Sermons Volume 4, Sermons on Hebrews · Sermon 2
SERMON II.
HEB. VI.18.
That by two immutable things, in which it was impossible for God to lie, &c.
II. THE Advantages we have by God's Oath. What greater Assurance can we have?
1. Consider the Sacredness of an Oath in general. You know among all Nations an Oath is accounted a sacred and most solemn way of Engagement among the Sons of Men. The Apostle saith, it is foreign, the end of Strife; Heb. 6.16. An Oath for Confirmation is to Men an end of all Strife. When Men solemnly call God to witness; tho the Matter were never so doubtful and controverted before, when they take an Oath, we have no more to say, but believe every honest Man upon his Oath. The Heathens have spoken much of an Oath: One saith, This is the final Assurance; we are bound up, and contented when Men swear. Another, That it is the highest Faith that Men can expect. We owe so much to Humanity. All Nations by the Light of Nature have found out this Remedy and Way to end Differences. So among the Jews; if there were a Strife between Israelite and Israelite, Exod. 22.11. Then shall an Oath of the Lord be between them both, and he shall accept thereof: There was no more stir to be about the matter. Perjured Persons are the Scorn of Men, and they have forfeited the Privilege of Humanity. Well then, if the Oath of Man be so sacred and valuable, how much more is the Oath of God? It is impossible for God to lie. He can do all things which argue Power, but nothing which argueth Impotency and Weakness, for this were to deny himself.
2. This Oath is so sacred, because the Name of God is invoked in it. It is the Name of God that giveth Credit to all other Oaths: When Men swear, saith the Apostle, they swear by a Greater, Heb. 6.16. by a higher Power. Men by Sin have lost their Credit, and therefore they pawn the Credit of God. Every Oath is an Appeal to God as Witness and Judg: For want of other sufficient Proof, we appeal to God as a Witness; so we acknowledg his Omnisciency, that he is the Searcher of the Heart and Reins. And indeed herein an Oath differeth from a Vow; In a Vow we deal with God as a Party, but in an Oath we appeal to God as a Witness. Nay, and in case of forswearing, we appeal to him as a Judg, and challenge and imprecate his Vengeance, wherein we acknowledg his Justice and Power to avenge the Wrong that is done to his Name. For mark, if a Man violate his Oath, and forswear himself, the Wrong is directly done to God, his Truth is falsified, his Witness is abused, his Name is blasphemed; therefore there is an implicite Appeal to him for Vengeance, if not express'd. Sometimes the Execration and Imprecation is express'd in an Oath, as 1 Kings 2.23. Then King Solomon sware by the Lord, saying, God do so to me, and more also, &c. So Ruth 1.17. The Lord do so to me, and more also, if ought but Death part thee and me. Sometimes it is suppressed, as Psal. 95.11. VntoUnto whom I sware in my Wrath, if they enter into my Rest. If! What then? then count me not a God; the Imprecation is suppress'd; because the Expression is dreadful, it is not mentioned. Furious Gallants belch out Curses against themselves; whereas usually the Imprecatory Part in Scripture is not express'd, but left to be conceived in silence. However, every Oath ends in an Imprecation and Curse, and it is understood, if it be not mentioned and express'd in all Oaths. And this is that which makes the Oath to be the more binding; for in Charity it is not to be supposed that a Man will draw God's Curse upon himself wittingly and willingly. Now it is the Name of God which makes all other Oaths to be valid and binding: we swear by a higher, because our own Credit is lost. Now when the Lord swears by Himself, shall not he be believed, when he could swear by no higher?
3. This Advantage Faith hath by God's Oath, it is a Pledg of his Love and good Will, that he would condescend so far to give us his Oath for our Assurance and Satisfaction. Man's Oath is necessary in weighty matters, because we are vain and foolish, and deceive, and are deceived, and our Vanity makes our Speech to be less believed: but God's Oath is not necessary, but only to shew his Love and Condescention; he would satisfy us in the highest manner that possibly he could. Man takes it ill if he be forced to his Oath; O how far then doth the great God stoop to give us this Satisfaction! over and above his Word, he hath deposited his Oath. What could God say more? he is willing to do what he can, not only for our Safety, but for our Assurance. Take this Observation, the Lord not only hath given us an assuring Oath, but an inviting Oath in Ezek. 33.11. As I live, saith the Lord, I have no Pleasure in the Death of the Wicked, but that the Wicked turn from his Way and live. And all sheweth his Readiness to do good to his Creatures.
