Hence you will ſee t • oft times the tenor of the Covenant of Graruns upon that ſtrain, I will give you, as clear, Jer. 32.39. I will give you one hea • and Ezek. 36.26. I will give you a new hea • and Ezek. 11.19. I will give you; It is t • ſtrain of the language of the Covenant 〈◊〉 Grace, to give.

Now in ſpeaking upon this firſt proper •• of the promiſes, to wit, their freedom, ſhall ſpeak a little unto theſe two, the fir • thing ſhall be to point out unto you the w • how a Chriſtian may win to the diſtinct u • taking of the freedom of the promiſes, a •• then I ſhall from thence preſſe ſome duties.

And in ſhort, as to the firſt, we concei •• that a Chriſtian may win unto the diſtin • uptaking of the freedom of the promiſes, by theſe Conſiderations. 1. Let a Chriſt •• caſt his eye upon the ſweet riſe, and ſpring or fountain of the promiſes, and there y • will ſee their freedom ſhining moſt clea •• for what is the fountain of the promiſes. Is it not the boundleſſe and everlaſting lov • of Chriſt: this is clear, Deut. 7.7. whe • God giving a reaſon of all the great thi • that he had performed for them, he ſett •• down the riſe of it, Becauſe I loved you, ſa • he: and again the ground of this is, 〈◊〉 I have loved you, there being no reaſo • love, but love: and it is clear, 2 Sam. 〈◊〉 where David having received many precious promiſes, he ſetteth down the riſe of all theſe in that verſe, For the words ſake, ſaith he, and according to thine own heart, haſt thou done all theſe things to make them known to thy ſervant. And it is clear, Ezek. 17.8. where God calleth the time of entering into Covenant with them, a time of love; that love it was eminently ſhyning in that day when God did condeſcend to Covenant with them: And hence ye ſee in Scripture, that the promiſes they are called by the name of mercy, Micah 7.20. To perform the mercy to Abraham, which is the Promiſes, and they are ſo called, becauſe mercy and boundleſſe love is the ſole fountain and ſpring of all theſe promiſes. Secondly, Conſider the perſons who have right to make uſe of the promiſes? Muſt not the promiſes be free when the proclamation is upon theſe tearms, Rev. 22.17. Whoſoever will, let him come, there is nothing to give you a right to the promiſes, but only a willingneſſe to embrace them, if ye will, ye may take them. And, thirdly, ye may read the freedom of the promiſes in this, that any condition which is annexed to the promiſe: Chriſt giveth to the Believer ſtrength to perform that condition: It is known that Faith is the condition of the promiſes, and it is certain Chriſt giveth 〈◊〉 Believer that condition as well as he give th • him the promiſe, Philip. 1.29. To you it is given to believe, and Eph. 2.8. It is the gift of God: It is impoſſible for a Chriſtian 〈◊〉 perform the condition, except Chriſt who • is ſurety for him did perform it. Fourthl • Ye may read the freedom of the promiſes, ye conſider the time when the promiſes a •• accompliſhed, it is often at ſuch a time, wh • the Chriſtian hath been, and is under no •• ry ſpiritual frame. Hence ye will ſee 〈◊〉 Ezek. 16.60.61. that when the promiſ • are accompliſhed, then God requireth conf • ſion and bluſhing of face, becauſe of their fo • mer wayes: and Ezek. 36.31. when the pro • miſes are accompliſhed, then that is the tim • when the Lord calleth them to rememb •• their own evil wayes, and their doings that wer • not good; yea he will have them and all the • world to know, it is not for their ſakes th •• he doth this; therefore he commandeth them to be aſhamed and confounded for their own wayes, or the poſture they were in when he accompliſhed his promiſe: And if there were no other thing to ſpeak the freedome of the promiſes, but the tryſting of the accompliſhment of them with ſuch a frame, it were more then ſufficient: But beſides this, ſee Davids practice, 2 Sam. 7.8. he readeth the freedom of the promiſes from his own imperfections, What am I (ſaith he) and what is my fathers houſe, that thou ſhouldeſt have brought me hitherto? And even in the ſame Text, there is an Emphaſis in that word, to us, Whereby are given to us, as if the • Apoſtle did ſay, to prove that the promiſ •• are gifts: I can bring no other argument ſo ſtrong as this, They are given to us. Fifthly. Ye may read the freedom of the Promiſes, 〈◊〉 ye will conſider and take up the infinit ful • neſſe and all-ſufficiency of the Promiſer, that there is nothing without himſelf that can perſwade him to give ſuch promiſes. Hence ye will ſee, Gen. 17.1. when he is making the Covenant with Abraham, he putteth it ſtill in the Frontiſpiece of the Covenant, I am God all-ſufficient, as it were, to put off all thoughts of merit that Abraham might have, and that Abraham might be perſwaded of this, that there was not any imaginable perfection in himſelf, that could be the ground & riſe of ſuch promiſes. And there is that, laſtly, from which ye may 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 afflicti • that Abraham met with, but he took co •• fort to himſelf from the promiſes; and ſhall remove theſe two miſtakes that are •• cident to Chriſtians in the application of t • promiſes, even from this ground, that the are free.

The firſt is this, There are ſome Chriſt • ans that will not apply the promiſes, becauſe they are under the convictions of their ow • infirmities, and of their own baſeneſſe: 〈◊〉 that when we preſſe you to believe the pro • miſes, ye reject this counſell, becauſe ye • conſult with your own infirmities. This was the practice of David, Pſal. 22.4. Our fathers truſted in thee, they truſted and were delivered: but he durſt not truſt i • 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 ſa • 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 fi • 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 w • man that came to Chriſt to imbrace him, an • he would not receive them; Did ye eve • behold ſuch a grave as this? And why the do ye ſo much diſpute? Will ye take a tria • of Chriſt whether he will refuſe you if y • 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 no • cloſing with Chriſt; for if ye had theſe qualifications that ye require, ye would maintain that ſame diſpute that ye do now; fo • when we deſire you to cloſe with Chriſt, y • 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 the • 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 i • 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 • or ſorrow, as well as ye come to Chriſt fo • ••• 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 •• y preſervation: and would ye know the ground and reaſon that he annexeth unto • his; For ſaith he, Innumerable evils encom • aſſed me about they have taken ſuch hold of • 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 th •• ſecond expreſſion which is moſt wonderful • Pſal. 25.11. David prayeth for the acco • pliſhment of that promiſe, Pardon my ſi • upon that ſame very account, Becauſe it 〈◊〉 great. And I ſhall give you a third place i • which the arguing of Faith is moſt myſter • 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 o • when Moſes is praying for the accompliſhment of that promiſe, That God would 〈◊〉 amongſt them; he taketh that ſame very a • gument out of the mouth of God; Go 〈◊〉 amongſt us; For, ſaith he, we are a ſti •• necked people: God ſaid he would not go up becauſe they were a ſtiff necked people, a •• Moſes deſireth him to go up becauſe of th •• And there is this, laſtly, that we would ſa • to you, that ſo much diſpute; If ye would have theſe qualifications that ye want, y • would ſtudy to cloſe with Chriſt by Faith Would ye have ſorrow for ſin? then believ • Would ye have high thoughts of Chriſt? th • believe: Would ye have humiliation? th • believe; for believing is a mother grace un •• all theſe.

The ſecond duty that we would preſſe 〈◊〉 on you from this conſideration that the pr • miſes are free, is, That when the promiſ • 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 year • 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 bidde • you come, why then will ye ſit this call 2. What a Goſpel-myſterie is that, Ye a •• to buy Chriſt, and Chriſt is above price, the •• is nothing that we can give to buy that pe •• 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 Chriſtia • 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, Chriſt is bot • the ſeller, he is the wares, and he is th • buyer; Chriſt he preſenteth himſelf unto your hearts, and he deſireth to ſell himſel • and he perſwadeth and freely enableth yo • to buy him: I will tell you what Chriſt doth, He ſtandeth without our hearts, and within our hearts, he ſtandeth without and knocketh by the Word, and he ſtandeth within and openeth by his Spirit; Chriſt he both commandeth, and he obeyeth, both within doors, and without doors, and all this h •• doth freely.

The ſecond thing I ſhall ſay to perſwade your hearts to take Chriſt freely promiſed and offered unto you, ſhall be this; Will you conſider that there is willingneſſe in the heart of Chriſt to take you. I ſhall give unto you theſe ſix things that ſpeaketh out Chriſ • his willingneſſe to receive you. Firſt, Doth he not command you to come and receive him? and if ye could multiply objection • throughout eternity, why ye ſhould no • cloſe with Chriſt, ye may cut them all aſu • der with this knife, This is his Command • ment: And doth he not command you, M • 11.28. Come unto me all ye that labour: A •• Iſa. 55.1. Ho, every one that thirſteth, co •• to the water. Secondly, He doth regr •• and deeply reſent it that ye will not come. I think Chriſt never weeped ſo bitterly, as that day when he weeped over Jeruſalem, that they would not imbrace him, Luk. 19.41. If thou, even thou, at leaſt, in this thy day, had known theſe things that belong unto thy peace: And Joh. 5.40. Ye will not come to me that ye may have life. O what think ye can be the riſe of this, that Chriſt ſhould ſorrow becauſe ye will not give up your hearts to him; doth he increaſe his gain when ye give him your hearts? No certainly, but he cannot endure that madneſſe in you, that ye ſhould forſake your onely gain. Thirdly, Would you do Chriſt a joyfull turn, and make his heart glad? Imbrace him: This is clear, Luk. 15.5. that when he findeth the ſheep that is going aſtray, He returneth rejoycing. Fourthly, I ſay no more unto you, would you make all the Perſons of the bleſſed Trinity to rejoyce, would ye make all the Angels of heaven to ſing, would ye make all the Saints that are round about the Throne to exult for joy; then give your hearts up to Chriſt, and cloſe with him in the Covenant of promiſe; according to that word, Song 6. laſt verſ. Return, return O Shulamite, return, return, that we may look upon thee. Four times that command is repeated, return, and the great argument with which he backeth it, is, That all the Perſons of the Trinity may rejoyce, That we may look upon thee. Fourthly, Conſider but how he hath condeſcended to give himſelf at a very low rate: What will ye give for Chriſt? O ſinners, what will ye gi •• for him? Would ye give the world 〈◊〉 Chriſt? I will tell you what ye will 〈◊〉 Chriſt for, ye will get him for a very loo • Iſa. 45.22. Look unto me, O all ye ends the earth: And think ye not that is a matc • leſſe mercy, that the thirty three years •• ferings of Chriſt, all the pains and cortu •• of his heart, his being under the unſuppo • able wrath of an offended God, the fruit 〈◊〉 all that ſhould be yours for a look. Will 〈◊〉 deny that to Chriſt, Oh, do ye ever thi • to find a more down coming market? Ye • fifthly, doth not this ſpeak an admirable w • lingneſſe to have you, he is to give you thi • look. It is impoſſible for theſe curſed ey • of ours, ever to give precious Chriſt a loo • and therefore he hath promiſed to give th • to us, that we may give to him, Zech. 1.10. They ſhall look to me, that very look y • are to get from Chriſt, and ye ſee it is with the compaſſe of a promiſe. Laſtly, That ſpe • keth Chriſts willingneſſe to receive and 〈◊〉 you, that he doth not take the firſt refuſ • O Chriſtians that are now in Chriſt, if Ch • had taken an hundred refuſals from you, 〈◊〉 ſhould never have been in heaven, but 〈◊〉 waiteth for an anſwer, and doth not take at our firſt word: according to that wo •• Song. 5.2. I am wet, ſaith he, with the d • of the morning, and my locks with 〈…〉 the night: He was long knock •• 〈…〉 heart, and ſtayed a long time there pac • 〈◊〉 ſuffering all the injuries he could meer 〈◊〉 And I would only poſe you, think ye 〈◊〉 if one of the richeſt of you were ſuiting a very poor woman, and ſhe refuſed you ſo many times, would your proud hearts ſubmit to take her? And yet how oftentimes hath the precious heart of Chriſt ſubmitted to many effronts, and refuſals that we have given him. I think if it were poſſible, Chriſtians would wink when firſt they behold Chriſt upon the day of their eſpouſals: For I ſuppoſe their will be a great diſpute between ſhame and love, deſire and confuſion; ſhame will make you to cloſe your eyes, becauſe ye have oftentimes undervalued that Prince, and yet love dow not let you cloſe them; deſire will put you to look, though reflecting upon your former wayes, will make you bluſh and be aſhamed.

