extra sunt indivisâ— Prophets Act. 10. 43. Apostles 1 John 5. 11. Christ himself Joh. 14. 16. do all bear witnesse to this truth That Jesus Christ is life eternal to every true beleever In what respect Christ is our life of glory I shall shew in the following particulars viz. 1. In regard of merit and acquisition Jesus Christ is the procurer of this life of glory Heaven is called a purchased Redemption or Possession Epb. 1â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ is the purchaser of this possession and his blood is the price of the purchase As he hath by his death purchased the Elect so hath he also by his blood purchased this life for those redeemed ones 1 John 4. 9. in this was manifested the love of God towards us because he sent his only begotten Sonne into the world that we might live through him Had not Jesus Christ shed his blood no sinner had ever tasted of this life eternal Eternal life is the free gift of God and yet it is merited by Christ Christ who is the price and meritorious cause of life is the free gift of Gods grace and therefore our salvation is both free and yeâ— merited 2. He is our life efficaciously Though salvation be purchased for the Elect yet must the Elect of God be fitted and prepared for this salvation before they can be put into the possession of it The Apostle speaks of making the soule meet for the inheritance of the Saints in light Col. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best of men are unfit for salvation as well as unworthy of salvation Though heaven be prepared for them yet cannot they enter into heaven till they be prepared This fitnesse or preparedness stands in the changing of our nature by the working of grace in the heart and in the merciful acceptation of God covering our infirmities and reckoning our weak endeavours for perfect obedience Natura mentis humanae quantumvis perfect a naturalibus donis absque gratiâ non est susceptibilis gloriae Parisiens lib. de vâ—rt cap. 11. The Apostle tells us that a man must be wrought for glory 2 Cor. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elect of God come into the world rough and unpolished filthy and defiled as well as others and they are not fit for this life till they be refined and polished Flesh and blood cannot inherit the Kingdom of God 1 Cor. 15. 50. Except a man be borne againe he cannot see the Kingdome of heaven Aquinas saith well Gratia haec divina eò infunditur electis ut peragant actiones ordinatas in finem vitae aeternae Now Jesus Christ doth fit and work the Elect for this glory He doth by his Spirit change their nature he doth by his grace renew the spirit of their minde he doth set up his own image in their soules and by working grace fit them for the enjoyment of that life of glory which he hath purchased 3. He is our life He is the fountaine of our eternal glory 1 John 5. 11. This is the record that God hath given to us eternal life and this life is in his Sonne 'T is in him as in the head as in the root as in the fountain or spring All our glory is laid up in Jesus Christ as in a publick treasury Iesus Christ and all beleevers make up one mystical body of which he is the head and they the members therefore is their glory laid up in him 4. Jesus Christ is our life in regard of preparation As he doth prepare us for heaven so doth he prepare heaven for us This is attributed to his Ascension Iohn 14. 2 3. I go to prepare a place for you Not as if the place of glory were not created till the Ascension of Christ There were many souls in heaven glorified before Christ did corporally ascend thither Abel Abraham Isaac Iacob and the Prophets the meaning of it is onely thus much that Iesus Christ did not ascend only for himself to dwell in glory alone but he ascended for our sakes in our stead and place to possesse the purchased inheritance for us and to keep it for us till we actually come to be possessed of it our selves 'T is by way of allusion to the practices of great Kings who send their harbingers before them to make ready for them against their coming Iesus Christ is pleased to stile himself so in reference to the Elect. And therefore the Apostle calls him our forerunner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tells us that he is entred into the vaile for us Heb. 6. 20. and hence it is that we are said to sit down together with Christ in heavenly places Eph. 2. 6. 5. He is our life as the way to life He calls himself the way Iohn 14. 16. No man comes to the Father but by Christ This is that new and living way which the Apostle mentions Heb. 10. 19 20. 'T is through the vaile of Christs flesh that we enter into the Holy of Holies Iacob in his vision at Bethel saw a ladder which reached from heaven to earth Gen. 28. 