A Cordial for a Fainting Soul, Sermon 11
The Eleventh SERMON.
LUKE 17. v. 5.
Lord, increaſe our faith.
I Am ſtill treating concerning thoſe doubts and weakneſſes which may and often doe conſiſt with true ſaving faith in a gracious ſoule. My laſt Propoſition I left imperfect; it was (as you may remember) this, That a gracious ſoule may truly rely upon the Lord Jeſus Chriſt, and upon his promiſes for eternall life, and yet not be able at all times fully and truely to appropriate and peculiarize all the promiſes to its ſelf: This I ſhewed in foure Propoſitions, premiſing firſt a diſtinction of promiſes, and ſecondly a diſtinction of times; my laſt Propoſition was this, That in dark times a truly gracious ſoule may not be able to reſt upon and apply the moſt abſolute free promiſes for ſalvation, ſo far as to ſay, Theſe promiſes are my portion. To make out this I told you I would ſhew you what things are requiſite to be in the ſoule, that ſhall appropriate any promiſe to it ſelfe, as its particular portion, whi…h is the work at which I then ſtopt, and which I have now to take up; for here is the buſines with troubled ſpirits▪ tell them of large, abſolute, free promiſes, as (ſay they) here are jewels in boxes, but theſe belong not to us, they are not our portion; and from hence further they conclude, that they have not any true faith, becauſe they have not for the preſent a particular full power to apply theſe promiſes as plaiſters to their wounded ſoules, and reſt upon them▪ but yet I ſhall ſhew you the want of this doth not null our faith, and is not alwayes a negation of it.
I conceive there are three things that are requiſite to be found in the ſoule that ſhall be able to apply any particular promiſe to its ſelfe as its portion.
1. A cleare underſtanding of the Promiſe.
2. A cleare underſtanding of its own condition.
3. A mighty and particular working of the Spirit of God upon the ſoule, inabling the ſou…e to make ſuch particular application.
Firſt, There muſt be a cleare underſtanding of the Promiſe; the promiſe muſt appear to the ſoule as a ſalve having a full efficacie and vertue in it for the healing of its ſore, otherwiſe the ſoule can never apply it; now it may poſſibly be, that thy non-application of the promiſe may proceed from thy not underſtanding the vertue, or miſunderſtanding the intent, and end, and power, and efficacie of the promiſe; poſſibly thou mayeſt underſtand the promiſe to be made particular, when it is propounded generall; and ſuch have I my ſelfe ſometimes met with, that being under afflictions of ſpirit, when I have propounded a promiſe to them, as a ſalve fit for their ſore, they have evaded that way; Ah! but that promiſe was made to the Iewes, or to ſuch, or to ſuch a particular perſon; it was a plaiſter ſpread for anothers wound, and what have I to doe to lay hold on it? Or it was not made for ſuch a ſinner as I am not for a backſlider, not for ſuch an hard hearted wretch as I am, &c. and with ſuch cavils have ſtood at a diſtance from the promiſe, crying, It is not meet that the childrens bread ſhould be given to dogs; or perhaps their non-application may proceed from a miſunderſtanding of the matter of the promiſes. Now for this thou muſt cleare up thy underſtanding in the nature of the promiſe, both in reſpect of the perſons to whom it is made, and in reſpect of the matter of the promiſe; and for the more cleare and full underſtanding of the promiſe, I ſhall give a rule or two: The firſt is remarkable, I find it in a reverend Author, which I ſhall deliver in his words with a little limitation, thus, Generall promiſes for ſpirituall mercies are alwayes to be applyed particularly, and particular promiſes for ſpirituall and temporall mercies are to be applyed generally; I call thoſe generall promiſes which are either made to Gods people in generall, or concerning ſpirituall things in generall; as for example, God had made a generall promiſe to any that ſhould pray toward his Temple, 1 King. 8. 37. 