4. God's Oath is an Argument that he delighteth in our Comfort and Assurance. Some look upon doubting as a kind of Humility; but it is quite contrary to the Aim of God's Oath. With what care doth he provide, not only for our Salvation, but Security? He would deliver us, not only from Hurt, but from Fear. Certainly a fluctuating Spirit always, like the Waves of the Sea tossed to and fro, displeaseth the Lord exceedingly. His Promise is confirmed by an Oath, that the Comfort might be more strong, and remain with us both in Life and Death; and that he might take away all Doubt and Scruple. Certainly it is not a thing acceptable with God, always to be uncertain, and in terms of Suspense. Nothing can be more directly contrary to his purpose, than a course of Doubting: therefore it is not presumption to rise to Assurance, as carnal Men think, and godly Men fear.
5. Consider the special Nature of God's Oath. In every Oath God is invoked as a Witness, and as a Judg. As God is called upon as a Witness, so there is an Appeal; and as he is called upon as a Judg, so there is an Execration. With Reverence and Wonder think of it: In God's Oath there is, as it were, an Appeal to our Thoughts of him; God appeals to the Reverence and Confidence we put in his Holiness, Excellency, and Power: Nay, and there is somewhat that answers the Imprecation and Execration, and all his Excellency is laid at Pawn, and exposed (as it were) to Forfeiture, if he doth not make good his Word.
To clear it by Instances; Sometimes the Lord swears by himself, Jer. 51.14. Sometimes by his Holiness, Amos 4.2. And in other places by his Excellency, Amos 6.8. And by his Life; As I live, saith the Lord. Now in all these there is something answers the Appeal: as if the Lord should say to the Creature, What do you think of me? Can you think that I will … you? As you esteem of me a Living, Holy, Excellent, Glorious God, so surely will I perform all my Promises. Then there is something answers to the Execration or Appeal to God as a Judg, there is his Honour laid at stake upon such an Issue; never count me a Living, Glorious, Excellent God more: God draws an Imprecation (let me speak it with Reverence) upon himself, If I do not accomplish this for you. All the Glory of his Godhead is laid at Pawn and Pledg with the Creature.
APPLICATION.
Vse 1. Information.
1. We see the greatness of the Condescension of God. Herein God considereth rather what is fit for our Infirmity, than his own glorious Excellencies. Such is the Sovereign Majesty of God, that it is enough for him to declare his Mind to his Creatures, to command what he would have done, and to forbid what he dislikes; but he addeth a Promise; and would indent with us in the solemn way of a Covenant, as if we were altogether free before the Contract. Now as if his Word were not enough, (though it be enough, he can as well deny his Nature as his Truth; he can do all things, but he cannot lie) he addeth his Oath. We take it ill to be forced to our Oath. That God should engage himself at all, is much, for he is Debtor to no Man. We account it a wrong to a Friend, to require a Bond of him for the assuming of a free Gift. God is willing to do any thing, not only for our Safety, but Assurance, that the Comfort might be more strong, and remain with us in Life and Death. It is not acceptable to God, that we should always fluctuate, and be upon Terms of Uncertainty; therefore he was pleased to yield thus far.
2. What Reason we have to bind our selves to God. There was no need on God's part why God should bind himself to us; but great need on our part why we should bind our selves to God. We start aside like a deceitful Bow, and therefore we should solemnly bind our selves to God. Psal. 119.106. I have sworn, and I will perform it, that I will keep thy Righteous Iudgments. We need the strongest Cords: we have sometimes Motions to Good, but they die presently, and come to nothing. Well then, out of Necessity, as well as out of Gratitude, let our Engagement in the Covenant answer to the Lord's: Only take heed of resting in it, and take heed of breaking it. Take heed of resting in it; remember, Peter's confident Promise would not bear him out; a rash and presumptuous Confidence is soon disappointed. What Feathers are we, for all our Vows and Oaths, when the Blast of a Temptation is let loose upon us! Take heed of breaking it, remember Ananias, Acts 5. God hath a double Right: an Oath bindeth us more than a bare Promise. Better never have sworn, than not perform our Vows.