Thirdly, To perſwade you to receive Chriſt in the offer of his free promiſes, I ſhall but ſay theſe three words and cloſe. 1. Look to theſe excellent gifts that Chriſt bringeth with him, he bringeth Juſtification with him, and is not that an excellent gift? He bringeth Sanctification with him, and is not that an excellent gift? He bringeth joy of the holy Ghoſt with him, and is not that • n excellent gift? He bringeth the • ove of God with him, and is not that an excellent gift? He bringeth patience under ſufferings with him, and is not that an excellent gift? But why ſhould I name what he bringeth? He bringeth himſelf and all things, and what • ould ye have more? O but for one ſaving ••• k of his face, it would make your hearts • y down your enimity that you have maintained ſo long. 2. O Chriſtian, that ye 〈◊〉 cloſe with Chriſt, do but remember the ha • pineſſe that ye will have in imbracing him I told you not long ſince, and now I put yo • in mind again: There is a ſixfold crown which ſhall be put upon your head; Would yo • have long life, then come to Chriſt, and y • ſhall have a crown of eternal life: Would 〈◊〉 have glory? then come to Chriſt and ye ſha • have a crown of glory: Would ye have knowledge of the myſteries of God? then com • to Chriſt, and he ſhall crown you with knowledge. Would you have an eternal felici • and •• n-interrupted happineſſe, then com • to Chriſt, and ye ſhall have an immor • crown: Would you have holineſſe and ſa • ctification, then come to Chriſt, and ye ſhall have a crown of righteouſneſſe; yea, he ſhall put a royal crown upon your head, a crown of pure Gold; and then that word ſhall be accompliſhed to the full, Zech. 9.16. The • ſhall they be as the ſtones of a crown lifted 〈◊〉 and as an enſign upon the land. O what a d • think ye will it be, when Chriſt ſhall ho • your crowns upon his hand, and ſhall p • them upon thoſe heads never to be remov • again, here we are often put to ſigh o • that lamentation, The crown is fallen from 〈◊〉 heads, wo unto us for we have ſinned, 〈◊〉 there ſhall be no more ſin to make our cro • to totter. 2. I muſt tell you, Th • fourfold ſure of apparel that ye 〈…〉 cloathed with ere long: ye are now c • ed with heavineſſe, but then ye ſhal be •• ed with the garments of praiſe; And 〈◊〉 • er know ſuch a robe as that? Is it not a • ore excellent robe then the robes of Kings • nd Emperours in the earth, to be cloathed with praiſes? Many of them are and ſhall be for ever cloathed with infamy and ſhame. 2. Ye ſhall be cloathed with change of rayment, and ſhall be brought unto the King in • ayment of needle work. O poor Laſſe and poor Lade that ſitteth upon the dung hill, that knows not what it is to have change of apparel, ye ſhall have it in that day, when Chriſt ſhall ſolemnize the Marriage with you, ye ſhall miſken your ſelf. O Chriſtian, if ye knew your ſelf never ſo well, ye will be forced to cry out, O! is this I? Is this I that am now made perfect through his comelineſse. 3. Ye ſhall be cloathed with the garments of immortal glory, ye that have your foundation in the duſt, and dwell in the houſes of clay, ye ſhall then be cloathed with theſe excellent robes of immortality, and cloathed upon with your houſe from heaven. And laſtly, ye ſhall be cloathed with the garment of the ſpotleſſe righteouſneſſe of Chriſt. O ſuch a majeſtick walk as ye will have, when ye ſhall have a ſcepter in one hand, and a palm in the other, theſe robes put upon your back, and theſe crowns upon your heads, and then ſhall be walking through theſe ſtreets that are paved with Gold. 3. I ſhall give you this word to think upon, That there are five things that ſhall be your exerciſe in heaven. 1. Ye ſhall be conſtantly taken up in wondering: If it be not preſumption for us to think a little; What is the exerciſe of Chriſt and the Saints that are above, we •• ceive it is this, Chriſt is wondering at 〈◊〉 beauty, and they are wondering at his •• ty, Chriſt is looking upon them, and 〈◊〉 upon him; and is it not true, that if 〈◊〉 be now raviſhed with one of our eyes, 〈◊〉 4. ver. 9. much more ſhall he be rav • when both our eyes ſhall be given to 〈◊〉 and ſhall eternally behold him, withou • ing a whoring after other lovers. 2. ſhall be continually in the exerciſe of p • joy and light ſhall be flowing in, and ad • tion and praiſe ſhall be flowing out etern • ye ſhall then ſweetly warble upon 〈◊〉 Harps of God, and ſhall cry, Hallelujah 〈◊〉 him that ſitteth upon the Throne, there 〈◊〉 be no diſcord there; there is a ſweet 〈◊〉 beautiful harmony amongſt all theſe ſpir •• all and heavenly Muſicians. O but to 〈◊〉 them, it were a heaven, though we had 〈◊〉 that bleſſed lot as to ſing with them. 3. ſhall be continually taken up in the exe •• of love: Faith is your predominant 〈◊〉 while ye are here, but Love ſhall be y • predominant grace when ye are there. 〈◊〉 is it not a myſterie to take up theſe 〈◊〉 emanations of love and of delight, tha • paſſe between Chriſt and you? ye ſhal 〈◊〉 folding Chriſt, and Chriſt ſhall be info • you. 4. Ye ſhal be continually beholding 〈◊〉 I think it is hardly poſſible for the wife 〈◊〉 member her huſband in heaven, thou • loved him as her own heart, they will 〈◊〉 taken up in beholding him that fitteth 〈◊〉 Throne, they will think it too low an 〈◊〉 to be taken up with looking upon another in theſe relations: all will will be raviſhed beholding him, and one another in him, and for him. O the bleſſed exerciſe of theſe that are now entred within that City, and within theſe Gates, whoſe name is 〈◊〉 . 5. Ye ſhall be continually taken up in beholding, ye ſhall be alwayes knowing, and yet never able to comprehend the endleſs myſteries and perfections of Jeſus Chriſt. O ſuch a ſtudy! Is it not pleaſant alwayes to be ſtudying Chriſt? and will not theſe things perſwade you.

And now but a word more to theſe that will not have this free offer: If ye will not imbrace Chriſt and take him, let me tell you, I would not be in the ſtead of that perſon for ten thouſand worlds, if ye will not imbrace Chriſt and take him for your portion the ſtones of the wall of this houſe will b • witneſſe againſt you, and they ſhall have 〈◊〉 tongue to ſpeak againſt you, that ye have been invited to take him, and would not 〈◊〉 ere long that day is approaching, and dra • ing near, when the Atheiſts and refuſers 〈◊〉 Chriſt they ſhall change their faith, they ſhall change their love, they ſhall change their fea • and they ſhall change their joy, and th • ſhall change their mind, ye ſhall change you faith ye that are refuſers of Chriſt; for 〈◊〉 know there are many that thinks they have cloſed with Chriſt, who never did cloſe with him; that faith ſhall flee away, and ye ſha •• believe the contrary: ye ſhall change 〈◊〉 love, or at leaſt, your opinion of your 〈◊〉 ye think ye love Chriſt, but ye do 〈◊〉 brace him; I will tell you what will be y •• exerciſe, and I can tell you nothing ſo terrib • Chriſt ſhall eternally hate you, and ye ſh • eternally hate Chriſt, there ſhall be a mut • hatred betwixt you two for evermore. 〈◊〉 that dreadful we •• Zech. 11.8. it ſhall th • be accompliſhed to the uttermoſt, My ſ • loathed them, and their ſoul alſo abhorred 〈◊〉 . And ye ſhall change your fear, for now thou ye fear not God, nor reverence man, yet th • the horrour of God ſhall make you ſhake a leaf, and ye ſhall change your light and yo • judgement. Ye do now undervalue Chri • and thinks him of nothing worth; when Chri • is preſented unto you, there is no beauty 〈◊〉 ye ſhould deſire him: But, O think on th • day when Chriſt ſhall ſit down in the clou • and ye ſhall ſee his beautifull face, every 〈◊〉 of which ſhall be able to captivate your hea • if they were then capable to be raviſhed w • the ſight: O what will be your thought 〈◊〉 him? And if the bleſſings of a crucified Sa • our come not upon you, then the eternal, 〈◊〉 unſupportable vengeance of Chriſt ſhall li • upon your heads that would not condeſc • to take him: ye ſhall be curſed in your 〈◊〉 ye ſhall be curſed in your death, and ye 〈◊〉 be curſed after death; What ſay ye to 〈◊〉 Are ye content to take him? ye might b • the day that ever ye were born, if ye co • once come to cloſe with Chriſt. Now him that hath the keyes of the houſe of 〈◊〉 vid, that can open your hearts to give 〈◊〉 entry, we deſire to give praiſe.

THere are three moſt glorious and excellent gifts that God hath beſtowed upon man, there is that comprehenſive gift of heaven, Jeſus Chriſt, who is ſo called, Joh. 4.10. and ſure ſuch a gift as that, ought in ſome ſenſe to blind our eyes, and make us look upon all things that are below 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 that is united unto him by the bloud of Faith, he may write this above the head of every promiſe of the everlaſting Covenant, this is mine, 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 we conceive, that our little making uſe of theſe three excellent gifts, is the great occaſion and cauſe why theſe four moſt ſad and lamentable evils have befallen us. 1. The evill of a ſilent conſcience, that though we be profound to commit iniquity, and do love a reward under every green tree, yet our conſciences 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 deaf ſpirit, they can neither hear what God doth ſpeak, nor can they hear their conſcience. 2. The evil of a ſilent rod, we 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: are 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 we 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 me no more Naomi, but call me Mara, becauſe the Lord hath dealt bitterly with me. In ſhort, I think there are theſe two things that may be our lamentation upon the high places of Iſrael. Firſt, That we live without ſight of God; And ſecondly, that we live without ſight of our ſelves, and all this, becauſe 〈◊〉 live without a ſight of theſe precious Gif • Chriſt and his Promiſes.

But now to the words; We told you, th • in them there were theſe four things holden forth 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. We 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 he not spoken it, and will he not alſo do it? Hath he ſaid it, and ſhall it not alſo c • me 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 not called the ſure mercies of David, Iſa. 55.3. and are they not ſometimes in Scripture called Truth, as we may ſee from Micah 7.20. Thirdly, The nature of the Covenant proveeth 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 unchangeablneſſe of the promiſes. Th • Joſhua taketh notice of, Chap. 23.24. when 〈◊〉 when he was a dying, There hath not failed (ſaith he) one thing of all theſe good thing 〈◊〉 that God hath ſpoken; and he is ſo confidence of this, that he is forced to repeat that wor • over again in that verſe: and he taketh notice of it, Joſh. 21.45. where he hath that ſame expreſſion again, There hath not failed (ſaith he) one thing of all the good things that God hath spoken: and this Solomon he took notice of, 1 King. 8.56. There hath not 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 we may now ſay, The word of the Lord is 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 witneſſes that have gone before us, leave this teſtimony upon record, Faithfull is be that hath promiſed, who will alſo do it, his promiſe is with the night and with the day, it cannot be altered, the ordinances of heaven continue to this day, much leſſe can this Covenant of love be broken or altered, only w • would have you taking this Caution by th • way, that there are ſome conditional promiſes that God paſſeth unto his people which in the depths of his ſpotleſſe wiſdo • he doth not accompliſh unto theſe who •• ver fulfill the condition; ſuch was that promiſe that he gave to the Iſraelites in the land of Egypt of their poſſeſſing the land of Canaan, who yet died in the wilderneſſe: And hence is that ſtrange word, Numb. 13.34. Ye ſhall know my breach of promiſe ſaith the Lord, which is a word ſpoken after the manner of men, not importing any change of purpoſe in God, but only ſhewing that becauſe they did not believe, and ſo fulfill the condition of the promiſe, therefore it was not to be fulfilled perſonally to them.

The ſecond thing that we ſhall ſpeak to upon this, that the promiſes are unchangeable, ſhall be to propoſe theſe ſix golden pillars and excellent foundations, upon which the unchangeableneſſe of the promiſes is built. And the firſt of them is the omnipotency of God, that there is nothing that he hath promiſed, but he is able to effectuate and to bring to paſſe: Therefore, 2 Cor. 6.18. when God had 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 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 ca • 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 •• 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 to the faithfulneſſe of God, and uſe that word, 2 Tim. 2.13. Though we believe not, yet God doth abide faithful, he cannot deny himſelf.

