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
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
He shall come down like the rain upon the mowen grasse This seems to be more agreeable to the meaning of the Holy Ghost especially because of the clause following which is added by way of Explication As the showers that water the earth As the showers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rain and showers differ onely as lesse and more raine signifies smaller showers and showers signifie greater raine Deut. 32. 2. Raine falling in multitude of drops is called a shower That water the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Zarziph which is here translated water is onely used in this place in all the Bible it signifies to water by dispersion to water by drops The showers are dispersed in drops all over the face of the earth in a very regular and artificial way God hath divided saith Job a water course for the overflowings of waters Job 38. 25. The raine is from the cloud spouted out by drops after such a manner that every part hath its share Thus much for Explication The Observation is this Doct. Jesus Christ is to his Church as the rain to the mowen grasse as the showers of rain that drop down upon the earth Jesus Christ is the spiritual raine of his Church Jesus Christ is a mystical shower to the hearts of his people When God gave Christ out of his bosome he did then if ever raine a golden shower upon the world The Prophets do use this Metaphor in their predictions of Christ Esay 45. 8. Drop down ye heavens from above and let the skies poure down righteousnesse c. Though it be expressely a prediction of that great return of the Church from their captivity Yet as Calvin well observes it relates to the spiritual Kingdome of Christ when all this should be compleatly fulfilled The heavens did never drop down salvation they never rained righteousnesse so abundantly as when they rained down him who is the Lord our righteousnesse In the handling of this Doctrine I shall open three things 1. What that is which in Christ may be compared to the rain 2. Wherein lieth the resemblance between Christ and rain 3. Wherein lies the disproportion there I shall shew how Christ excels all other raine For the firste This Metaphor of raine doth relate to three things of Christ It respects three particulars 1. It hath relation to his Doctrine It is usual in Scripture for Doctrines to be compared to the raine My Doctrine saith Moses shall 〈◊〉 at the raine my speech shall distil as the dew 〈◊〉 Ordinarily the preaching of the Prophets Deut. â—â— â— â—â— câ—lled Dropping Ezek. 20. 46. Drop thy word â—oward the south and Prophecy Ezek. 21. 2. Drop â—â—y word toward the holy places Prophecy against the land of Israel I finde divers Expositors interpreting that Text of Christs Doctrine Saith Chrysostome the coming down of the rain upon the grasse or upon the fleece of wool as he renders it signifies the preaching of Christ in the Synagogue And certainly Christs Doctrine if ever the Doctrine of any person may be well compared to the raine His Doctrine is from above and it hath all the properties of raine The Prophet makes the comparison Esay 55. 10 11. 2. It hath relation to the spiritual Government of his Kingdome The administration of judgement is many times set out by the descending of the raine Job speaking of himselfe as a Magistrate useth this Metaphor Chap. 29. 22 23. My speech saith he dropped upon them They waited for me as for the raine and they opened their mouth wide as for the latter raine Evill Governours are compared to a parching drought whereby the estates of the Subjects are withered they are like those destroying Gardeners that pluck up the very roots of the herbs but good Governours are like Gardeners that do daily water the flowers and so cause them to thrive Jesus Christ is such a Governour as seeks the wealth of all his Subjects he drops down rain upon them whereby they are multiplied and increase The Prophet speaks of this Hos 6. 3. His going forth is prepared as the morning he shall come unto us as the raine as the latter and former raine unto the earth Christs government tends not to the impoverishing but to the enriching of his Subjects In his dayes shall the righteous flourish verse after the Text. Jesus Christ is not a waster but a waterer of the spiritual estates of those that are under the Government of his Scepter The Psalmist compares his Scepter to dew Ps 110. 3. It hath relation to the influences of his Spirit The influences of Christs Spirit are compared to the raine The Prophet useth this Metaphor to set out the distillations of his Spirit upon his Câ—uâ—â—h Joel 3. 18. It shall come to passe in that day that the mountains shall drop down â—â—to â—iâ—e and the â—illâ— shall flow with milk c. When Jesus Christ hâ—d communicated his Spirit to the Church See whâ—t she saith Cant. 5. 5. I opened to my beloved and my hands dropped with myrrh and my fingers with sweet â—â—â—â—lling myrrh upâ—n the handles of the lock Christ did there come down as the raine by the secret vertue of his Spirit he caused many precious drops to fall upon the soul of his Church Calvin expounds this Text of the secret distillations of Christs grace upon his people so that whether we respect Christs Doctrine or his spiritual Government or the secret influx of his Spirit in regard of all these doth he come down as the raine upon the mowen grasse and as the showers that water the earth This is the first thing Qui respectus For the second Quae propoâ—tio Wherein stands the resemblance between Christ and raine I shall mention three particulars 1. The raine is the immediate and proper work of God The Scripture doth by this put a difference between the true God and Idols Jer. 14. 22. Man can neither set abroach the vessels of heaven to cause raine nor can he stop them when God hath set them abroach The key of the raine hangs at Gods girdle Man may speak long enough to the clouds before they give a drop of moisture but if God do but lift up his finger they are dissolved As he brings forth the wine our of his treasures so doth he draw the raine out of his Cellars Jesus Christ comes down like the raine in this respect for he is the immediate and proper gift of God This raine had never fallen from heaven if God had not of his own accord bestowed it had all the Angels of God been conven'd in an Assembly how to restore lost man they could never have found out this way The Scripture attributes the whole work of giving Christ to God alone My Doctrine is not mine Joh. 7. 16. but his that sent me His Doctrine is from God John 12. 49 His Scepter is from God Psal 110. 2. His King he is called Psal 2. 6. He prepared him a body Heb. 10. 5.