3. Now see the great Wrong you do to God in giving so little Credit to his Promises. You make God a Liar, 1 Iohn 5.10. He that believeth not God, hath made him a Liar. But Iohn 3.33. He that hath received his Testimony, hath set to his Seal that God is true. It is a great Dishonour to God not to receive God's Testimony; you put the Lie upon him, and so make him to be no God. You would not do so to your Equals. A Lie is the greatest Reproach, it rendreth a Man unfit for Society and Commerce. It is a fearful thing to make the God of Truth a Father of Lies. When God hath given his Word, and Oath, and Seals, all this while shall he not be believed? God never gave us cause to distrust him, he never failed in one Promise; all that have had to do with him, have found him a faithful God. Nebuchadnezzar doth him this Honour and Right after he had tasted of the Whip, and was again restored to the Use of Reason; Dan. 4.37. Now I Nebuchadnezzar praise and extol, and honour the King of Heaven, all whose Works are Truth; not only Justice, but Truth, not only as I deserved, but as he foretold. It is a Shame that you have made no Observations upon Providence, that you may give it under Hand and Seal, that God is true and faithful. God expecteth such a Testimony from his People; all that have long had to do with him, have found him a true God both in a way of Justice and Mercy, that he ever stood to his Word. God cannot lie; Tit. 1.2. In Hope of eternal Life, which God that cannot lie promised before the World began. God can do all things that argue Power and Perfection of Nature, but he cannot lie, for that argueth Weakness and Impotency▪ 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himself: he should then cease to be God. He is Truth it self, the primitive and supream Truth, the Original Author of all Truth: If he should not be true, who should be so?
But is any so impudent as to put the Lie upon God? I answer, Yes; 1 Iohn. 5.10. He that believeth not God, hath made him a Liar, because he believeth not the Record that God gave of his Son. We accuse him not only of a Lie, but of Perjury:
(1.) By our Carelesness, and the little Regard we have to those great and precious Promises that he has given us. Great things are offered, and you look upon them as Notions and Fancies: It was otherwise with the Patriarchs of old; Heb. 11.13. All these died in Faith, not having received the Promises, but having seen them afar of, and were perswaded of them, and imbraced them. We cast off the Tenders of Grace, as Matters of which we never made any great Account. We grasp after the World, and let Heaven go; when we mind it not, we believe it not. A Man toileth hard all Day for a small Piece of Silver, do we seek Heaven with a like Earnestness? How many Adventures do Merchants run, when the Gain is uncertain? but we are not uncertain of our Reward; 1 Cor. 15.58. Forasmuch as ye know, that your Labour shall not be in vain in the Lord. Did we more stedfastly believe this, we should not be so cold in Duties, and so bold in Sinning.
(2.) By our Despondencies in all cross Providences. We have a sure Word, and why are we up and down, and so full of Distractions and Unquietness of Soul? Iames 1.8. A double-minded Man is unstable in all his Ways, unsetled in all his Thoughts, uneven in all his Ways, raised up and cast down with contrary Hopes and Fears, off and on; as worldly things ebb and flow. We shall never want Discouragements if we live upon Sense; but if we could live upon the Promises, we should not be at such a Loss. The Fruit of Faith in the Promises is strong Consolation, too strong to be overcome by Sin, Death or Hell. A Believer is content with the Promises, though all the World say, No; 2 Cor. 1.20. For all the Promises of God in him are, Yea; and in him, Amen. Yea to our Hopes, Amen to our Desires. Whatever Changes happen, the Promises are the same; upon Desire of such a thing, Amen saith the Promise; upon Hope of such a thing, Yea saith the Promise. In difficult Cases you ask of the Creatures, they say, No, but the Promise saith, Yea.