And now to ſhut up this ſecond duty tha • •• e preſſe from the unchangeablneſſe of th • • omiſes: I ſhall only ſay theſe two word • • o you, 1. Aſſure your ſelves of this, that theſe accompliſhments of promiſes that come not through the lively exerciſe of Faith, doth looſe much of their ſweetneſſe, much of their luſter, and much of their advantage: Sometimes a promiſe will be accompliſhed unto a Chriſtian, when he hath not been much in the conſtant lively exerciſe of Faith in believing ſuch a promiſe; but then the diſadvantage that attendeth ſuch a one, are not eaſily expreſſed: How often may he cry out, The Lord was in this place, and I was not aware: How little of God doth he ſee in it, how ſhort is he in praiſes and rendering to the Lord according to the good he hath receeived? How negligent in improving or keeping the mercy, and how loath to lay it out for God, when he ſaith, The Lord hath need of it: and many things more of this kind which may preſſe us to be ſtedfaſt in believing. And, 2. O diſpute leſſe, and believe more, what profite ſhall ye have of your diſputings; and if ye would produce all your ſtrong arguments why ye ſhould not believe the promiſes, ye may drown them in this immenſe depth, God is unchangeable. Let me ſay but this further, There are three moſt remarkable changes in a Chriſtian, in his making uſe of the promiſes: Firſt, Sometimes he will believe the promiſes and make application of them, and ere many hours go about, he will miſbelieve that promiſe which preſently he believed. Will not ſometime a Chriſtian in the morning cry out, I am my beloveds, and my beloved he is mine and ere twelve hours come, they will change their note and cry out, My hope and my ſtrength is periſhed from the Lord: Sometimes a Chriſtian in the morning will cry out, My mountain ſtandeth ſtrong, I ſhall never be moved, and ere many hours go about, he will change his note, and cry out, Thou haſt hid thy face from me, and I was troubled. Secondly, Sometimes a promiſe will be to a Chriſtian ſweeter then the honey and the honey comb: Sometimes a Chriſtian would die and live upon the promiſe: Sometimes the believing of a promiſe will be to a Chriſtian as the valey of Achor for a door of hope, that will make him to ſing, and yet ere many dayes go about, he may come to that ſame very promiſe, and it will prove taſteleſſe to him as the white of an • gge; ſo that he may cry out, O that it were with me, as in months paſt, and in the ancient times: And O where is the ſweetneſſe that I found in ſuch a promiſe? O it is gone, it is gone, and I am left deſolate. Thirdly, Sometimes when a Chriſtian will be believing ſuch 〈◊〉 promiſe, and reſting upon it, he wil (through 〈◊〉 Spirit of the Lord) ſee much light and •• earneſſe in that promiſe, he will take up the deep things of God that ſhineth therein; and at another time he may come to that 〈◊〉 promiſe, and it may be dark to him, ſo, that his light hath evaniſhed: and ſometimes the joy of a Chriſtian in the promiſe will be one then his light that he had in it may main with him. A Chriſtian may come to 〈◊〉 promiſe, and find his ancient light, yet not his ancient joy, nor his ancient delight. Therefore if ye would have the promiſes alwayes ſweet unto you, pray over them, pray that God might breath upon ſuch a promiſe, and make it lively to you.

The third thing that we would preſſe upon you from the unchangeableneſſe of the promiſes, is that which by proportion ye may gather even from this, that the threatnings of God are unchangeable; theſe two are conjoyned: yea, Joſhua ſeemeth to infer the unchangeableneſſe of the threatnings from the unchangeableneſſe of the promiſes, Chap. 23.14. compared with verſe 15. and theſe two are conjoyned, Zech. 8.14, 15. That as I thought to puniſh you, and it hath come to paſse, ſo I have thought to build you up, and it ſhall come to paſſe. And I would from this deſire you to ſtand in awe, leſt you come under the laſh of the unchangeable threatnings of God; for know, that as God is unchangeable in the promiſes, and there is not one word in all the everlaſting Covenant that ſhall not be accompliſhed; ſo likewiſe know, there is not a curſe in all the Book of the Covenant, but it ſhall be accompliſhed in its time: And know this likewiſe, that the day is coming when that ſad word that i • in Hoſ. 7.12. ſhall be accompliſhed, I will chaſtiſe them as their Congregation hath heard. And O ye that live in this place, if all the threatnings that your Congregations hath heard, ſhall be accompliſhed in their time ye may take up the laſt words of Balaam •• ſong, alas, Who ſhall live when God ſhall 〈◊〉 theſe things: And therefore ſince the th •• nings of God are nuchangeable, as alſo promiſes, life and death is ſet before yo • and either ye ſhall be the object of the 〈◊〉 changeable threatnings of God, or ye 〈◊〉 be the object of the unchangeable promi •• of God: And therefore I would from th • charge you, that as you would not be he •• full to the deſtruction of your own immor •• ſouls, you would not undervalue the threa • nings that ye hear in your Congregations ſince there is a declaration paſt, that th • threatnings in your Congregations ſhall b • accompliſhed.

Now there is that fourth duty that 〈◊〉 would preſſe upon you from this, that 〈◊〉 promiſes are unchangeable, have an unchan • able love to the Promiſer; let this comm •• the Promiſer, let this conſtrain your hearts delight in the Promiſer. O what a bleſſed 〈◊〉 penſation of love is this, that an unchangeable God ſhould make unchangeable promiſes 〈◊〉 to changeable creatures. If the promiſes the Covenant of Grace were as changeable their nature as we are changeable, there ſh •• not one of us go to heaven: but know, i • the bleſſed deſign of love, and it hath be •• ••• ſſed practice of the infinit wiſdom of G • 〈◊〉 when he hath to do with changeable 〈◊〉 •• ires, he will give them unchangeable 〈◊◊〉 . And I would once invite you 〈◊〉 that you would come near and imbrace unchangeable Promiſer: I ſhall ſpeak 〈◊〉 five words that may perſwade you. 〈◊〉 Chriſt is eaſily to be gotten if ye will him, ye will get Chriſt if ye will but hear; yea, for one liſtening of your ear to his voice ye ſhall get him: according to that word, Iſa. 55.3. Hear, And what of that, and your ſoul ſhall live; Is not this to get Chriſt at an eaſie rate: and as we ſpake before, ye will get Chriſt for a look, and is not that an eaſie rate, Iſa. 45.22. Look unto me all ye ends of the earth and be ſaved: Have ye a deſire to take Chriſt, ye ſhall get him for that deſire; according to that word, Iſa. 55.1. Ho every one that thirſteth let him come, and he that wills let him come: Will ye but conſent to take him, ye ſhall have him, and what can you have at a lower rate the • this: Shall never your curſed hands take the pen and put to your name to the bleſſed contract of Marriage? Shall never theſe curſed hearts of ours cry forth, Even ſo I take him, and do promiſe to live to him, and to die to him. O ſtrange, will ye not do it, upon what terms would the world have Chriſt, is it poſſible to have him without a conſent to take him? Oh if ye would but open to him, he would condeſcend to come in unto you, and to ſup with you, and ye with him; do ye but ſtir to open, Chriſt hath the keys in his own hand, and he would help you to open. O what if Chriſt the precious Gift of Heaven, the eternal admiration of Angels, that Branch of Righteouſneſſe ſhall be deſpiſed, being offered upon ſo eaſie tearms; then curſed eternally ſhall be that perſon that thus undervalueth Chriſt, it had been better for him that he had never been born: Curſed ſhall ye be in your birth, and in you 〈◊〉 , and in your death, all the curſes of th • Perſons of the Trinity will light upon you yea, believe it: O wife that hath a believing huſband, in the day that the great ſentence of eternal excommunication from the preſence of the Lord, ſhall be paſt againſt th •• undervaluers of Chriſt, a believing huſband will ſay amen to that ſentence, even to his wife that did thus undervalue that Noble Plant of renown: and the wife upon the other part will ſay with hearty conſent, amen, to that ſentence againſt the unbelieving huſband, and the father to the ſon, and the ſon to the father.

Now there is this fifth duty that w •• would preſſe upon you from this, That th •• promiſes are unchangeable, that ye would be perſwaded to make the promiſes your portion and your inheritance; What can ye wa •• that will choiſe the promiſes for your por • on? I know, our curſed eyes doth not love to make inviſible promiſes, and that inviſible crown, and an inviſible God our portion, 〈◊〉 look to walk by ſight, not by faith. But o •• if you knew once what it were but to clai •• a relation to Chriſt! Did ye once know wh •• it were to have but Chriſt a moment betwe • your breaſts, ye would cry forth, O! 〈◊〉 would not love him who is the King of Saint▪ who would not be content to quite all thing that they might get Chriſt that noble pe • of price.

And there is this laſt duty that we wo •• preſſe upon you from this, That the •• miſes are unchangeable; read a lecture from this, O Chriſtian, even your miſbelief; God hath confirmed his everlaſting Covenant with an oath, with the Bloud of his Son, by the two great broad Seals of heaven, the Sacrament of Baptiſm, and the Lords Supper; And what doth all theſe confirmations ſpeak but our dreadfull miſbelief, and that we know not what it is to be reſting on a naked word of promiſe. I ſhall ſay no more, but deſire that ye would conſider and take notice of theſe three. Firſt, Ye have been ſolemnly and often invited by the Ambaſſadors of Chriſt to cloſe with him, and to take him for your Huſband and your Lord, and will you conſider preſently, that all the Angels in heaven, and all that are about the Throne, and the three moſt glorious moſt bleſſed Perſons of the Trinity, that they are witneſſes, and ſhall be to your diſſent. And are there not many here whoſe hearts could never be brought up to give a hearty conſent to cloſe with Chriſt that is the great Promiſer, and who hath laid all the bonds that heaven or earth could contrive to gain ſinners hearts unto himſelf: O precious Chriſt, what could he do to perſwade us to love him which he hath not done; and yet that may be your name, which is in Epheſ. 2.2. Children of diſobedience, Or as the word is, Children of Imperſwaſion, we cannot be perſwaded. Secondly, I fear if Chriſt Himſelf would come from heaven and invite you, and ſay, here am I, in brace me, there are ſome here who would cloſe not only their eyes, but their ears, 〈◊〉 would cloſe their eyes leſt the beauty▪ Chriſt ſhould allure them, they wou •• cloſe their curſed ears leſt they ſhould gained and captivate by the ſweet encha •• ing voice of that bleſſed Charmer, when 〈◊〉 ſhould charm ſo wiſely. And, laſtly, w •• thou tell me, O Chriſtian and expectant 〈◊〉 heaven, what a day ſhall it be when all th • unchangeable promiſes of God ſhall be 〈◊〉 compliſhed? What a day ſhall it be wh •• that promiſe ſhall be accompliſhed. Ye ſhall ſee him as he is? What a day ſhall it b • when that promiſe ſhall be accompliſhed, Ye ſhall be made like unto him? What a day ſhall it be when that promiſe ſhall be accompliſhed, ye ſhall know as ye are known? O are ye not longing for the day of the full accompliſhment of the precious promiſes 〈◊〉 God, when ye ſhall ſit down and comfort your ſelves in the eternal and unſpeakable fruition of them? O let us long and wa •• till the day ſhall be when that voice ſhall 〈◊〉 heard in heaven, That the myſterie of God i • finiſhed, till the day when that voice ſhall be heard in heaven, Behold, the Bridegro •• cometh, go ye out to meet him: Oh how us willing are we to leave a world. And ho •• gladly would we take up our reſt on th • ſide of Jordan. I think if this were th • night that that bleſſed voice were to 〈◊〉 heard in heaven, Behold, the Bridegroom cometh, go ye out to meet him; ſome, if 〈◊〉 many of the Chriſtians (that are ſo indeed in this time would cry forth, Oh ſpare little that we may recover ſtrength, before we go hence and ſhall be no more. Are ye not longing to bring the King over Jordan, and to bring him home to your ſelf, and to have your heart brought home to him? O bleſſed, bleſſed are theſe that are above; Is not the voice of theſe that ſhout for victory heard amongſt them? Is not the voice of theſe that ſing for joy heard among them? Job doth not now any more complain, Why doſt thou make me to poſſeſse the iniquities of my youth, and ſetteth a print upon my heels? David doth now no more complain, Why doth thy promiſe fail for evermore, but rather doth ſweetly ſing, How is thy promiſe fulfilled for evermore? Heman doth now no more complain, While I ſuffer thy terrours I am diſtracted, but rather cryeth out, While I feel thy comforts I am raviſhed. The voice of mourning is now ſweetly gone away, and the voice of Hallelujah and of eternal praiſing of him that ſitteth upon the Throne is now heard in the place of it: O ſuch a day that ſhall never admit of a following night. Now to him that is upon his way, that will come, and ſhall come, and ſhall not tarry, we deſire to give praiſe.