This raine hath no Father but God alone 2. The raine is very useful to the earth Jesus Christ is very useful to his Church Consider this in five particulars 1 The raine hath a cooling vertue When the aire is heated through the scortching beams of the Sunne the raine doth refresh and coole it we find a great cooling after one nights rain even in the heat of Summer Jesus Christ hath a cooling vertue when the soul burnes with lust when it is scortched with fiery temptations one shower from Jesus Christ cools it againe Jesus Christ by the droppings of his Doctrine and by the secret distillations of his grace quencheth the unholy heats of the soule God complaines of his people that they are as an Oven heated by the Baker Hos 7. 4 The best of Gods children finde in themselves such inordinate heats Sometimes they burn with worldlinesse sometimes they are hot with envyings sometimes they rage with passion and distempered anger Jonah had a flame of anger in his soule when he fell so foul upon God Chap. 4. init There 's no way to extinguish such burnings but by the cooling drops of Jesus Christ he sends down a shower upon the heart and â—o brings it to its own temper againe How did Christ cool Paul when unconverted Acts 9. 1 3 4. 2 The raine hath a mollifying nature When the earth is like iron under our feet by long droughts or hard frosts a few good showers supple it and make it tender Psalm 65. 10. David speaking of the earth saith Thou makest it soft with showers Jesus Christ hath a softening vertue sometimes the heart is hardened by the deceitfulnesse of sinne The soul is like the frosty earth no hammers will break it no judgements will dissolve it at such a time a few drops from Jesus Christ will soften it The heart of Peter was once grown as hard as a stone he denies Christ forswears Christ curses himself if ever he knew him Luke 22. 55 56 c. no sooner doth Jesus Christ open the cloud and raine upon him but he melts into teares v. 61. The heart of the Church was once frozen very hard Christ comes and knocks she sleeps he continues knocking she gives him a scornful answer Cant. 5. 2 3. no sooner had he let fall some drops of myrth but she is softened v. 4. Before her bowels were troubled at his knocking but now her bowels are more troubled that she made him knock twice Christs Word and his Spirit have a softening power and vertue the unconverted hardnesse of the heart is mollâ—fied by this rain If Christ would but now drop a few drops from heaven the veriest flint in the Congregation would be turned into a fountaine of waters How comes the stony heart to be turned into an heart of flesh but because these showers fall upon it One good shower of this raine upon the heart of a Judas would make it like melting wax And then 3. The raine hath a cleansing vertue A good shower makes the very chanels cleane store of raine makes the very sinks sweet You observe the fields have a sweet perfume after rain Jesus Christ hath a cleansing and sweetning vertue Those hearts that are as filthy as sinks those soules that are as nasty and stinking as your common shores after a good shower of this raine are both cleane and fragrant Mary Magdalen was a very sink of sinne she was full of devils yet when this raine fell powerfully upon her how cleane was she See what the Apostle saith 1 Cor. 6. 9 10 11. What a company of filthy creatures are these Fornicators Idolaters c. yet v. 11. one good shower washeth these cleane Christ hath a cleansing vertue Let the soule be never so leprous or filthy a few good showers from him will make it cleane The Prophet calls him a fountaine for sinne and for uncleannesse Zech. 13. 1. And then 4 The raine hath a fructifying vertue The feed which is sowen doth not thrive the grasse in the pastures doth not grow if God withhold raine All the labour of the husbandman comes to nothing if either the former or the latter raine be denied The Psalmist sets out this vertue of the raine Psal 65. 9 10 11 12 13. want of raine brings a famine upon the earth Those three yeares of famine which followed one after another in the dayes of David were occasioned by want of raine 2 Sam. 21. 1. compared with v. 10. The sonnes of Saul were to be hanged till God by sending raine did signifie that he was appeased The raine is the very life of the fruits of the earth the clouds are the sucking-bottle of the fruits of the earth they dwindle if these bottles continue for any space stopped up See Jer. 14. 4 6. There is in Jesus Christ a fructifying vertue He makes the barren soul bring forth and be a fruitful mother of children See v. 16. after the text John 15. 5. He that abideth in me and I in him the same bringeth forth much fruit The Word of Christ is a fructifying word The Spirit of Christ is a fructifying Spirit the Church is acquainted with the fructifying vertue of Christ therefore she goes to him Cant. 4. 16. if Christ do not raine there will be no fruits but if Christ will drop down his dew the pastures will be green All the labour and paines of the spiritual husbandman will come to nothing if the raine come not down from Christ And if he please to poure down showers let not the Eunuch say I am a dry tree Though your heart be as dry and withered as the rod of Aaron was yet if Christ will raine upon it it shall both bud and blossom and bring forth Almonds The husbandman useth to say of his corne in a time of long drought that it is stocked yet that corne when the raine comes will shoot up Grace is sometimes stockt in the soul yet if Christ rain plentifully upon it iâ— will get up and gather strength again Davids grace was stockt when he lay sleeping in his blood and uncleannesse for so many months together yet when God opened this cloud and poured moysture upon him he revived 5. The raine hath a recreating 〈◊〉 It causes a gladnesse and cheerfulnesse in the heartâ— of men and it begets a kinde of brisknesse in the sensitive creatures the birds chirp the beasts of the field rejoyce in their kinde yea there is a kinde of joy in the very inanimate creatures The Prophet speaks of this in Psal 65. 13. The pastures are cloathed with flocks the valleys are covered over with corne they shout for joy they also sing When raine comes after a long drought there is melody made by all creatures in this lower world Jesus Christ hath a cheering vertue he doth fill the soul with joy when he comes down into the soule The heart that was dead and dull and heavy is made pleasant and joyful when these showers fall upon it