(3.) When we will venture nothing on the Promises. Christ told the young Man of Treasure in Heaven, and he went away sad; he doth not like such a Bargain; Luke 18.22, 23. Sell all that thou hast, and distribute to the Poor, and thou shalt have Treasure in Heaven, and come follow me. And when he had heard this, he was very sorrowful, for he was very rich. Thus God dealeth with us, Prov. 19.17. He that hath pity upon the Poor, lendeth to the Lord; and that which he hath given, will he pay him again. Eccles. 11.1. Cast thy Bread upon the Waters, for thou shalt find it after many Days. But the Words and Engagements of Men that deceive and are deceived, are esteemed above them. We would trust a Man of Sufficiency upon his Bond with Hundreds and Thousands, if we have his Hand and Seal to shew for it; but we refuse God's Assurance. Who is careful to provide Bags that wax not old, and to draw over his Estate into the other World? Luke 12.33. Sell that ye have, and give Alms; provide your selves Bags that wax not old, a Treasure in the Heavens that faileth not, where no Thief approacheth, neither Moth corrupteth. What Adventures do you make upon God's Bond or Bill? Do you account no Estate so sure as that which is adventured in Christ's Hands? Can we believe the Promises, and part with nothing for them? with neither our Lusts nor our Interests?
(4.) When temporal things work far more than eternal things, visible things than invisible. If we had such Promises from Men, we would be more chearful. If a Beggar did hear of a great Inheritance fallen to him, he would often think of it, rejoice in it, long to go see it. We have a Promise of eternal Life, who thinks of it, or puts in for a Share of it? We are contented with any slight Assurance in matters of such Weight. Men love great Earnest, and great Assurance in temporal Affairs, but any slight Hope serves the turn in spiritual Affairs. Why do we so little rejoice in it? If the Reversion of an earthly Estate be passed over to us, how are we contented with such a Conveyance? but God hath made over Pardon and Grace, and we are not satisfied.
(5.) Our Confidence bewrayeth it. The pretended Strength of our Faith about Christ and Hopes of Glory, sheweth the Weakness of it, and that it is but a slight overly Apprehension. Most Men will pretend to be able to trust God for Pardon of Sin, and Heaven, and yet cannot trust God for daily Bread; they find it difficult to believe in Temporals, and yet very easy in Spirituals and Eternals. What should be the Reason? Heaven and things to come are greater Mercies, the way of bringing them about more difficult; if Conscience were opened, and the Heart serious, they are more hardly obtained; there are more natural Prejudices against our Coming to Christ, and coming to Heaven. The whole Earth is full of his Goodness, God feedeth all his Creatures, even the young Ravens that cry; there is not a Worm but he provides for it: but he pardoneth but a few, blesseth but a few with spiritual Blessings, saveth but a few. But here is the Reason, Bodily Wants are more pressing, and Faith is presently put in Exercise; Men are careless of their Souls, and content themselves with some loose Hopes of Ease and eternal Welfare. Certainly he that dareth not venture his Estate in Christ's Hands, he dareth not venture his Soul there: they say they find no Difficulty in believing in Christ for Pardon of Sin and eternal Life, and yet cannot trust God for such Maintenance and Support as he giveth the young Ravens. Iohn 11.24. Martha saith unto him, I know that he shall rise again in the Resurrection at the last Day. As if it were an easier matter to raise him up after so many Years, than after four Days. But the Reason is, Faith is not put to a present Trial, and Men are careless of things to come, and do not mind the Danger and Hazard of Eternity. Certainly he that dareth not in the Use of means trust God for this Life, doth not trust him for everlasting Life. Eternal things are counted a Fancy, but worldly things are desired in good earnest.
Vse 2. To press us to improve these two immutable Grounds, that we may grow up into a greater Certainty. His Saying is as immutable as his Swearing; God's Word is valuable enough of it self, but only because we count an Oath more sacred, God hath added it over and above; Men are slight in Speech, but serious in an Oath. Well then, since you have a double hold-fast on God, make use of it in Prayer, and in Meditation; in Prayer, when you speak to God; in Meditation, when you discourse with your selves.
