The Saints Humiliation, Sermon 5
GENESIS 32.10.
And Iacob ſaid, O God of my Father Abraham, and God of my Father Iſaack, the Lord which ſaid unto mee, Returne unto thy Country, and I will deale well with thee.—Deliver mee.
IACOB was in danger, and Iacob prayes; Prayer is Gods ordinance for our remedy: yet we ſometimes pray and ſpeed not; I hauehave therefore now againe taken up this Text to ſhew what arguments wee muſt uſe in prayer, for as Amos ſpeakes of the skilfull in Lamentation, ſo there is a skill in prayer. I followed the Story with a paraphraſe, where I began the Text in another aſſembly; here I will onelyonly ſhew from an hill the way that I lead that other Congregation, and in which way wee are now to goe forward. Wee obſerved in his journey;
1. His Encounter with the Angels.
2. His Meſſage to his brother.
3. His feare at the returne of them he ſent.
4. The meanes he uſed for his defence;
1. The diviſion of his family.
2. His prayer. In that wee noted;
1. That he did pray. VponUpon that I hauehave ſpent a diſcourſe alreadie, and now am to proceed to the ſecond.
2. The arguments he uſed in his prayer; they are two;
1. From the Covenant; O God of my Father Abraham, and God of my Father Iſaac.
2. From the promiſe; O Lord which ſaidſt unto mee, Returne and I will deale well with thee; The Text needs no other either diviſion or explication; and therefore I may proceede to the arguments particularly.
1. The firſt Argument is from the Covenant, and it ſtrengthens his prayer thus; O God, thou art the God of my Fathers, and therefore mine; thou haſt entered into Covenant with them, and therefore with mee, for the Covenant is to them and to their ſeede; I am the ſeede of Abraham and Iſaac; O God of my Fathers Abraham and Iſaac, deliver mee. The head that I will ſpeake of, is, in Hypotheſi;
That Iacob prayed with an argument from the Covenant.
But, in Theſi, and more proper and profitable for us;
That in prayer wee muſt draw argument from the Covenant.
The Scripture will giuegive us precept and inſtance, I will onelyonly confirme it by a double reaſon.
1. Wee ſhall not elſe be heard, wee muſt hauehave the generall Covenant before wee hauehave particular hearing: for all is offerd in Chriſt, wee muſt come in him, in whom alone we challenge all. A thing muſt be ours before we pray for it, ours in Gods Covenant to giuegive it us, elſe though wee doe pray for it, wee ſhall never obtaine it. Now the Apoſtle hath told us, how all things are ours, 1 Cor. 3.23. All things are yours, and yee are Chriſts, and Chriſt is Gods. The Covenant promiſeth, but the promiſe muſt be firme, elſe wee cannot be confident to receiue; Now the ſame Apoſtle hath againe told us how the promiſe is firme; 2 Cor. 1.20. All the promiſes in him are yea, and in him are Amen. Therefore wee muſt come in Chriſt, and to come in Chriſt is to come in the Covenant.
2. By the Covenant wee are intereſſed in Gods Attributes, which wee honor by our prayer, and from which wee expect benefit. Wee acknowledge God, able, wiſe, good; for otherwiſe wee ſhould not pray unto him. But hence is our comfort, that in vertue of the Covenant, his ſtrength, power, goodneſſe, wiſedome, are ours. Iehoſhaphat was confederate with the King of Iſrael, and thereupon tells him; I am as thou art, my people as thy people, my horſes as thy horſes. 1 King. 22.4. There was a League between Iudahs and Iſraels King, therefore the Strength of Iudah is Iſraels aide: and Ahab doubts not of Iehoſhaphats company to Ramoth Gilead. To contemplate God, and to know him in himſelfe glorious, might indeed raviſh us, but rather with wonder than affection: But this both equally cheares us and emboldens us, that as he is ſuch in himſelfe, ſo he is ſuch to us; and that is by the Covenant, wherefore we muſt uſe that argument when wee require his aide. I ſhall haſten from this, and onelyonly make uſe of it in a double Exhortation.
1 Ʋſe. Prayer hath ſtrength from the Covenant, let us therefore enter into Covenant. Chriſt is offerd; when wee take him as he is offerd, wee then enter into Covenant. Wee muſt lay hold on him, not to part with him for any thing; to giuegive our ſelues up unto him, to be his. Thus let us take Chriſt, let us entertaine the tender, the offer, and upon the termes of the Covenant; then the league is made, Chriſt is ours, God is ours, and we may pray.