When Jesus Christ comes to the soul he brings joy to the soule Esay 9. 3. They joy before thee according to the joy in harvest and as mon rejoyce when they divide the spoile When the Eunuch had his soul bedewed with this raine He went on his way rejaycing Acts 8. 39. The ground of his rejoycing you may see v. 32 33 35. Philip had acquainted him with Christ and Christ upon Philips preaching had rained down a soaking shower upon his soule that created a holy gladnesse in his heart Christ is the onely cheerer of the heart He can remove spiritual melancholy he can take off spiritual heaviness and put unspeakable joy into the soule 'T is true many of the members of Christ want spiritual joy This ariseth either from the restraining of this raine or from their not discerning of this raine When ever the distressed soul shall come to the feeling of these showers it will rejoyce and be no more sad The Doctrine of Christ is a cheering Doctrine The whole Doctrine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine of good tidings All the Ordinances of Christ are cheering Ordinances I will make them joyful in my house of prayer God hath planted Jesus Christ as a root of joy to his people As he is a plant of salvation so he is a plant of consolation no joy is either real or lasting which is not bottomed upon Jesus Christ That soul that hath received this raine into his heart shall have some joy here and he shall have everlasting full soul-satisfying joy in Christ and with Christ and from Christ in the other world This is the second Christ is like raine in respect of usefulnesse 3. Christ is like the raine if we consider the manner of its descending There is a great similitude between the manner of Christs descension upon the soule and the descension of the rain upon the earth I shal instance in seven particulars First The raine comes down successively and gradually now a little and then a little The raine doth not fall down all at once but it comes now a shower and then a shower as the earth stands in need of it God pierces now one cloud and then another in a pleasant succession Jesus Christ comes now a little and then a little as the condition of the soule requires A drop in one Ordinance and a drop in another Ordinance A shower falls in this Sermon and a shower at another Sermon This is that which the Prophet mentions Esay 28. 10. Precept must be upon precept line upon line here a little and there a little Now one comforting influence comes down and then another now one quickning impulsion then another now one promise is rained down then another 1 Jesus Christ would have his people in a constant dependance on himself 2 He would have them wait constantly upon every Ordinance 3 He would not have them surfet either upon his Doctrines or comforts therefore he observes a succession in his distillations of good things upon them 4 He would have every Doctrine and every comfort soak into their hearts Luke 9. 44. 5 Christ would have nothing lost which he is pleased to bestow 6 Christ would endear every drop of his grace to his people 7 The soules of his people are like narrow mouth'd vessels they cannot receive much at once without spilling 8 We are such bad husbands that Christ dares not trust us with much at once For these and such like reasons doth he cause all he gives to distill in a way of succession Jesus Christ doth in a way of wisdome parcel out all the good which he raines down upon the souls of his people Secondly The rain comes down irresistibly When God doth by his Word of command speak to the cloud to distil its moisture upon the earth it is not in the power of all the creatures in heaven and earth to hinder its falling down As the clouds cannot open their own veines till God give the word no more can they â—â—â—â—ch themselves when God sets them a bleeding Jesus Christ comes down upon the hearts of men with an irresistible power and efficacy whether we understand it of his Doctrine or of his Scepter or of the influences of his Spirit he doth descend with a forcible and mighty power His Word is called a powerful Word Heb. 4. 12. The Word of the Lord is quick and powerful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Scepter is called a Scepter of strength Psal 110. 2. The Lord shall send the rod of thy strength out of Sion His Spirit is a Spirit of might and it s said to work mightily in the hearts of his people Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Pelagians and Arminians talk what their wilde fancy dictates of the resâ—stibility of grace the Scripture mentions no such thing the raine will come down whether men will or no and let the earth be never so hard it will soak into it When Christ by his Word and Spirit descends it is with a mighty power that the soul is not able to resist it I shall shew the power of Christs Word Spirit and Scepter in three great works Conviction Conversion Consolation To speak particularly to these 1. For Conviction When Christ comes down with an intention thoroughly to convince the conscience of sinne and righteousnesse the soul though it may stand out for a time yet it is through the mighty smitings of Christs Word and Spirit so powerfully over-ruled that it cannot but yield we have an instance of this in Paul Act. 9. 6. Jesus Christ doth with such an invincible evidence come upon his conscience that though he was in a violent motion carried on in a contrary course yet he yields up himselfe as a prisoner into his hands crying out Lord what wilt thou have me do He hath no strength to stand out any longer nay not so much as to dispute it with Christ Of this convincing power the Apostle speaks 1 Cor. 14. 24 25. Jesus Christ when he comes down with a purpose to bridle the conscience doth deal so effectually that the proudest sinner is brought upon his knees and made to passe sentence against himself Yea with such a mighty power doth he come down upon the soule that even those who are not savingly brought in have their mouths stopped and are unable to say any thing for themselves Thus it was with those that brought the woman taken in the act of Adultery to Christ John 8. 9. They were so mightily convicted by the Word and Spirit of Christ that they were not able to abide in his presence but shrunk away one by one as men self-condemned Thus it was when Christ descended in the word of Stephen Acts 6. 10. Though they would not yield yet they were so powerfully convinced that they could not resist the Spirit by which he spake Christ doth so demonstratively smite the conscience that carnal reasoning hath no door of evasion Of this powerful
cleansing raine and fatning raine They that live under such droppings will be one day found inexcusable if they be not very fruitful those pastures that are manur'd every year if they have seasonable Sun-shine and showers are laid open to the wilde champion if they be not fruitful Remember seriously that of the Apostle and lay it well to heart Heb. 6. 7 8. No Argument can be used to plead for those that live under these fat showers without abundance of fruit 2. Behold the necessity of Christ Is not rain necessary for the ground are not seasonable showers necessary for the fields and pastures can any plants live long if they be not watered No more can any plants that are in the soul live without continual supply from Christ The Doctrine of Christ is not unnecessary the Scepter of Christ is not unuseful the influences of Christs Spirit are not in vaine Christ in all these respects is as necessary to the soule as the raine and dew are to the earth He is either blind or proud that doth not see an absolute necessity of Christ Egypt is fruitful though it have no raine the yearly overflowings of the river Nilus is instead of showers Jesus Christ is as the river Nilus to our Egypt did not he by the overflowing streams of his grace water our hearts they would neither bud nor blossom nor bring forth He is both the husbandman that plants our fruits he is the soyle that beares them and he alone is the rain that waters them Never think of the need the earth hath of the rain but meditate of the need your souls have of the droppings of Jesus Christ 3. How blinde and wicked are they that are offended at the Doctrine of Jesus Christ When Christ was on earth many were scandalized at his Doctrine And there are many still even amongst Christians that are offended at it He is to this day a stone of stumbling and a rock of offence to them that stumble at his Word Rom. 9. 