others but an unmeasurable fulnesse of all grace A fulnesse of redundancy which from him might flow out to all the Elect for the filling of them with a fulness of sufficiency Of this the Scripture speaks John 3. 34. and Iohn 1. 16. In all these respects God hath raised him up to be a Horne of salvation Thus much for the opening of the Doctrine The Uses of this Doctrine Vse 1. For Information in two things First The miserable condition of those that are without Iesus Christ Who are without Christ Not onely Jewes and Turks and Pagans but all unbeleevers in the Church Whosoever is without true saving faith is without Christ 'T is faith that makes Christ Actually ours Faith unites us to Christ and Christ to us Their misery is very great Christ is a horn of salvation the onely Horn of salvation he that is without Christ is without salvation God hath put the salvation of men into Christs hands 1 Iohn 5. 11. He hath given us eternal life and this life is in his Sonne And he that hath the Sonne hath life but he that hath not the Son hath not life ver 12. God himself cannot save him that is without an interest in Christ He hath set down this way of salvation and he cannot deny himself It is a question amongst the Schoolmen whether God could have saved sinners without Christs satisfaction They generally conclude upon good grounds that he might but now 't is not so much as a question God hath resolved that whosoever is saved shall be saved by Christ and without mutability he cannot save men another way Better never to have seen the light then to die without an interest in Christ And he that doth not beleeve truely in him hath no saving interest in him Iohn 3. 18. How shall I know whether I do truly beleeve or no I shall here to help you lay down a twofold note of true faith 1. It is a heart-purifying grace This effect of faith the Apostle mentions in Acts 15. 9. Whosoever hath true faith in Christ will find his heart purified and cleansed thereby The efficient cause of the purification of the heart is the Spirit of God who is called the Spirit of Sanctification 2 Thes 2. â—3 The 〈◊〉 cause is Christs blood 1 Iohn â— 7. The instrumental cause is faith This grace purifies the hearâ—â— as it is an instrument whereby the blood of Christ which purifies is conveyed to the soul and as it doth take hold upon the promise of cleansing the promise is I will sprinkle clean water Ezek. 36. 25. Faith applies this promise and improves and so purifies the heart If you have not purification of heart you have not faith and if you have not faith you have not Christ as a Horne of salvation Now that heart may be said to be purified that hath these three properties 1. If it bewaile impurity Impurity that is truly lamented is in Gods account as if it were removed Rom. 7. 23 24. If thy pollution be thy greatest burden thy heart is purified in Gods sight 2. If it be cautious of every thing that may defile A heart that is purified dares not willingly come neere any defiling puddle it will avoid occasions temptations of defilement Iob 31. 1. Carefulnesse of shunning defilement is an infallible note of purification 3. If it be through inadvertency defiled it will not be quiet till it be made clean A purified heart cannot lie in any uncleannesse when God hath once discovered it to him Thus David when he saw his pollution with what earnestnesse doth he run to the Laver that he may be washed Ps 51. 2 7. 2. Saving faith hath very high and precious thoughts of Christ This character is laid down by the Apostle in 1 Pet. 2. 7. No unbeleever can truly have precious thoughts of Christ nay they have low thoughts of him as 1 Pet. 2. 7 8. and Cant. â— 9. Try your faith by this note Now if Christ be truly precious 1 He shall reigâ—â— and rule over thee His precepts will be as precious as his promises His Sovereignty will be as precious as his sacrifice his yoke will be as desirable as his merits the Apostle opposeth saith and disobedience 1 Pet. 2. 7. Where Christ is disobeyed he is not beleeved in 2 If Christ be truly precious to thee his dishonours will pierce thy soul The dishonours done to him in his truths worship government will be a greater grief to thy heart then all the dishonours that are done unto thy selfe 3 If Christ be truly precious to thee it will be thy meat and drink to do him any service Thou wilt make it thy study to set him up and to make him great where ever thou comest 4 If Christ be precious to thee all his Ordinances will be precious Thou wilt have a high esteeme of his Word of his Sacraments of his Sabbaths and that for his sake who hath instituted these things If it be not thus with thee thou art an unbeleever and if an unbeleever thou hast for present no saving interest in him that is the horne of salvation Secondly The impossibility of the perishing of any of the Elect. Their eternal salvation is a thing of absolute certainty They can never perish They may seem to be lost sometimes in their own apprehension I said saith Jonah I am cast out of thy sight Jonah 2. 4. He was in his own eyes as if he had been a cast-aâ—ay 〈…〉 impossible it should be so as in other 〈…〉 so in this because Christ is the horne of their salvation He that hath wrought their salvation is able to preserve salvation for them and them for salvation If Christ be able to save you ye shall be saved When you look upon that in your selves that may seem to hinder your salvation look upon that that is in Christ to maintain your salvation You shall be as certainly saved as Christ himself is saved Father I will that they whom thou hast given me may be with me where I am that they may behold my glory c. John 17. 24. Your salvation is now fully accomplished he that was able to accomplish your salvation is able much more to apply it now it is accomplished Consider these seven Notions to make this out 1 Christ will not lose the merit of his blood nor be deprived of the end of his death and he must do both these if one of his Elect should miss of salvation 2 Christ did not conquer for the Devil but from the Devil Christ will not be at the charge and cost of redemption and when he hath done suffer the devil to go away with the spoile 3 Christ will not impoverish himself to enrich the Devil and impoverished he should be if one of the Elect should perish for every Saint helps to make up his mystical fulnesse So the Apostle tells us Eph. 1. ult 4 Iesus Christ will not rob his Father to enrich the Devil Now if
vapours of sinne which pollute the soule are purged and driven away by the blasts of these windes Dan. 11. 35. Many shall fall â—o try them and to purge them and to make them white No soule is ordinarily so full of infectious savour as those that want these windes Moab hath been at ease from his youth c Esay 48. 11. And no Christians have such sweet soules as those that are frequently visited with these windes of trouble Corruption will hardly fasten where these windes do ordinarily blow Saints have foggy souls in Gospel-times 2. The winde hath a searching vertue It 's a penetrating creature If there be the least chink or cranie the winde will finde it out As the light findes out the least hole so doth the winde These spiritual windes are of a searching and discovering nature Temptations desertions outward troubles will search the very inward parts of the soul Christians have found out those defects in themselves which they could never espy till God sent these windes to blow upon them Many holes and cranies they have seen in their own spirits which they could never discerne till these windy days arose upon them He openeth their years to discipline and shews them wherein they have exceeded Job 36. 9. Transgressions excesses and spiritual defects too are found out by these winds and tempests Our Saviour layes down this useful effect of these tempestuous dayes Mat. 7. 25 27. the winds blew c. and it fell not c. Great windes do discover whether your houses be made of firme timber or of shaking rotten wood These spiritual windes are great discoverers especially if they be in extremity A sword shall pierce through thine own soul also that the thoughts of many hearts may be discovered The words of Simeon to the Virgin-Mary Luke 2. 