12. upon this ladder the Angels of God ascended and descended This ladder is Iesus Christ so he tells us himselfe Iohn 1. 51. hereafter ye shall see heaven opened and the Angels of God ascending and descending upon the Sonne of man He hath not only shewed us the way to heaven by his example but he is the way himself in which we go to God 6. He is our life in regard of distribution and communication As he hath purchased life for us and keeps possession of it for us so he it is that shall put us into possession of it when we come to enjoy it I will come againe and receive you unto my self Iohn 14. 3. The Apostle speaks of this in 2 Tim. 4 8. There is laid up for me a Crown of righteousnesse which the Lord the righteous Judge shall give me in that day 'T is to be understood of Christ he that hath purchased the Crown for us will in that day visibly set it upon our head Come ye blessed of my Father receive the Kingdome c. Matthew 25. latter end 7. He is our life formally Iesus Christ is the matter of eternal life Our eternal life and glory stands in the full enjoyment of Iesus Christ in heaven The seeing of God the enjoyment of Christ is our very glory Rev. 22. 3 4. The Throne of God and of the lamb shall be in it and his servants shall serve him and they shall see his Face and his Name shall be in their foreheads The glory of heaven is called the eating of the tree of life Rev. 2. 7. Iesus Christ is the tree of life the enjoyment of him is the souls glory Iob therefore reckons up all his eternal glory by this very thing I know that my Redeemer liveth c. I shall behold him not with anothers but with these very eyes Full and perfect â— immediate
be perswaded to beleeve Use 2. The deare love of Jesus Christ to his people As his departure was a rich testimony of his love 'T is expedient for you that I go away so is his returning I will not leave you comfortlesse I will come unto you Joh. 14. 18. Never think of Christs returning but meditate upon the greatnesse of his love Use 3. That Christ is not now corporally in the world The Scripture speaks of his corporal appearance as of a future thing The Papists they make him corporally present in the Sacrament His body shall descend but once and that shall never be till he come to take his people into glory with himself The doctrine of the real corporal presence of Christ is a doctrine of real falshood Use 4. This is a very sad doctrine to all ungodly sinners Christ shall appear It were well for wicked men if this Doctrine were an untruth The very end of his appearing is to bring you to a publick tryal for all your acts of High-treason against his Crown and dignity He will appeare and then you shall appeare before him to render an account of and to suffer punishment for all your hard words and cruel actings against him and against his in the world when he appeares you shall wish that the mountaines might fall upon you to hide you from his sight The appearance of Christ to you will be as the appearance of a severe Judge to a convicted malefactor Consider of it before-hand that by timely and thorough repentance you may prevent that dreadful sentence which will be denounced and executed upon the wicked in that day Falix trembled when he heard this doctrine Acts 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the hearing of it work such fear how great fear will the sight of it work be humbled and converted that ye may stand when the Sonne of Man appears You cannot hide any wickednesse from him You cannot bribe him to excuse your wickednesse Use 5. Let the friends and favourites of Christ draw comfoâ—t from hence Lift up your heads saith our Saviour when he is preaching of this very Doctrine Luke 21. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a day of lifting up the head to you Think of it and gather comfort from it 1. Against all the shame you meet with here That day shall wipe off all your shame Isa 66. 5. 2. Against all false judgements and accusations In that day all shall be judged over again Christ shall appear and he will judge righteous judgement 3. Against all slanders 4. The appearing of Christ is a general antidote against all evils you suffer 2 Pet. 2. 9. beleeve it meditate much upon it Mar. 13. 35. Luke 12. 42. 5. Prepare for it JOHN 6. 55. My flesh is meat indeed and my VI. SERM. at Mary Wolnoth Lon. Decem. 14. 