40. Iehoſaphat being after in diſtreſſe,1 King. 8. 3…. 40. applyed this generall promiſe to his owne particular condition, 1 Chron. 20. 8. 10.1 Chron. 20 8. 10. And without queſtion it was from a particular faith in this generall promiſe, that Daniel prayed with his windowes open towards Hieruſal…m, Dan. 6. 10.Dan. 6. 10. and ſo for thoſe promiſes which are made to the people of God for ſpirituall mercies in generall,Pſa. 84. 11. ſuch is that promiſe, Pſal. 84. 11. He will give grace and glory, and no good thing will be with-hold from them that live uprightly, ought to be applyed for any ſpirituall good thing,Iam. 1. 12. or particular diſpenſation of grace. So the Apoſtle Iames 1. 12. would have the twelve Tribes under temptations apply thoſe generall promiſes of a crowne of life made unto Gods people that endure any affl…ctions, to their particular ſufferings in their afflictions, and under their particular temptations. And for thoſe promiſes that are particular, they are alſo to bee generally applyed; as for that particular promiſe made to Moſes, Exod 4. v. 12. I will be with thy mouth, and teach thee what thou ſhalt ſay; it cannot be literally applyed to every Chriſtian, particularly that at all times God will be with him in going into Pharaoh, and teach him what to ſay (for he is not call'd to go in) but thus, it may and ought to be applyed by any particular Chriſtian, That when God cals him to a publike ſervice, and he finds a warrantable calling, and an inability, he may by faith particularly rely upon that promiſe, though not by a particular application, for aſſiſtance, juſt at ſuch a time and in ſuch a manner as the promiſe was made good to Moſes; yet in generall for ſome kind of aſſiſtance in the undergoing of his works; and ſuch a generall application Chriſt warrants every particular Apoſtle to make of that promiſe, as you may ſee Mark 13. v. 11. And ſo for that particular promiſe which was made to Iacob going to Padan-Aram, Gen. 28. 15. Behold (ſaith God) I am with thee, and will keep thee in all places whitherſoever thou goeſt, &c. A Chriſtian cannot now particularly apply this ſo as to reſolve upon going to Padan-Aram, leaning on the ſtaffe of this promiſe: But as there is no warrant for ſuch a particular application, ſo neither ought this to be rejected as a promiſe of no concernment to a Chriſtian, but to be generally applyed; and thus far every particular Chriſtian may apply this, viz. when he is called to take an hazzardous and dangerous journey, he may apply this promiſe for Gods protection of him in it; and this Chriſt warranted to us Ioh. 15. 11. 20. Praying that God in keeping up their faith, would fulfill that Promiſe which he had made to Peter, Luk. 21. 32…Luke 22. 32.
This is one Rule which will help thee to underſtand the full extent and vertue of the promiſes, and this you ſee will eaſily divide it ſelfe into theſe particular Branches.
1. That thoſe promiſes which for ſpirituall mercies God hath made to his people in generall, have ſuch vertue in them, that we may in times of need particularly apply them to our ſoules. As for example, that promiſe, Hoſea 14. 4. I will heale their backſlidings, and love them freely: It was made to the people of God in generall: Now a Chriſtian that hath been a backſlider, may reſt upon this as his proper and peculiar portion? and ſo for other.
2. That thoſe promiſes which are made for grace and ſpirituall good things in generall, may and ought to be particularly applyed to our ſoules for any ſpeciall good thing, or any particular diſpenſation of grace which our ſoules want: As ſuppoſe I want faith, and I am to pray for it; praying is but ſuing a Bond; where ſhall I have a promiſe to ground my prayer for this diſpenſation of Grace, poſſibly I cannot finde out, or call to mind any particular promiſe, for that diſpenſation of grace, yet I may apply that promiſe, Pſal. 84. 11. or Zach. 12. 10. where God hath made a promiſe of all grace to his people, if he hath promiſed to give all, then will hee give that.