33. Men finde out many wayes of stumbling at the Doctrine of Christ To instance in a few 1 Some are offended at the strictnesse of his Doctrine Christ by his Doctrine doth condemn not onely the outward acts but the inward motions of sinne in the heart Mat. 5. 28. He commands the plucking out of the right eye c. Duri Sermones durioris Magistri have some said of these Precepts which are indeed the commendation of Christs Doctrine 2. Some are offended at the simplicity of his Doctrine Thus the wise Greeks were offended at him The Apostle mentions this 1 Cor. 1. 17. 18. They were of opinion that Tully and Demosthenes did far excel the Doctrine of Christ for eloquence 3 Others are offanded at the spirituality of his Doctrine They think his Doctrine is too mystical and sublime This was that which made many take offence at him John 6. 51 52 60 61. They thought it was a strange kinde of Doctrine that Christ should give them his flesh to eat 4 Others are offended at the Divisions which follow upon his Doctrine Though the Doctrine of Christ be in it self a Doctrine of peace yet accidentally meeting with the corruptions of wicked hearts it s an occasion of division Luke â—2 49. I am come to send fire on the earth and Matth. 10. 34 35. Think not saith our Saviour that I am come to send peace an earth I am not come to send peace but a sword c. These accidental divisions which follow upon Christs Doctrine cause many to be offended at him And if any can receive his Doctrine yet they are offended at his Government This is a general offence Psal 2. 2. 3. Let us break their bonds asunder c. His Scepter is too strict too severe c. Let all that are offended with Christ any way know that these are groundlesse offences They are Scandâ—la accepta not scandala data For Christ comes down not as poison to destroy men but as the raine to preserve and nourish men Take heed therefore of being offended at Christ remember he comes down both in his Doctrine and Government not for the ruine but for the salvation of men Christ hath all the good properties of the raine but none of the bad properties Whosoever is offended at him is offended at his own mercy 4. Lay your hearts open to receive the distillations of Christ. When any of this raine descends let the vessels of your souls be set wide open to receive it When Christ drops in his Doctrine when Christ distils upon you by his Spirit let your hearts be in a readinesse to drink it in The raine doth no good unless it be taken in All the drops of Christ will do you no good if you do not take them in When men are beleaguered in a City and want water they set out all their vessels when a shower comes that no drop may be lost Gods children are in this world as in a besieged City you want raine O let not one drop of Christ fall besides you Open your mouths wide that you may take in yea take down all the pleasant drops of Christ Two things are necessary for those that would have this raine First they must get under the cloud The publick Ministery is the cloud by which the raine droppeth Esay 5. 6. abide where you see these clouds gathering thickest And when Christ drops down thorough these clouds be sure your vessels be set out uncovered to receive what-ever falls 5. What a miserable condition is it to be without Christ It 's made the top of all misery Eph. 2. 12. He that is without Christ is as parched land without raine The Scripture threatens with holding of raine as a sore judgement Amos 4. 7. I have with-holden the raine from you when there were yet three moneths to the harvest 'T is threatned as a judgement against them that came not up to keep the feast of Tabernacles that on them there shall be no raine Zech. 14. 17. If it be so sore a judgement to want the natural raine what is it to want this spiritual raine Pity such as want Christ more then you pity those that want other raine 6. When ever you see a shower fall down upon the earth meditate on Jesus Christ For this reason doth Christ resemble himself to all these things that we might have remembrancers every where to put us in minde of him Let every drop of raine be a natural preacher to put some serious thought of Christ into your hearts 1 PET. 2. 6. Behold I lay in Sion a chief corner XVIII SERM. at Mary Wolnoth Lon. Decem. 19. 1652. stone elect and precious THe Apostle at the second verse of this Chapter doth earnestly intreat the scattered Jewes to whom he writes this Epistle that they would as new borne babes receive the sincere milk of the Doctrine of the Gospel He presseth this by many Arguments As 1. God had appointed this to be the
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
Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 19. 'T is precious not onely because of the dignity of the person who shed it called therefore the blood of God Acts 20. 28. but because of the great value and merit of it and because of the precious effects of it By the vertue of this blood which Christ shed remission of sin is purchased the redemption of the Elect is perfected Rom. 3. 25. Heb. 9. 12. By his own blood he entred once into the holy place having obtained eternal redemption for us By the preciousnesse of this blood is God and man reconciled Col. 1. 20 21 32. By this blood is the conscience sanctified Heb. 9. 14. By this blood is the way to heaven opened for all the Elect Heb. 10. 19. The sufferings of Christ are so precious that if ten thousand worlds were there would be redundancy of merit in Christ to save them all This is the third 2. For the second Christ is so meanly esteemed of by men of the greatest part of men because of three things viz. Ignorance Pride Prejudice 1. They are ignorant of him The greatest part of the world is quite blinde in spiritual things 1 Cor. 2. 14. As in other spiritual things so in this of the worth of Christ A blinde man can see no more excellency in a precious stone then in a common stone A blinde Christian can see no more worth in Christ then in another person This you may see from that question which is propounded by the daughters of Jerusalem Cant. 5. 9. What is thy beloved more then another beloved O thou fairest among women c. Their very question bewrays their ignorance had they known any thing of him they would not have said What is thy beloved The wisdome of the Gospel whereby Jesus Christ is made known is hidden wisdom 'T is wisdom in a mystery 1 Cor. 2. 7 8. which none can understand but those that are savingly enlightened This ignorance of Christ under which the greatest part of men are held ariseth 1 Partly from the negligence and slothfulnesse that is in men They are idle and will not take paines to study the Word of God which sets out Christ They cast the Scriptures from them Our Saviour saith John 5. 39. That the Scriptures testifie of him men do not search this blessed book as they should either they read not at all or else they reade superficially they do not pray that God would discover Christ to them in and by the Word Hence they are ignorant of him 2 Partly from their Atheistical unbelief of what they heare reported by others Though they cannot but hear sometimes the reports of Christ in the publick Ministry yet they will give no assâ—nt of faith to them but oppose and reject them as the fancies of men This is that which the Prophet alledgeth Esay 53. 