2.6 A shewing forth the vertues of him who is the light and hath called us out of darkness into his marvellous light 1 Pet. 2.9 And once again It is called walking as Children of light Eph. 5.8 〈◊〉 are all the Children of the light saies 〈◊〉 Apostle in another place 1 Thes 5.6 Therefore let us not sleep as do others 〈◊〉 let us watch and be sober O let us â—our thus to carry it Then we walk 〈◊〉 and up to the light indeed when 〈◊〉 have nothing to do with the â—â—â—ks of darkness which become 〈◊〉 Children of light but Children 〈◊〉 darkness rather It is now broad 〈◊〉 light the light of the Gospel â—â—â—es full in our faces every one â—â—ll now condemn those that praâ—se deeds of darkness To speak more â—â—â—ticularly yet very briefly To walk up 〈◊〉 Gospel-light it lies in these folâ—â—wing things 1. It is to walk openly with all â—â—gleness of heart as we read the â—â—mitive Christians did Acts 2.46 â—â—me walk so intricately with such â—â—â—ings and Windings are so full 〈◊〉 darkness as we know not what to â—â—ke of them But to be of plain â—â—arts as Jacob was that the honesty 〈◊〉 our hearts and designs may be seen 〈◊〉 all our words and dealings this is becoming such as are Children 〈◊〉 the light and of the day 2. It is to walk exemplarily 〈◊〉 shine as lights in a dark World 〈◊〉 Beacons set upon a hill which give ligâ—â— round about Phil. 2.15 To haâ—â— our light so shine before men as theâ—â— seeing our good works may gloriâ—â—â— God Mat. 5.16 God hung 〈◊〉 those lights at the first Creatioâ— Gen. 1. That they should give ligâ—â— upon the earth Thus we should poiâ—â— out to others the way to Heaven 〈◊〉 the light of our examples and caâ—â— a Torch before them that will eâ—â—â— go into the kennel and walk in 〈◊〉 mire and dirt of wicked waies Tâ—â— evil deeds of men are made manifeâ—â— and reproved also by such a carriagâ— and if by this we turn others from 〈◊〉 waies of sin to righteous paths 〈◊〉 will brighten our own Crown 〈◊〉 we shall shine as Stars for ever aâ—â— ever Light propagates it self 〈◊〉 so should all enlightened Christians 〈◊〉 deavour to communicate their light 〈◊〉 the good of others 3. It is to walk purely in holiness of life A spot is easily seen in a Sun beam we should walk without rebuke blamless harmless without spots as much as may be spot not our consciences nor our conversations but be undefiled in the way and keep our selves unspotted from the World To abstain from not only apparent evil but the very appearance of evil Quicquid male coloratum est All that hath the shew and colour of evil As â—e that hath called us is holy so let us be holy in all manner of conversation 4. It is to walk knowingly in the light of Spiritual Judgment and understanding The Apostle requires Husbands to dwell with their Wives as men of knowledge 1 Pet. 3.7 So ought all Christians to walk as those that know the evil of sin to hate and avoid it As those that know Satans wiles and devices to shun and flee from them As those that know the vanity of the World to be dead and crucified to it by the death of Christ as Paul was Gal. 6.14 As those that have seen the beauty of Christ and tasted of his love to be enamoured with him and to cleave in love to him who loved them first In a word if they know any thing of his will to be found doing it that they may be blessed in their deed 5. It is to walk cheerfully in the light of Joy Those Christians that spend their daies in sadness bring an evil report upon Gods good waies and dishearten and discourage many who who will look upon Gods waies as things that tend to destroy the comfort of their lives God loves a cheerful giver and a holy cheerful liver Avoid sinful frothy mirth the Joy of the Lord is your strength Sometimes indeed sin is as a Thief in the Candle that does wast a Christians Joy and dim his comfort which yet if truly repented of may be recovered and made to shine more bright But let a believer keep off from avoidable sins and live in the exercise of faith and he may rejoyce with Joy unspeakable and full of glory and strangers intermeddle not with this Joy This is to walk in the light when we walk unto the light into the light and up to the light Vse Let me urge this exhortion of Christ upon you all and upon my self Let us walk while we have the light Some sit still idle all the day of the Gospel Others walk in contrary waies but whatever others do let us be found in obedience to this command of Christ Consider to help us herein 1. It is the end why we have the light We give our servants light to work by not to play by No more does God give the glorious light of the Gospel to men to dally and trifle with but to work out their own salvation by 2. If we thus walk as hath been shewn we shall have cause to rejoyce that ever we had this blessed light The Psalmist praises God for the great lights set up in the visible Heavens Psal 136.7 8 9. The Sun to Rule by day and the Moon and Stars by night But what praise shall we be bound to give unto God for Christ and the Gospel of Christ if while it shineth among us we do as men do when the Sun ariseth What is that The Psalmist tells us Psal 104.22 23. Man goeth forth to his work and to his labour until the evening This Sun of Gospel light is given us not that we should play away our Souls into destruction by carnal security