35. the stony ground is not discovered till these windes arise but then 't is fully discovered Mat. 13. 20 21. No Christian knows himselfe so thoroughly as he that hath travelled thorough these gusts of trouble Peter did not know his own weaknesse till these high windes had searched him then he saw the unworthy fear and Apostasie of his own heart Mat. 26. 70 72 74. Peter did not know his own distrustfulnesse till the winde began to be boistrous then he saw he could sink as well as another man Mat. 14. 30. Saints need self-discovery under Christs Kingdome 3. The winde hath a cooling vertue When the aire is heated by the scortching beames of the Sunne the winde passeth thorough it and brings it into a coole temper againe These spiritual windes coole the soul Christians are sometimes scalding-hot in the pursuit of the world or perhaps of some sinne God stirs up these windes and cooles that heat Some sharp winde of distresse of conscience some gust of temptation some piercing blast of trouble abares those feverish heats removes that eagernesse which was before in the soul after things that cannot profit That winde of God that blew in Pauls face coold that zeal for persecution which was in his heart Acts 9. 1 3 4. 4. The wind makes men keep their garments closer about them You have heard of the fable of the Sunne and the Winde striving for the Travellers cloak the issue was the Sunne got it the more violently the Winde blew the faster he held it These spiritual Windes make the soul look better to his spiritual garments he holds all his graces faster then then at another time He keeps his faith his hope his patience his integrity tackt close about him Job never was so careful of keeping his garments as when he met with these windes Vid. Chap. 27. 1 2 3 4 5 6. As God liveth saith he who hath taken away my judgement c. All that while my breath is in me c. my righteousnesse I hold fast and will not let it go till I die I will not remove my integrity from me Souldiers never keep their armour so carefully as when they come to an encounter Christians are never so careful of their spiritual harnesse as when the windes of tribulation and temptation beat upon them And we have need to keep our garments even under the Gospel 5. The winde hath an awakening power When it lifts up its voice with violence the noise is so dreadful that sleep is taken away from those that heare it The Mariner cannot sleep when the windes are up The Ship-master wondred that Jonah could sleep when the Windes were so high and the Sea so raging Jonah 1. 6. These spiritual Windes awaken the soule out of sloath and carnal security When there is an earthquake of inward trouble in the conscience when there is a tempest of outward trouble upon the body the soul is made more watchful then ever it was if these stormes be sanctified it will be so Psal 78. 4. Thou holdest mine eyes waking saith Asaph That storme of temptation which then lay upon him kept the eyes of his soul waking as well as the eyes of his body That earthquake which was at midnight when Paul and Silas sang praises to God awakened the sleepy Jaylor Act. 16. 26 27. the natural conscience is startled by such providences much more is the regenerate conscience These Windes are Gods Physick which he useth to remove spiritual security and God will make it effectual to accomplish his end Jonah slept a while but God did awake him both in his sleepy body and more sleepy soule before these windes ceased blowing Mat. 26 40 41 43. Saints under the Gospel have need of awakening The Uses of this Use 1. Expect these windy dayes Do not think that now the Gospel is come now Christs Kingdome is set up stormes are at an end God doth every day confute this folly The end of one tempest hath been the beginning of another Hitherto it hath been so and we can see nothing to make us think that it shall yet be otherwise If you beleeve not this truth you will have little benefit by the next doctrine The windes will be very high in the Church of God This is evident in Scripture however it be this is our comfort These Windes if we be godly will blow us faster to heaven and the higher the Windes are the neerer is the calme Expect outward storms Expect inward tempests Do not beleeve your selves to be past either of these Our former storms may perhaps prove calm weather if they be compared with our future tempests Preparing for them will be no prejudice if they never come When you are out of one temptation look for another before Antichrists utter down-fall Use 2. Get good provision against these windy dayes come Take to your selves the whole Armour of God that ye may stand when the Winds are at the highest Whether they be tempests without or stormes within outward blasts or inward earthquakes 'T is the Apostles counsel Eph. 6. 13 14. God that foretels evil dayes hath provided Armour of proofe against those dayes Take this
that long sickness how unlike himself was he he had no actual repentance till Nathan came to him with a message from God and quickned him Sinne quencheth the Spirit in Godly men as the water quencheth the fire Sinne takes off the edge of the soul deads the appetite and affection to the things of God It locks up the heart that it cannot act as it was wont to do 2 Sicknesse begets torment and anguish in the body When sicknesse is in extremity in the body how doth a man cry out of paine head and heart and every part is under torment What restlesse tossings are men under when diseases are violent heare how Job complaines Chap. 30. 16 17 18 Sinne is a Creator of torment and painfulnesse in the soule Felix his sinne made him tremble Acts 24. 25. Cains sinne put his spirit into such anguish that he cries out My punishment is greater then I can beare Gen. 4. 13 14. Judas his sinne did bring such despairing torment upon his soule that he takes away his life to end his misery Matth. 27. init And even Gods own people when they fall into this spiritual disease they are pained at the very heart till by pardon and remission they have obtained a healing from God How full of paine was Davids spirit by reason of his sinne He was as a man upon the rack for a long time if he did ever recover his former serenity Vid. Psalme 6. per totum Psalme 38. per tot Many of the deare children of God do by sinne fill their hearts with such anguish that they are never without much smart to the day of their death 3 Sicknesse doth bring uncomelinesse The most beautiful body in the world if pining sicknesses continue long upon it becomes like a garment that is moth-eaten the eyes sink the colour is lost the skin is shriveld the bones stick out c. Job observes this Chap. 16. 8. Thou hast filled me with wrinkles which is a witnesse against me and my leaâ—nesse rising up in me beareth witnesse to my face Sicknesse makes streight bodies how down beautiful faces look ghastly well-coloured cheeks look pale and oftentimes the more beautiful sicknesse findes us the more uncomely doth it leave us Sicknesse turnes youth into old age vid. Lam. 3. 4. My flesh and my skin hath he made old Sickness dries up the spirits Prov. 17. 22. A merry heart doth good like a medicine a broken spirit dries up the bones Sin takes away the comelinesse of the soule The first sinful sicknesse that ever entered into the world hath turned the soules and bodies of all mankinde into deformity and uglinesse Could we see the picture of Adams soule in the state of innocency and compare it with the soules that are diseased with sinne we would wonder at the sad change Sinne is a very deformed thing it turned Angels of light into ugly devils Those who were never healed by regeneration and remission of the disease of sin what deformed souls have they they have not one spot of beauty upon them Psal 14. 