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 dark • ing of our pleaſant things, and in making every gourd to wither, under the ſhaddow 〈◊〉 which we uſe to repoſe our ſelf, and in fa •• •• ifling all the gods of the earth, to bring hi •• 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 •• ther, and ſhall clear a little this thing 〈…〉 what reſpects the promiſes of the Cove •••• 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 promiſ •• 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 • 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? D • vid in a manner was put to a nonplus, to fin • out any ſuitable ſimilitude and ſignificant reſemblance, to point out the ſweetneſſe of th • promiſes: though we may ſee the Chriſtians of this time in a ſpiritual fever, they have loſt their ſpiritual taſte, ſo that they may ſay, if we may allude unto that word, 2 Sam. 19.25. I am this day fourſcore years old, and cannot diſcern between good and evil, can thy ſervant taſte what I eat or what I drink. They know not what it is to be overcome with the ſweetneſſe that is to be found in theſe excellent ſtreams of divine conſolation. Laſtly, The promiſes may be called exceeding precious, in that the Saints have a high and matchleſſe account of them: Hence that word here rendered Precious, may likewiſe be rendered Honourable, which ſpeaketh forth that there is nothing that hath ſo much of the eſteem of a Chriſtian as the promiſes. Would ye put wiſdom, or riches, or honour, or what ye will in the ballance with the promiſes, they would cry forth, what ſhould I profit to gain all theſe, if I loſe the promiſes. We ſhall ſay no more of this, but that the promiſes are indeed that Aple, the eating of which would make us in ſome reſpect, (and in humility be it ſpoken) as God knowing good and evil: The promiſes are theſe things that doth elevate the ſoul unto a divine conformity with God. And oh that this might be the fruit of them the promiſes are as cords let down to ſoul • ſinking in the myrie clay, and in the horrible pit, do but lay hold upon them, and ye ſhall undoubtedly be drawn up, and he ſhall ſet your feet upon the rock, and order all your goings.

Now we come to ſpeak of the third thing in the words; which is the advantage and unſpeakable gain that floweth to a Chriſtian through the promiſes, holden forth in theſe words, That by them ye might be made partakers of the divine nature; which words doth not hold forth that there is any ſubſtantial chance of our natures unto the eſſence of God; but only it holds forth this, that the ſoul that is taken up in believing of the promiſes, they ariſe unto a likeneſſe and conformity to him in Holineſſe, Wiſedome and Righteouſneſſe. And as to theſe advantages that come to a Chriſtian through the promiſes: 1. We muſt lay this for a ground, that the fruit of all cometh to him through believing the promiſes, and in making application of them.

And the firſt is, That they do exceedingly help and promove that excellent and neceſſary work of mortification: This is clear from the words of the Text; As likewiſe from 2 Cor. 7.1. Having theſe promiſes, dearly beloved, let us clearſe our ſelves from all filthineſſe of the fleſh and spirit, perfecting holineſſe in the fear of the Lord. And the influence that the promiſes have upon Sanctification, may be ſhown unto you in theſe three. Firſt, They lay upon a Chriſtian a divine bond and obligation to ſtudy holineſs, that ſince Chriſt hath ſignified and teſtifi •• His reſpects unto us, in ſo ample and lar •• a way as to give us ſuch precious promiſe • we ought to endeavour to ſtudy holineſſe which is that great reward of love that h • ſeeketh from us for all things that he hath beſtowed, and we receive, and this is the meaning of that, 2 Corinth. 7.1. Secondly, The ſtrength and furniture of a Chriſtian for fulfilling and accompliſhing of the work of Sanctification, lyeth within the promiſes: Are not the promiſes of God unto a Chriſtian, as Samſons locks, in which their great ſtrength doth ly; and if once they cut themſelves off from the promiſes through miſbelief, their ſtrength doth decay, and they become as other men. Where muſt the Chriſtian go to for ſtrength? Is it not to the promiſe: Is it not the name of the Lord; yea, this is the ſtrength of a Chriſtian unto which he muſt reſort continually. And, thirdly, the promiſes of God they hold forth that unſpeakable reward that attendeth that Chriſtian that ſhall ſtudy holineſſe. There are ſeveral promiſes of the everlaſting Covenant that cryeth forth to the Chriſtian, to him that overcometh will this promiſe be accompliſhed, to him that overcometh ſhall this truth be fulfilled, and this doth exceedingly provoke a Chriſtian to wreſtle with all his diſcouragements he meeteth within the way, he burieth all his anxieties within the circle of his immortal Crown, which he hopeth for, and ſeeth in the promiſe, and his hope maketh him diſpence with his wants, his expectation maketh him overcome his fears, and his looked for joy maketh him to diſpence with his ſorrows.

The ſecond advantage, is, That the faith of the promiſes do help a Chriſtian to a ſpiritual and heavenly performance of the duty of prayer, and withal, mak • th him delight in the performance of it: This is clear from 2 Sam. 7.27. where David believing the promiſes, it is ſubjoyned, He found in his heart to pray that prayer unto God; and if any will look unto the words of that prayer, they will ſee them running in a heavenly and ſpiritual ſtrain, ſpeaking him one much acquainted with God, and under moſt high and majeſtick apprehenſions of his Glory, as is clear alſo, Pſal. 119 147. I prevented the dawning of the morning and cryed; and as if David had ſaid, would you know what made me thus fervent and diligent in prayer, it was that, I hoped in his word; and hence it is, that he hath ſo many prayers in that Pſalm, all were occaſioned through the faith of the promiſes: As for inſtance, when he cryed forth, Quicken me according to thy word, be merciful unto me according to thy word. And we conceive, the faith of the promiſes helpeth a Chriſtian in his prayer to theſe four Divine ingredients of that duty. 1. It maketh him pray with faith: when once he buildeth his prayer upon the promiſes, then he venteth his prayer with much confidence of hope, according to that word, Pſal. 65.3. where ye may ſee a man believing, and praying when he is believing, and expreſſing his confidence m •• ſtrangely in theſe words. As for our tran • greſſions thou ſhalt purge them away; It 〈◊〉 not ſaid thou wilt purge them away, or we deſire that thou ſhould purge them away, but thou ſhalt, which ſpeaketh forth both the confidence of Faith, and the boldneſſe of Faith: A Chriſtian that believeth the promiſes, he can take the promiſe in his hand and preſent it unto God, and ſay fulfill this promiſe ſince thou wilt not deny thy name, but art faithfull. 2. It maketh a Chriſtian pray with much humility, for when he doth underſtand that there is nothing that he hath but it is the fruit, and accompliſhment of a promiſe, he doth not boaſt as thoſe that have received, but walketh humbly under his enjoyments: this is clear, Gen. 32.10. where we may ſee Jacob ſpeaking to God with much humility, and in the ninth verſe, he is ſpeaking to God with much Faith. And 3. It maketh a Chriſtian pray with much love: Would you know the great ground that we are ſo remiſſe in the exerciſe of love in prayer, it is, becauſe we build not our prayers upon the promiſe. And, 4. It helpeth a Chriſtian to pray with much fervency; When was it that David cryed to God? Was it not when he was believing the promiſe that paſt to him of old, we would not plead with God with ſuch remiſneſſe if we did believe the promiſes that are within the Covenant.

The third advantage is, That the faith of the promiſes doth ſometimes uphold a Chriſtian under his ſpiritual diſertions and tentations. Is it not certain, that ſometimes he hath been ready to draw that concluſion, I am caſt out of his ſight, and ſhall no more behold him in the land of the living? when a promiſe hath been born in upon his ſpirit, hath ſupported him and made him to change his ſong, and to invert his concluſion. This is clear from Pſal. 94.18. when I ſaid, my foot ſlippeth, there is the concluſion of miſbelief and diſpair, yet thy mercy, O Lord, did hold me up, there is the gate at which faith doth bring in conſolation, not from by gone experiences only; but certainly from that which he found in ſome precious promiſes that was born in upon his ſpirit: Many excellent cords of love hath Chriſt let down unto a ſoul, when they have been going down into the depths, and the weeds have been wrapt upon their heads: It is clear likewiſe from Pſal. 119.81. My ſoul fainteth for thy ſalvation: as if David had ſaid, I am in hazard to give over my hope and to break my confidence: And would ye know what was it that ſupported me under ſuch an eſtate, I hoped in thy word; Hath not this oftentimes been the ſong of a Chriſtian in their darkeſt night, In the multitude of my thoughts within me, thy comforts do delight my ſoul: Faith will ſee a morning approaching in the time of the greateſt trouble; and no doubt that promiſe that upholdeth a Chriſtian in their doubting and moſt miſbelieving condition, the lively impreſſions of that promiſe will remain a long time with him; and when firſt it is born in upon their ſpirits, they will ſee no ſmall love ſhining forth in carving out ſuch a promiſe to ſuit with ſuch a providence as they are (it may be) meeting with for the time.

The fourth advantage in believing the promiſe, is, that thereby we have an excellent help to patience and divine ſubmiſſion under our ſaddeſt outward afflictions: this is clear from Pſal. 27.13. I had fainted, unleſse I had believed to ſee the goodneſſe of the Lord in the land of the living; and from Pſal. 119, 49, 50. where David telling his exerciſe in the 49. I hope, ſaith he, in thy word, Immediately he ſubjoyneth; This is my comfort in mine affliction, as if he had ſaid, if I had not had the promiſes to be my comforters, I had ſit alone and kept ſilence, and ſhould have remained without comfort in the day of my adverſity, and verſe 92. Ʋnleſſe thy law had been my delight, I ſhould have periſhed in my afflictions; and we conceive in ſhort, the influence which faith upon the promiſes hath upon the patient bearing of the croſſe, may be ſhown to you in theſe two particulars; Firſt, Faith it is an excellent Prophet, that alwayes propheſieth unto us good things: Would ye enquire at Faith at your midnight of affliction, what is its opinion of God and of your own eſtate; Faith would ſw • etly re • olve you thus, Wait on God for I ſhall yet praiſe him for the health of his • ounterance. Faith knoweth nor what it is to have wrong • o • ſtructions of God; and therefore it is the noble interpreter of a Chriſtians croſſe: If ſenſe, reaſon, and miſbelief interpret your croſſe, they will make you cry out unto God, Why art thou become unto me as an enemie, or as a liar and waters that fail? but if Faith that noble Interpreter do interpret your croſſes, it will make you cry out, I know the thoughts of his heart, that they are thoughts of peace and not of evil, to give me an expected end. Faith letteth a Chriſtian ſee a bleſſed outgate and iſſue of all the ſad diſpenſations that he meeteth with. Faith, that is its divinity, I ſow in tears, but I ſhall reap in joy, weeping may be at evening, ſaith Faith, but joy ſhall come in the morning. Secondly, It affordeth unto a Chriſtian ſuch ſoul-refreſhing conſolation in the midſt of their afflictions, that in a manner they forget their ſorrows, as waters that paſſe away; this David doth divinely aſſert in Pſal. 119.50. This is my comfort in mine affliction: The faith of the promiſes are indeed that tree which if they be caſt into our waters of Marah, they will make them immediately become ſweet.

The fifth advantage is, that the faith of the promiſes doth help a Chriſtian to a greater diſtance with the world, and to live as a pilgrime, as is clear from Heb. 11.13. where theſe two are ſweetly linked together, their imbracing of the promiſes by Faith, and confeſſing that they were ſtrangers and pilgrims here on earth. And we ſhall ſhow the influence that faith hath upon this, in theſe three. 1. It maketh a Chriſtian ſee the end of all perfection here, and that there is nothing within this Glob of the World that is not vanity and vexation of ſpirit: Faith is that proſpect through which a Chriſtian hath moſt clear diſcoveries of the vanity of all things, and this doth exceedingly help him to live as a pilgrime. 2. It letteth a Chriſtian ſee the endleſſe perfections of heaven, and bringeth it within ſight of that Immenſe and everlaſting hope, and this maketh him to live as a pilgrime, and to declare plainly that he ſeeketh a Countrey. And, 3. It doth exceedingly help him forward in that bleſſed work of weaning of affections from all things that are here; would you know where a Believers heart is? It is in Heaven; would you know where his thoughts are? They are in Heaven; Would ye know where his converſation is? It is in Heaven; Would ye know where his hope is? It is in Heaven, his treaſure is in heaven, and therefore his heart and his converſation is there, And Chriſt in him is the hope of glory: and indeed, more faith of the promiſes would conſtrain us all to ſubſcribe that Confeſſion of Faith that is in Heb. 11.13.

The ſixth advantage that attendeth the believing of the promiſes, is, That it is the mother of much ſpirituall joy and divine conſolation, and maketh a Chriſtian to be much in the exerciſe of praiſe: this is clear from Pſal. 71.14. But I will hope continually, and then immediately is ſubjoyned, And will yet praiſe him more and more; As likewiſe from Rom. 15.13. and from 1 Pet. 1.8. If a man would have his way to heaven made pleaſant, and while they are ſitting by the livers of Babel, would be admitted to ſing one of the ſongs of Zion, then ought they to believe the promiſes, and to chooſe them as their heritage for ever: and then he may ſing in hope, and praiſe in expectation, though he have but little in hand for the preſent: indeed when he looketh to his poſſeſſion, there will not be ſo much matter of rejoycing, but when he looketh upon his hopes and his expectations, he may be conſtrained to cry ſorth, Awake up O my glory, I my ſelf will awake early.