1651. blood is drink indeed IN this Chapter we have something Historical and something Doctrinal The Historical part relates two great miracles done by our Saviour his feeding five thousand men with five loaves and two fishes ver 1. to 15. his walking upon the water v. 15. to 22. The Doctrinal part is from v. 22. ad finem The first and principal Doctrine he handles is to prove himself to be the bread of life He is occasioned to preach this Doctrine from the peoples flocking after him to be fed with miraculous bread v. 22 23 24 25. seeing a great multitude resort after to Capernaum he knowing their intentions tells them v. 26. that they followed not because they saw his Divine power in the late miracle but that they might satisfie their natural appetite with bread and thereupon v. 27. adviseth them that they would minde that spiritual bread which did excel the other as far as the soule did the body v. 27. And after some debate with them when he saw their hearts a little raised after it he doth openly declare and professe himselfe to be that spiritual bread And when there was some contention among the Jewes how he could give them himselfe to eate v. 52. he doth v. 53. shew the misery of them that did not eat him and v. 54 the happinesse of those that did feed upon him and thereupon layes down this assertion in the Text For my flesh is meat indeed c. The worâ—s taken absolutely and excluding the causal particle for containe in them a double Proposition 1. That Christs flesh is meat indeed 2. That his blood is drink indeed I begin with the first My flesh c. in which we have 1. The subject My flesh 2. The predicate Meat indeed EXPLICATION My flesh Flesh when it is spoken in relation to Christ as here in the Text signifies two things 1. Sometimes the manhood alone So you have it Joh. 6. 63. It is the spirit that quickneth the flesh profiteth nothing In this place the flesh signifies onely the humanity of Christ So Austin expounds it and Calvin after him The humanity is without advantage if it be separated from the spirit that is à spiritus virtute quâ perfusa est caro Calvin 'T is the Divinity that gives efficacy to the humanity It is from the Spirit that the flesh hath any feeding vertue 2. Sometimes the whole person of Christ God-man And so it is to be understood in the Text. My flesh is meat that is I am meat I God and man in one person Now why flesh is mentioned here Cameron gives the reason because our life is in the flesh and blood of Christ Si enim carnem sanguinem Christo tollas non erit amplius cibus noster For that he might be food for our soules it was necessary that he should satisfie the justice of God and so purchase for us remission of sinnes Therefore because by the shedding of his blood and by the sacrificing and offering up of his body upon the crosse he purchased this for us Heb. 9. 22. his flesh is said to be our meat and his blood our drink Is meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is translated sometimes rust Mat. 6. 19 20. Lay not up for your selves treasures on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but lay up for your selves treasures in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies any thing that by rust or fretting doth eat into metal or other creatures and so consumes them It is also translated meat and signifies generally all kinde of food which is for the support of life 2 Cor. 9. 10. he that ministreth seed to the sower both minister bread to your food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and multiply your seed sowen c. And so 't is used in the Text. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh of Christ is called meat indeed in a twofold respect 1. In respect of all other food All other food in respect of this is but cibi tantummodo umbra vana imago as Cameron saith As natural life in respect of the spiritual is but a shadow of
are described by such termes as set out the sensiblenesse of their condition The meek the broken-hearted the captives them that are bound them that mourne in Zion them that sit in ashes them that are under the spirit of heavinesse The cure is set down in expressions suitable to the nature of these sicknesses To the meek good tydings to the broken hearted binding up to the captives liberty to them that are bound the opening of the prison to them that mourne comfort the oile of joy to them that are in ashes beauty to the spirit of heavinesse the garment of praise The Authority enjoyning this is the Divine unction of the Father by the Spirit The Spirit of the Lord God is upon me the Lord hath anointed me So Esay 50. 4. Jesus Christ is a very exact observer of his Fathers Commandment He hath his 〈…〉 not onely in his hand but even in hi◠〈◊〉 Psalm 40. 