3. That thoſe promiſes which are made to particular perſons, and for particular occaſions, or for particular mercies, though I cannot particularly apply them in that latitude, and with thoſe particular circumstances with which they were made to them, ye… may apply the ſubſtance of them gener…ly, to my ſelfe in particular, and ſo farre they have particular vertue for me: As ſuppoſe that I be haled to priſon, and be to be called before Magiſtrates, and be afraid I ſhall not be able to carry my ſelfe ſo as to credit the cauſe of God; and I cannot remember any promiſe made to the people of God in that condition; I may ſo farre apply that promiſe which was particularly made to Peter, and Iames, and Iohn, and Andrew, Mark 13. 3. 11. as to rely upon God, either to keep me from appearing before them, or to be with mee when I am before them, &c. If I be to take a long journey, and for the preſent poſſibly cannot finde a promiſe in generall of Gods protection to his people; I may rely upon that particular promiſe made to Iacob, Gen. …8. 15. thus far that God will ſome way or other protect me and provide for me, &c.
A ſecond Rule is this, Whatſoever promiſes thou findest in the Word of God made to any particular people, for ſpirituall and ſoul-mercies, thou mayeſt apply to the ſtill continuing Church and any member thereof; thoſe promiſes which were made to the Jewes, are good to Gentiles; thoſe which were made to them and their ſeed for generall and ſpirituall mercies, are good to us and our ſeed: This the Apoſtle evidently makes good, Act. 2. …9. where Peter ſpeaking concerning the Promiſe of ſalvation, ſayes, The Promiſe is unto you, and unto your children, and unto thoſe that are afarre off [That is, the Gentiles] even as many as the Lord our God ſhall call; and the Apoſtle urgeth this in ſeverall places; he ſpeaks of the Corinthians, as having and being poſſeſſed of the Promiſes, 2 Cor. 7. 1. and Peter writing to ſcattered ſtrangers, ſaith 2 Pet. 1. 4. To us are given many great and precious promiſes.
1. And this thou mayeſt be ſure of, if thou doſt but conſider,
1. That that God that hath promiſed, is an immutable God, he is the ſame God to all the faithfull, with him there is no ſhadow of change.
2. If thou doſt but conſider, That the promiſes made to the Iewes, were not made to them under the notion of Iewes, but under the notion of beleevers, as they were the faithfull people of God. Indeed the promiſes in Geneſis are many made to Abraham, and his children, and ſeed; But (as you have lately heard by my reverend Brother in another place, upon another ſubject) Abraham had a ſtarry ſeed, and a duſty ſeed, according to Gods twofold promiſe, I will make thy ſeed as the duſt of the earth; and again, I will make them as the ſtarres of heaven: Now the promiſe is not made to Abrahams duſty ſeed, to the bare children of Abraham according to the fleſh, but to the ſtarry ſeed, to all the faithfull: This was all the Jewes brag: O! we are the children of Abraham, to us belong the Law and the Promiſes, and the Priviledges, &c. But our Saviour Chriſt decideth this queſtion, Io…. 8. 39. If ye were Abrahams children, you would doe the works of Abraham; that is, if you were the children of Abraham according to the faith (his ſtarry children;) thoſe Beleevers that do the works of Abraham, and beleeve with the faith of Abraham, they are the ſeed of Abraham to whom the promiſe is made; Gal. 3. 29. And if ye be Chriſts [that is, ſuch as by faith are united to Chriſt] then are yee Abrahams ſeed, and heires according to the Promiſe.
And this will be further evident, if you conſider in the third place, That the whole Covenant, of which every promiſe is but a branch or member, was made originally and primarily with the Lord Ieſus Christ for all beleevers, Gal. 3. 6. Now to Abraham and his ſeed were the promiſes made but as of one, Gal▪ 3. 6.and to thy ſeed which is Chriſt. Beza and Piſcator, and many other Expoſitors would have that place underſtood, not of Chriſt perſonall, but of Chriſt myſticall, as if it had not been to be underſtood that the promiſe was made betwixt God the Father and the Perſon of Chriſt, but with the Church which is the myſticall Body of Chriſt: But learned Mr. Rutherford diſproves that Expoſition, and proves that the promiſe was indeed made with the Perſon of Chriſt from the 17. v. for it was made with that Chriſt,Rutherfor… Tria…l of Faith, p. 51, 52, 53, 54.