The ſeventh advantage is, That the faith of the promiſes is a notable mean to attain unto ſpiritual life: This is clear from Iſai. 38.16. By theſe things, ſaith Hezekiah, do men live, (ſpeaking of the promiſes) and in all theſe things is the life of my spirit. As likewiſe from Pſal. 119.50. Thy word, ſaith David, hath quickned me. O what ſpirituall and divine life doth attend that Chriſtian that is much in the exerciſe of Faith upon the promiſes: And what is the great occaſion that our hearts are oftentimes dying within us like a ſtone, and we are like unto thoſe that are free among the dead? Is it not becauſe we do not make uſe of the promiſes.

Eighthly, there is that advantage, that faith of the promiſes, it maketh a Chriſtian have an eſteem of the thing that is promiſed: What is the reaſon that we write this above the head of the great things of the everlaſting Covenant, this is a Zoar, a little one? Is it not becauſe we do not believe; great things ſometimes to us have no beauty, and there is no comelineſſe that appeareth in them why they ſhould be deſired: but if we had ſo much faith as a grain of muſtard ſeed, we would cry forth, How excellent are theſe things that are purchaſed to the Saints, and how eternally are they made up that have a right but to one line of the everlaſting Covenant, That is well ordered in all things and ſure.

And, ninthly, The faith of the promiſes is the door at which the accompliſhment of the promiſes doth enter in: according to that word, Luk. 1.45. Bleſſed are they that believe, for there ſhall be a performance of theſe things that are ſpoken of the Lord unto them. If we were more in waiting for the accompliſhment of his promiſes, the viſion ſhould speak, and ſhould not tarry: And no doubt, a mercy coming to us as the fruit and performance of a promiſe, will make it an exceedingly refreſhful thing; When a Chriſtian getteth leave to ſing that ſong which is in Iſa. 25.9. Lo, this is our God, we have waited for him, and he will come and ſave us: And when a mercy is the fruit and accompliſhment of the promiſe, there is a beautiful luſter and dye upon that mercy, Which no arte could ſet on, but onely the finger of the love of God. The ſmalleſt mercy then becometh a matchleſſe myſterie of love, and the moſt matchleſs myſteries of love without the exerciſe of Faith, they become as things that are contemptible in our eyes, and we do not value nor praiſe them. Faith maketh our thoughts to aſcend, & miſbelief makes our thoughts to deſcend, in relation to the mercies of heaven.

Laſtly, Beſides all theſe advantages, We have theſe two mentioned in the Text: 1. That by them we are partakers of the Divine Nature, and are brought up unto that bleſſed conformity with God, which we had loſt in the fall. 2. That by them we eſcape the corruptions in the world through luſt: Lintend not particularly to open up the nature of theſe things at this time, becauſe I am only to ſpeak of the exerciſe of Faith in the promiſes. But O what excellent mercies are theſe, to get on the beauty of the Image of God, and to get off theſe ugly defilements which were the image of Satan upon our ſouls. O how ſhould this commend the promiſes unto us, that by faith in them, we do all behold with open face as in a glaſſe, the glory of the Lord, and are changed into the ſame from glory to glory, as it were by the Spirit of the Lord.

Now that which, ſecondly, we ſhall ſpeak to, ſhall be the advantages that reſults to a Chriſtian from a ſpiritual obſervation of the Lords accompliſhing his promiſes; for here ye ſee in the Text, the Apoſtle maketh an obſervation of theſe excellent things that are the fruit of theſe precious promiſes when they are accompliſhed. And the firſt advantage is, That it ſtampeth the ſoul of a Believer with moſt divine impreſſions of love: This is clear, Iſa. 38.15. where Hezekiah cryeth out, What ſhall I ſay, he hath spoken it, and himſelf hath done it, being as it were, aſtoniſhed and overcome with th • apprehenſions of the condeſcenden • y of God. He is put to a non plus, and to what ſhall 〈◊〉 ſay, Pſal. 41.8, 9. As we have heard (ſaith David) ſo have we ſeen in the City of the Lord of hoſts, That is according to his promiſe, we have had ſuitable performance 〈◊〉 and he ſubjoyneth, verſe 9. that which wa • both their exerciſe and their advantage, We have thought of thy loving kindneſſe, O God, in the midſt of thy Temple; as it were, the obſervation of the performance of the promiſe, made their thoughts wholly to be taken up with the love of God: and no doubt, ther • is more love in performing one promiſe, the • eternity were ſufficient to make a commeatary upon. It is one wonder of condeſcendency, that God ſhould obliege and bind himſelf to us by promiſes: and another depth • of wonderfull love, that he ſhould perform theſe bonds, and anſwer his words with performance.

The ſecond advantage is, That the obſerving of accompliſhment of promiſes doth bring in to the ſoul new diſcoveries of God • this is clear, Exod. 6.3. where God thu • ſpeaketh to Moſes: I was known (ſaith he) unto Abraham, and unto Iſaac, and unto Jacob by the name of the Almighty, but by the nam • of Jehovah was I not known unto them, the is, by the Name of giving an accompliſ • ment unto my promiſes, that Name was n • diſcovered unto them, but ſhould be ma • known unto their poſterity, in the day whe •• his promiſes ſhould paſſe unto performances. And hence it is alſo, that when the Lord is ſpeaking of the accompliſhment of great promiſes, he doth ſo often in the Scripture ſubjoyn that word, Ye ſhall know that I am Jehovah, or the Lord, Iſa. 49.23, 52. and 60.16. And indeed we do daily find it ſo; for, is not every accompliſhment of a promiſe, a new diſcovery of the wiſdome of God, that ſhineth in the ſuitable tyming of the accompliſhment of a promiſe: Is not every accompliſhment of a promiſe a new diſcovery of the faithfulneſse of God, that he will not alter that which hath gone out of his mouth? And is not every performance of the promiſe a new diſcovery of the love of God, that he deſireth to magnifie his mercies above all his work, and a new diſcovery of the power and Omnipotency of God, that can bring forth the performance of his promiſe, notwithſtanding of all things that are in the way, yea, make things that are not to be, and bringeth to nought things that are.

The third advantage is, That is helpeth a Chriſtian to have high apprehenſions, and majeſtick uptakings of God: This is clear, 1 Tim. 1.15. compared with verſ. 17. where Paul cloſing with that promiſe, That Chriſt came in the world to ſave ſinners, and beholding in the accompliſhment of it, in himſelf, 〈◊〉 heart (as it were) is elevated within •• th, and he cryeth forth, Now unto the King • ernal, immortal, inviſible, the only wiſe God, • e honour and glory for ever and ever, Amen. There is an Enphaſis in that word, Now, if Paul had ſaid, I could never praiſe and 〈◊〉 toll him till now, and I am ſo much bound Chriſt that I will not delay this exerciſe o • moment, now I will bleſſe him, and it is cl • from Mic. 7.18. where the accompliſhme •• of the promiſes that are there, made t •• Church cry out, Who is like unto thee, he 〈◊〉 came matchleſſe unto them through the p • formance of the promiſes. And ſo we conce •• that theſe who are much in ſpiritual obſer • tion of the performance of the promiſes, th • will ſee precious draughts of the Majeſty God engraven upon them; ſo that they 〈◊〉 be conſtrained to cry out, that he above mighty, that his Name is Jehovah, and in 〈◊〉 is everlaſting ſtrength, upon which we ough • to rely in our greateſt ſtraits.

The fourth advantage is, The obſervi • of the accompliſhment of the promiſes, w • help a Chriſtian when he is redacted u •• new ſtraits, to be much in the exerciſe of fa •• upon God; his former experience will p • duce hope in his ſoul; for there is not •• diſcovery of the faithfulneſſe of God, but ha •• a voice, and cryeth out, O believe him wh •• able to give a clear being unto his word: T •• is clear from Pſal. 56 at the cloſe. Thou 〈◊〉 delivered my ſoul from death, ſaith David, then he ſubioyneth, Wilt thou not delive • feet from falling: that is, I am certainly 〈◊〉 ſwaded, thou wilt likewiſe perform that w • unto me. And from Pſal. 37.2, 3. he giv • that tittle unto God, verſ. 2. that he perſo • meth all things for him, and then he doth ſ • joyn, He ſhal ſend from heaven and ſave me: and (by the way) the ſoul that can give God that tittle and ſtile, That he performeth all things for them, that ſoul muſt of neceſſity be in a choiſe and excellent ſtate: And the point is likewiſe clear from 2 Cor. 1.10. where Paul ſaith, God hath delivered me, and he doth deliver me; and from hence he draweth that concluſion of Faith, And he will yet deliver me. We confeſs ſometimes our former experiences of the faithfulneſſe of God, they do not ſupport our faith when we are redacted unto new difficulties, which is either occaſioned through the greatneſſe of the ſtrait that we are now put to, (in our apprehenſions) above that which we were put to before; ſo that though God did deliver us when we were running with footmen, yet we have no faith to believe that he ſhall deliver us when we are about to contend with horſes: or elſe it is, through the unfaithfulneſſe of our walk, in not anſwering the precious diſpenſations of Chriſt, in accompliſhment of his promiſes, for this maketh us that we cannot with boldneſſe make uſe of his Word when we are brought into a new ſtrait, a guilty conſcience is the mother of miſbelief.

The fifth advantage is. That the accompliſhment of the promiſes doth occaſion much ſpiritual joy and rejoycing unto his own. We told you, the giving of the promiſes occaſioneth joy, and when the promiſes travelleth in birth and bringeth forth, that occaſioneth much more ſpiritual joy: this is clear from Pſal. 28.7. The Lord is my ſtrength and my ſhield, my heart truſted in him, and I was help. And he draweth this excellent concluſi •• from it, Therefore my heart greatly rejoycet • and with my ſoul will I praiſe him. And 〈◊〉 conceive, that ſometimes, that God tryſte •• the accompliſhment of the promiſes wi •• ſome precious manifeſtation of himſelf to th • ſoul, which maketh them to rejoyce with j • unſpeakable, and full of glory; but howeve • this is the matter of a ſpiritual ſong, Th • mercy and truth have met together, and right • ouſneſſe and peace are kiſſing one another: Is not a pleaſant matter of a ſong to beho •• love making promiſes, and to behold faithfulneſse accompliſhing them?

And the laſt advantage is, That the obſ • vation of the accompliſhment of promiſe • doth ſtrengthen a Chriſtians faith in his inn • reſt in God; ſo that now many diſputings a • ſilenced, and many queſtions now are out 〈◊〉 the way, this is clear Pſal. 31.21, 22. Dav • confeſſeth his quarrelling before, but wh •• once the Lord had ſhewed his marvellous lovin • kindneſſe in a ſtrong city, then all his quarr • was againſt himſelf, becauſe he had quarrelle and did ſay in his haſt, I am cut off from bef • thine eyes.

And now we ſhall only ſpeak a little 〈◊〉 to ſome duties that we would preſſe up •• you, from that which we have ſpok • . And the firſt duty is, That Chriſtians wo •• be much in waiting for the accompliſhme •• of the promiſes, and ſtanding upon th • watch tower untill the viſion ſhall spea •• And we ſhall only give you theſe to enfor •• it. 1. It is commanded that you ſhould ſo do: this is clear from Pſal. 27. at the cloſe, where David preſſeth that duty very much, Wait on the Lord, ſaith he, and if that be not enough, he will repeat that command in that ſame verſe; Wait I ſay on the Lord: and no doubt the doubling of it ſpeaketh not only advantage that is in it, but our difficulty to obey it, and the great neceſſity that we have to go about it: and that ſame word is repeated by David, Pſal. 31.24. Be of good courage, which is that ſame, to wait upon the Lord. 2. Theſe that wait patiently for the accompliſhment of the promiſes, God will ſtrengthen them to wait: this is clear from Pſal. 27. at the cloſe, Wait on the Lord, and when we are Hagar like, caſting away the childe of hope, he will open our eyes, and give us reſreſhment, by which we may be ſupported under our diſquietment, and he ſhall ſtrengthen thine heart: And there is this, 3. There ſhall be a ſpeedy accompliſhment of the promiſes: it is not long before all the mercies that eves the Lord hath promiſed, and thou haſt believed, ſhall be told down to you, as it were, in one ſum, principall and intereſt: as is clear from Hab. 2.3. where he poſitively aſſerteth, That the viſion will come, and will not tarry. There is indeed a pleaſant ſeeming contradiction in that verſe, he had ſaid before, that the viſion would tarry, and yet here he ſaith. The viſion will not tarry, but will ſurely come: in which ye may ſee the divinity both of ſenſe and faith, and that noble contradiction that is between their aſſe •• ons. Senſe aſſerting that the promiſe do •• tarry too long, and Faith crying out, it w •• ſurely come, it will not tarry; which 〈◊〉 ſet down, 2 Pet. 3.9. The Lord is not ſl •• concerning his promiſe. 4. Promiſes th •• come unto us through the moſt ſtrong 〈◊〉 lively exerciſe of Faith, and that are e •• pected and longed for by us before the come, they are moſt reliſhing and ſweet, an • theſe mercies come unto us with a bindi •• tye of love: this is ſomewhat pointed 〈◊〉 in Iſa. 25.9. where the Church cryeth forth Lo, this is our God, we have waited for him we will be glad and rejoyce in his ſalvation their waiting and expecting of the promiſ • to be accompliſhed in its time is there th • fountain of their ſong and of their ſpiritual joy. I think ſometimes a Chriſtian is lik • that miſbelieving Lord, 2 King. 7.2. th •• though they meet with the accompliſhment of a promiſe, yet they do not taſte of th •• ſweetneſſe that is in it, becauſe they did no •• believe the Word of the Lord.