1. In Prayer, you may urge God with his Promise and Oath. We put our selves in remembrance by pleading with God, therefore God alloweth the humble Challenges of Faith. Put me in remembrance, saith God, Isa. 43.26. or rather put your selves in remembrance. By pleading with God, we wrestle with him, that we may catch a Heat our selves. Tell the Lord what an hold-fast you have upon him▪ shew him his Hand-writing. As Austin said of his Mother, she shewed him his Hand-writing: Or, as Tamur brought out to Iudah the Bracelets, and Staff, and Ring, and said, Whose are these? So you may plead, Ah Lord! are not these thine own Promises? and, is not this thy Oath? The Children of God have done both; they put him in mind of his Word, Psal. 119.49. Remember the Word unto thy Servant, upon which thou hast caused me to hope: As if he had said, Lord! thou hast invited my Hope, I should never have had the Boldness to have expected so great a Mercy and Privilege in Christ, if thy Promise was not passed. God forgetteth not, and yet he loveth that the Saints should put him in remembrance, he would have you to revive these Grounds of Trust and Confidence. Then they put him in mind of his Oath, Psal. 89.49. Lord, where are thy former Loving-kindnesses, which thou swearest unto David in thy Truth? It is a great advantage in believing, thus to put in a modest Challenge to God.
2. Improve God's Word and Oath in Meditation, when you discourse with your selves. And here I shall shew,
First; How we may improve God's Oath in Meditation.
Secondly; When, and in what Seasons.
First; How? Thus. God that cannot lie, hath passed his Word, he who is Truth it self, the supream Truth, the Original of all Truth. Then say, Hath he given me his Word and Oath? and why am I still upon Terms of suspense? The Word of an honest Man is wont to be enough, and an Oath is the end of Strife, if there be a Controversy. God hath passed his Oath, and why doth the Controversy still remain between me and God? How is it with me? Is the Controversy ended and taken up? Am I satisfied with God's Oath? Do I live as one to whom God hath given such a high-way of Assurance? The World lives by guess and devout Aims, and have good Meanings and Conjectures: Ay, but Christians should not rest in a may be, or content themselves with a possible Salvation, with lazy Conjectures, or loose Hopes. Art thou still upon Uncertainty? upon terms of Hesitancy and Suspense? See how St. Iames describes them, Chap. 1.8. A double-minded Man is unstable in all his ways; and it is our Character, we are double-minded, divided between Hopes and Fears, full of anxious Thoughts; and as Chaff is driven in the Air, or Waves tossed in the Sea to and fro with various and uncertain Motion; so are we carried up and down. Dost thou live up to the Assurance that God hath given thee, and to the Preparation and Provision he hath made for thy Certainty and Confidence?
Briefly, That you may know what a Sin it is to be upon Uncertainty, consider the Dishonour you do to God, and the Damage you do to your selves.
1. The Dishonour you do to God. Unbelief accuseth God not only of a Lie, but of Perjury; you accuse him of a Lie with respect to his Word, and of Perjury with respect to his Oath and solemn Engagement; 1 Iohn 5.10. He that believeth not God, hath made him a Liar. But God forbid! will you say: Why then are you so doubtful, notwithstanding so many offers of Grace and Mercy? Why so full of Trouble and Jealousy when Difficulties do arise? O base barbarous Ingratitude! you take a Stranger's Oath, but you deny God the Honour that you vouchsafe to any that bears the Face of a Man. If a Man pass his Oath, his Brother shall accept of it, Exod. 22.11. and will you not do thus to the great God that cannot lie?
2. The Damage you do to your selves; you frustrate the Oath of God, and weaken your own Comfort. Wherefore did God give us his Oath? What! that we might rest in a possible Salvation, and walk with him, as Dancers do upon Ropes, every moment to be in fear of falling? Did God lay so great a Foundation for so weak a Building? Who would build a Hovel on such a Foundation as would serve to bear a Palace? God's Oath is a Foundation for the highest Confidence, and do you think God gave it only that you might rest in Conjectural Hopes and Uncertainties? Nay, you run the hazard of a dreadful Curse; God hath sworn in Judgment as well as in Mercy; Psal. 95.11. VntoUnto whom I sware in my Wrath, that they should not enter inter my Rest. Do you think this Rest only concerned Canaan? No, but it reacheth the Unbelievers of all Ages. O it is terrible when God swears against Us! The greater his Condescension in the Gospel, the greater is his Wrath when it is refused and neglected. It is very sad, when God is provoked to swear to the Damnation of any Creature. Who are the Persons that may stand in dread of this Oath? why they that believe not: Heb. 3.18. To whom swear he that they should not enter into his Rest▪ but to them that believe not? It is the Sin of Unbelief after many tenders and offers of Mercy, which provokes God to this Indignation. Here is Oath against Oath, the one to drive us, the other to draw us, and pull in the Heart to God: If you continue in this course, you shall have neither Part nor Portio… in Christ, nor in the Land of Promise. It is better to be satisfied with God's Oath in Mercy, than to run the hazard of his Oath in Judgment. Therefore speak to Conscience, Do I come up to this Certainty and Confidence? Is the Controversy ended between God and me? Are all Suspicions laid aside?