but to get evidences of our Salvation with fear and trembling 3. The light will not alwaies shine but darkness will come upon us Hence the Lord in the Text useth this Argument Yet a little while the light is with you walk while ye have the light lest darkness come upon you 1. The darkness of Gospel-removal The longest day hath a night following it We have injoyed the Gospel-light many years and the brighter the day hath been and yet abused it may end in dreadful darkness Christ threatned Ephesus for the loss of her first love and works to come to her quickly and remove her Candlestick the Candle consequently except she repented Rev. 2.4 5. And doth not he seem to speak the same to England and to his Churches here at this day O let us yet in this our day know the things that belong unto our peace before they be hidden from our eyes 2. The darkness of death Eccel 12.2 While the Sun or the light or the Moon or the Stars be not darkned c. Then shall the dust return to the Earth as it was c. that is Before the outward parts of the body or the inward
effects of this light which shined from heaven upon Saul set down in the 4th 5th and 6th verses of this 9th Chap. of the Acts which will be found upon others also in some measure upon whom Christ this true Light shines savingly 1. It is a humbling light This was the first effect it had upon Saul verse 4. He fell to the earth not only prostrate in his body but doubtless his heart was low laid in the dust even at the foot of Christ Hath the light we received had this blessed effect upon us to humble us for the pride of our heart Doth it puff us up and make us proud conceited of our selves despisers of others This light is the work of the Prince of darkness transforming himself into an Angel of light The light from heaven brought Saul into a posture of humility who before thought scorn to be controuled and will have the same effect upon our hearts 2. It made Saul inquisitive after Christ verse 5. He said Who art thou Lord By which question he acknowledgeth his own ignorance and mistake and begs information and instruction in the knowledge of Christ Such operation will the light that comes indeed from Heaven have upon us It will make us full of enquiries after Christ Such as these Who art thou Lord How shall I know thee Where shall I find thee How shall I come to be acquainted with thee O thou blessed Lord Jesus How may I get some experimental knowledge of thee in the vertues of thy death in the power of thy resurrection in the influences of thy grace and Spirit in the comforts of thy love and covenant 3. It caused Saul to submit himself to Christ his will to Christs commands verse 6. He said Lord what wilt thou have me to do As if he had said I have gone formerly to men to know what service they would command me but now I bow my self to thy most holy pleasure Lord What wilt thou have me to do Speak Lord and give me what commands thou pleasest and I am ready through thy grace to comply with them Make and propound thy own terms I will submit to them A man may have great natural light and acquired knowledge in Arts and Sciences in Tongues and Languages and these are so far from causing his heart to submit to Christs will that he will be ready to stand upon his own Terms But if it be from heaven it will cause a man to strike sail to Christ absolutely and presently as we see here in Saul Are we able to say Speak Lord for thy Servants hear Write thy own terms declare thy pleasure what thou wilt have us to do or suffer our wills and interests are swallowed up in thine We will no longer be our own to do the wills of the flesh and of the mind or to be captives to Satan at his will but we would be melted into thy holy will and improve our utmost strength and designs for thy service This is a light darted into thy Soul from heaven this is a sure evidence it is Christ that is thy saving light when it thus makes thee humble before him inquisitive after him and submitting thy self unto him 2. Christ the true saving light is warming and enlivening Such is the Sun to the earth It heats and quickens the creatures Such is the Lord Christ to the Church to the hearts of those that are his indeed The Lord God is a Sun Psal 84.11 which several expound of Christ It is he alone that heats our Chill Spirits He quickens those dead in trespasses and sins Eph. 2.1 But now because there are false heats some will yet enquire how we may know the heat and quickening we have to be from Christ For answer briefly 1. If it be a heat from the Lord it will warm us throughout inwardly as well as outwardly Artificial heat is only external but this heats within and without it warms every part as well as any one The fire within me burst out saith David Psal 39.3 It made Paul truly zealous for God It made the disciplies hearts to burn within them Luke 24.32 The Ark was pitched within and without This heat Christ gives will make us not only abstain from sin our of respect to men and our credit with them but to abhor and hate every false way out of a deep respect to God The Sun warms every part of the body God and Christ can pierce deeper than the Sun 2. This true light warms intensely as well as throughly I mean it heats more and more unto perfection It makes us fervent boiling hot in Spirit not like Jehu