3. They are altogether become stinking A dead carrion a putrefied carcasse is as beautiful and as sweet an objâ—ct as a sinfully-diseased soul Yea even Gods own children by falling into sinne though but in one or two particular acts do lose much of their beauty They do not look with that grace they did before Every act of sin casts a dark thick shadow upon the soul As deep wounds leave skars upon the body so sinful acts leave some skarres of infamy upon the soul A Saint doth not look like the same man he was before he fell into sin 4 Sicknesse brings death Dorcas was sick and died Act. 9. 37. Long sicknesses if they be not removed will bring the strongest body to the dust of death Sicknesse is indeed Anteambulo mortis the forerunner of death The sick-bed is the direct way to the dark bed the grave Sinne doth bring death to the soule One disease of sinne if it be not healed by Christs bloud will certainly bring the soule to eternal death Rom. 6. 23. it hath brought many to hell and it will certainly bring all others to the same condition that live and die in it unhealed He that dies in his sinne shall die for ever II. For the nature of this sicknesse 'T is a more dreadfull sicknesse then any other sicknesse I shall set it out in a few particulars 1. It seizeth upon the most noble part of man All other sicknesses do infest the body onely but sinne is a disease in the soul Those sicknesses are most painful and most mortal which seize upon the vitals and inward parts A disease that feeds upon the spirits doth soone drink up the natural moisture and is not so easily cured Sinne is a disease that doth immediately reach the spirits 'T is the sicknesse of the heart O Jerusalem wash thy heart from wickednesse that thou mayest be saved Jer. 4. 14. The Apostle it 's true speaks of the filthinesse of the flesh and of the spirit 2 Cor. 7. 1. Some sins are onely acted by the brutish fleshly and sensitive part others rest in the spirit as pride vain-glory envy c. yet notwithstanding even those filthinesses of the flesh have their chief seat and residence in the heart according to that of our Saviour Matth. 15. 19. Out of the heart proceed evil thoughts c. All sinne is spiritual wickednesse in regard of the fountaine and root of it As grace is seated in the heart so also is sin Ier. 4. 18. This is thy wickednesse because it is bitter because it reacheth unto thine heart 2. Sinne is a sicknesse which God never made All bodily diseases are the handy work of God He created Plagues Feavers Consumptions c. Amos 3. 6. But sinne is a sicknesse of which God never was the Author 'T is true God sometimes punisheth sinne by sinne not by creating sinne but by suffering a sinful creature to fill up his sinne by withdrawing denying his grace which onely can preserve from sin 3. Sinne is a sicknesse which separates between God and men No other disease can divide between God and the soule Hezekiahs plague Asa's gout Iobs sores none of all these did make any division between God and them Some sicknesses do separate between the husband and the wife the father and the childe at least in regard of actual communion though not in regard of affection but no bodily sicknesse divides between God and men But sinne doth separate between God and the soule Esay 59. 2. It makes God stand at a distance from his own children to hide his face from them and to deale with them as with enemies 4. Sinne is the cause of all other sicknesses All bodily diseases come from this disease Hast thou not procured this thy unto self Thine own doings shall correct thee c. Jer. 2. 19. A distempered soul is the true cause of a distempered body Sinne was the first
others and yet a child of perdition Was not Simon Magus baptized Act. 8. 13. Did not Ananias and Sapphira walk with the Church of God a long time Act. 5. 1. and yet they lived and died wickedly v. 5 6 10. Had not the five foolish Virgins lamps as well as the wise Matth. 25. 1 2 3. and yet they were excluded out of heaven vers 11 12. so the three sorts of ground Matth. 13. 4 5 6 7. 2. God takes men off in Scripture from resting upon this And that both in the Old Testament and in the New In the Old Testament Jer. 7. 4. In the New Testament Matth. 3. 9. Now for a man to make that an Argument of a good condition which God saith is no Argument is to no purpose 3. Our Saviour tells that many will plead this at the day of judgement in vaine Luke 13. 26. 27. 4 A man cannot be a hypocrite till he do all these things A hypocrite may pray and fast and heare as often and as well externally as a sincere Christian Esay 58. 3. and more plainly Esay 48. 1 2. lege Therefore the bare performance of these duties doth not argue a man to be in a good condition 4. And lastly yet may a person from the performance of these duties evidence himself to be in a good condition God-ward when he doth performe them according to those Rules which the Word of God layes down I shall reduce them to three Heads 1. When holy dispositions are brought with us to duties Several dispositions the Word of God requires in every duty 1 Holy feare and reverence of God Of this David speaks Psal 5. 7. In thy feare will I worship towards thy holy Temple 'T is meet the heart should be possessed with an holy reverential awe of God when it comes before him in any duty Heb. 12. 28. The distance that is between God and man the consideration of that pollution that is upon the soules of the best should breed this reverence We cannot sanctifie God if this feare be not in our hearts Esay 8. 12. Now that man that can finde such a dispisition in his heart when he comes to heare or to pray may conclude that there is a principle of grace in his heart Though bare hearing and bare praying will not argue our estate to be good yet trembling at the hearing of the Word and a filial awe of God upon the heart in prayer will evince a spiritual principle 2 Humility of spirit God expect◠〈…〉 that come to worship him should come 〈◊〉 humbly with low mean vile apprehensions of themselves So came the Publican Luke 18. 1â— There are many things that testifie his low conceit of himself He stood afar off He would not so much as lift up his eyes to heaven He smote his breast c. Thus it was with Abraham Gen. 18. 27. and thus it was with Ezra Chap. 9. 6. Now though bare prayer will be no Argument of a good condition yet praying in godly humility will if it be from the heart if it be from a deep spiritual sense of our own vilenesse If our souls lie in the dust before the Lord when we come to worship him such worship will argue grace 3 Faith in the Promise 'T is the minde of God that we should bring faith with us to God in every duty He that cometh unto God must beleeve Heb. 11. 6. Now when in hearing we can close with God by applying what we hear when in prayer we are able in some measure to cast our selves upon God to rely and depend on him for audience for acceptance When we can pray as David saith to God and look up for an answer Psal 5. 3. such dispositions in duties are Arguments of a work of grace upon the heart 4 Hungrings after God God looks that we should have strong desires after the duties of Gods worship David fainted and longed for the courts of God Psal 63. init Psal 84. 2. Psal 42. 1. When we do not onely pray but hunger after prayer When we are glad of an opportunity of hearing as David was Ps 122. 2. especially if these hungrings be to private duties as well as to publick such prayers are evidences of grace 2. When a man hath right ends in duties God looks much at the ends which men propose to themselves in all their actions And so do holy men I shall fiâ—st negatively remove those carnal ends which Hypocrites and carnal Professours propound in the duties of Religion First The pleasing of men Most propound no higher no other end of their holy services but this The Apostle dis-owns this end Gal. 1. 10. Secondly Custome When a man prayes and heares because it hath been his wont â—o to do Many men have no other end but meerly a religious wont They and their forefathers have been used to do so therefore they continue it Thirdly To avoid penalty of the Lawes This many men make their end in Religious duties Fourthly To get honour preferment repute with men When men shall pray heare meerly because they would be accounted Religious And thus the Shechemites were circumcised Gen. 34. 