1. In whom the Covenant was confirmed.
2. In whom the Nations were bleſſed.
3. In whom we receive the Promiſe through faith,Mr. Rutherfords …. reaſons t… prove the Covenant and Proſes were made to Chriſt for us. v. 14.
4. With that Chriſt that was made a curſe for us, v. 13.
Which muſt needs be underſtood of a perſonall, not a myſticall Chriſt; and it is plain (ſaith he) from Heb. 1. 5. compared with Pſal. 89. 26. I will be to him a father, and he ſhall be to me a ſonne. And ſecondly, The Covenant made to the fathers and David and his ſeed, is fulfilled to Chriſt and his ſeed, Act. 13. 34, 35. And thirdly, he was the ſecond Adam. Now as the Covenant of works was made with the firſt Adam for him and his ſeed, and hee was the publike covenanting perſon for all his poſterity; So Chriſt was the ſecond Adam, and the Covenant was made with him for all thoſe that ſhould be his ſeed, 1 Cor. 15. 22. And fourthly, All that is required in a Covenant, we finde betwixt God and Christ; God demanded he ſhould lay downe his life, and for it he promiſeth that hee ſhould ſee his ſeed, and God ſhould give him many children, Iſa. 53. 10. Christ conſenteth to come and lay down his life, and doe his Fathers will, Iſa. 40. 7. Ioh. 20. 8. So that whatſoever promiſes were made for ſpirituall and eternall mercies to the Jewiſh Church, or any members of it, are ſtill applicable to the Church and Children of God under the New Teſtament; for the Promiſes were not made to them as Jewes, but as Chriſtians, (though not known under that name, which was firſt given to them at Antioch) that is,Act. 11. 26▪ ſuch as were heires of Chriſt, and children of Chriſt; for the Promiſe was made originally to Chriſt, to him and to his heires; that is, thoſe which ſhould beleeve in his Name; ſo that the promiſes have made ſo farre an influence upon us as Chriſt hath; and they had no other upon the Iewes. But yet for the true underſtanding of the promiſes, it muſt further be underſtood, that there were ſome promiſes only made to the Perſon of Chriſt, and not to deſcend to his children, as that Phil. 2. 9, 10, 11. and Heb. 1. 5. 13. and Iſ. 53. 10. Pſal. 110. 2. Pſ. 2▪ 8, 9. There are other promiſes which are made To him and his, even as there is a difference in bonds; ſome run onelyonly to the perſon of the man, others run to him, his heires, executors, adminiſtrators or aſsignes: And firſt (ſaith Mr. Rutherford) I will be thy God, The Mother-Promiſe is made to him, Pſal. 89. 26. Ioh. 20. 17. and to his people too, Ier. 32. 38. Zach. 13. 9.
And ſpeciall promiſes (ſecondly) are made first to him, and then in proportion to us, as grace to him is promiſed, and in proportion to us, Ier. 32. 39. Eze. 36. 26. 27. Ioh. 1. 16.
2. Iuſtification is promiſed to him (not perſonall, but of his cauſe, as Mr. Rutherford diſtinguiſhes) Iſa. 50. 8. and juſtification of our perſons to us, Epheſ. 1. 7. Ier. 1. 32, 33.
3. Victory and dominion is promiſed to him, Pſal. 110. 12. 1 Cor. 15. 25. and to us, Ioh. 16. 11. 14. 30.
4▪ The kingdome and glory is promiſed to him, Phil. …. 9, 10. and to us, Luk. 12. 32. Ioh. 17. 24.
5. For his reſurrection after three dayes, Pſal. 6. 10, 11, to us after a longer time, Ioh. 11. 266. …8, 39. For theſe things more fully I ſhall referre you to Mr. Rutherfords tryal and triumph of faith, p. 54▪ 55. ſo that you ſee clearly, that whatſoever promiſes were made to the Jewes, either to the Church, or to the perſons of the beleeving Iewes, are to be applyed to us, becauſe they were primarily and originally made with Chriſt, to whom we have as great a title, and in whom we have as great a ſhare as they have. And that is the ſecond rule to help you for the cleare underſtanding of the Promiſes; I will adde but one more, which together with theſe will meet with all miſtakes which in my little experience I have met with in troubled ſpirits concerning the underſtanding of the Promiſes.