1. Who hath beleeved our report and to whom is the arme of the Lord revealed Ex iis qui Evangelicum audiunt vix centesimum quemque fidelem fore saith Calvin upon the place Scarce the hundreth part of those that heare the Gospel do yeild a cordial assent to the Gosspel 3 Partly from a judiciary hand of God upon them God usually punisheth voluntary blindnesse with a penal and judiciary blindnesse This is that which the Prophet is taught of God Esay 6. ult Go and preach to this people saying Seeing ye shall see and not perceive and hearing ye shall heare and not understand c. The Apostle makes application of this Text to the unbeleeving Jewes who would not receive what he had with so much clearnesse proved concerning Jesus Christ both out of Moses and out of the Prophets Acts 28. 23 24 25 26. When men that live under the Gospel shut their own eyes God doth ratifie it by an act of his justice and saith Be thou blinded for ever When a man hardens his own heart God is pleased to ratifie it in heaven and saith Let that heart never be softned See that of our Saviour to this purpose John 12. 37 c. Now because men neglect the study of the Gospel which shewes what Christ is because they refuse to assent to and close with what the Ministers of God report out of the Gospel concerning Christ because God punisheth the voluntary blinding their eyes with a judicial blinding therefore do they remaine ignorant of the preciousnesse of Christ And because they are ignorant of him therefore they disesteeme him 2. Their pride The greatest part of men even of those that live under the Gospel are puft up with arrogancy and self-conceit They dreame that they are in so good a condition already that Christ cannot make them better They are ful of vaine confidences some fleshly boasting or other they have in their hearts some carnal City of refuge they erect for themselves besides Christ and this makes Christ lesse precious to them then he would otherwise he We are the circumcision saith the Apostle which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3. 3. He that creates any fleshly ground of confidence to himself and all confidences are fleshly which are not bottom'd on Christ such a man will not much rejoyce in Christ Jesus Now there are in the mindes of men abundance of false confidences and carnal imaginations the Apostle hints at them though he do not expresly name them 2 Corinth 10. 4 5. There are many significant words used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munitions fortifications strongs holds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings Abundance of fond reasonings are in the mindes of men they reason themselves into heaven upon very poor and slender premisses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange heightnings of themselves have men in which they rejoyce which will be found groundlesse another day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swarmes of foolish thoughts have men by nature which they bandy up and down in their soules One man makes wealth his strong hold Another reasons himselfe into heaven because of some Church Priviledge A third is mightily heightned upon his civil righteousnesse A fourth thinks all is well with him because others have a good opinion of him Every man by nature abounds with some or all of these Therefore is Christ so mean and inconsiderable in their esteeme 3. They are prejudiced against Christ Though no man hath any reason or good Argument against Christ yet have they many prejudices which they take up against him And these prejudices lay him low in their hearts What those prejudices are I shall name when I come to handle that in the eighth Verse where Christ is said to be a stone of stumbling and a rock of offence I shall shew what prejudices men have against his Doctrine worship followers c. And while prejudices lie against Christ he will never finde that esteeme which is meet A man can never think highly of any person or thing against which he
c. The Apostle mentions this 1 Pet. 4. 4. The best actions of the godly are occasions of stumbling to the wicked Well this text may greatly help the people of God against being offended so as to despond because of such causlesse offence If Christ was a stone of stumbling is it any great matter if we be stones of stumbling If they were offended at Christ will they not be offended at us It is enough for the Disciple that he be as his master Gods people should take care that they give no occasion of stumbling to the worst of men but if they will take offence at the holy practises Gods people should set but very little by such offences Mat. 15. 14. especially considering the close of the text whereunto they were appointed 2. How unfit and incompetent Counsellors are wicked men in the matters of Religion They may be Oracles in and about civil and worldly thingâ— but for the things of Christ they are of no judgement or understanding Christ is to them a stone of stumbling they dash themselves in pâ—eces upon him They reject him they despise him both in his person and doctrine and therefore are not to be consulted much lesse followed in their advice abort these matters Artifice in suâ— arte consulâ—â—â—â—on 'T is a vaine thing to ask advice from men about those things wherein they have no skill Wicked men have no spiritual true skill in the matters of Christ They are more like to seduce us then â—n direct us in these matters 'T is unsafe to make them our Counsellors who are â—o prejudiced against the things of God Who would put himself under the conduct of a blind man especially in a way which he had never travelled The mischief of a wicked heart 3. There is nothing so good but a wicked heart will turn it to its own detriment As there is no thing so bad but a gracious heart will suck some good out of it so there is nothing so good but an ungracious heart will suck some hurt out of it A wicked heart is like a spider it will contract poyson out of the sweetest Rose Nothing better then Christ and yet a wretched sinfull heart will make him a stumbling stone Word Ordinances Promises Mercies of all sorts are made pitfals and snares by a naughty heart A wicked heart undoes it self more by the mercies it receives then by all its evils It s a fearful imprecation of David against the wicked Psal 69. 22. Let their table become a snare c. A wicked heart is of sinful ingenuity and wittiness to undo it selfe by the best things 4. This may be some relief to the poor Ministers when they see men scandalized and enraged against their persons or doctrines It s a great grief to their spâ—rits to think how the truths they preach fall under contempt the administrations of Ordinances divine quarrel'd at well it was so with Christ his person that was bâ—tter then ours his doctrine that was purer then ours his administrations that were more glorious then ours were If God will have his Ministers lye as stumbling blocks upon which sinful men shall fall so as to destroy themselves they must be content if God will have them preach men judicially to impenitency and hardnesse of heart as Esay did Ch. 6. 10. they must bear it Christ hardly preached a Sermon or made a prayer or dispensed any Ordinance but the greatest part of them that were present were scandalized at him He was set for the fall of many in Israel as well as for their rising Luke 2. 37. If God will have his Ministers to be so to any it is not strange especially because they are and shall be a sweet savour to God both in them that perish and in them that are saved 2 Cor. 2. 15. 