2. Vſe. When wee are in Covenant, let us make uſe of it; let us be wiſe to catch at ſuch an advantage. It was the wiſedome of the Syrian Ambaſſadours from the diſtreſſed Benhadad; 1 King. 20.33. They come with humble entreaties to the King of Iſrael for King Benhadads pardon, and did diligently obſerue whether any thing to the advantage of their ſuite would come from him, and did haſtily catch it. When they had preſented the Meſſage, Let thy ſervant Benhadad liue: Ahab anſweres; Is he yet aliue? He is my Brother. They catch the advantage, and reply; Thy brother Benhadad. When wee pray, wee may heare as it were God ſpeaking in the Covenant, They are my ſervants, my ſonnes; be wiſe upon the advantage and anſwere, Thy ſervants, thy ſonnes, Let us make uſe of thoſe glorious relations, let us make uſe of thoſe gracious attributes, of power, wiſedome, goodneſſe; in a word, let us manifeſt that wee injoy God, by making uſe of God. Acquaint thy ſelfe with him, and be at peace, thereby good ſhall come unto thee; ſayth that experienced Iob, Iob 22.21. And as it followes, Then ſhalt thou hauehave delight in the Almightie, and ſhalt lift up thy face unto God. Beloved, It is our great weakneſſe that wee cannot enough delight in God; it argues that wee know not his treaſure and his readie hand; let us therefore Acquaint our ſelues with him, that we may not onelyonly know him, but by an intimate knowledge may in all conditions make uſe of our God, our Father, our friend. It ſhall ſuffice to hauehave ſpoken ſo much of this, for that which I would ſay of the ſecond argument challengeth my time from the former.
2. The ſecond argument is from the promiſe. In that uncomfortable night when the weary Patriarke was forced to reſt himſelfe upon the ground, accompanied onelyonly with his owne ſolitary muſings; God appeard and made him a promiſe of Company and defence: This Land whereon thou lyeſt will I giuegive to thy ſeed, and behold I am with thee, and will keepe thee in all places whither thou goeſt, and will bring thee againe into this Land, for I will not leaue thee till I hauehave done that which I hauehave ſpoken to thee of. Gen. 28.13.14.15. This promiſe he now makes uſe of, and with it ſtrengthens his prayer; O God which ſaidſt unto mee, I will deale well with thee, deliver mee: I now am confident to beg ſafetie and protection, for thou haſt ſaid it, and I know that thou art true. Beſides this inſtance of Iacob, wee hauehave it alſo in the practiſe of others. When the wrath of God waxt hot againſt the idolatrous people, and had threatned to conſume them; Moſes remembers this argument, and prayes; Remember Abraham, Iſaac, and Iſrael thy ſervants, to whom thou ſwareſt by thine owne ſelfe and ſaidſt unto them, I will multiply your ſeed; Exod. 32.13. David intended to build an houſe to the glory of the Name of God, but is told by Nathan that ſuch a worke ſhould be reſerved for his ſonne to a time of peace, but however God had accepted his intention, and promiſes to build up and eſtabliſh his houſe: according to that David frames his prayer for the flouriſhing continuance of his family: Let the houſe of thy ſervant David be eſtabliſhed before thee, for thou O Lord of Hoſts haſt revealed to thy ſervant, ſaying, I will build thee an houſe; and now O Lord God, thou art that God and thy words be true, and thou haſt promiſed this goodneſſe unto thy ſervant, therefore now let it pleaſe thee to bleſſe the houſe of thy ſervant. 2 Sam. 7.27.28.29. Thus David encouraged himſelfe in the Lord his God, as it is noted of him in another Hiſtory, in another caſe; 1 Sam. 30.6. I might giuegive you more inſtances that this argument hath beene uſed by the Saints; and for good reaſon; for,
1. The promiſes are given for our ſtrength, therefore upon them they hauehave ſupported themſelues while they hauehave prayed. Affliction deadens the ſpirit, and would lagge prayer, unleſſe there were a Word; but ſayth the Pſalmiſt, Pſal. 119.50. This is my comfort in my affliction, for thy Word hath quickned mee. The promiſe quickens, and ſtayes up a lagging yeelding fainting Chriſtian; and like ſome ſtrong warming liquor put into the mouth of a ſwounding man, it recovers the almoſt periſht heate and reviues the halfe-dead ſpirit. When the word of the Goſpel ſaith, Sonne be of good cheare, thy ſinnes are forgiven; Then the ſoule beginnes to looke up thorough the eyes, and breaths and gaſpes, and ſhewes