23. Fifthly To stop the voice of conscience Many men sometimes pray hear read the Scriptures that they may stop the mouth of conscience accusing them for some sinne committed This is nothing else but spiritual bribery Sixthly When duties are made a mask to cover some foule sinne either done or intended to be done As Jezabels fasting 1 Kings 21 9. The Pharisees long prayers Matth. 23. 14. He that makes these or any such thing◠〈…〉 end of his duties cannot conclude a principle of grace from the performance of them although they be never so frequently done But the right ends are such as these 1 Obedience to the Divine command When a person shall upon serious examination finde that his end in praying hearing c. is that he may shew his subjection to the Divine Precept He prayes not onely because he wants some mercy but because he would honour God by performing his Commands When a person can say with David Psal 119 4 5. Thou hast commanded c. He may from the performance of such services comfortably conclude that there is a principle of grace in his heart When we can appeale to God that we wait upon his Ordinances because we would do that duty we owe to God in such case we may argue from duties to grace 2 A desire to get and keep communion with God This is one end for which holy duties are appointed that by them God and the soule may come together And this hath been the end which holy men have propounded to themselves in holy duties Psal 27. 4. Thy face Lord will I seek Thus it was with David Psal 42. 2. When shall I come to appeare before God And Psal 63. 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Now when a person can in the uprightnesse
of his soul say that his end in coming to duties publick and private is because he would see him whom his soule loveth and therefore he is not satisfied with a duty if he meet not with God in it he may then comfortably conclude from the performing of duties a principle of grace in his heart 3. A desire to get corruption weakned and grace strengthened This is one end why God hath instituted his Ordinances that sinne may be outed thereby and grace confirmed 2 Cor. 10. 4. and 1 Pet. 2. 2. Now when a person can in the integrity of his soule say that he prays heares c. that he may get love increased faith confirmed grace exercised that he may get his heart warmed his conscience purified then he may comfortably conclude from such duties that his heart is upright with God 3. When the deportment is fair after duties I shall here name two things First When we blesse God for duties 'T is a great mercy to enjoy the Ordinances of God Psal 147. 19 20. Now when you return from prayer hearing c. if you can from your souls blesse the Lord that you have had such an opportunity from a sincere heart then you may conclude that your hearts have a principle in them above nature when you look upon them as priviledges Secondly When the doing of duties make you fruitful When you heare and give up your selves to be ruled by the Word you heare Rom. 6. 17. When you desire as well to be doers of the Word as hearers of it Jam. 1. 22 23 24. When you pray and desire to live the prayers you make to God When your soules are troubled that you cannot finde that fruitful efficacy of your duties upon your hearts and in your lives which you would fain find You can heartily chide your selves that you are no better for your duties When you go to prayer or to hearing or to the Table of the Lord your earneâ—◠〈…〉 is that he would make you 〈…〉 When you go into your â—lâ—eset to 〈◊〉 the Word you send up some ejaculation to heaven that the Word may be effectual upon your soulâ— c. then you may comfortably conclude that there is a supernatural work upon your hearts But if these things be not in you in some degree and measure the bare performance of duties though they he done never so frequently never so exactly as to the outwards of them will be no ground to you for the reasons above mentioned that you are in a good condition This is the second false Rule 3. The third false Rule Outward Prosperity Multitudes of men judge of their spiritual condition by the Rule of outward Prosperity They think their soules are in health because their bodies are in health they think they are inwardly prosperous because they are outwardly happy They have great revenues a full trading they have a multitude of children their flocks and their heards are increased they are advanced to great honours therefore they blesse themselves and say God loves them and they are highly in his favour They think they are the heires of heaven because they are the possessors of the earth Thus it was with the ten tribes when the Prophets threatned the judgements of God against them for their sinnes they ran to this Sanctuary to secure themselves they concluded Gods special favour from outward prosperity Vid. Hos 12. 8. 'T is the general and common refuge of worldly men They think their hearts are full of grace because their purses are full of gold because the world dandles them upon her lap they think God dandles them upon his knee For the removal of this I shall propound four things First 'T is a mercy in it self to enjoy a competency of these outward things To have health wealth prosperitie plentie is a mercy to be received with much thankfulnesse from God To be poore sicklie weak is in it selfe an evil and to be rich strong healthful is in its own nature a blessing which I shall prove by these two Arguments 1. The Scripture puts outward prosperity amongst blessings Deut. 28. 3 4 5 to 15. So Lev. 26. 3 4 c. Now what the Scripture calls blessing is in its own nature a blessing The judgment of God is according to truth 2. Those which are rich c. have more opportunities of doing good then such as are poore They may by their outward estates promote Religion help to advance the worship of God in the world be instruments of planting the Gospel in forreigne parts A good purse and a gracious heart meeting together may be very instrumental sundry wayes for the glory of God and the good of men They may be the meanes of bringing in many to God both by their example which is very prevalent in the world and by giving unto men rewards for godlinesse sake One rich man in a Parish may be a great help to make a Parish Religious if not in heart yet in profession which is a great mercy Rich men have a capacity of doing that good which men of meaner condition want They may relieve prisoners cloath the naked feed the hungry ransome captives which other men cannot do Now it 's a mercy to be put into a capacity of doing good 〈…〉 a good man when he is not capable 〈…〉 the good he would though it be but a temporal good 'T is a greater trouble to a good man not to be able to give then it is to the poore to be turned away without giving Though in such case the liberality of the heart is accepted instead of the liberality of the hand He that would give when he hath not to give is set down in Gods Kalendar for a bountiful man though he give nothing at all This is the first conclusion Secondly Riches and grace do sometimes go together Outward Prosperity and inward do sometimes meet in the same person 'T is not impossible that rich men should be good men We have some instances of this in Scripture Abraham was very holy Called the righteous man Esay 41. 2. the Father of the faithful The friend of God c. and yet Abraham was very rich Gen. 24. 35. Job was exceeding pious a man whom God boasts of to Satan Job 1. 8. and yet he was very rich He had plenty of children those are first put in the inventory and he was rich in all other wealth ver 3. he had seven thousand sheep three thousand camels five hundred yoke of oxen five hundred she asses and a very great houshold and Chap. ult when his estate is surveyed againe you will finde it doubled ver 12. many other instances we have in Scripture of the Association of grace and greatnesse This God doth for these six Reasons 1. To confute the judgement of the world Plain dealing is a jewel saith the world but he that useth it will die a beggar God gives these things to his people to crosse that wicked Proverb 2. To