Obj. But you will say, I do not doubt of the Truth of the Gospel, but of my own …nterest, I doubt that I am the Person to whom God hath sworn. The Truth of God is sure, but my Interest is not clear.
Sol. In Answer to this, consider;
1. It doth but seem so, that all Doubts are about our own Interest… but it is not so indeed. If once you were heartily perswaded of God's good Affection in Christ, Doubts and Scruples about our own Estate would soon vanish. Look as the Fire, when it is well kindled, bursts out of its own accord into a Flame; so if Faith were once well laid in the Soul, if Men could rest upon these two immutable things, Consolation would not be so far from them; if there were a firm Assent to the Doctrine of the Gospel, there would not be so many Buts: if you did firmly believe his Mercy in Christ, it would soon end in a stedfast Confidence. This appeareth from the nature of the thing. All Uncertainty ariseth either from a Neglect of the great Salvation, or else from Trouble of Conscience: Now carnal Men neglect it, because they are not perswaded of the Worth and Excellency of it; and Men under Horrors of Conscience distrust it, they are such Sinners they dare not apply it; and are so full of Doubts and Scruples, because they are not perswaded of the Truth of the Gospel. See how the Apostle proposeth the Gospel, 1 Tim. 1.…5. This is a faithful Saying, and worthy of all Acceptation, that Iesus Christ came into the World to save Sinners, of whom I am chief. If negligent and carnal Men would but look upon it as worthy of all Acceptation, and troubled Conscience look upon it as a faithful Saying, there would be more regular Actings and Effects found in their Hearts and Lives; the Negligent would give more Diligence, and the Contrite would rise up into a greater Hope and Confidence. If Men did believe the Worth of Salvation, they would not run after lying Vanities: If they did believe the Truth of Salvation for Sinners, there would not be so many Scruples and Fears. It is notable, that the Scriptures very seldom do press Assurance of the Subject, but Assurance of the Object in very many places, to believe the Doctrine it self, for there is the greatest Difficulty; and in the Word of God we have no Precedent of any that were troubled about their own Interest. If an Earthly King should proclaim a general Pardon, and an Act of Grace to all Persons in Rebellion, only on terms of Submission, and laying down their Hostility, and returning to their Duty and Allegiance, the Doubt would not be of their own Interest, but of the truth of his Intention to shew them such Grace and Mercy: So it is with God, he hath proclaimed Terms of Grace in the Gospel, provided we will lay down the Weapons of our Defiance, and return to the Duty of our Allegiance: now that which we suspect is the Heart of God, and the Gospel in the general, whether there be Mercy for such kind of Sinners as we are.
2. Because we cannot perswade Men to a Certainty against their Consciences, what should hinder but that now you should establish your Interest, and that you now make your Plea and Claim according to God's Word and Oath, for Joy must arise from a Sense of it: Your complaining is not the way to ease your Conscience, but Obedience. It is an Advantage to find our selves in an ill Condition, not a Discouragement; As the Woman in the Gospel made an Argument of that, that she was a Dog, Mat. 15.27. —Truth, Lord; yet the Dogs eat of the Crumbs that fall from their Masters Table. As when the Man-slayer saw the Avenger of Blood at his Heels, this made him mend his pace, and fly for Refuge: so when we see we are under the Wrath of God, this should make us more earnest to look after Christ, and Salvation in and by him. The Cities of Refuge under the Law stood open for every Comer, and there was free Admission till their Cause was heard: So Christ is the Sanctuary of a pursued Soul, and whosoever comes shall be received; Iohn 6.37. Him that cometh to me, I will in no wise cast out. God excludeth none but those that exclude themselves: No Sin is excepted, but the Sin against the Holy Ghost. Therefore make your Claim till your Cause be heard. The great Affront we put upon God's Oath, is not so much doubting of our Condition, but not running to Christ for Refuge. If we still stand complaining of our lost Estate, and do not attempt the Work of Faith, we put an Affront upon God's Oath. If the Lord had bid thee do some great thing, (I allude to the Speech of Naaman's Servants) wouldst thou not have done it to be freed from Death and Hell? How much rather, when he saith unto thee, Only come, fly as for thy Life, and see if I will cast thee out? Take up a Resolution to try God, and see if he will not be as good as his Word and Oath. Say, Lord thou hast given two immutable Grounds of Hope, here I come, I will wait to see what thou wilt do for me in Christ.