now that it liues againe. So it beares up in tryalls likewiſe; therefore Saint Paul doubting leaſt the Hebrewes might be wearied and faint in their minds; at leaſt he intimates this to be the cauſe; Yee hauehave forgotten the exhortation which ſpeaketh to you as Children, my ſonne faint not when thou art rebuked, for whom the Lord loveth he chaſteneth, if yee endure chaſtening, God dealeth with you as ſonnes: Heb. 12.3.5.6. When a man is corrected, it is no wonder that he faints, for 'tis no pleaſant thing to be under the rod: yet this inables to beare the laſh, to remember, That to be corrected is to be dealt withall as ſonnes. Therefore the Saints hauehave exerciſed their faith upon the promiſes, whereas elſe they could not ſo eaſily hauehave given obedience to the Commands; for when the Command burthens, the promiſe lifts at the burthen & makes the way ſmooth. You ſhall ſee the difference of the Command and promiſe in one example of Gideon. Iud. 6.14.15.16. God meanes to deliver the Iſraelites from the Midianites oppreſſion by Gideons hand, and therefore ſends a Meſſage to him; Goe in thy might, ſaue Iſrael, hauehave not I ſent thee? The command ſtartleth him though he were a valiant man. He ſhrinkes, and expoſtulates; How ſhall I doe it? my family is poore, in a ſmall Tribe, and I the leaſt in the family: how ſhall I deliver Iſrael? Now the promiſe follows the Command; Surely I will be with thee, and thou ſhalt ſmite the Midianites as one man. This puts a life into him, and now onelyonly when upon tryall he is ſure, it is a promiſe, he hath courage enough to be an undertaker of that great Commiſſion. For this reaſon hauehave the Saints remembred the promiſe, and uſed it in their prayers as an argument, becauſe it is their ſtrength.
2. They knew, God muſt be honored if they would expect that God ſhould honour them with hearing: Now to uſe the promiſe is to honour God; It honors his goodnes that he ſhould pleaſe to be ſo reſpectiue of man, it honors his truth, that he will ſurely make good his word, it honors his power, that he is not leſſe able to doe than ſay, it honors his wiſedome, that he could beforehand fit his people with conveniences. Ile not ſtay you longer upon the Hypotheſis, that Iacob did, that the Saints hauehave done ſo: But, in Theſi, wee may draw this uſefull and comfortable Doctrine;
That Gods promiſes muſt be the ground or ſtrength of our Prayers.
To omit other proofe, wee may confirme this with a double reaſon.
1. No prayer can elſe be made with faith, with boldneſſe, with comfort: for wee muſt ſee the thing made ours by promiſe before we aske it: This is our confidence if wee aske any thing according to his will, he heareth us: 1 Ioh. 5.14. And, Epheſ. 3.12. The promiſe being made in Chriſt, in him wee hauehave boldneſſe and acceſſe with confidence by the faith of him. For what hauehave they to doe with God or Gods fulneſſe, that are ſtrangers from the Covenant of promiſe? Epheſ. 2.12. Such can challenge nothing, and though they hold up a petition, they cannot looke to hauehave it ſealed, or Gods Fiat ſubſcribed under it. But David comes to beg as it were for his owne, which was onelyonly treaſured up by God againſt his uſe; Lord where are thy former loving kindneſſes, which thou ſwareſt unto David in thy Truth? Pſal. 89.49.
2. Though God freely promiſe, yet he will not ordinarily performe his promiſe, till it be ſought by prayer. This deſolate place (ſayth God) ſhall become like the garden of Eden, I the Lord hauehave ſpoken it, and I will doe it. Thus ſayth the Lord God, I will yet for this be enquired of by the houſe of Iſrael to doe it for them: Ezek. 36.36.37. This ſame method is cleared by Ieremiah in that great worke of the Iewes returne from the Babyloniſh Captivitie; God will doe it, but they muſt pray; They muſt firſt pray and then God will doe it. After ſeventie yeares be accompliſhed at Babylon, I will viſit you, and performe my good word towards you, in cauſing you to return to this place; then ſhall you call upon mee, yee ſhall goe and pray unto mee, and I will hearken unto you, yee ſhall ſeeke me and finde mee, when yee ſhall ſeeke for me with all your heart. And I will be found of you, and will turne away your Captivitie. Ier. 29 10.12.14. Eſa. 43.25.26. God will hauehave this courſe taken, that when wee receiue the promiſes, wee may acknowledg them to be as they are, gifts rather than debts, beſtowed not earned.