2. For Exhortation First to the godly and Secondly to the wicked and ungodly 1. For the godly First Blesse God that Christ is not a stumbling stone to you That neither his person nor his doctrine nor his Kingdome do offend you The time was when you were offâ—nded with Christ as much as any and if God should leave you to your selves you would stumble upon him again That you are enabled to close with his person to embrace his doctrine to submit to his government without offence is a mighty mercy especially now when so many are scandalized Mat. 11. 6. Secondly Labour so to carry your selves that ye may not occasion others to be offended at Christ 1 Cor. 10. 32. Paul was very careful of it himself Acts 24. 16 The sinfulnesse of Professours will make men take offence at Christ The doctrine of Christ the government of Christ will be stumbled at if you have not care of your ways more then ordinary If you take not heed to your selves both in matter of opinion and practice you will pave a way to make many fall upon Christ himself Your miscarriages reflâ—ct dishonour both upon Christs person and doctrine Give no offence saith Paul to the Corinthians 2 Cor. 6. 3. That the Ministry be not blamed Christianity will be blamed yea Christ himself will be blamed if you be not careful to avoid miscarriages And besides you will be instrumental to damne the souls of your brethren for whom Christ dyed Remember that of our Saviour Mat. 18. 7. Wo unto that man by whom the offence cometh 2. For the wicked Take heed of making Christ any longer a stumbling stone It 's a very sad thing to stumble at Christ Let me shew it you in these five particulars 1. It 's a very sinful thing The sinfulnesse of it appears in this 1 It 's a charging of wickednesse upon Christ He that takes offence at Christ what doth he but say that there is something in Christ which is matter of exception To make Christ a stumbling stone is either to professe that Christ is blame worthy or that thy self art foolish What a high sinne is it to asperse Christ the holy one with any miscarriage he was holy harmlesse undefiled separate from sinners Heb. 7 26 And 2. It s the inlet to other sinnes It hinders the soul 1. From loving Christ with that love that love that is meet 2 From obeying Christ 3. From beleeving in Christ 4. From recommending him to others 5. From being thankful for Christ 6. It turnes the soul upon the sinne of blaspheming and reviling Christ 7 Iâ— hinders the soul from suffering for Christ He that stumbles at Christ is in the high-way to all kinde of sin against Christ he may easily be perswaded to set up another Christ 2. It 's a very dangerous thing It 's dangerous in these two respects For first It makes all that Christ hath done or suffered of no effect to us He that stumbles at Christ cuts himself off from all the merits and benefits of Christs death Resurrection Ascension Intercession We may say of such a one as Paul doth of circumcision Gal 5. 4. Nay secondly
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
the Holy Ghost Our Saviour was anointed with the Holy Ghost Esay 61. 1. This Peter mentions in his Sermon Act. 10. 38. God anointed Jesus of Nazareth with the Holy Ghost and with power Now this ointment was shed upon the Lord Jesus in such great plenty that he may well be called by the name of ointment Psal 45. 7. he had more of this spirituall ointment poured upon his humane nature then all the Saints put them altogether The Spirit was not given him by measure but above measure Joh. 3. 34. He was from his conception filled with the holy Ghost He was full of grace and truth Joh. 1. 14. He had not only drops but whole rivers of Oyle poured upon his head He may be denominated ointment from that abundance of spiritual ointment wherewith he was filled his God-head anointed the manhood with an unspeakable fulnesse Col. 1. 19. And 2. Christ is ointment in regard of the excellent vertues which are in him He hath all the good properties of ointment I name five As 1. Oyntment is very fragrant and odoriferous Precious oyntment yeilds a very sweet small When the woman in the Gospel had poured her box of oyntment upon the head of Christ the text saith the whole house was filled with the odour of it John 12. 3. The Lord Jesus Christ is very odoriferous he is sweet in himself and he is exceeding sweet in the nostrils of his Saints the perfume in the Law was type of him Exod. 30 34. He doth perfume all persons and places where ever he comes If there be but one drop of Christ poured upon the soul the whole soul is perfumed with the smell of it When Christ had but put his finger into the hole of the door how was the hand of the Spouse perfumed as with sweet smelling myrrh Cant. 5. 5. That soul wants its spiritual smelling which doth not finde a sweetnesse in Jesus Christ Every thing in Jesus Christ is very fragrant 1 There is a fragrancy in his person He is a bundle of precious myrrh Cant. 1. 13. His life and holy conversation yeilded a sweet smell in the world Psal 45. 8. All thy garments smell of myrrh aloes and cassia The graces of the Spirit of which his life was full His righteousnesse meeknesse piety patience what a sweet smell do they cast abroad in the Gospel to this very day 2. There is fragrancy in his death His death was a sweet favour unto God Eph. 5. 2. His dead body was enbalmed with sweet spices John 19. 39. not that he had need of any such His body did never see corruption Psal 16. 10. So fragrant was the death of Christ that he hath perfumed the grave and made it as a bed of roses to all the Saints 3 There is a sweet fragrancy in his intercession The intercession of Christ is so sweet that it perfumes heaven it self See how it was typified under the Law Lev. 16. 12 13. The odours of the sweetest incense are not so fragrant to the nostrils of men as the odours of Christs intercession are to God So fragrant is his intercession that the services of his people which are unsavory in themselves come up as a cloud of incense before the Lord. See this Cant. 3. 6. It 's spoken of the Church because it 's the feminine gender Quae ista All this sweetnesse which is upon the Church and in her services is because they are perfumed with the incense of Christs mediation 4 There is a fragrancy in the word of Christ The breath of Christs mouth is sweeter then any perfume in the world this is that which the Church mentions Cant. 5. 16. His mouth or palate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweetnesses so it is in the original all his promises all his precepts are very favoury 5. There is a fragrancy in all his Ordinances Prayer Sacraments Preaching singing of Psalmes are in themselves and to a gracious heart like sweet smelling oyntment The Church mentions this Cant. 2. 3. No such sweet aire bloweth under heaven as doth in the Church of God where the Ordinances of Christ are dispensed in power and purity In one word there is nothing of Christ but is more sweet then the best oyntment that ever was compounded by man This is the first property of oyntment it 's very sweet 2. Oyntment hath an exhilarating vertue It cheeres the spirits and makes the heart glad This is observed by Solomon Prov. 27. 9. Oyntment and perfume rejoyce the heart When Solomon exhorts men to a cheerful life he makes mention of oyntment let thy head want no ointment alluding to the custome of the ancients who in their banquettings and feastings used such signes of joy And the Prophet expressing the jovialty of those Epicures Amos 6. 