3. I answer, Do but see whether thy Interest in Christ be not established or no? Here is the lowest Qualification of an Heir of Promise, and yet the highest and most solemn way of Assurance. Here are two immutable Grounds, and yet what's the Description? we who have fled for Refuge, to lay hold upon the Hope set before … ▪ Here is a driving Work that belongs to the Law, implied in these words, We fly … Refuge; then a drawing Work, which belongs to the Gospel, in these words, To lay hold on the Hope set before us. The Law begins and works preparatively, as Moses brought the Children of Israel to the Borders, then Ioshua led them into the Land of Canaan. The Law shews us our Bondage, and makes us fly for Refuge, but then the Gospel pulls in the Heart to God. There is a necessity of the preparing Work of the Law, that we might be driven out of our selves; Sin else would not be bitter, nor Christ sweet, our Motions and Addresses to Mercy would not be serious; every one hath this, some in one degree, some in another; tho all be not anxious, yet all are sollicitous, O what shall I do! Now canst thou speak of this driving Work of the Law? Thou canst not say but thou art a poor lost Sinner, one willing to fly and take Sanctuary in Christ, and to wait upon him in Obedience, till thy great Hopes be accomplished. This is the lowest Trial; what canst thou deny in it? Art thou not a poor chased pursued Soul? else what mean these Fears and Scruples? and what hath the Lord required of thee, but to run to Christ for Refuge? Many Christians have not Assurance; but tho they dare not say, Christ is theirs, yet here they will wait, and not let go their hold-fast for all the World. God hath promised to be gracious to every one that takes hold of his Covenant, Isa. 56.6. when the Soul will not let go the Grace of God in Christ, tho it hath many Discouragements; but in the face of all Doubts and Scruples, will anchor and hold fast, whatever comes of it. I am a lost undone Creature, it is Christ that must save me, and here I will stick and hold. This is the Qualification, why should we be afraid to be comforted upon God's Terms? If you are resolved to wait upon God in and through Christ, you are the Heirs of Promise: God hath plighted his Oath to you, if there be such a Disposition in you, being startled and awakened with the sense of your sinful Condition, to take hold, and not let it go; then what mean those Fears and Scruples? Do not you desire to take Sanctuary in Christ, and wait upon him with strong Resolution, not to be discouraged? When therefore God hath put it upon such low Conditions, why should we stand off?
Obj. All the fear is, these Terms are too easy and cheap to give a solid Comfort, and many miscarry by sudden and delusive Hopes, and this makes Christians stand at a distance from their own Comfort.
Answ. When a Man hath God's Warrant to shew for his Confidence, why should he doubt? If Men were once serious in the Business of Salvation, there's no fear of Delusion. You will find Comfort cannot be counterfeited, as the Life of a Creature cannot be painted. Carnal Men, that feed themselves with delusive Hopes, who make an account they shall go to Heaven, are not serious, and mind not what they do, as appears by their Contradictions, for they blow hot and cold. They think that he is in a dangerous condition that doubts of his Salvation; and yet they say it is Presumption for a Man to say, he is assured of his Salvation: the one saying suteth with their carelesness, and the other with their own private feeling: They have no deliberate and advised Confidence, only a rash Presumption. And because of their miscarrying, we have no reason to weaken our own Hopes; because a Man that is in a Dream, thinketh that he is awaked when he is not, shall not a Man that is really awake know himself to be so? Shall we suspect all our Interest in Christ, and the Terms of the Gospel, as too free and easy? Let me tell you, by Experience you will find, when you are serious and deliberate, it is not so easy a matter to have Rest for your Souls. Certainty and solid Assurance is not so soon had: Guilty Nature is subject to Bondage, and presagious more of Evil than of Good; more prone to Fear than Hope, and to Mourn than to Rejoice; therefore go on with your Business, wait upon God, and take his way without Jealousy and doubting. Thus I have shewed how you should meditate on these two immutable things.