work is wrought By this Word is the soule first cut off from the wilde stock of corrupt nature and planted into the true Olive-tree or Vine Jesus Christ Hence the work of planting is in Scripture attributed to the Ministers of the Gospel 1 Cor. 3. 6 7. I have planted saith the Apostle Apollo watered God indeed is the great Planter So v. 1. of this Chapter I am the true Vine and my Father iâ— the 〈◊〉 He is the Master-Planter the Ministers are subordinate-planters We are labourers together with God 1 Cor. 3. 9. They are so called because by the Word preached this great work is done This the Prophet clearly affirmes Esay 61. 1 2 3. The Spirit of the Lord God is upon me because the Lord hath anointed me to preach Christ that they might be called trees of righteousnesse the planting of the Lord. These mystical trees are Gods planting but the instrument wherby they are made such trees is the Word preached Hence the Word is called the incorruptible seed of regeneration 1 Pet. 1. 23. As all the Trees and Plants in the first Creation were set and sprung up by the Word of God Gen. 1. 11 12. So are all these mystical Branches ingraffed by the Ministerial Word 2. The Spirit of God The Holy Ghost is the immediate Instrument whereby the soule is ingraffed It is the Spirit which gives efficacy to the Word both to cut off the soule from the stock of nature and to implant it into the Stock of grace The Word would never be able to tear off any person from his first root if it were not edged and strengâ—hred by the Spirit of God The Scripture calleâ—h the Holy Ghost the finger of God Luke 11. 20. compared with Mat. 1â— 28. He is so câ—â—â—ed as for other reasons so for this because he is the immediate instrument whereby God works in the hearts of his creatures Particularly for this work of ingraffing the soule into Christ the Holy Ghost is affirmed to be the immediate instrument 1 Cor. 12. 13. By one Spirit are we all baptized into one body c. and have been all made to drink into one spirit And againe Eph. 2. 21 22. where the Apostle speaking of this great mystery under another resemblance saith that in Christ we are builded an habitation of God thorough the Spirit The same Spirit which builds us upon Christ into one Temple doth ingraffe us into Christ as one Vine 3. Faith This is the immediate instrumental cause on mans part Faith is an uniting grace it knits the soule to Christ and Christ to the soul Faith is an incorporating grace it doth as it were embody the soule into Christ making it one with Christ and Christ with it This is that which the Apostle saith 1 Pet. 2. 4 5. To whom coming as to a living stone c. Ye also are built up as lively stones c. Two things are observable in that Text. First that the Saints are built together upon Christ the foundation-stone an holy house to God Secondly how Christ and they are cemented together into one building this is by beleeving set out by the expression of coming which is used ordinarily for beleeving as Mat. 11. 28. The Spirit of God first works saith in the heart of a person through the Word and then the soul is by the Spirit through faith ingraffed into Christ and made a lively Branch For the second particular What advantage the soul hath by being a Branch of Christ I shall here follow the Metaphor The same advantage the Branch hath by being ingraffed into the Stock hath a Beleever in a spiritual sense by being ingraffed into Christ I name these five 1. Spiritual supportation The Branch hath this benefit from the Stock into which it is ingraffed that it is born up and supported by it The Branch doth not bear the Vine nor doth it beare it self but is born of the Vine A beleever hath supportation from Jesus Christ We stand on Christs legs not on our own I can do all things saith the Apostle through Christ that strengthneth me Phil. 4. 13. The strength of the Branch is in the Vine so is the strength of a Beleever in Christ Who is this that cometh out of the Wildernesse leaning on her beloved Cant. 8. 5. I laid me down and slept saith David I awaked for the Lord susteined me Many blasts passe over a beleever many violent concussions and shakings is he exposed unto partly by reason of sinne partly by temptations from the Devil from men in all these shakings he hath sustentation from Christ into whom he is implanted My grace saith Christ to Paul shall be sufficient for thee for my strength is made perfect in weaknesse in 2 Cor. 12. 9. A beleever may with confidence go to Christ and pray for support in all his weaknesses A beleever may go to Christ and chalenge support Christ would never have made thee a Branch if he had not intended to support and strengthen thee Esay 41. 10. there are repeated promises of sustentation I will strengthen thee I will help thee I will uphold thee In doing in suffering in dying is a beleever supported by Christ A beleever never wants support but when either through pride he will not have it or through slothfulnesse he will not 〈…〉 Jesus Christ 2. Spiritual nourishment The Branâ—â— doth not give nourishment to the Stock nor doth it nourish it selfe but it receives nourishment from the Stock A beleever hath nourishment from Jesus Christ The Root feeds the Branch it conveys its sap to each Branch whether it be great or little whether it be nearer the Root or at a farther distance from it Christ conveys proper nourishment to every beleever The Apostle speaks of this Col. 2. 19. The whole body from Christ by joynts and bands hath nourishment ministred the Ordinances are the joynts and bands by which nourishment is carried but Christ is the great treasury from whence it is carried He nourishes Faith he feeds Hope he nourisheth love c. Of his fulnesse have we all received and grace for grace John 1. 16. Every grace a beleever hath would die and wither if it did not receive daily nourishment from Jesus Christ 3. Spiritual increase The branch receives its Augmentation from the Vine The graffe when it's first implanted is very small a childe may break it with one of his fingers but by abiding in the Stock it grows till it come to perfection All a Beleevers increase is from Jesus Christ 'T is by and through him that we grow from infancy to a perfect man Two Texts of Scripture do fully set out this benefit of our implantation The one is Col. 2. 19. In him the whole body having nourishment ministred increaseth with the increase of God The other is Eph. 4. 16. Where the Apostle tells us that by and from Christ the whole body being fitly joyned together and compacted by that which every part supplieth maketh increase
At another time the raine falls plentifully when no shower is expected Jesus Christ comes down upon the soules of his people many times when they look for no influences from him the Church observes this Cant. 6. 11 12. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomegranates budded Or ever I was aware my soul made me like the chariots of Aminadab Here a shower fell upon her head when she did not look for it The soul sometimes comes to an Ordinance ful of misgiving thoughts expecting no good and before it depart it 's wet from top to toe with the distillations of Christs Spirit The Church found it so when she had the least reason that could be to expect it Cant. 5. 5. She might have expected to have found flames of brimstone in regard of her dealings with Christ and behold she findes the droppings of sweet-smelling myrrh Sometimes in the night-watches Christ raines upon the soule when it never expects any such thing David made his bed to swim Psalme 6. 6. he could not have watered his couch with his teares if Christ had not first watered his heart with his grace Sometimes the soule comes to the Throne of grace parched with hardnesse perhaps as dry as the rock in the Wildernesse and Christ suddenly sends down a shower that it goes savourâ—y weeping from his presence Did not our hearts burne within us while he talked with us by the way Luke 24. 