6. saith they anoint themselves with the chief oyntments The Lord Jesus Christ hath a cheering vertue The heart of a sinner is never truly merry till it be anointed with the graces of Christ and the comforts of Christ Christ is the onely remover of spiritual heavinesse The oyntment is the onely cure for spiritual melancholy Mat. 11. 28. All spiritual refreshing is from Jesus Christ He was anointed with the oyle of gladnesse that he might work gladnesse in the hearts of others This work is committed to him by God the Father Esay 61. 3. There 's not one drop of the oyle of joy but what comes out of this great olive tree the Lord Jesus that gladnesse which doth not proceed from Christ and which is not bottom'd on Christ is worldly madnesse not true joy He is called the consolation of Israel Luke 2. 25. He hath laid the foundation of Israels comfort and he it is that doth convey to them all their comfort 3 Oyntment hath a mollifying and suppling vertue If there be any hard tumour or swelling upon the body we use oyntment to soften it The holy Ghost alludes to this Esay 1 6. Where speaking of the state diseases he saith they have not been mollified with oyntments Jesus Christ hath a mollifying vertue let a heart of Adamant be but once anointed with this oyntment and it becomes an heart of flesh It was by this oyntment that the hard heart of Manasseh was softned God by his Spirit chafed this oyntment into it and it became tender And it is by the Application of this unction through the warm hands of the Spirit of God that the stony hearts of sinners are softened from day to day Thou that hast now a tender heart wouldest have carried thy stony heart with thee to thy grave if this precious oyntment had not been spread upon it 4. Oyntment is of a shining nature It hath a brightning and beautifying vertue Those Virgins that were prepared for the Persian King did use divers oyntments to make themselves beautiful Est 2. 12. they used six moneths sweet odours and six moneths oyle of myrrh This oyle as those that write of it say had
Iohn 13. 10. he that is washed needeth not to wash save his feet He that hath the least measure of this oyntment shall as certainly finde all the effects of it as if he had the whose vessel poured upon him 5. He excels all other oyntments in the manner of composition All other oyntments are compounded and made by men they are called the oyntments of the Apothecary Eccles 10. 1. God created the materials and he it is that hath given man skil and understanding how to make use of them but the composition is made by men But this precious oyntment is not made by men but by God It is he that hath compounded this golden box of oyntment It was God that anointed Christ with the holy unction of the Spirit Psal 45. 7. and it is he that hath designed him to be oyntment unto others Yea the truth is this oyntment is God himself Though the humanity be a creature yet the Divinity is the Creator Christ is not only unguentum Dei the oyntment of God but unguentum Deus that oyntment which is God himself The Uses These I shall draw 1. From the general Doctrine 2. From the particular resemblances First In general We may take notice of 1. The excellency of Christ He is compared in Scripture to all things that are necessary and to all things that are pleasant and delightful One great piece of the study of Christians in this life is to search into the excellency of Christ To know what Christ is in himself and what he is to us comprehends a very great part of a Christians study in this life Paul desired to know nothing but Jesus Christ and him crucified 1 Cor. 2. 2. This one resemblance shews him to be a precious one he is so excellent that all the choice things in nature are made use of to shadow out his glory His Name saith the Prophet shall be called wonderful Esay 9 6. how wonderful is that Name which is comâ—â—sed of so many excellent things 2. This should draw our hearts exceedingly towards the Lord Iesus It should beget in us desire after him and delight in him Precious oyntment draw the affections of men towards them The best oyntment is but a drug to Jesus Christ If we be not enamoured with him we do despise him He that looks on him as oyntment cannot but be greatly delighted in him It follows in the text Therefore do the virgins love thee draw me we will runne after thee That man doth not value Christ as oyntment that doth not love him and desire to be drawn after him 3. The excellency of grace 'T is the graces of the Spirit in Christ that makes him compared to ointment his sweet oyntments are his meeknesse patience holinesse and the rest of those heavenly graces True grace is a choise thing the Scripâ—ure compares it to the choisest things in all the world Cant. 4 13 14. Next to God and Christ and the Spirit there 's nothing in heaven or earth comparable to Christ 4. That the grace of Christ is not a thing common to all His common graces are communicated to all his special grace is more confined His Name is oyntment The holy oyntment in the Law was poured upon none but upon consecrated things and persons Exod. 30. 2â— 24 25 30. It must not be poured on mans flâ—sh v. 32. Christ is compared here to this oyntment A select number the Elect of God onely those that are spiritual Priests these and these onely â—e made partakers of Christ and his graces Thuâ— much for the general doctrine Secondly particularly First from the fragrancy of Christ 〈◊〉 may learne four thing 1. How unsavoury they are that want Christ Wicked men have animam pro salâ— their soules keep their bodies sweet but what have they then to keep their soules sweet the holy Ghost compares men that are in the state of nature to that which is most unsavory Psal 14. 3. They are unsavory both in their persons and in services that want this oyntment A heart unanointed casts the worst smell of any corrupt thing in the world 2. Acknowledge from whence it is that all your fragrancy proceeds If there be any good smell upon your souls it is because this oyntment hath been poured forth upon you Jesus Christ mentions the sweet smell of his Spouse Cant. 4 10 11. and indeed every beleever is a sweet savour unto God The precious oyntment of the graces of Christ poured upon your head at your conversion is the onely reason of this good savour 't is great pride and ingratitude not to own it 3. This teacheth us all how to make and keep the soul sweet Satan labours to make it musty by breathing the ill ayre of sinne into it and if you would have it smell sweetly you must anoint it with this oyntment every day Drop but every day a drop of this oyntment upon it by prayer meditation or some other holy duty and it will preserved sweet notwithstanding the thick fogs of sinne and temptation Carry Christ in your bosome and you will smell very sweet in every company 4. When ever you smell any sweet savour think on Christ The best use which we can make of perfumes and oyntments is to make them remembrancers to put us in mind of him who perfumes both earth and heaven And then Secondly from the cheering vertue of this oyntment learne two things 1. Whither to go for heart reviving When you finde your spirits dull and melancholy when your hearts are tired out and your souls languish smell to this precious oyntment and it will revive you It 's Christs work to revive the spirit of the humble and to revive the heart of the contrite The smell of the oyntment either of Christs satisfaction or of his promises or of his intercession is the speediest and surest way to be rid from the power of spiritual heavinesse 2. Let them that have this oyntment maintaine spiritual cheerfulnesse God calls for spiritual gladnesse as well as spiritual sorrow Phil. 3. 1. A well grounded cheerfulnesse honours religion as much as holinesse The Scripture was written for consolation as well as for conversion John 15. 11. Rom. 15. 4. The Spirit is a comforter as well as a sanctifier John 15. 26. You that have this oyntment maintaine a holy light-heartednesse There is a vaine mirth and there is a sinful and sensual mirth avoid these but the holy mirth must be kept up It s a disparagement to the holy oyntment to see anointed ones droop in the blackest seasons And then Thirdly from the mollifying vertue of this oyntment learn two things 1. The Scripture remedy against hardnesse of heart It 's a disease the best are troubled with lesse or more chafe this suppling oyntment 〈◊〉 to it and it will grow soft This oyntment was never used aright but it did in time remove the spirituâ—l hardnesse of the soul 2. Ascribe all heart softnesse to Christ Had not this