8. in the middest of his bowels Now because God hath in so peculâ—ar â— manner recommended these to his â—are therefore doth he apply himself to them for their cure 2. From the instigation of his own mercifulnesse Jesus Christ is very tender-hearted he is full of the bowels of compassion The Apostle calls him a merciful and faithful High Priest Heb. 2. 17. He could not be a compleat High Priest if he wanted either of these Now being so merciful and compassionate he will not turne away his bowels from them that are in so dejected a condition This is rendred as the reason why he was so ready to heale the wounded travellor Luke 10. 33 34. When he saw him he had compassion on him and bound up his wounds Jesus Christ hath lost none of his tendernesse by going into heaven He is still touched with the sensible feeling of our infirmities Heb. 4 15. this inclines him to this readinesse 3. That he may not lose the glory of that work which he hath begun The humbling and convincing of proud sinners is as truly the work of Christ as the restoring of humbled sinners 'T is his work to prick the heart as well as to comfort the heart Now if he should humble and convince a sinner and then leave him and proceed no farther he would lose the honour of what he hath done The soule doth not heartily praise Christ for conviction till conviction be carried on to conversion The soul so long as it abides onely under the paines of conviction apprehends no love but onely wrath and anger and so long as the love of Christ is unseen the glory of Christ is not proclaimed Now Christ will not lose the glory of the first work therefore is he so careful and ready to carry on the second work The Uses of this Point 1. Let this preserve all that are in such a condition from despaire Satans great plot upon convinced and humbled sinners is to drive them to despaire As he endeavours to heighten and harden unbroken sinners to presumption so his great designe is to afright humbled sinners to despaire This Doctrine is a good preservative against such temptations you that see sinne and complaine of your spiritual sicknesses know this to your comfort that as Christ hath prepared you for healing so he will be ready to heale you Object I have been a long time under these heart-pricking convictions and yet cannot finde any healing my wounds are as wide and as deep as ever they were I have lyen many moneths yea many yeares under the apprehensions of sinne and wrath and yet am not healed How shall I beleeve this Doctrine Sol. 1. Many sinners are healed who do not apprehend themselves to be healed Many wounded sinners will not beleeve themselves to be healed unlesse they could finde no skarre or spot of sinne upon them They think they are not healed of sinne 〈◊〉 they are not quite delivered both from the being and acting of sinne They even look to finde as perfect healing on earth as they shall have in Heaven But we must know that a person may be healed both of the guilt of sinne by Justification and of the dominion of sinne by Sanctification and yet still finde many sores of sinne upon and new sores breaking out every day in him Paul was healed when he cried out O miserable man that I am who shall deliver me from the body of this death Romans 7. 24. David was healed and yet he cries out My wounds stink and are corrupt through my foolishnesse Psalme 38. 5. and againe verse 7. My loynes are filled with a loathsome disease and there is no soundnesse in my flesh When the love of sinne the secret delight in sinne the allowance of sinne the commanding rule of sinne are removed though there continue many wounds and scarres too upon the soule the cure of sinne is wrought and that which is wanting shall perfectly be finished 2. Many sinners keep themselves from being healed by their own default They do keep terrour and apprehensions of wrath upon their soules because they will not close with the promises of the Gospel Though the comforts of the Gospel be held out never so clearly and with never so much perswadingnesse yet they will have none of them They are not humbled enough as they think they are not so prepared as they should be therefore they will not come to Christ to close with him as with a Saviour nor apply the promises of the Gospel but reject them and put them away as none of their portion This is the case of abundance of sinners Is it any wonder if such say they are not healed 'T is because they will not be healed They are not worthy of mercy and therefore they will have none They do not consider that all our worthinesse stands in the sense of our own unworthinesse They do not consider that they do not come to bring fulnesse to Christ but to draw out of Christs fulnesse John 1. 