I hauehave haſtned my ſelfe to the application. Let us make uſe of this argument; let us mooue upon this ground. Motus muſt be ſuper immobile; Tis ruled in Philoſophy, That Motion muſt be upon ſome firme thing, ſomething that is immoveable. Now prayer is a motion, in it the ſoule aſcends to God, and therefore it muſt be firmed upon ſome ſtedfaſt thing; ſuch is the promiſe, as David ſaid in his laſt words, 2 Sam. 23.5. He hath made with mee an everlaſting Covenant, ordered in all things and ſure. The foote ſlips not when it treads upon this, tis ſure ground. Let us walke upon this ground, let us uſe this argument, wee ſhall ſpeed and prevaile. Quintilian giving ſome rules for Oratory, tells us, That if our arguments be not weightie, wee muſt then heape many little ones together, like a bed of ſand, where though every particular graine of duſt could not be diſcerned, yet the whole heape makes a great bulke, Congregandaſunt quia minima: but wee need not ſay ſo of this argument, for it hath ſtrength in ſtead of many; he brings an heape of arguments that prayes with a promiſe. But that I may proceede in this diſcourſe to your benefit, I will divide this application into two parts.
1. A Direction how wee may.
2. An Exhortation that wee would make uſe of the preſent argument.
1. In the Direction; Theſe three particulars.
1. How wee muſt be rectified in our judgements concerning the promiſes.
2. How wee may collect them.
3. How wee muſt apply them.
1. How our judgements muſt conceiue of the promiſes in their nature, exhibition, and intention, I ſhall cleare in ſeverall propoſitions.
1. Concerning their nature.
1. The kindes of promiſes differ; Some are abſolute, ſome onelyonly conditionall; So are temporals; for we finde Iob afflicted, Lazarus poore, Chriſt himſelfe tempted: yet there are promiſes againſt diſeaſe, againſt povertie, againſt temptation.
2. The Promiſes are oft times ſubordinate, and as they are made, ſo alſo performed in order, ſucceſſion, and dependance. The Lord is a Sunne and a ſhield, the Lord will giuegive grace and glory to them that walke uprightly: Pſal. 84.11. Firſt grace, then glory, ther's the order, the ſubordination.
1. The Promiſes in themſelues are certaine and firme, but in their performance oft hid and undiſcernable, and ſuch as come not to paſſe but by Gods wiſedome and power. The promiſe is, The redeemer ſhall come to Sion, Eſa. 59.20. That the Iewes ſhall be converted, is in it ſelfe a certaine word; but a divine Power muſt bring it about. The Iewes are rebellious, and becauſe of their infidelitie are cut off; God ſpared not the naturall branches; But ſayth the Apoſtle; If they abide not ſtill in unbeliefe they alſo ſhall be graffed in, for God is able to graffe them in againe: and ſo all Iſrael ſhall be ſaved, as it is written; There ſhall come out of Sion, (or to Sion) the deliverer, and ſhall turne away ungodlineſſe from Iacob: as Paul applyes the Prophet Eſaiah, Rom. 11.23.26.
2. Concerning their exhibition.
1. All promiſes to the Elect, are made and performed in Chriſt; they were purchaſed by him, and by him are adminiſtred. Therefore St Paul thus pleads his integritie; As God is true, our word toward you was not, yea and nay; for the Sonne of God Ieſus Chriſt, who was preached among you by us, was yea; for all the promiſes of God in him are yea, and in him Amen: 2 Cor. 1.18.19.20. And more directly, Gal. 3.16. Now to Abraham and to his Seed were the promiſes made: he ſaith not, unto Seeds, as ſpeaking of many, but as of one, And to thy Seed which is Chriſt. Which is, either becauſe they are made for his ſake and merit, or becauſe unto us in Him as our head; To Him properly and primarily, but In aggregato, and ſo to us; wee hauehave elſe no intereſt in them, nor any title to them.
2. The time of promiſes is oft unknowne and long dated, and as Habakkuk ſpeakes, The Viſion is yet for an appointed time. Hab. 2.3. Abraham was but ſeventie fiue yeares old when he had a promiſe of Seed; Gen. 12.3.4. But he was an hundred yeares old before he had a ſonne: Gen. 21.5. And though there were a promiſe of the Meſſiah when the Scepter was departed from Iudah, yet under the Empire of Caeſar there was an old man Simeon wayting for the Conſolation of Iſrael. Luk. 2.25.26.