The ſecond duty that we would preſſ • from what we have ſpoken, is, That Chriſtians would cloſe with the promiſes for their everlaſting inheritance, ſince the promiſe of the Covenant are exceeding great, and exceeding precious, and the advantage that lyeth in them is unſpeakable. O! ſhould no • theſe things proclaim aloud unto us, Cloſe with the promiſes as your portion for ever. I think, one that hath a right to the promiſe • and hath entered himſelf here unto the va •• inheritance; he may ſometimes rejoyce in that threefold myſtery of the Goſpel, that to a naturall man can hardly appear other then a contradiction. 1. He may ſomtimes, I have nothing, and yet I poſſeſſe all things; for when he looketh unto his being in the world, he is as poor Lazarus, having no place whereon to lay his head; but when he caſteth his eye unto his ſpiritual inheritance, then he beholdeth his treaſures, and is conſtrained to cry out, I poſseſſe all things. 2. Sometimes he may cry forth, I am rich, and yet I am exceeding poor; he may be rich in hopes and yet poor in his poſſeſſions. There is much of a Chriſtians treaſure that lyeth in hope; hope is that thing that will make the Chriſtian ſweetly quite all other in compariſon of that: that is the motto of the Chriſtian, ſpero meliora which he holdeth up in his flag, even in the greateſt ſtorm, and at length he findeth it true, that hope maketh not aſhamed. 3. Sometime the Chriſtian will cry forth, I am alwayes ſorrowing, and yet alwayes rejoycing: when he caſteth his eye upon himſelf, he will ſit down and water his couch with tears, but when with the other eye he reflecteth upon Jeſus Chriſt, He will rejoyce with joy unspeakable and full of glory; a Chriſtian can both weep and rejoyce at one time, and again he can rejoyce and weep: No doubt, the reflecting upon the immenſe hope, and that everlaſting Crown, will make a Chriſtian rejoyce under all his diſquietments and anxieties in the world, he can look to the back of time, and behold a glorious inheritance. A Chriſti • hath the eye of an eagle that can behold 〈◊〉 diſcern things afar of.

The third duty that we would preſſe upon you, is, To long for the day when all the pr • miſes of the Covenant of Grace ſhall receiv • their compleat accompliſhment, and when 〈◊〉 ſhall be entered into the everlaſting fruitio • of all theſe things wherein your bleſſedneſſ • lyeth. There is a threefold come that Chri • ſpeaketh to the ſoul that is united unto hi •• all which they ſweetly obey. There is that firſt come, which is in Matth. 11.28. Com • unto me all ye that are weary and heavy loaden • And there is that ſecond come, Iſa. 26. Com • my people, enter into the chambers, which is 〈◊〉 entertain that excellent correſpondency with him in troubleſome times: And there is th •• third matchleſſe come, when Chriſt ſhall ſay • to his own in the day of their ſtanding before the tribunal, Come, O bleſsed of my Father▪ Shall we ſay it, that if we had faith as a grai • of muſtard ſeed, we would cry forth, Why i • his chariot ſo long in coming; and did we reliſh •• or made a high account of the matchleſs promiſes of the boundleſſe Covenant, we would cry forth, O that our time would flee away as the ſhips of deſire. I ſhall ſay no more but this, Chriſt is gone up with a ſhout unto heaven, and ſhall come again with the ſound of a trumpet, ſing praiſes to God, ſing praiſes, ſing praiſes unto our God, ſing praiſes.

The laſt thing that we would preſſe upon you, is, That ye would mark the time of the accompliſhment of the promiſes. And as 〈◊〉 this, I ſhall ſay but theſe: 1. That ordinarily the time of the accompliſhment of the promiſes, is the time when ſenſe, reaſon, and probability doth moſt contradict them: this is clear, Ezek. 37. in the fulfilling of the promiſes that were paſt to Judah in their captivity, was it not when they were as a valley of dead bones, and their hopes were in a manner cut off for their part, from the 11. verſ. of that chapter, compared with the 12. And, 2. that the time of the accompliſhment of the promiſes, ordinarily is a praying time: this is alſo clear from Dan. 9.2, 3. and from Jer. 29.12. compared with the 11. verſ. and the 10. thus ſaith the Lord, the time when he will viſit them, and perform his good word to them, in cauſing them to return, it ſhall be a time when they ſhall call upon me, and ſhall go and pray unto me, and I will hearken unto them. And, 3. the time of the accompliſhment of his promiſes, it is a time when our thoughts of the promiſes are high and large, when once we begin to value our mercies, this is a ſign that our mercy is near and it is bringing forth: However, it is our duty to wait on Him who can give a being unto his Word, and ſweetly perform his promiſes. We ought not to limit infinit wiſdom, nor to ſay unto him that is infinite in ſtrength, How can ſuch a thing be? but anſwer all objections of miſbelief with this, God hath ſpoken it, and he will alſo do it, and drown all our objections of miſbelief in that glotious and myſterious Name of His, I am that I am. To Him be praiſe.

WHen firſt we did begin our 〈◊〉 courſe upon the precious 〈◊〉 excellent grace of Faith; 〈◊〉 told you that we intended 〈◊〉 ſpeak of it under a twofold notion and conſideration. Firſt, As it layeth hold up • Chriſt for Juſtification; and of this we h •• ſpoken to you at ſome length, as ye h •• heard. Secondly, As it cloſeth with Ch •• for Sanctification; and of this we are 〈◊〉 ſpeak at this time; and have choſen th •• words to ſpeak of it, which are a part 〈◊〉 that excellent Oration and Diſcourſe th •• Paul had before Agrippa in his own defen •• In which Oration and Diſcourſe of his, 〈◊〉 may be hold theſe four things eminently ••• ing: 1. That Godlineſſe and good man •• are not inconſiſtent, nor contrary one to 〈◊〉 ther: Therefore ye will ſee in the ſecon • third verſes of this Chapter, Paul acti • part of a Courtly Oratour: and belie •• there is more good manners to be learned by being ſeven dayes in the School of Chriſt, then by being ſeven years in all the Courts of France. This, ſecondly, that innocent Policy that he made uſe of in the deliverance of this Oration, which likewiſe doth appear in the ſecond and third verſe of this Chapter, where he endeavours to inſinuate and ingratiate himſelf in the favours of the perſon before whom he had ſtood; I confeſſe, piety is the beſt policy that is taken up in intertaining piety, howbeit true policy may move in one orb and ſphere with piety, and the one is not contrary to the other in ſome caſe: 3. This ſhineth in that diſcourſe, even the ſpiritual boldneſſe Paul had in giving an excellent confeſſion of his faith, and the declaring him to be God, even Jeſus Chriſt in whom he did believe; Chriſt witneſsed a glorious confeſſion before Pontius Pilat for him, and he would witneſſe a glorious confeſſion before Agrippa for Chriſt, that ſince Chriſt had not denied him in that notable day, he would not now deny precious Chriſt in this day: and this is from the beginning and all alongs▪ Laſtly, This ſhineth in the words that Paul doth ſet forth, the matchleſſe freedom and unſpeakable riches of Chriſt, not only toward himſelf in that he did caſt the lot of everlaſting love toward him; but likewiſe toward the Gentiles to whom he was ſent as a Preacher, and that he did gloriouſly condeſcend to viſit the dark places of the earth, and to have the morning ſtar, and the day spring from on high ariſing on the habitations of cruelty. And in this verſe which we have read, you 〈◊〉 behold theſe five glorious ends of the pre •• ing of this everlaſting Goſpel, for at •• ing of which, Miniſters are made inſtments under God. The firſt is, to open 〈◊〉 eyes of the blind, which in ſhort is even th • to give thoſe that are ignorant of God, 〈◊〉 ſpiritual knowledge of the deep myſteries the Father, and of the Son: So that fro • this, ye may ſee that the Goſpel hath a ki •• of omnipotency in producing effects abo •• the power of nature. The ſecond, we ma •• ſee in theſe words, to remove them from dar • neſse to light: Which importeth theſe two • 1. The removing of perſons from an eſtate of excellent joy. 2. The removing of perſons from an eſtate of iniquity, unto an eſt •• of holineſſe, darkneſse in Scripture pointing out ſin, and light in Scripture pointing out holineſſe. 3. The bringing us from under the power of Satan unto God, the making a bleſſed exchange of captivity and bondage, that theſe who were under the captivity of Satan, may be under the captivity of Love, that thoſe who were under the bondage of ſin, may be under the ſweet obedience of Chriſt, whoſe yoke is eaſie, and whoſe burden is light, Marth. 11.30.4. That perſons may receive the remiſſion of ſins, and the for giveneſſe of their iniquity; This is the gre •• voice of the Goſpel, come to a crucifi •• Chriſt, come to a pardoning Chriſt, com •• to a glorified Chriſt, Chriſt hath the pardo •• of iniquity in his one hand, and riches 〈◊〉 himſelf in the other, and theſe are the gre •• motives by which he ſtudieth to perſwa • e us to come. And the laſt is in the cloſe of the verſe, that perſons may receive foregiveneſſe of ſins, and inheritance among them which are ſanctified by faith that is in me, that is, that they may have a ſhare of that glorious manſion, of that excellent Kingdome that Chriſt hath purchaſed, and hath gone before to prepare. And withall, in this verſe as the words are ſet down, ye may ſee the excellent and orderly methode that the Goſpel keepeth in conquering ſouls, and you may ſee theſe excellent allurements, theſe perſwaſive arguments that Chriſt holdeth forth to conquer you, as it were, Chriſt cometh not unto us cloathed with the robes of Majeſty, but clothed with the robes of Love and advantage, knowing that in this poſture he ſhall moſt gain upon our hearts.

Now in ſpeaking unto that laſt end of the preaching the Goſpel, we ſhall only according to our preſent purpoſe, take notice of this one thing from it, (not intending to proſecute it as it is an end of the Goſpel) but as a property of Faith, and it is that. Faith in Jeſus Chriſt hath a noble and excellent influence upon the growth of Sanctification, and the attaining of holineſſe, they are ſanctified ſaith he, through faith in me. We ſhall no • ſtand long to clear this unto you, it is evident from Act. 15.9. where the Apoſt • telleth us of purifying their hearts by faith And likewiſe, 1 Tim. 1.5. where a pur • heart and faith unfeigned, they are ioyne and linked together: As likewiſe, 1 Jo • 3.3. Every man that hath this hope in him, 〈◊〉 purifieth himſelf. All the Graces of the G •• ſpel they are linked together by a golden 〈◊〉 unſeparable chain, ſo that he that obtaine • one, he ſhall obtain all; yea, more, all th • graces of the Goſpel, they have a mutual in • fluence upon one anothers growth, ſo tha • we may compare them unto Hypocrates twi •• of whom it was reported, that they di • laugh and weep together, and they did grow together: even ſo when one grace doth rejoyce, the reſt doth rejoyce with it, and when one grace doth mourn, the reſt doth alſo mourn with it, and when one grace doth grow, the reſt of the graces of the ſpirit they do likewiſe grow apace.

There are only three particulars that we ſhall inſiſt a little upon: Firſt, We ſhall ſhew you how faith hath influence upon the attaining of Sanctification, and this we make clear unto you in theſe reſpects.

1. In that it diſcovereth to the ſoul that matchleſs excellency, that tranſcendent beauty, and that ſurpaſſing comelineſſe that is in Chriſt, which ſight doth exceedingly perſwade the ſoul to draw that concluſion, What have I to do any more with idols? A glorious ſight of Chriſt, and acquaintance with him, maketh us loſe our acquaintance with our idols, and when once we are united unto Chriſt by faith, we break that union we had with them. And indeed, the want of the knowledge of that excellent comelineſſe that • s in Chriſt, and of love to him, is the great occaſion that the pooreſt dieries and idols in the world taketh up your hearts: did ye but once ſee him who is that glorious Son of righteouſneſſe, ye would be forced to put in your Amen unto that excellent confeſſion of Faith, Eccleſ. 1.2. Vanity of vanities, and all is but vanity and vexation of spirit.