Thirdly, that is this, though ſome promiſes are conditionall, yet none require of us a fulfilling of the conditions by our owne ſtrength. This is that which troubles many poor ſoules, and is a great ba…e to their faith, and ſtaves them off from applying of the Promiſes: O but I cannot fulfill the conditions of the Promiſe; I cannot be heavy laden, and weary; I cannot hunger and thirſt, &c. I told you before what promiſes were ordinarily propoſed conditionally in Scripture, viz. Promiſes of ſecond mercies in order to our ſalvation, as the promiſes of juſtification,Iſa. 55. 1, 2. eaſe, peace, which follow after vocation Rom. 8. 30.Mat 11. 29▪ Ho, every one that thirſteth, &c. Bleſſed are they that hunger and thirſt after righteouſneſse, for they ſhall be ſatisfied Matth. 5. v. 6. Now here doth many a poor ſoule ſtand. Alas (ſaith a poor Chriſtiſtian) I periſh, I periſh; We ſay to the ſoule in ſuch a complaint, Heark what Chriſt ſayes, Come unto mee all ye that are weary and heavy-laden, and I will eaſe you Mat. 11. 29. And againe, Ho, every one that thirſteth, come ye to the waters, and he that hath no money, come yee, buy and eate, &c. Incline your eare and come unto mee; heare, and your ſoule ſhall live; and I will make an everlaſting covenant with you, even the ſure mercies of David. Iſa. 55. 1, 3. And againe, Iſa. 1. 16, …7, …8. Waſh you, make you cleane, put away the evil of your doings before mine eyes; ceaſe to do evil, learne to do well. Come now and let us reaſon together, though your ſinnes be as ſcarlet, they ſhall be as white as ſnow; though as crimſon, they ſhall be as wooll. But now the Chriſtian not clearly underſtanding the nature and vertue of theſe promiſes, cannot make a particular application of them to its ſoule, it ſtands off and cannot make a particular application. Alas (ſaith the Chriſtian) theſe are made upon condition of a wearineſſe and an heavy load of hungring and thirſting, of comming, of waſhing and cleanſing, of putting away the evil of my doings, of ceaſing to do evil and learning to do well: Hard ſayings, Who can heare them? I cannot get my heart to hunger and thirſt, I cannot get my heart to be weary and heavy laden; A Leopard can as well cleanſe himſelfe of ſpots, and an Ethiopian as well waſh away the blackneſſe of his skin, as I can waſh my black ſoule, &c. One that hath no legs can as well walk to Rome as I can come to Chriſt. But know Chriſtian, thy particular applying faith here is hindered by a meer miſunderſtanding of the promiſe; for though thoſe promiſes require conditions, yet they require not conditions to he fulfilled in thy ſtrength; but thoſe required conditions are as well parts and branches of the free covenant of Grace, as thoſe promiſes which thou deſireſt to apply; therefore you ſhall find promiſes for the fulfilling thoſe conditions in thy ſoul: God requires a wearines of ſin, and a loathing of ſin, and a ſorrow for ſin as a condition, Mat. 11. 29. Iſ. 55, 1, 3. God promiſeth to give this ſelf abhorring frame of Spirit, and to work this loathing in his peoples ſoules Ezek. 6▪ 9, 20, 43. 36. chap. 31. Zach. 12. 10. God requires waſhing and cleanſing as a condition Iſa. 1▪ 16. …7. 18. He hath promiſed to work this in the ſoule, Chriſt tels Peter he would do it …oh. 13. 8. And David prayes that God would do it for him Pſal. …1. 2. 7. which prayer was grounded upon a promiſe; and this waſhing is attributed to God as the working of his ſpirit; Iſa. 4. 4. v. When the Lord ſhall …ave waſhed away the filth of the daughte…s of Sion and ſhalt have purged the blood of Jeruſalem from the midſt thereof, by the Spirit of judgement and the ſpirit of burning, God requires turning and comming and learning and leaving ſin, as a condition, but he hath promiſed to fulfill theſe, Hoſea 14. 