zealous only in pretence and growing colder as his own ends were attained but still pressing more and more after the mark still more of God more of Christ The heart was never so much for sin and self but now it is as intense upon God 3. If the light we have and the heat and quickening from it be from Christ then it is communicative The Sun communicates his light and heat his beams and lustre to others so it will be here A man will not be all for himself There is no Minister truly enlivened by the Lord but he will say O that all my people were savingly enlightned and quickned by Jesus Christ Come let us go up to the house of the Lord and let us walk in the light of the Lord. There is no Christian thus wrought upon but will be ready to say as the Woman of Samaria did John 4.29 Come see a man that told me all that ever I did Or as David Come and I will tell you what the Lord hath done for my Soul Thus as the Sun brings the creatures it produceth to their perfection so doth Christ much more finish his good work he hath begun to its perfect growth and maturity This is the light and heat of the Lord. 4. If it be attractive and drawing lifting up the affections and drawing away the corruptions of the heart it is from Christ The light and heat of the Sun doth attract and elevate the vapours and fogs from the earth So Christ the Sun of righteousness doth 1. Draw up the affections of Souls to himself When I am lifted up saith Christ I will draw all men unto me John 12.32 No man can come to me except the father draw him saies Christ John 6.44 Draw us saith the Spouse we will run after thee Cant. 1.4 He will draw up our love our joy and our desires unto him our sorrow our hatred and all our affections We shall love as he loves and grieve where he grieves and hate what he hates and joy in what he rejoiceth in He carries away our hearts from whatever was the unlawful object of our love and makes us willing in the day of his power Psal 110.3 2. He draws away our corruptions by the forcible heats of his holy Spirit There will soon be some showers of sorrow and grief that we should so
accept Life upon Gospel-terms This is evident in his weeping over Jerusalem saying Luk. 19 42. If thou at least in this thy day hadst known the things that belong unto thy peace but now they are hid from thine Eyes So that every mans destruction is of himself Hos 13.9 Joh. 5.40 Heb. 2.3 because men will not come to Christ that they might have Life but refuse him that speaks from Heaven and neglect great Salvation This is written in legible Characters that he that runs may read the Love of God towards degenerate fallen Man That 's the second declaration of it 3. Let us look upon Man in his actual and effectual Recovery and Restitution and here we shall see yet further and more eminent manifestations of God's Love unto those that are his own in the World He hath declared greatly his Love to all Mankind yet much higher Love is in him to all true Christians 'T is said Christ looked upon the young man in the Gospel Matth. 19. and loved him We also find it recorded that he loved Martha and Mary Lazarus Of this last they went to Jesus and said Behold he whom thou lovest is sick and this was such John 11.3 5 36. as others observed it For Jesus weeping at his grave they said Behold how he loved him And I doubt not but it was a far higher and more endeared Love than what he had for the young man who it 's evident loved the World more than Christ and esteemed earthly Treasure above heavenly To make this Love of God more apparent let us consider the Properties thereof This Love is great comprehensive free distinguishing excellent satisfying and everlasting 1. It is a great and transcendent Love which God hath declared unto his People God who is rich in mercy Eph. 2.4 saith Saint Paul for the great love wherewith he loved us He is a great God and his Love is like himself a great Love 'T is great above humane expressions yet some can speak great words When St. Paul was in his Visions he was caught up into Heaven 2 Cor. 12. and heard things unutterable We read of joy unspeakable 1 Pet. 1.8 such is the Love of God to his Servants the best and greatest words are too weak to declare it yea it 's greater than the largest apprehensions of Men and Angels can reach This Love of God is like the Peace of God Phil. 4.7 which St. Paul saith passeth all understanding Hence we find that the four dimensions by which men take an estimate of corporeal greatness are given to this Love We read of the breadth and length Eph. 3.18 19. and height and depth of this Love the very same which are ascribed to God to declare the greatness of his perfection which is said to be as high as Heaven Job 11.7 8 9. deeper than Hell longer than the Earth and broader than the Sea But I would speak of it comparatively and so amplifie the greatness of this Love The Love of one creature to another is very great That between David and Jonathan was great 2 Sam. 1.26 and wonderful even passing the Love of Women either of one Woman to another or of an affectionate Mother to her only Son or of a loving Wife to her dearest Husband But what is David's Love or the Love of all creatures to God's Love The one is but finite the other infinite Compare it with the Love of good men unto God some have had