2. In that it is the grace that diſcovers unto a Chriſtian the ſpotleſſe holineſſe of Chriſt, Faith doth not onely diſcover the beauty of Chriſt, but likewiſe his holineſſe, and this doth make the ſoul fall in love with that excellent thing Sanctification. It is recorded amongſt the firſt ſteps to ſin and miſery, that we deſired to be as Gods, knowing good and evil; but certainly it is among the firſt ſteps to life and happineſſe, when the ſoul deſireth to be holy as he is holy: And I ſuppoſe, this is the great ground that ye are not much endeavouring a bleſſed conformity to God, and to be partakers of the bleſſed Image of Chriſt, ye know not the beauty of holineſſe.

3. aith layeth hold upon Jeſus Chriſt, and draweth ſtrength and vertue from him for the conquering of luſts, and in raiſing us up into a bleſſed conformity unto himſelf: when the Chriſtian is weak; Faith is that noble corre • pondent between that emptineſs that is in us, and the fulneſs that is in Chriſt. Faith is that noble correſpondent between that weakneſſe that is in us, and that e • 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; An •• doubt, if we were more taken up in imp •• 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 him •• then God ſhould prove himſelf to be Almi •• ty, and All-ſufficient.

And, 4. Faiths influence may be clea •• in this, that it layeth hold upon the p •• miſes, and doth believe them: and believ • ing of the promiſe bringeth forth that no ••• birth, conformity to God, according to th • word upon which we were ſpeaking, 2 P •• 1.4. by believing the promiſes, (that is the advantage of it) We are by them made part • 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 reſtra •• you from the acting of iniquity: And ſhall I sell you briefly the ground why theſe curſ • hearts of ours doth commit iniquity wi •• 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. Bu • ye know not the excellency that is there, i • 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 Chriſtia • 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 th • 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 • ency deſiring to rejoyce over judgement, and • here ye would ſee the ſpotleſſe riches of • hat tranſcendent grace that is in Chriſt. 3. Faith letteth a Chriſtian ſee the diſadv • tages of ſin, and what wofull effects doth 〈◊〉 low upon it, and this doth exceedingly ho • forth the ſinfulneſſe of ſin.

The ſecond thing that we ſhall ſpeak concerning Faiths influence in the attain •• Sanctification, ſhall be to enquire a little 〈◊〉 to theſe things that hinder even Believ • from attaining this bleſſed effect of th • Faith; for ſome Chriſtians there are that ſome reſpects are taken up in the exerciſe▪ Faith, making uſe of Chriſt for Sanctification and yet their making uſe of Chriſt by Faith doth not weaken the ſtrength of their ido • (at leaſt) to their apprehenſions, neither 〈◊〉 raiſe them up to a conformity with God; 〈◊〉 that they are conſtrained ſomtimes to cry o •• I ſhall once fall by the hand of one of mine 〈◊〉 quities, and when they fight and doth 〈◊〉 overcome, they are at laſt conſtrained to 〈◊〉 There is no hope.

The firſt ground of ſuch a diſpenſation▪ That a Chriſtian is not conſtant in his acti •• of Faith, he will be ſtrong in ſaith to 〈◊〉 and when the morrow cometh, he will fa •• in that exerciſe, and this doth exceeding interrupt the noble victory of Faith: 〈◊〉 when faith hath gotten its advantages, 〈◊〉 loſe them through ſecurity and neglige •• that is a command that ſhould be continu • obeyed, Truſt in the Lord at all times: and doubt, if a Chriſtian were more taken 〈◊〉 the conſtant actings of Faith, he ſhould 〈◊〉 times ſing that ſong, I truſted in God, 〈◊〉 was helped.

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, nor poſitive that they are yet in a ſtate of alienation, and enemies in their mindes by wicked works; yea, and (that which is worſe) there are many among as that walk with much contentment under their uncertainty. I think it is a fault to be condemned in many, they purſue more to ſa • fie their ſenſe for the preſent, nor to have a ſolide well grounded aſſurance for time to • ome: I could wiſh that all the debates and • eſtions of theſe dayes, that take up ſo much of our time, & ſo much of our ſpirits from better things, were happily drowned in theſe four excellent queſtions, which without contro • erſie are of greateſt concernment for all to • ave reſolved. 1. Where ſhall I reſt all night when the long ſhaddows of the everlaſting evening ſhall be ſtreached out upon me, 〈◊〉 whither or not hath Chriſt gone before 〈◊〉 take up a place for me in his Fathers ho • 2. It is a ſoul-concerning queſtion, Maſ • what ſhall I do to inherit eternal life? to 〈◊〉 aſking at him that can ſweetly reſolve y • And 3. not to reſt there, but to be cr • forth in the morning, What ſhall I do to • ſaved, and to be crying out in the even •• Lord what wilt thou have me to do. 4. I • ſweet to be aſking ſeriouſly, Saw ye 〈◊〉 whom my ſoul loveth: There is much of o • time ſpent in aſking news from Court, 〈◊〉 from abroad, concerning the revolution • States and Kingdoms: But I ſuppoſe, 〈◊〉 were better to aſk, What news from heav • concerning thy ſelf, and what news fr •• within, and news of thy Bridegrooms con •• ing? for theſe are great Courts, I mean 〈◊〉 Court of heaven, and the Court of con •• ence, the affairs of which, a Chriſtian ſhou • endeavour much to know. 5. It is 〈◊〉 ſoul concerning queſtion, that a Chriſtian ſhould be much in propoſing to himſelf. What ſhall I render unto the Lord for all 〈◊〉 benefits. It is certain, we muſt ſay, that o • faith and aſſurance, and all our other merc • are from him, and yet alar, we are neglig • in praiſes, we may with Tamar rent our g • ments of divers colours, even the garment • the Kings daughters, becauſe of ſpirit • whoredome againſt God, and our ingratit • to him.

Now having ſpoken unto you at ſo 〈◊〉 a length of that precious and fundamen • grace of Faith, we have thought fit to ſhut up all in ſpeaking a little upon theſe words 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 he had not plowed nor threſſed 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 he 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, we would be leſſe in judging others: but alas, there are ſome of us, we 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 he 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 command • duty, for ye ſee here the words very impe •• tive, Examine your ſelves, prove your ſelve • Thirdly, That there are many miſtakes a • deluſions among people, concerning th • noble and excellent thing, Aſſurance, the • being many that keep faſt a hope which Chri • ſhall once diſcountenance and ſweep awa • like a ſpiders web, and this is imported 〈◊〉 theſe words, Examine your ſelves, or as th • word may be rendered, Take an acurate an • an experimental ſearch of your ſelves, tr • your ſelves, or prove your ſelves: it is a wor • that is borrowed from the Gold ſmiths fineing and trying Gold. And ſo his putting of the Corinthians to ſo acurate a ſearch of themſelves, ſaith this clearly to us, there are many miſtakes concerning this thing many do paſſe a decreet in their own favours before Chriſt hath paſſed his approbation of them. Fourthly, Take notice of this from the words, that there is much and exceeding much advantage, by trying and ſearching whether we be in the faith or no; this is imported in his doubling the exhortation. Fifthly, That one moſt excellent and ſpiritual way of attaining aſſurance, whether we be in the faith or no, is ſelf examination, and putting our ſelf to the trial, as if he had ſaid would ye have a diſtinct perſwaſion that y • are in Chriſt, then be much in the exerciſ • of ſelf examination. For the reſt of th • words of the verſe, we intend not 〈◊〉 handle.

As to the firſt, That there is ſuch a thi • attainable: I ſhall only propoſe theſe reaſons unto you to make it evident. 1. It is known in Scripture, that the Saints of old have in ordinary way attained to diſtinct perſwaſion of their intereſt in Chriſt, Song. 2. verſ. 16. My beloved is mine, and I am his, and Rom. 8.38. I am perſwaded (ſaith the Apoſtle) that neither death nor life, &c. ſhall be able to ſeparate me from the love of God in Chriſt. And 2 Cor. 5. ver. 1. For we know, if this our earthly tabernacle were diſſolved, we have a houſe with God not made with hands, eternal in the heavens. 2. It is the great ſcope of many Scriptures, to ſhew how Chriſtians may attain to aſſurance. 1 Job. 1.13. Theſe things I write unto you, that ye may know what ye have eternal life. The great end and deſign of John, writing in theſe Epiſtles, is, to make a ſoul acquaint with Chriſt, and to make them to accept of him, and to give them a diſtinct aſſurance that Chriſt hath accepted them. 3. There are many commands in Scripture for Chriſtians to be ſerious in ſcarching after aſſurance, 2 Pet. 1.10. Wherefore brethren, give all diligence to make your calling and election ſure. It is the bleſſed end of Gods oath in the everlaſting Covenant, that a Chriſtian might get aſſurance. What was the ground and great end that God confirmed his Covenant with an oath, was it not, Heb. 6.18. That by two immutable things, wherein it was impoſſible for God to lie, ye might have ſtrong conſolation. 5. If aſſurance of our intereſt in Chriſt were not attainable, then th • ſe precious graces of joy and love could not be well exerciſed: i • Chriſtian were evermore in the dark conce • ning his intereſt in Chriſt, he could not giv • obedience to that exhortation, Rejoyce eve • more, again, I ſay, rejoyce. 6. The Scripture hath ſet down theſe means by which 〈◊〉 Chriſtian may win to aſſurance: as is clea • 1 Joh. 3.18, 19. 2 Pet. 4.5. compared wit • verſ. 10. where the Apoſtle Peter preſſing th • Doctrine of making our calling and election ſure, he ſetteth down theſe excellent mea • by which they may win to it, and doubtleſſ the marks and evidents that are regiſtrate i • the Scripture of a gracious ſtate, do aſſur • us, that aſſurance is attainable. 7. What ar • the ends of the Sacraments, but that our aſſurance may be confirmed, and that our faith may be ſtrengthned, the two Sacraments are the two great Seals of heaven that are put to the Charter of the Covenant.

Now as to the application, and the mor • full improvement of this firſt point, I ſhal • only offer theſe conſiderations. 1. I woul • have it taken notice of, that though grac • and aſſurance be two lovers, yet there is 〈◊〉 ſuch band of union between them, that th • one cannot conſiſt without the other: 〈◊〉 Chriſtian may have the real grace of God 〈◊〉 and yet walk in darkneſſe and have no light 〈◊〉 a Chriſtian may be going to heaven, and ye • that word oftentimes in his mouth, I am 〈◊〉 off from thy ſight; yea, are there not eve • ſome who have had aſſurance, and ſomtim • a day have been admitted to draw that co • cluſion, I am my beloveds, and his deſire, 〈◊〉 towards me, who are now under darkneſſe concerning their intereſt, and in much bitterneſſe of ſpirit, do ſometimes cry out, My hope and my ſtrength is periſhed from the Lord. But therefore let me ſay this one word, both to weak ones who never had aſſurance, and deſerted ones who have loſt it; when ye miſſe aſſurance, beware of drawing ſuch negative concluſions concerning your graces, but when ye ſit in darkneſſe and ſee no light, Truſt in the Name of the Lord, and ſtay your ſelves upon your God; that is when ye cannot reach the faith of aſſurance, be much in maintaining of adherence, remember Jobs divinity, Though thou ſhould kill me, yet will I truſt in thee, and conſider that ſweet word, He will keep them in perfect peace, whoſe hearts are ſtayed on him.

My ſecond conſideration is, That ſince aſſurance is attainable, ye would 〈◊〉 find out and remove theſe things that 〈◊〉 hinder you from attaining unto it. And that we may help you in this, we conceive, that the obſtructions of a Chriſtians aſſurance, are eſpecially in theſe two, 1. Our miſtaking of the Lords dealing towards us. And, 2. Our untender and unſuitable dealing towards him.

Of the firſt ſort we ſhall lay before you theſe five. The firſt is, want of favourable termes of prayer; this often maketh a Chriſtian to debate his intereſt, and call in queſtion his evidence, Lam. 3.8. compared with verſe 18. I cry and ſhout, but he ſhutteth out my prayers: and this is the concluſion of that diſpenſation, verſe 18. My hope and my ſtrength is periſhed from the Lord: and this eſpecially occaſioned when the Chriſtian moſt ſerious and ſervent in prayer, and the he meereth not with a return, this maketh them exceedingly debate their intereſt. A •• I confeſſe, it is a ſad diſpenſation to m •• with a ſilent Chriſt in prayer; but yet th • needeth not make a Believer queſtion all, a •• debate the reality of his intereſt in God ſince the deareſt of all the children of th • Kingdom have been ſo dealt with, even 〈◊〉 David, Pſal. 22. Cryed night and day without ſilence, and is not heard, but cryeth out, Why art thou ſo far from helping, and from the word of my roaring; yea, that paſſage may relate t • him who was the root and off-spring of David, for even he was ſo dealt with, and had not preſently a ſenſible return, when he ha • prayed thrice, that the cup might paſse from him.