3. Concerning their Intention.
1. Every promiſe whoſe medium is generall (though made to ſome particular perſon) is generall, and appliable to all. The promiſes are Centered in Chriſt, and therefore all that belong to him, hauehave all thoſe promiſes belonging unto them. At the dedication of the Temple Salomon made a prayer, and among other petitions, this; If there be in the Land famine, if there be peſtilence, if their enemy beſiege them in the Land of their Cities, Then heare thou in heaven. 1 King. 8.37.38. God promiſeth Salomon to heare. The promiſe was to Salomon; yet when the multitude of Confederate enemies from Moab and Ammon were encamped at Engedi; Iehoſhaphat makes uſe of that anſwere for his owne ſafetie. 2 Chron. 20.8.9. Compare alſo the Lords promiſe to Ioſuah, Ioſh. 1.5.6.7. With the Apoſtles application to the Hebrewes. Hebr. 13.5.
2. The ſame promiſes may belong to the godly and wicked, but diverſely; to thoſe by Covenant, to theſe by common bountie. Though all hauehave poſſeſſion of promiſes, yet not the Tenure: wicked men hauehave no Right but onelyonly a generall providence, therefore the intention of the promiſe is not from particular ingagement. Thus our judgements muſt be rectified; Lets now ſee;
2. How wee may collect them. Wee muſt ſo collect the promiſes as God hath made them. In reading the Scripture wee ſhall finde the difference; they are ſometimes propounded;
1. Expreſſely, and then 'tis more eaſie to gather what is plainely delivered; and theſe;
1. Generally. So the promiſes are ordinarily made; with ſuch generall termes of Every one, or, Whoſoever, or the like, that all that are qualified may with that eaſe collect them; as the Iſraelites gathered Manna which was ſcattered about all their Tents.
2. Particularly; ſuch as were made to ſome particular men, as Abraham, Ioſuah, David, or the like; theſe wee may collect if wee finde our ſelues in their condition; for then they are intended unto us, as being made to the condition rather then the man.
2. Implicitely; theſe being ours more darkly, are not embraced with ſo much eaſe; but theſe alſo wee may two wayes collect.
1. In the examples of the Saints; what wee finde really performed to any of them, being of a generall Medium; is a reall though not written promiſe, and wee may collect it to our uſe, that God will doe ſo with us as with them, if neceſſary.
2. In the prayers of the faithfull; when they hauehave petitioned for any thing, and hauehave beene heard; their obtaining of their Suite is a tacite promiſe unto us; Such were heard in what they ſought for, and wee know, God is alike ready to heare.
3. Wee hauehave learned what to judge of the promiſes and to gather them. It remaines to know, how we muſt apply them. The direction unto that, follows upon the ground that wee hauehave formerly layd.
1. In regard of their nature.
1. Becauſe the kindes differ, wee muſt differently apply them; The abſolute abſolutely, Conditionally the conditionall. The promiſes of Iuſtification, and of ſanctification in a meaſure fit for our journey, wee may abſolutely apply; becauſe the ſpirit of life and grace is given to all that muſt be ſaved. But that meaſure of grace which our alone-Conceit reaches at, and ſpeciall temporalls with their meaſure, wee muſt apply but with limitation.
2. Becauſe promiſes are ſubordinate, wee muſt not Anticipate them in the application. Though that of St. Paul be true, 1 Tim. 4.8. That godlineſſe is profitable unto all things, having promiſe of this life that now is, and of that which is to come. Where the forenamed order is not obſerved; yet our Saviour hath interpreted it and confirmed the ſubordination in that admonition; Mat. 6.33. But firſt ſeeke the Kingdome of God and his righteouſneſſe, and all theſe things ſhall be added unto you. We muſt take the promiſes in Connexion; firſt Chriſt, then ſafetie; firſt grace, then glory; Will yee hauehave ſafetie and not hauehave Chriſt? Or can wee looke to be glorified before wee are ſanctified? There muſt be a ſeeking of Gods kingdome firſt, and then temporalls are added.