14. if such sinners would but lay aside this spiritual pride and close with Christ because they see they are unworthy of him they should finde that he would in a short time spiritually heale them For he is willing to heale and willing to do it speedily Jesus Christ never did never will put any sinne-lamenting sinner to any unnecessary trouble to any unnecessary delay 2. Let all the people of God especially the Ministery of God be ready to follow Christs example When you see or know of any soul that is wounded with sinne apply what healing medicines you can that they may be healed 'T is given in charge to the Ministers of God both in the Old and in the New Testament Esay 35. 3. and 1 Thes 5. 14. As it is cruel mercy to prostitute the comforts of the Gospel to proud sinners so is it great cruelty to with-hold the cordials of the Gospel from such sinners as are burthened with their sinnes Jesus Christ will take it very kindly at any mans hand that will help forward the
the discipline of Christ is an act of mercy to the sheep as well as his feeding 2. Create no other shepherds then what Christ sets over you Christ is therefore called the great Shepherd because he appoints other shepherds under him to feed the flock 'T is the duty of Christs sheep to adhere to these shepherds and to reject all others though they come in Christs Name This hath been the practise of Christs sheep heretofore John 10 5 8. The sheep did not heare him So Cant. 1. 7. Why should I be as one that turneth aside by the flocks of thy companions Who are those companions of Christ false shepherds who come in Christs Name pretending themselves to be the companions of Christ when indeed they are nothing lesse 'T is the casting off as much as lieth in us the Authority of the great Shepherd to make to our selves or to follow anâ—â—ther shepherds then what Christ sends But how shall we know such shepherds as are sent of Christ First If they preach Christs Doctrine and that onely He that preacheth that Doctrine that Christ never taught is no shepherd sent of Christ Secondly â—f 〈◊〉 〈◊〉 bâ— according to Christs life He that live 〈◊〉 to the life of Christ is not really to be lookâ—â—â—on as a shepherd of Christ Thirdly If he enter in according to Christs Rule He that entreth not in by the doore into the sheep-fold but climbâ—th up some other waâ— the same iâ— a thief and a â—obber They are our Saviours own words John 10 1. 2. We reade in Scripture but of two wayes of sending shepherds by Christ the one was by immediate commission as Prophets Apostlâ—s Evangelists were sent This kinde of Mission was ever accompanied with extraordinary gifts either of miracles or foretellinâ— things to come whosoever will plead this call must shew it by extraordinary qualifications The other according to eslablished Gospel Rule from Christ by the Ministery of the Church viz. by Ordination thorough the imposition of the hands 〈◊〉 Presbyters of which we readâ— T it 1. â— 1 Tim. 5. 22. 1 Tim. 4. 14. Acts 13. init Acts 14. 23. I shall say but this one thing to set this duty upo◠〈◊〉 Christs blessing cannot be expected to 〈◊〉 long with those shepherds which he never created Ierem. 23. 32. They shall not profit this people at all 'T is spiritual theevery for any man to make himself a shepherd after his own fancy and to heare such is to be accessory to this spiritual theft John 10 8. 3. In all things carry your selves as the sheep of this Shepherd First Heare his voice John 10. 3. Secondly Love his pastures Rejoyce in and be thankful for that way of feeding which he hath established in his Church Christ could have appointed a more externally glorious way of feeding his sheep but this plaine way of feeding is most for his glory best for your good The Ministery of men best suites with the feeding of men Thirdly Bring forth fruit to him Who feedeth a flock and eaâ—eâ—h not of the milk of the flock 1 Corinth 9. â— Do Christ what service you are able This Shepherd hath bought you with his blood and he seeds you with his blood so great a shepherd should have great increase of his sheep Fourthly Know him 'T is the honour of Christs sheep that they are known of him and it is their property that they know him Iohn 10. 14. You must not onely know him in his natures offices c. but you must acknowledg him When he is reviled reproached opposed yet then must the sheep acknowledge him When it's death to own him yet then 〈◊〉 you â—â—â—dly openly acknowledge him He that will not acknowledge the great Shepherd here shall not be acknowledged by him as a sheep hereafter Fifthly reject not those shepherds which he sends 1 Iohn 4 6. Luke 10. 