Secondly, The want of ſenſible enlargement and liberty in prayer, that he never got to his knees, but his heart beginneth to die like a ſtone within him, then he cryeth forth that word, 2 Cor. 3.17. Where th • Spirit of the Lord is, there is liberty, and ſur • if I had the Spirit of the Lord, I would ha •• liberty in the exerciſe of prayer, and tha • this is a riſe of the diſputing of our intere •• is clear from Pſal. 77.4. compared with 〈◊〉 7.9 ſaith David, I am ſore troubled that 〈◊〉 cannot speak, I have no liberty in prayer, 〈◊〉 never go to God in prayer, but (as it we •• my tongue ſticketh to the roof of my mou •• he from hence draweth that concluſion, 〈◊〉 God forgotten to be gracious, and hath 〈◊〉 wrath ſhut up his tender mercies for ever: I confeſſe, this alſo is a ſad diſpenſation to meet with an abſent and vailed Chriſt in prayer: ſo that we can never go to ſeek God in ſecret, but we may write this upon our prayers, He is gone, he is gone, eſpecially when we have loſt that liberty that formerly we have had: and therefore is Davids perplexity much hightened, ver. 5, 6. from his remembering his ſong in the night, and his calling to mind the years of ancient times: yet we may remember how ſoon David wrote his tetractions, as to that ſad concluſion, I ſaid, this is my infirmity, ver. 10. and ſo ſhould we do when upon every ſtraiting in prayer, we begin to queſtion all the Lords kindneſſe towards us.

A third obſtruction of aſſurance, is a Chriſtians wreſtling with his corruptions painfully and ſeriouſly, and yet not meeting with any ſenſible victory over them, but upon the contrary, their corruptions ſeem to be ſtronger, and they themſelves ſeem to be weaker, and then it is, they ſtrengthen their miſbelief, by that word, 1 Joh. 3.3. Every man that hath this hope in him, purifieth himſelf even as he is pure: And indeed, this is a knot that is not eaſily looſed, but when he ſeeth his idols and corruptions prevailing over him, he will cry out, I am gone and there is no help in Iſrael concerning this thing, and yet this alſo is a word in haſte, Paul hath regiſtrate himſelf a ſtanding witneſſe, even after he was a choſen veſſel, Rom. 7. How ſtrangely a childe of God may be 〈◊〉 down with a body of death even under moſt ſerious wreſtlings againſt it: And th • fore if thou ſeriouſly maintain the comba • though thou do not ſenſibly prevail, thou h • no reaſon upon that ground to weaken t • aſſurance.

Fourthly, When a Chriſtian is put to mo •• then ordinary outward affliction, when G • doth diſpence ſadly unto them in outward things, they then begin to call in queſtion the intereſt, and diſpute their aſſurance, this clear, by comparing Lament. 3. verſ. 18. wi •• the preceeding words, where ſpeaking of th • ſad diſpenſations they meet with, he drawe • that concluſion in verſ. 18. My hope and 〈◊〉 ſtrength is periſhed from the Lord, and Jon. 2.2 • where he draweth that concluſion from ſuc • a promiſe, I am now caſt out of thy ſight, th • devil he taketh Eliphaz divinity and preſent it to a Chriſtian; Call now if there be any 〈◊〉 anſwer thee, and to which of the Saints wilt th • go; as if he had ſaid, did thou ever know • Chriſtian afflicted ſo as thou art afflicted, 〈◊〉 ſo he would have Job to quite his integrity. But yet we know all theſe bleſſed ones for 〈◊〉 their afflictions, were dear unto the Lord, 〈◊〉 had their intereſt ſecure in him, yea, as m • as he loveth, he doth rebuke and chaſten, and it baſtards and not ſons on whom he will not 〈◊〉 ſtow a rod, and therefore we ought not 〈◊〉 quarrel our intereſt becauſe of afflictions.

And laſtly, The riſe of a Chriſtians 〈◊〉 couragement, and that which hindered their aſſurance, is, when their former ex • rience of the manifeſtations of God doth 〈◊〉 reliſh to them, and when the promiſes 〈◊〉 which they have built become taſteleſſe unto them as the white of an egge, and when they meet not with God in Ordinances, but theſe become lifeleſſe, when theſe three riſe to gether upon them, their caſe becomes very perplexed oftentimes: and this alſo ſeemed to have been Davids caſe, Pſal. 77. When he remembered his ſong in the night, and the dayes of old, and yet had no ſweetneſſe in them, then he breaketh forth into theſe bitter complaints which are there expreſſed: but yet as we ſaid before, this was his infirmity, and there is no reaſon for a Chriſtian to queſtion his intereſt upon ſuch an account; becauſe the Ordinances are not at all times alike lively even to the beſt, and the Lord is not alwayes preſent, but though ſometimes the candle of the Lord doth ſhine upon his head, yet at other times he is neceſſitate to cry out, O that it were with me as in months paſt.

The ſecond ſort of obſtructions of a Chriſtians aſſurance, I mean ſuch as flow from our untender dealing towards God are,

Firſt, A guilty conſcience; that is a remarkable word, 1 Tim. 3.9. Holding the myſtery of faith in a pure conſcience; It telleth us, that this excellent grace Faith cannot bide but in a cleanly lodging, even in a pure conſcience, and when a Chriſtian ſetteth about to believe he will know how a guilty conſcience will flee in his face, and cry out, O adventure not to believe, dare thou believe; the guiltineſſe of a Chriſtians conſcience maketh him oft to cry out. Touch not the mountain leſt thou be thruſt thorow: And I tell you three diſadvantages of a guilty ••• ſcience. 1. It obſtructeth a Chriſtians ••• neſſe in making applications to Chriſt; 〈◊〉 heart ſaith cloſe, and his neceſſity ſaith 〈◊〉 but his guilty conſcience cryeth out, O 〈◊〉 aback and do not cloſe. 2. A guilty con ••• ence oftentimes it hindereth the diſcove ••• of Chriſt to the ſoul, and doth ſo affright 〈◊〉 terrifie, yea, it will ſo ſting and bite us, 〈◊〉 when he revealeth himſelf, we cannot take •• tice, when he would lay on a plaſter, our ſo •• will tear it off, and refuſe to be comfort 3. It doth exceedingly obſtruct our go •• about duty. O but our ſoul moves ſlowly the paths of God when we are under 〈◊〉 power of a guilty conſcience.

The ſecond obſtruction is, That we 〈◊〉 not much in the exerciſe of tenderneſſe. 〈◊〉 but if a Chriſtian were tender, and if in ev ••• ſtep of his life he deſired to ſet Chriſt be ••• his eyes, he would eaſily win to much aſſura ••• according to that word, Iſa. 64.5. Thou m •• eſt him that rejoyceſt and worketh righteouſne •• and theſe that remember thee in thy wa • ▪ Would ye know the aſſured Chriſtian, 〈◊〉 the tender Chriſtian; the Chriſtian that 〈◊〉 not crucifie convictions, the Chriſtian 〈◊〉 breaketh not reſolutions, the Chriſtian 〈◊〉 doth not fit calls and opportunities to pra ••• the Chriſtian that ſaith not of any ſin it •• 〈◊〉 little one; or the Chriſtian that ſearcheth 〈◊〉 waves, watcheth alwayes, examineth alway •• and is alwayes caſting out ſin, that is the •• ſured Chriſtian.

The third obſtruction is, The want of 〈◊〉 exerciſe of the grace of fear, we are not much under this diſpoſition, to fear the Lord and this goodneſſe: this is clear from that word, Pſal. 25.14. The ſecret of the Lord is with them that fear him, and he will ſhew to them his Covenant. I think there are theſe two great evidences that much of the power of Godlineſſe is gone from ſome of our hearts: we fear God no more, nor if we were his companion. And we fear our ſelves no more nor if we had not a deceitfull heart within us, we neither fear God nor our ſelves, and that ſpeaketh that much of the life of Religion is loſt amongſt us.

The fifth thing that doth much aſtruct our aſſurance, is, much worldly mindedneſſe, and to eager purſuit after the things of a preſent life: That is remarkable, 2 Cor. 4. ver. laſt, compared with 2 Cor. 5.1. We look not unto the things that are ſeen, that is, we are not much taken up with the things of a preſent world, which the men of the world ſeek and delight themſelves in: and it is ſubjoy • ed, For we know, if this our earthly houſe of this tabernacle were diſſolved, we have a houſe not made with hands; ſo we ſee aſſurance and mortification to the world, are much • nit together. Would ye know where to find our hearts, the moſt part of us are converſing with idols of the world; Would • e know where to find our hearts, they are • mong the vanities of the world. O how true 〈◊〉 that word, Pſal. 39. Man walks in a vain •• ew: What is man in all his actings, but 〈◊〉 one walking in a long gallery that is ſet about with pictures, g •• ting on theſe 〈◊〉 and ſaluting them all, as if they were 〈◊〉 Kings and Queens, and great perſons 〈◊〉 could do him good; and ſo our purſui • •• ter the world, is nothing elſe but a dead •• dow purſuing after dead ſhaddows, a man •• is but a ſhort living ſhaddow purſuing •• vanity and nothing, and thus he fools 〈◊〉 his time, forgetting to make ſure the one 〈◊〉 neceſsary.

Fifthly, Want of diſtinct apprehen ••• of theſe three, the infinit love of Chriſt, 〈◊〉 infinit power of Chriſt, and the infinit w •• dome of Chriſt; there is not an objection Chriſtians that ye have from the multi •• of your ſins, but it may be drowned in 〈◊〉 nit love; there is not an objection that have concerning the ſtrength of your 〈◊〉 but it may be drowned in that immenſe 〈◊〉 of the infinit power of Chriſt; there 〈◊〉 an objection ye have from your wants, or 〈◊〉 your evil nature, but ye may drown it 〈◊〉 infinit wiſedom and goodneſſe of Chriſt there can be nothing againſt your aſſur • but may be ſweetly anſwered alſo from 〈◊〉 rightly applied, taken up and reſted 〈◊〉 the ſoul. The laſt thing which hinder 〈◊〉 aſſurance, is, the ſmaineſſe of the meaſ •• grace that we have attained; for when 〈◊〉 is ſmall, it is hard to be diſcerned, and 〈◊〉 fore, if we would have aſſurance, lea • to ly ſtill and diſpute, but to riſe up 〈◊〉 increaſe our ſtock, and then you ſhall 〈◊〉 ye are rich, Grow in Grace and the know of God, and by this ye ſhall know if ye 〈◊〉 know the Lord.

The ninth falſe ground, is, their diligent obſerving all the Ordinances, their going to Preachings, and their going to Commanions, and running to and fro, pretending this end, 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 eaten and drunken in thy preſence, 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 eternal happineſſe upon this, I never met with a croſſe, I never knew what it was to have a ſad day; but to thee I ſhall only ſay, It may be thou never had a joyfull day, neither in all thy ſinfull pleaſures under the Sun; but let me tell thee, it is had divinity 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 will thou but conſider, what if He be heaping coals upon thy head, and fatting thee to the day of ſlaughter? What if this word be your portion? Eat, drink, and be merry while you are here, for to morrow thou muſt eternally die. What are all your pleaſures? and what are all your honours: and what are all your poſſeſſions? What are they muſt bring us back to Chriſt, and Chriſt, ſend us back to the Law, and deliver us 〈◊〉 to it, not to the condemning power 〈◊〉 as before, but the directing and gu •• power of it as a rule of holineſſe; ſo th • Chriſtians whole life muſt be a ſweet and 〈◊〉 ſtant travelling between Chriſt and the 〈◊〉 when thou haſt broke the Law, flie 〈◊〉 Chriſt to take away thy guilt, and when 〈◊〉 haſt cloſed with Chriſt, come ru •• out again in his ſtrength to perform 〈◊〉 Law.

The fourth miſtake, is, that Chriſtian judge of their eſtate by the meaſure of th • graces, more nor by the ſincerity of the ſome Chriſtians, if they finde not love in ſ •• a degree, and if they finde not repentance ſuch a degree, immediately they begin • raze the foundations, and do call their 〈◊〉 joyments deluſions, and their faith preſu •• tion, and their mortification hypocriſie; 〈◊〉 I muſt ſay this to thee, we ſhould not o •• weigh our graces in the ballance, but try 〈◊〉 alſo by the touch ſtone, for the ſmalleſt 〈◊〉 of gold is gold, and the leaſt degree of f •• i • alike precious faith, with that the Apo •• themſelves had.