3. Becauſe the promiſes (though firme) are ſometimes hid in their performance; therefore in the applying of them, wee muſt liue not ſo much by reaſon but by faith; and becauſe a divine power brings them to paſſe, wee muſt meaſure Gods truth by his power, becauſe wee know that to be infinite wee muſt beleeue this to be ſure. Our doubting of Gods truth, proceeds from this, that wee are not enough perſwaded of his power; and therefore the Iewes reaſon againſt that, when Moſes brought a promiſe from God, that they ſhould be ſatisfied with meate: They ſpake againſt God, ſaying, Can God prepare a table in the Wilderneſſe? Behold, he ſmote the rocke that the waters guſhed out, Can he giuegive bread alſo? Pſal. 78.19.20. They acknowledge God could doe much, but they limited him in his infinitenes, and therefore hardly can beleeue Moſes. So when the Prophet promiſed the next dayes plentie, the Courtier diſputes the power; Though God ſhould open the windows of heaven, yet how could this thing be? 2 King. 7.2. But wee muſt not meaſure God by our ſelues, his power by ours, for he is able to put life into the dryed bones, as he taught it to Ezekiel in a Viſion: Eze: 37.10.11.12 13. We are ready to ſay in our deſpaire; Our bones are dryed, our hope is loſt, and wee are cut off for our parts; But thus ſaith the Lord, Behold I will open your graues, and put my ſpirit in you, and yee ſhall liue. Wee muſt ſo looke upon the promiſes and upon our ſelues, when they ſeeme to be loſt, and wee hopeleſſe; God can accompliſh them and quicken us.
2. In regard of their Exhibition.
1. Becauſe the promiſes are made and performed in Chriſt, therefore wee muſt be in Chriſt that wee may apply them. The promiſe is the Saints inheritance, but the inheritance is ours not ſo much as wee are heires as Co-heires together with Chriſt, in whom our happines is founded; and the promiſe of life and juſtification is to the unrighteous that thirſt after the righteouſneſſe of Chriſt, and reſolue to obey him. Therefore wee muſt be found in him if wee make any claime, or deſire an application.
2. Becauſe the time is not alwayes ſet but with a long date; wee muſt therefore waite for the performance, becauſe though long, yet the Word is ſure; as the Prophet ſpeakes in the place before alleaged: The viſion is yet for an appointed time, but at the end it ſhall ſpeake and not lye; though it tarry, waite for it, becauſe it will ſurely come, it will not tarry. It was preſumption for the Diſciples to aske; Lord wilt thou at this time reſtore the Kingdome? And therefore they are checkt by our Saviour now to ready to aſcend; It is not for you to know the times or the ſeaſons which the Father hath put in his owne power. Act. 1.6.7. It was enough for them, that they had beene charged before, That they ſhould waite for the promiſe of the Father. Wee muſt ſtay the time; Yee ſhall reape if yee faint not, ſaith the Apoſtle: Promiſes are not preſently ripe, wee muſt ſtay till the harveſt. Grudge not that the wicked flouriſh, that the Antichriſt of Rome is ſtill exalted; theres a promiſe of his fall, and when the Harveſt comes he ſhall be cut downe. Murmure not at wants, or that the cauſe of the Goſpell not enough flouriſhes, theres promiſe of mercy, when the harveſt comes it will yeeld a full crop. See an excellent reſolue in David; Pſal. 119.81.82.83. My ſoule fainteth for thy ſalvation: but I hope in thy Word. Mine eyes fayle for thy Word, ſaying; When wilt thou comfort mee? for I am become like a Bottle in the ſmoake, yet doe I not forget thy Statutes. He had longing expectations, languiſhed, and almoſt dryed up with a delayed hope; yet ſtill he ſtayes the time of the promiſe.
3. In regard of their Intention.
1. Becauſe that promiſe which hath a Generall Medium, is Generall; though it were made to ſome particular perſon; therefore wee muſt ſee our ſelues reduced to the condition of ſuch particulars for our application. If a promiſe were made to David, if to Paul; that promiſe is ours if wee in the ſame condition. And the promiſe being made, not to their merit, but to their want; therefore if wee be in Davids or Pauls ſtreite and neceſſitie, though wee hauehave not ſo much grace, yet having as much merit, (that is, none:) and being in that caſe wee may apply it.
2. Becauſe the promiſes of Temporalls doe belong unto us the Elect, not onelyonly by common bountie as to the wicked, but by ſpeciall Covenant as being made ours by Chriſts purchaſe; therefore wee may ſo apply them. Thus outward things being acceſſions to us, we may confidently looke for enough of them; and make uſe of our Tenure, for wee hold them by a good claime.
2. I hauehave done with the former part of the Vſe, Direction how to uſe this argument of the promiſe; This other is an Exhortation that wee would make uſe of it.