8. but he hath ſaid, none can come unleſſe the Father draw him Ioh. 6. 44. and the Spouſe without queſtion grounding her prayer on a promiſe, ſaith, draw me Cant. 1. 5. He hath required turning as a condition Ezek. 33. 11. Ier. 3. 14. but he hath promiſed to work this in the ſoule, Mat. 4. 6. and upon this the Church prayes Ier. 31. 18. Turn thou me and I ſhall be turned: So that this is a certaine rule, God requires no condition of a promiſe which he hath not promiſed to fulfill in us; And whatſoever ſpirituall action is anywhere required of us as a duty, he hath ſomewhere promiſed to beſtow upon us as a diſpenſation of free Grace. Therefore I would have the ſoule in ſuch a condition, when it ſtumbles at the condition of a promiſe, ſeek out thoſe promiſes where God promiſeth to fulfill thoſe conditions in it, and particularly apply them and rely upon God for making them good, and direct its prayers accordingly. So I have done with the firſt thing required in the Soule for the particular application of the promiſes, viz. a cleare underſtanding of the promiſes, for which I have given three Rules; Now in regard that at all times there may be in a true beleeving ſoule a clear underſtanding of the promiſes: I conclude there may be true faith in the ſoule that at all times cannot make a particular Application; But I haſten to▪
The ſecond thing which is requiſite in that ſoule that doth truly rely, or that can particularly apply the promiſes, and that is a cleare underſtanding of its own condition; for how can I truly and particularly apply a promiſe to the wound of my Soule, when I do not underſtand truly what wound my ſoule hath? Now, a true believing ſoule may have a very falſe eſtimate of its own condition: Thus had David and Aſaph, and the Church, they thought they were caſt off Pſal. 43. 2. Pſal. 44. 9. Pſal. 60. 1. Pſal. 7…. 1. 77, 7, 89, 38. Now if I think that a part of my body is gangrened, I will never apply Phyſick to it, becauſe I know it is in vaine: ſo, ſo long as the Soule conceives that its condition is irrecoverable, its ſins unpardonable, that applying promiſes to it is but applying warm clothes to a dead man; it will never apply. Now ſuch a temper may be in the beleeving Soule occaſioned by the violent temptations of Sathan by dark clouds of melancholy, or the like: it apprehends its ſinns nor pardonable, or at leaſt not pardonable as yet to the ſoule. O! (ſayes the ſoule) I have ſinned againſt the holy Ghoſt what good will it do to me to apply promiſes? I am dammed.
It is a temptation which Sathan ordinarily firſt or laſt troubles beleeving ſoules with: I have anſwered that caſe of Conſcience particularly, and therefore ſhall not enter into a particular diſcourſe of it now. Now till the ſoule be brought ſo farr truly to underſtand its own condition, that its wounds are curable and to cry unto God for the healing and cure of them; it cannot be expected that it ſhould particularly apply any Promiſes, as pl…iſters for the healing; and in regard I ſay that there may be ſome misjudging of the ſoules true eſtate in a gracious ſoule, there may alſo be a want of this peculiar faith; It is true, it is given by all ſober Divines as the leaſt degree of Faith to beleeve that my ſins are pardonable, and to run and fly, and cry unto God for a pardon of them: but yet through the diſtemperature of the ſoule, even this thing, that the ſoules ſins are pardonable, which is generally beleeved, and is the ſoules foundation upon which ground it humbles it ſelf, and cries and prayes, may not be beleeved by the ſoule that yet hath true Faith, or at leaſt beleeved very darkly, and with a great deale of doubting.