16. II. For Consolation This Title of Christ the great Shepherd is very comfortable for every sheep 1. That he will provide subordinate shepherds Though Christ be the great Shepherd yet the Church wants subordinate shepherds He feeds the sheep not immediately but by the Ministery of inferior shepherds Now he that gave them will preserve them He will continue them he will encrease their gifts he will blesse them with successe For your good he hath given them for your good he will uphold them onely you must by prayer importune him so to do The earnest prayer of the sheep to the great Shepherd will procure a blessing upon the endeavour of the subordinate shepherds 2. In case of your present weaknesses Christ is a healing Shepherd You are weak infirme ready to miscarry Well know this for your Comfort that Christ the great Shepherd will heale your wounds will consider your infirmities No sheep are more carefully tendred by the shepherd then the weak and wounded sheep Esay 40. 11. He shall gather the lambs with his arâ—e and carry them in his bosome and shall gently lead them that are with young And then 3. In case of wandrings and straglings You are ready to runne from the fold you wander thorough your ignorance and blindenesse Well the great Shepherd will gather you with his Arm his Arme is very long he â—an 〈…〉 ever the shepherd wil do for 〈…〉 will do for you But I am unworthy 〈…〉 that made you sheep when you were 〈◊〉 will not suffer you to want any thing that is needful for sheep Though you be unworthy to be used like sheep yet Christ is so faithful that he will fulfil towards you all the duties of a good Shepherd He is a good Shepherd as well as a great Shepherd Iohn 10. 11. JOHN 15. 5. I am the Vine ye are the branches XIV SERM at Mary Wolnoth Lâ—â— Octob. 1â— 1652. OUr Saviour in this Chapter treats â—hiefly of three things 1. Here is an exhortation to his Disciples that they would continue constant in that faith into which they were implanted This is from verse 1. to verse 8. 2. An exhortation given them to abound in good works especially in that duty of mutual love one to another this is from vers 8. to vers 18. 3. Encouraging arguments against the feare of persecutâ—â—n and the hatred of the world this is from ver 18. to the end of the Chapter His exhortation â—o constancy and perseverance in the faith is pressed by the parable of the Vine and Branches As the Branches when they are planted into the Vine do continue in it so those that were by faith and the Doctrine of the Gospel planâ—ed into Christ ought to continue in him and bring forth fruits The uttering of this parable is thought by Piscator to be occasioned upon the 〈…〉 by our Saviour and his Discipâ—â—◠〈…〉 thorow the City It was 〈…〉 from the beholding of 〈…〉 teach spiritual Doctrines From the woman of Samaria's coming to Iacobs Well to drâ—w waâ—â—r our Saviour takes occasion to speak fâ—lly of the water of life Iohn 4.
and Amen It is impossible that any promise of God should â—all to the ground See what comparisons God useth to declare the certainty of his promises Esay 54. 10. Mountaines are the most fixed parts of the earth yet the promises of God are â—urer then they and Jer. 33. 20 21. The Lord compaâ—â—s his promises for the cerâ—ainty of them to the constant succession of the day and night We have Gods â—ow and oath superadded to his promise to set out tâ—â— certainty of them Heb. 6. 17. The Lord hath â—nnâ—xed his broad seal of the Sacraments to his Covenant to shew the certainty of his promises Hâ—â— bâ—â—e is set in thâ— cloud Gen. â— 13. Yea consider that the Scripture speaks of thingâ— promised as if they were already acomplished and all to shew the certainty of the promiâ—â—s Esay 44. 22 23. â—â—s deliverance was not to be accomplished â—â— one â—â—â—dred years after yet because it wâ—â— promised God speaks of it as a thing â—oâ—e So â—â—m 3. 58. O Lord thou hast plâ—â—ded the reproach of my sâ—ul c. The Church was at thâ—â— time in the very depth of affliction yet she speaks of her deliverance as a thing past Thou hast redeemed my life Dobar in the Hebrew signifies both a word and a work to teach us that when the Word is gone out Gods mouth the work is as good as done To presse this point a little further consider these things which discover the certainty of the promises of God 1 The fidelity of his nature God is the faithful God that God that cannot lie Tit. 1. 2. Men of low degree are vanity men of high degree are a lie as David found by experience Psal 62. 9. But God is a God of truth The Scripture â—uilds the certainty of Gods promises upon the fidelity of his nature 1 Thes 5. 24. So Psal 89. 33 34. Sara builded her confidence on this foundation in expecting that great promise Heb. 11. 11. She judged him faithful that had promised 2 The immutability of his counsel God is unchangeable in himself and in his counsels James 1. 