1. Let us make this Vſe, to ſtore up the promiſes againſt the time of our need: let us treaſure them as oyle in our Lampes, that wee may not want light with the fooliſh Virgins. Learne to poſſeſſe the Word, and make it our owne, that it may dwell with us for our conſtant aſſiſtance. Men keepe their Conveyances and Aſſurances, and Deeds, with a great deale of care; let us be ſo wiſe for our Soules, for our comfort, that the Word may dwell richly in us in all wiſedome. Col. 3.16. That was Davids care; Thy Word hauehave I hid in mine heart. Pſal. 119.11. Salomon adviſeth us to that, and giues us good reaſon: Bind them continually upon thine heart, and tye them about thy necke; When thou goeſt it ſhall lead thee, when thou ſleepeſt it ſhall keepe thee, when thou awakeſt it ſhall talke with thee: Pro. 6.21.22. He ſpake it generally of the Word, but it is principally conſiderable of the promiſe, that will leade us on with a gracious ſafetie, that will keepe us with happie ſecuritie, that will talke unto our memory with ſweet and pleaſing Communication. Let us enrich our ſelues with ſuch a treaſure, and hoord up all, though wee ſee not the preſent uſe of ſome, yet let us be wiſe in our choyce, as well as provident in our heape, to ſtore up ſpecially, the moſt precious, the moſt fundamentall.
2. Let us make a conſtant uſe of what wee hauehave ſtored up, and to that end learne clearely to diſcerne their truth and their goodneſſe, that the promiſes are not vaine nor in vaine. It was the witneſſe of Samuel concerning his Prophecies, That Samuel grew, and the Lord was with him, and did let none of his words fall to the ground: 1 Sam. 3.19. God will not let his word fall, to be ſcattered or loſt; nor let us looſe a promiſe. HaueHave wee the full Breaſts of Scripture, and will wee be wanting to our owne comfort? Rather let us deale as wee hauehave ſeene ſome Children hang at the Dug, and being hungry and therefore full of appetite, and ſtrong and therefore not ſoone wearied, hauehave rather tugged than ſuckt at the breaſt, not giving over till they hauehave drawne that naturall veſſell dry; So, according to the Prophets alluſion, Let us ſucke and be ſatisfied with the breaſts of Conſolations, that wee may milke out and be delighted: Eſa. 66.11. Our comfort is, wee cannot draw the Scripture dry; there is milke enough; promiſes of every kinde.
1. Generall promiſes; lay hold on them.
2. Particular;
1. Pertaining to this life;
1. Concerning the ſpirituall eſtate;
1. Promiſes for Iuſtification and forgiueneſſe. Sonne, be of good cheare, thy ſinnes are forgiven thee. Mat. 9.2. Apply it. Lord, I drooped upon my former apprehenſions of ſin and wrath, I was left then without all comfort; But this voice makes me looke up cheerily, when I heare a word in my Conſcience, That my ſinnes are forgiven mee. Againe; Let the wicked forſake his way and the unrighteous man his thoughts, and let him returne unto the Lord, and he will hauehave mercy upon him, and to our God for he will abundantly pardon. Eſa. 55.7. Apply it. Lord, I hauehave many ſinnes, but thou haſt more mercies; my ſinnes would carry mee with deſpaire from thee, thy mercies invite mee to returne to thee; I hauehave beene abundant in my ſinnes, and thou haſt promiſed abundantly to pardon. I hauehave multiplyed my ſinnes, but thou art rich in mercy, I dare now oppoſe a treaſure againſt a treaſure, the treaſure of thy mercy againſt the treaſure of my ſinnes. I am confounded to ſee my ſinnes heaped up to heaven, but thy Mercy is high as the Heavens and over-tops them.
2. Promiſes for ſanctification and our cleanſing, I will ſprinkle cleane water upon you, and yee ſhall be cleane, from all your filthineſſe and from all your Idols will I cleanſe you; a new heart alſo will I giuegive you, and a new ſpirit will I put within you, and I will take away the ſtony heart out of your fleſh, and will giuegive you an heart of fleſh. Ezek. 36.25.26. Apply it. Lord, thou haſt promiſed, not onelyonly to juſtifie my perſon, but to ſanctifie my nature, I am unholy, doe thou make me cleane by the ſprinklings of thy grace, I am old, doe thou renew mee by thy ſpirit, I am hard and perverſe, doe thou make mee ſoft and pliant to the motions of thy will. Againe; I will heale their back-ſliding, I will louelove them freely. Hoſ. 14.4. Apply it. Lord, thou haſt promiſed, to forgiue mine iniquitie, and to cure my diſeaſes; thou canſt as eaſily change my heart and make mee holy, as bid mee that I ſhould be holy. Take away my crookedneſſe and reluctancie, giuegive mee a connaturalneſſe to thy Commands, a ſtrength to obey thy will, that I be no back-ſlider.