The third and laſt thing which I will inſtance in, which muſt be found in that ſoule that ſhall particularly apply a generall promiſe as its particular portion, is a conſtant wonderfull working of the powerfull Spirit of God upon the ſoule: For let a ſoule never ſo truly underſtand its own condition, and never ſo truly underſtand the vertue of the promiſe, and never ſo fully conceive that the promiſes have an adequate proportionable vertue for the healing of its particular wounds; yet unleſſe the ſpirit of God by a wonderfull powerfull worke of grace doth lay the ſalve upon the ſore, and apply the promiſe unto the ſoule, it cannot be done; as it is with a man that hath loſt his hands or the uſe of them, and ſuppoſe him to have a ſorein his back; let him never ſo truly underſtand the nature of his diſeaſe, and the vertue of the ſalve with which the Plaiſter is ſpread that is to be applied to the ſore, hee is not able yet to apply it and lay it on for cure; the hand of the Chirurgeon or ſome other for him muſt doe this;Ro. 8. 16. So it is with the Soule, Ro. 8. 16. The Spirit it ſelf must beare witneſſe with our ſpirits, that wee are the children of God: now unleſſe that be witneſſed, we have nothing to do with the promiſe; the children of the promiſe muſt be the children of God; and in being his children, they become …ires of the promiſe, as the Apoſtle diſputes Gal. 3. It is a ſweet and remarkable expreſſion of David to this purpoſe Pſal. 119. Pſal. 119. …9▪v. 49. Remember the word unto thy ſervant upon which [thou] haſt cauſed me to hope. It is God and his ſpirit that muſt cauſe us to hope and truſt in his word: Now in regard that the Saints and Servants of God may, though they alwayes have the ſpirit dwelling in them, yet ſometimes have the Spirit not ſo fully and powerfully acting in them the ſtrong and powerfull actings of the Spirit, it being the effects of Gods manifeſtive love which may be more or leſſe in a Chriſtian, though his elective love admits of no degrees: I ſay in this regard I conceive a Chriſtian may have true ſaving Faith, and yet not for the preſent at all times bee able to apply the promiſes with a particular Faith as its owne proper and peculiar portion. And now you have heard the reaſons, which may be reduced ſhortly thus:
1. Becauſe there may be a miſunderſtanding or a cleare ignorance of the vertue of the promiſes, which muſt be underſtood before they can bee particularly applyed.
2. Becauſe there may be a miſunderſtanding of the ſoules condition: it may ſay there is no hope, and judge its wounds incurable.
3. Becauſe there may want ſuch a conſtant powerfull working of the Spirit of God in the ſoule as muſt be joyned with the ſoules peculiar application, and yet there may be true faith.
For the firſt, I conceive the particular applying of the promiſe with a confidence, they are my portion, doth argue a ſenſe of faith, which may not be in the ſoule, and yet true faith be in it.
Secondly, Becauſe as a man muſt not be judged to be no man, becauſe he wants his power to act reaſon in a Feaver; So the eſtimate of the truth of faith that is in the ſoule, muſt not be taken in the diſtemperature of the ſoule, when under heavy temptations; or ſecondly, dark and melancholy apprehenſions; or thirdly, overpreſſing afflictions; or fourthly, ſad deſertions.
Thirdly, Becauſe there is a difference between reſting out of a principle of hope, which argues onelyonly a relyance and dependance, and out of a principle of certainty and perſwaſion, applying. The truly beleeving ſoule, when out of deſertions,For hope which is ſeen is no hope. and from under temptations, and not burthe…d with afflictions and melancholy, doth alwaeys apply the promiſes with an application of hope; it hopes they belong to it,Rom. 8. 24. though not alwayes with an application of perſwaſion, now the application of hope and the reſting out of a principle of hope,But our hope muſt be lively. provided there be an acting accordingly, is enough to ſave, Rom. 8. 24.… Pet. 1. 3. 4▪ We are ſaved by hope, 1 Cor. 15. 19. 1 Col. 27. But yet this we muſt not reſt in, but labour for a full perſwaſion, the full aſsurance of hope, Heb. 6. 11. Thou mayeſt apply thy ſelfe to the promſe, when thou canſt not apply the promiſe to thee: But of this more in the next Sermon.