32. Jesus Christ did desâ—end suddenly upon them while they were in conference with him Sometimes a servant of God takes the book of God into his hand when his soul is dry and withered and before he hath read half a Chapter he findes the clouds melting and his soul bedewed with a shower of grace never did a shower comedown so suddenly as the grace of Christ hath sometimes comedown upon the soul Fifthly The raine comes down not for its own benefit but for the benefit of the earth What advantage hath the cloud by all the moisture that drops down from it It empties it selfe that it may enrich the ground Jesus Christ doth by his Word and Spirit and Scepter descend for the benefit of men His Doctrine the influences of his Grace are for the enriching of his Elect. Christ came down at first in his incarnation for our sakes 2 Cor. 8. 9. and all his other descensions are for our good For the filling of our empty soules for the quickning of our dead souls for the comforting of our straitned and distressed souls it is that Christ comes still down into the world His preaching his knocking his striving is onely and meerly for our benefit What profit is it to God that thou are righteous Job 22. 3. Christ hath no more advantage by all the drops he sends down upon thy soule then the clouds have for all the showers they let fall upon the earth Sixthly The rain comes down variously sometimes after a more stormy manner sometimes after a milder manner Christ comes down somtimes by promises comforts enlargments in a way of mildness sometimes he descends in a way of severity by rebukes threatnings The Church hath as much need of stormy showers as milder showers of cold raine as of warmer drops Christs more angry drops are as useful for his people as his more pleasant drops His chiding and frowning distillations make his comforting droppings more sweet His milder showers comfort us but his stormy showers try us more If Christ should not rebuke us as well as comfort us he would indeed lose us The great raine of his anger keeps us from stragling when â—he small raine of his love occasions us to wander Seventhly The raine comes down plentifully Not a drop or two but whole showers Though it come not down all at once yet as much comes down as is useful for the earth Jesus Christ comes down plentifully he doth not scant the soul he doth not give one comfort but many comforts Eat O friends drink abundantly Cant. 5. 1. He hath enough in him to give The soul wants more then a little He is not niggardly but bountiful therefore he gives plentifully and then as the raine falls down in many places at once so doth Christ All the earth for many miles together is sometimes rained upon at oâ—e and the same time the rain waters many fields at once Jesus Christ comes down abundantly he can if he please water many soules yea many Congregations at once So many Churches so many Fleeces so many Congregations so many Pastures Christ can rain upon this Congregation and he can water other Congregations at the same time Jesus Christ if â—e pleaseâ—â— an send down such a shower as shall water every Congregation yea every soul in the world aâ— one and the same time As the drops of a shower cannot be numbred no more can the drops which fall from Jesus Christ upon his Church If we receive not plentifully from Christ 't is because we ask not plentifully For the third particular Quae disproportio And here I shall shew the excellency of Christ above all material raine in six particulars 1. Christ comes down from the highest heavens The raine descends from the visible heavens Philosophers divide the aire into three Regions the highest the middle and the lowest Region Now they all hold that the raine descends onely from the middle Region there it is generated and from thence it descends upon the earth But now Jesus Christ comes down from the invisible Heavens There he sits at the right hand of God Acts 5. 31. and from thence doth every drop which distills upon the hearts of men descend This is that which Peter tells the Jewes Act 2. 33. Being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which now ye see and hear All the good of his Word of his Scepter of his Spirit comes down from the Heaven of heavens There the royal throne is and from thence doth the raine fall You must look above the highest Region of the aire yea above the highest star in the firmament if you expect any drop from Jesus Christ 2. The raine that descends upon the earth doth first ascend from the earth A cloud which is the womb of the raine is a cold and moist vapour exhaled by the heat of the Sunne out of the earth or waters into the middle Region of the aire where it is by the cold condensed and there hangeth till by the heat it be dissolved into a shower So that the showers which do drop upon the earth are first drawn out of the earth Psal 135. 7. But now all the drops which distil from Christ are generated in heaven Jesus Christ is not beholden to the earth to furnish him What ever he distils either in his Word or by his Spirit is originally in and from himself
soules nourishment The milk of the mothers breast was not more nourishing to the new-borne Ver. 2. infant then the Doctrine of the Gospel is to the souls of regenerated Christians 2. God had sanctified these to be the meanes of their spiritual growth As the childe grows by sucking the milk of the breast so do Christians grow by drinking in the Doctrine of Ibid. the Gospel 3. The Doctrine of the Gospel containes in it the sweetnesse of the love of God and of Jesus Christ towards them that beleeve he that hath tasted of this sweetnesse cannot but thirst after Ver. 3. it 4. By receiving into their hearts this doctrine they should have the closer communion with Jesus Christ To whom coming as to a living stone ye as lively stones are built up c. This he confirmes by an argument taken out of the Old Testament which is here cited and improved to illustrate the thing in hand This is in the Text wherefore it is contained in the Scripture Behold I lay in Sion c. Two things are considerable in the Text. 1. The denomination or litle given to Christ A chief corner stone 2. The Explication of this Title by the properties of it These are two 1. He is an Elect or chosen stone 2. He is a precious stone I shall first begin with the denomination A chief corner stone The sum is this The Church of God is here compared to a spiritual edifice or building Every true beleever is compared to a mystical stone in this building And Christ is here resembled to the Corner stone The Note from that first particular will be this viz. Doct. That the Lord Jesus Christ is the chief Corner stone of the spiritual structure of Gods Church Both Prophets and Apostles and Christ himself give ample Testimony to this truth 1. The Prophets which were before Christ do bear witnesse to this See Esay â—8 16. From this Testimony my Text is borrowed Behold I lay in Sion fâ—r a â—â—undation a stone a tryed stone a preciouâ— corner stone a sâ—â—â—e foundation And the Prophet David long before him Psalme 118. 22. speaking of Christ hath these words The Stone which the builders refused i◠〈…〉 bâ— Headstone of the Corner 2. The Apostles which succeeded Christ they concur with the Prophets See that famous Testimony which is given before the greatest of Christs adversaries by Peter and John two of his Apostles Though Peter was the onely spokeâ—man yet doth John also agree with him Acts 4. 10 11. Be it known to you all and to all the people of Israel that by the Name of Jesus of Nazareth doth this man stand here before you whole This is the Stone which was set at nought by you builders which is become the Head of the Corner Hear also the Testimony of Paul which is both full and clear to this purpose Eph. 2. 20. Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner stone 3. We may adde to these the Testimony of Christ himself hear it from his own mouth as it is recorded by three of the Evangelists Mat. 21. 42. Mark 12. 10. Luke 20. 