2. There are promiſes concerning the Temporall eſtate.
1. For ſupply of what is good. Seeke firſt the Kingdome of God and his righteouſneſſe, and all theſe things ſhall be added unto you. Mat. 6.33. Apply it. Lord, thou haſt promiſed ſupply of Temporalls to the ſubjects of thy Kingdome. Outward things are but Acceſſions; wilt thou giuegive us the maine, and deny us what is leſſe worthy? While wee hauehave the Inheritance, wee are confident of theſe things, together with the Inheritance. Thou wilt not ſee us periſh with povertie, with want, becauſe wee are Subjects, becauſe wee are ſonnes. Againe. Yee ſhall dwell in the Land that I gaue to your Fathers. I will call for the Corne and will encreaſe it, and lay no famine upon you, and I will multiply the fruit of the tree, and the encreaſe of the field. Ezek. 36.28.29.30. Apply it. Lord, thou haſt promiſed plentie beſides neceſſitie. I may now quiet my ſelfe in every condition with firme expectations for proviſion, for if thou call for the Corne I ſhall hauehave abundant encreaſe. Riches, honour, friendſhip, health, ſafetie, are at thy Command. If thou command it, the tree, the field ſhall be fruitfull.
2. Promiſes alſo for remoovall of all things evill. Call upon mee in the day of trouble, and I will deliver thee. Pſal. 50.15. Apply it. Lord, thou art my Sunne and my Shield, affoording not onelyonly light and influence, but ſafetie, but refuge. The ſame Command of thine both calls for good, and driues away evill. This preſent peſtilence is thy ſervant, Command it that it neither come neare our dwellings, nor ſtay in the dwellings of our neighbours; for ſo thou haſt promiſed to deliver when wee call.
2. There are promiſes pertaining to the life to come. He that beleeveth, and is Baptized, ſhall be ſaved. Mar. 16.16. My ſheepe heare my voice, and I know them, and they follow mee; and I giuegive unto them eternall life, and they ſhall never periſh. Ioh. 10.27.28. Apply them. Lord, thou that giveſt faith, doeſt promiſe life, and haſt methoded grace and glory; when I hauehave ended my walke here, lead me to eternitie.
I might inſtance theſe Applications more largely, but I rather leaue but onelyonly Taſts; onelyonly let us endevour to incourage our ſelues with the like, and learne to enjoy God. Some doe promiſe what they cannot make good; ſo did Satan to our bleſſed Saviour when he ſhewed him the glory of the world: Some promiſe deceitfully what they meane not to performe; ſo Simeon and Levi dealt with Hamor about their ſiſter Dinah. In God there is neither impotencie nor faithleſneſſe, he is able to make good to the utmoſt, and he will not deceiue our hopes. Phocion in an Oration at Athens compared Leoſthenes in his promiſes to the Cypreſſe Trees, which are fayre and fruitleſſe. Some men are like thoſe tall, ſtreight, and beautifull trees, of ſplendid and promiſing tongues and behaviours, that draw mens eyes and expectations on them; but deceiue, and when we come neare them they appeare meere emptineſſes. But confidence is not fruſtrate which is placed upon God. Another Fig-tree, (like that our Saviour ſaw and curſed on the high way) when wee come to gather fruit, may ſend us away with hungry appetite. But faith while it plucks at Scripture, receiues to ſatisfaction, that tree though the fruit be ripe it ſtill hangs for the weary paſſenger, and in Winter when other trees are naked, robbed of their beautie, it continues to hauehave fruit and leaues, food and ſhade, a ſuiteableneſſe to the conditions of the afflicted, whether they be hungry to giuegive them nouriſhment, or weary to giuegive them refreſhment. Oh let us truſt the promiſe what ever it be, for now God that is abundantly free, yet hath made himſelfe a Debtor, that wee may now not onelyonly begge, but challenge. If wee would pray and ſpeed, neglect not ſuch an argument which giues quietneſſe in and continuance to our prayers; and in the want of other Rhetoricke and Oratory, urge this with repetition, Lord, Thou haſt promiſed; Thou haſt promiſed.