Secondly; When must you meditate on God's Word and Oath? Answ. Very often. The less you apply God's Promise and Oath, the weaker will your Consolation be in Christ; and the oftner, the stronger: for by these two immutable things we have strong Consolation. Christians lose much of their Peace and Comfort, because they do not exercise themselves in thinking of the Condescension and Satisfaction which God hath given them in this kind, that he should lay all his Holiness, his Life, his Excellency at Pledg with poor Creatures. I am confident, if you did but think of these unchangeable Grounds and Advantages of Faith mentioned before, your Comfort would not be upon such loose terms. But there are some solemn Times when it must be done.
1. Whenever you are conversant about the Seals of the Covenant, and go to the Lord's Table: Why should I doubt, when I have God's Promise and Oath? The Sacraments are visibilia Iuramenta, visible Oaths; here God reneweth his Oath to us, and we to God. It is an Oath of Allegiance to Christ, to walk in all his Ways; and it is God's Oath of Assurance to us, that he will perform the Promises of the Covenant. As under the Law, the Blood of the Covenant was to be sprinkled half upon the Altar, and half upon the People, Exod. 24.6, 7, 8. God takes an Engagement upon himself, and reneweth his Oath to be good and gracious to us in Christ; and we take an Obligation upon our selves to walk before him in all Obedience. There is a mutual Stipulation, therefore there is a special time to meditate of the sureness on God's part; God that cannot lie, hath said and sworn it.
2. In times of outward Trouble, when you are in danger of fainting and making Revolt from God, meditate of the unchangeableness of his Word and Oath. Vnless thy Law had been my delight, I should then have perished in mine Affliction, Psalm 119.92. God's Word and Oath were given on purpose to revive a fainting Soul. This is the Design of the Text, the Apostle is disswading from Apostacy, and pressing to keep our Hopes to the End: Vers. 11. We desire, that every one of you do shew the same diligence, to the full assurance of Hope unto the End. Why? we are not upon Conjectures and Probabilities; and though outward Encouragements fail, yet God's Promise and Oath is a sure Ground of Comfort in the midst of all Difficulties and Hardships. This reviveth the Soul; we have a glorious Inheritance in Reversion, and we have God's Word and Oath to shew for it, as much as the Patriarchs had to shew for Christ. It is notable, that when the Patriarchs were exercised with any new Trouble, then God renewed his Oath, implying, this is a sure hold-fast we have upon God. When outward Encouragements in the Service of God are like to fail, then think of the two immutable Grounds of Comfort.
3. In Pangs of Conscience, when Guilt lies heavy and burdensom upon the Soul, God's Word and Oath is a proper Meditation. The Lord hath sworn, That if I will, out of a sense of this Misery that is upon me, take Sanctuary in Christ, I shall have strong Consolation. And we have not only an assuring, but an inviting Oath, to help us in such a Case: Ezek. 33.11. As I live, saith the Lord God, I have no pleasure in the Death of the Wicked. Count me not a living God, if I delight in your Scruples, and in your Death.
4. In Fears of Death. We must die by Faith, as well as live by Faith; and then comfort our selves with the Promise and Oath of God, called here, two unchangeble things. We need all the Props of Faith that can be used. When all things are about to change, then think, God changeth not, though I am changing apace. As one comforted himself with that Passage, Isa. 54.10. For the Mountains shall depart, and the Hills be removed; but my Kindness shall not depart from thee, neither shall the Covenant of my Power be removed, saith the Lord that hath Mercy on thee. Sight is almost gone, and Speech doth even fail, but God's loving Kindness will never be gone. You are changing, but you may look upon Death it self as an Act of Faithfulness, and sent in Mercy to break the Shell, that you may have the Kernel; to dissolve the Union between Body and Soul, that the Soul may flit away to God.