17. There is nothing in God like change Mens promises faile because their natures are changable They see some inconveniences or mischiefs in their determinations afterward which they could not foresee before therefore they reverse and alter but God foresees from eternity every accident and difficulty which doth fall out in â—very age therefore he changeth not Men resolve and determine of things sometimes very rashly second thoughts with them are often better then the former God resolves on nothing rashly but with the deepest deliberation which infinite wisdom can use therefore he changes not And because his decree is unchangeable his promise is certaine The Scripture doth argue certainty of promises from the immutability of divine counsel Heb. 6. 17. and Rom. 11. 28 29. God never alters his decrees therefore he can never change his promises 3. The infinitenesse of his wisdom God knows how to bring both ends of his promises together Men break their promises often becauâ—e they want wisdom to make them good but God is a God of knowledge he knows how to give being to every word of his mouth he knows how to deliver 2 Pet. 2. 9. he knows how to defend how to supply The fulfilling of his threatning word is builded on his wisdome Esay 31. 2. He is as wise to fulfiâ—â— his promise as his threatning 4 His Almighty power God hath strength to remove all obstructions and impediments which seeme to thwart his promises We finde his power mentioned in order to the fulfiling of his promises Rom. 11. 23. They shall be graffed in for God is able to graff them in again Upon this bottom did Abraham strengthen his faith in the promise of God Rom 4. 19 20 21. Men break their promises for want of power The Apostles confesse they were hindred 1 Thes 2. 18. But who can hinder God Esay 43 13. If mountaines stand in his way he can leap over them Cant. 8. He can melt them Esay 64. 13. If sinnes oppose him he can scatter them if devils stand in his way he can rout them Nothing but his will can oppose his power and he cannot Will to break his Word 5. The riches of his goodnesse aâ—d mercy The first â—ize of all Divine promises is Divine mercy David confesseth it 2 Sam. 7. 18 21. All the promises of God are nothing but a fabrick of mercy Psal 89. 1 2. Now mercy and goodness which made the promise will not fail to make it good David bottomes his faith on this and so may we Psal 23. ult Surely goodnesse shall â—ollow me all the dayes of my life When mercy and goodnesse in God fail then may promises wiâ—her 6 The exactnesse of his justice Righteousnesse doth suum cuique tribuere Not onely Grace but justice pleads for the fulfilling of the promises If we confesse our sinnes he is just to forgive us saith the Apostle 1 John 1. 9. God hath in Christ received a valuable consideration for all the good he hath promised therefore it s but justice to make it good Christ pleads with God in point of Justice John 17. 25. and the servants of God have expected the best of good things upon this account 2 Tim. 4. 8. God gives heaven to his Elect as a merciful Father because 't is undeserved and as a just Judge because 't is Christs purchase Promises are not onely acts of grace but bills of debt God in justice wil make them good This is the first Motive promises are certaine upon this ground doth God require his people to wait Hab. 2. 3. Promises may seem to languish but they cannot die And let this be added that the difficultie of the thing doth not in the least hinder the accomplishment of the promise The things which are hard to us are easie to God That which is very marvellous in the eares of men is not at all marvellous in the eyes of God Zech. 8. 6. 2. Consider the good of the promises The promises contain things that are very Excellent The Apostle â—â—lls them exceeding great and precious promises 2 Pet. 1. 4. The promises are cabinets full of rich treasure Promises of spiritual things are very excellent and promises of outward things have much good wrapt up in them One promise of the least good that is immaginable yields more comfort then the enjoyment of greater good by common providence Whatever a man enjoyes in a promise he hath Gods love and Gods blessing with it A little coming from the heart of God is better then a great deal coming onely from the hand of God Better to be an heir of one promise then the possessour of the whole world by common providence 3. Consider the excellency of a waiting frame of spirit A waiting spirit is a choice spirit Waiting on God is one of the great duties which God requires from his people To wait on God continually comprehends much