17. Jesus said unto them did you never read in the Scriptures the Stone which the builders refused is become the Head of the Corner In the mouth of all these witnesses is this truth fully established Two things I shaâ—l here open 1. In what respects Christ is compared to the Corner stone 2. How he excels all other corner stones 1. For the first Christ is called the Corner stone in foure respects 1. In regard of sustentation The corner stone doth uphold the whole building if the corner of the house fall the whole structure comes to the ground The Holy Ghost speaking of the slaughter of Jobs children saith There came a winde from the Wildernesse and smote the foure corners of the house and it fell upon the young men and they are dead Job 1. 19. Some stones may drop out of the middle of the building and yet the building may stand but if the corners or foundation shrink the whole fabrick is dissolved Jesus Christ is the susteiner and upholder of his Church Therefore he is called the foundation stone as well as the corner stone Esay 28. 16. He is the great pillar that beares up his Elect. The Churches peace the Churches grace the Churches comfort the Churches salvation are all upheld and maintained by him Solomâ—n reared up two pillars of brass in the Porch of the Temple the one he called Jachin that is he shall establish the other Boaz that is strength 1 Kin. 7. 21. These two Pillars amongst other things did typifie the invincible stability and strength of the Church whereof the Temple was a sign and figure The Lord Jesus Christ is to his Church both Jachin and Boaz he is both the establishment and the strength of his Elect he is that golden pillar that beares up all The Poets have a fictitious conceit of Atlas a great Astronomer that he beares up the heaven upon his shoulders That 's but a fable the great body of the heaven is a burden insupportable to any creature Jesus Christ is really the great Atlas that bears the whole burden of the Church with all its concernments upon his shoulders Eliakim was in this a type of Christ the Prophet saith of him Esay 22. 21 22 13 24. that he shall be fastned as a naile in a sure place and he shall be for a glorious throne to his Fathers house And they shall hang upon him all the glory of his Fathers house the off-spring and the issue all vessels of small quantity from vessels of cups to all vessels of flagons This Eliakim was a figure of Christ for Rev. 3. 7. that which is here promised to him is attributed to Christ These things saith he that hath the key of David he that openeth and no man shutteth and he that shutteth and no man openeth He is that golden naile upon whom all the concernments of the Church both small and great do depend From vessels of cups to vessels of flagons all hang upon him The Prophet Esay foretelling his birth doth attribute this to him Chap. 9. 6. When he saith that the Government shall be upon his shoulder God hath devolved the whole care and weight of his Church upon him and upon him must we roll it 2. In regard of Vnion The corner stone is that Medium by which the walls of the house are united into one building Pull out the corner stones and the two sides of the house are separated one from the other Jesus Christ is he and he alone that doth unite the several stones of the spiritual building one to another This may be considered two ways 1. In reference to the uniting of the Jews and Gentiles Before Christ the Jew and Gentile were divided and separated one from another This separation did commence and begin after the return
faint when the Sun beat upon the head of Jonah he fainted Ch. 4. 8. 3. The fruits of the earth are many times scorched and withered to nothing by the violent heat of the Sunne Mat. 13. 6. If God do withhold the raine and send out the burning heat of the Sunne the fruits of the earth mourn and languish But now Jesus Christ the Sunne of righteousnesse hath no hurtful quality his beames neither make the face black nor the spirits faint He ripens the fruits of grace in the soul but he never withers them his beames are destructive to none but to such as will not suffer him to shine upon them Those fruits that have no root Christ withers but where there is root and â—p the beams of Christ are never prejudicial The Sunne hath a hardning vertue but Christ never hardens any unlesse it be by accident because they will not suffer his beames to enter into their hearts 'T is rather the want of Christs beames then the presence of them that occasions hardning in any heart 4. The natural Sunne is the creature of this Sunne of righteousnesse Jesus Christ as he is God made this Sunne that shines in the Firmament and put into it all the glory which is in it For the Evangelist tells us that all things were made by him and without him was not made any thing that was made Joh. 1. 3. He gave it both the light and heat which it gives to us He hath set and appointed it the course which it runs and which it hath run since its creation and he doth by his providence order its setting and rising for the good of the world He is the light of all that light which the Sunne hath He is the fountain both of the being and preservation of all that influence which the Sunne doth cause to descend upon the world The dependence of the Sunne of righteousnesse is upon himself but the dependence of the natural Sunne is upon him 5. The natural Sunne doth communicate his light and heat equally to all He shines as much upon the house and lands of the wicked as he doth upon the righteous He doth impart and dispense his influences alike to all in the same manner and in the same measure This our Saviour notes as an act of the bounty of God Mat. 5. 45. But now it is not so with Jesus Christ the Sunne of righteousnesse He gives light and heat to one and not to another Though all that live under the shining of the Ordinances do receive so much from Jesus Christ as is sufficient to leave them without excuse yet doth he cause peculiar beames to fall upon the hearts of some which do not fall upon another He shines upon one only to conviction on another to conversion He shines only upon the eares of some He lets down hot gleames into the very hearts of others 2 Cor. 4. 6. We have an instance of this in Paul and those that were in company with him Act. 9. 6 7. They saw the light and heard a voice too a confused voice which they did not understand and therefore chap. 22. 9. Paul saith they heard not the voice of him that spake They heard an inarticulate sound or a confused voice but they knew neither who spake nor what was spoken therefore they heard the voice and yet heard it not but now Paul both heard the voice and understood it and was converted by it which we do not finde recorded of any of the rest Some common beames doth Christ cast forth upon all but his special beames and influences are imparted to none but the Elect Nor is this any derogation to the freeness of the grace of Christ or to the fulnesse of it The fulnesse and freenesse of grace consists more in the greatnesse of that he bestowes then in the multitude of them that enjoy what he gives them Read of hidden Manna of a white stone and a new name which Christ gives to some and not to others Rev. 2. 17. This Sunne of righteness shines sometimes on one in a house and leavs the rest still in darknesse 6. The natural Sunne is an inanimate thing Though it be in some sence called the fountaine of life yet it is in it self without life It hath neither the rational nor the sensitive nor the vegetative life And in this respect the least-living creature is more glorious then the Sunne a living dog is better then an inanimate jewel But now Jesus Christ is a living Sunne This Sunne of righteousnesse hath life as well as light and heat Joh. 1. 4. All that spiritual life which is in the soul is communicated from Christ and preserved by Christ the soul is dead till it be imbreathened by Jesus Christ And hence it is that Christ is so often in Scripture called our life as Col. 3. 3 4. because he gives and maintaines both the natural and spiritual life Yea the brightest beame the soul ever had from Christ here is but a little glimpse in respect of what shall be in heaven There he shall shine 1. Perpendicularly 2. In all his strength 3. Without over-casting 7. The natural Sunne is the servant of men It is called Shemesh in the Hebrew from a root that signifieth to minister because it is the great servant of the world in giving light But now Jesus Christ is not our servant but our Lord whom men and Angels must worship It is grosse Idolatry to worship the natural Sunne Job vindicates himself from it chap. 31. 