wait on him for his promises Now a child of God would not willingly cast any reproach either on God or his promises from which he receives so much good Ergo. And then Fourthly They are not unmindful how long and with how much patience God waited on them for their obedience They remember God tarried Sermon after Sermon year after year for their conversion The Apostle speaks of Gods long-suffering in waiting on the old world 1 Pet. 3. 20. Every one of Gods children are sensible of Gods patient waiting on them when they had no minde to know him When they slighted grace when they scorned mercy God waited this makes them so ready to waite on God Esay 30 18. And then Fifthly Their own undeserving of the good promised The children of God know that all Gods promises are free as to them Jacobs acknowledgement will be readily assented unto by them Gon. 32. 10. They know how well they deserve the heaviest threatning but how unworthy they are of the least mercy They do with an unfeigned heart say as David did when God had promised him to build his house 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto A childe of Gods Moâ—to is Lâ—sse then the least of all the mercies of God This makes them wait And Sixthly They know how certain the promises of God are They have had experience how he hath made good the promises that are past and they know he will shew the same unchangeablenesse in those that are to come They know his Name is Jehovah God that hath his own being from himself and that will give being to all his promises This encourages them to wait It was the Apostles Logick in their generation 2 Cor. 1. 10. It is ignorance of God that causes the heart to distrust They that know thy Name saith David will put their trust in thee Psal â— 10. Gods children know his Name therefore they will wait And Seventhly The satisfaction they expect from the enjoyment of what is promised They know every promise of God will bring â—ull contentment of heart when it is fulfilled They cannot now expect so much as they shall then finde in the promises of God They know they are as the Apostle speaks of them in 2 Pet. 1. 4. Exceeding great and precious promises They know the harvest will make amends for all their expectation therefore they wait for it The Uses are for 1. Information 2. Reprehension 3. Exhortation 1. For information This teacheth us three lessons 1. That Godly men have a very good opinion of God They dare take his Word for that which they love with the dearest affection They are willing to wait the whole time of their life for the accomplishment of that good which he hath promised As they dare follow God when they know not whether he will carry them Heb. 11 8. so they dare wait on God when they see no reason for their waiting Did they not bear a singular affection to him they could never with so much satisfaction waite upon him 2. The excellency of grace Grace is a choice thing in it self and its choice in its effects This is one excellent effect of grace that it doth enable the soul to wait on God for things that are most difficult to be brought to passe Corruption teacheth the heart to wrangle with God but grace teacheth the heart to waite on God A gracious spirit is a choice spirit 3. That faith doth not only look to things present but to future things Sense onely mindes things present but faith mindes things that are a great way off Heb 11. 1. It is as willing to wait on God for a future good as it is to receive a present good Faith hath an Eagles eye and a Lions heart It hath a Lions heart to bear present evils and it hath an Eagles eye to see future good It 's said of the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they saw the promises and embraced them afar off Heb. 11. 13. A beleever is as able to live upon good in reversion as on good in present fruition This is the first use of the point 2. For reprehension To those that will not wait for the fulfilling of Gods promises These are of two sorts 1. Such as are over-hasty that would have the promise fulfilled before its time And then 2. Such as never minde the promises of God look no more after them then if they had never been made Simeons practice blames both these First For those that would anticipate God in his promises They are so eager for the fulfilling of the promises that they would have them accomplished before their time I would desire such men to consider these three things 1. This is a very sinful frame of heart Whatever may be pretended as an excuse or extenuation it cannot be denyed but the sinne is great to be over eager with God to give being to his promise before the time Consider five particulars 1 'T is an implicite denyal of Gods right to appoint his own time The Scripture puts times and seasons as well as things and persons under the jurisdiction of God It 's his right to determine times Acts 17. 26. He that made time hath the sole power to appoint and set times Our Saviour tells his Disciples Actâ— 1. 7. That times and seasons God hath put in his own power Now not to be willing to stay Gods time is to devest God as far as we are able and to invest our selves with this great piece of royalty and sovereignty of appointing times It is interpretatively to say that we will be the Lords of time and not God 2 'T is a limiting of God Moses reproves the Jews for this as a great presumption that they limited the holy one of Israel Psal 78. 41. Men that are free will not be limited much more unfit is it that God should be limitted To limit God is to exalt our selves above God as if we were wiser then he We are not wise enough to improve the times which God hath set much lesse are we wise enough to set God â— time To endeavour to reduce or circumscribe God to our time is to take away from him his freedome and liberty in working 3 'T is a questioning of Gods faithfulnesse as if we were fearful he would not be as good as his word When we hurry men too hastily to fulfil their promise before the time we give them cause to think we suspect their honesty as if their words were but winde To be over-hasty with God argues a secret suspition in the heart that God will let time slip 'T is a sign that we do not esteem Gods bond as good as ready payment Abraham by wishing that Ishmael might live Gen. 17 18. did argue some inward doubt whether he should have an Isaac or no. Turbatâ— adbâ—c vacillantis animi vox ista est as Calvin notes Though he did
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