26. Josiah demolished all Sunne worship in his reformation 2 King 23. 5. It s idolatry to worship the Sunne but its grosse impiety not to worship Christ the very Angels of heaven are commanded to worship him Heb. 1. 6. 8. The natural Sunne is onely useful for the time and state of this life Whether the heavens shall be abolished and annihilated at the day of judgement or only renewed is a great question amongst learned men If they shall be only renewed as they probably will be yet they shall not be useful to men in that way they now are The glorified bodies of the Saints have no need in heaven of the light of the Sunne to shine upon them as now they have Rev. 2â— 5. The Saints in heaven shall be above the shining of Ordinances and above the shining of the natural Sunne Every glorified body shall shine as the Sunne in the Kingdome of their Father They shall be farther above the Sunne then the Sunne is now above them But the Sunne of righteousnesse is useful in heaven the Saints shall have the benefit of Christs shining upon them for ever and ever This Sunne of righteousnesse shall cast his beames upon the soul and body glorified for ever Rev. 7. 17. All the glory of heaven is communicated to the Saints through the Lord Jesus Christ The uses of these are Information Exhortation Consolation 1. For Information It teacheth us these foure lessons 1. Behold from hence the glory of
recover himselfe so as to beleeve without staggering yet there was at present some kinde of vacillation in his heart He that is overhasty with God gives occasion to men to think that he doth not receive the promise without some distrust To suspect God never so little is a great sin 4 It argues much impatiâ—nce of heart He that would have a promise before Gods time doth bewray a secret discontent of heart because the time was not set sooner It implies dissatisfaction with what God hath done as if it might have been done in a better time The soul that would have the promise brought to passe before its time doth in effect say God hath not chosen the best time Now to disparage Gods choice is a great sinne He that saith any thing might have been done after a better manner or in a better time then that wherein God hath done it doth deny God to be God onely wise Thus you see the sinne is great in being too hasty with God I might adde one thing more 5 'T is a denyal of our selves to be beggars We say beggars must not be chusers To be two hasty to have promises made good is as if we should say Gods promises are not acts of grace but due debts This is the first Consideration 2. 'T is a weak thing as well as siâ—ful 'T is Christian wisdome to pray for the fulfilling of promises but ' â—is more then brutish folly to be impatiently eager for the accomplishment of promises The folly of it appears in these foure particulars 1 We shall obtaine it never the sooner for our impatience No man ever did no man ever shall wrest a promise out of Gods hand by impetuous violence I the Lord will hasten it in his time Esay 60. 22. Our willingnesse to wait for a promise shall not keep us without it one hour longer our impatience shall not produce it one moment sooner then the set and appointed time Waiting patiently is the best way to ripen promises impatient wrangling with God is the way to set back the promises God loves the force of faith but he doth exceedingly loath the force of impatience 2 If we could through over much eagernesse hasten a promise before its time it would prove hurtful to us An unripe promise is like unripe fruit it doth not tend to nourishment but to diseases An abortive birth is neither so beautiful nor so strong as that which is brought forth in its full time A promise is then sweet when it 's brought to passe in its due season He hath made every thing beautiful in his time Eccl. 3. 11. 'T is as true of promises as of providences Grace hath its maturity as well as nature Promises grow to perfection by tract of time When the set day is come then and not till then it hath ful shape and proportion That which is observed by our Saviour concerning the fruits of the earth is true concerning the promises Mark 4. 28. The earth bringeth forth fruit first the blade then the ear after that the full coâ—n in the eare God in the producing of promises useth the same method first the blade springs up then the ear shoots out after that the full corn in the eare and so in processe of time it s fully ripe If a man should reap his field in the blade or in the shooting he might possibly have straw but he would have no corn Should God permit the impatient Christian to reap the promises when they are but in the blade or in the eare he would lose all the benefit and vertue of them It 's mercy to the beleever that God gives him in the promised good in the just season of it If they should stay never so little beyond the season if they should be performed never so little before the season the whole benefit of them would be lost We shall when we come to heaven blesse God as much for the timing of his promises as for the making of his promises The foolish childe is â—ager for green fruit the father will not give it him till it be fully ripe because he knows it would then be prejudicial when it 's ripe then he gives it him The foolish Christian longs for a promise when its green his heavenly Father knows it would be to his disadvantage to have it at that time he will have him stay till it be ripened then â—e shall enjoy it A promise before its time is like bread half baked or like meat half rosted it doth nâ—ither feed nor nourish Our wise Father loves his children too well to feed them with raw meaâ— 3 Impatient â—astening of a promise deprives us of much of the comfort of the promise The promises of God lay a foundation of present comfort The great comfort of the promise is in the fulfilling of it but it yields some comfort as soone as ever it is made to the soul Even to day do I declare saith God that I will render double unto thee Zech. 9. 12. It 's a promise of return to the captivâ—d Jews Now assoon as ever the promise was made they had a ground of comfort that God would pâ—t an end to their misery and restore to them double what they had lost by their long bondage Assoone as ever God hath made a promise to a soule that soule is sure 1. That God will never do it hurt 2. That God will in due time perform what he hath promised The husbandman though he do not reap presently upon the sowing of his â—eed yet he hath some ground of comfort assoone as the seed is sowne he hath the comfort of hope that harvest will come when he shall reap what he hath sowne Now a violent and impatient eagernesse of spirit drinks up all the comfort which the soul might receive from the promise The promise is most to such a soul as if it had never been made His wearinesse in tarrying breeds more torment then the promise doth comfort to his soul 4 It renders the heart lesse thankful to God for the making of the promise It is the duty of the children of God to be very thankful for every promise of God That God that did not owe us any thing should so strongly binde himself to us by the cords of a promise this is worthy our heartiest thankfulnesse All the good we expect from God is by vertue of his promise Grace and glory are both wrapt up in promises He that is not thankful for a promise deserves justly the edge of the threatning Now the heart that is too hasty to have the promise fulfilled will never be so thankful as is meet that the promise was made The anguish of his Spirit in being delayed will weaken if not quite destroy the thankfulnesse of his spirit A tumultuous wrangling Christian can never be a thankful Christian Discontentment of heart in tarrying for a promise will certainly hinder that thankfulnesse of heart which should be given to God for