great affections this way as David I love thee dearly Psal 18.1 says he O Lord my strength But here is a vast disproportion If all the Love that ever have been now is and ever shall be in all the Saints were in one mans heart it would be a great Love to God yet far short of that in God to them Let us compare it with the Love of God to other objects he loves all his creatures as such yet Man above all inferiour creatures The Angels by Creation had more Love than Man and he loves Christ yet more than all Now his Love to his People is greater than all these except the last and though Christ is the more adaequate object of God's Love and so hath higher measures of it than Believers are capable of yet he loves them with the same Love for quality and kind that he loves Christ with This we learn from Christ himself in his solemn Prayer That the Love wherewith his Father hath loved him may be in them And again Joh. 17.23 26. That the world may know that thou hast loved them as thou hast loved me Every Beam of Light is of the same kind with that in the Sun every drop of Water is the same for quality with that in the Ocean and so every drop of that Love which falls upon Believers is the same for kind and nature with what the Father bears to his Son Oh the transcendent greatness of his Love Who is not amazed at it 2. It is a comprehensive Love it includes all the kinds or acts of Love whatsoever The Sun is so glorious a Light because in the light thereof all other lights are contained in an eminent manner Thus it is in this Love of God to his People there are all acts of Love in it there is amor benevolentiae the Love of good will there is amor miserecordiae a Love of pity and compassion Isa 63.9 In his love and in his pity he redeemed them This Love inclines him to succour them in misery and to help them in trouble There is also amor amicitiae the Love of friendship which he manifesteth to them as they come to close with him in the Covenant I entred into Covenant with thee Ezek. 16.8 saith the Lord to Israel and thou becamest mine and this was the time of Love This is reconciling Love which is nothing but a redintegration or renewing of broken friendship between God and us Sin makes the breach and God's Love makes it up Hence comes Abraham a Heathen and an Enemy to be called the Friend of God James 2. Rom. 5.8 10. Herein has God commended his Love that his People when Enemies were reconciled by the death of his Son Into such friendship hath this Love brought them as the secrets of God are revealed to them Shall I hide from Abraham says God Gen. 17.17 the thing that I will do Thus Christ called his Disciples Friends For Joh. 15.15 says he Whatsoever I have heard of my Father I have made known unto you There is also amor beneficentiae the Love of Beneficience his heart opens his hand to do them good even beyond all the good of this World He loves them therefore he gives his Son for them 1 John 4.9 and to them and into them that he may live in them and they live through him It is this Love that gives them the remission of their sins He hath loved them
Rev. 1.6 and washed them from their sins in his own blood 'T is this Love that confers Adopting grace Behold what manner of love the Father hath bestowed 1 John 3.1 upon us that we should be called the Sons of God It is this Love that moves him to comfort them He hath loved us saies St. Paul and given us everlasting consolation 2 Thes 2.16 If not alwaies the sense of comfort yet firm and sure grounds of strong and durable consolation Once more There is also amor complacentiae a Love of complacency and delight God hath in his People which is the highest act or degree of Love All his delight is in his Saints Psal 16.3 that are in the earth His Truth his Worship and his People are all he hath any great delight in here in this World To a contrite Christian that trembles at his word Isa 66.2 he looks with an eye of greater complacency than to Heaven and Earth That 's the second property 3. It is free Love Absolutely perfectly free I will Love them freely Hos 14.4 saith God by the Prophet Hosea If he did not love freely he could not love at all such vile Creatures as we are There is no cause of his Love but his Love The Lord did not set his Love upon Israel because they were more in number than any other People Deut. 77.8 but because he loved them Free it is in every sense and respect There was no want of us or of our services For he is alsufficient and what want can be to him that is infinitâ— to whom there can be nothing added The Sea though a vast Ocean yet becauâ—â— finite is capable of addition and diâ—â—nution but what can be added to innity which comprehends all things wiâ—â— in it self Isa 40.15 17. Behold he taketh up the Isles as very little thing the Nations before him 〈◊〉 as a drop of a bucket as the small dust of 〈◊〉 ballance All Nations are counted to his as nothing less than nothing and vanitâ— His Love therefore is not a love of inâ—gence but of redundance flowing oâ— freely Also it was without purchase 〈◊〉 merit on his Peoples part and in thâ— sense free They have not enough to pâ—â—chase the least outward mercy much lâ—â—â— special Love it 's bestowed gratis wiâ—â—out money and without price Even thâ— merit and blood of Christ did not pâ—â—chase the Love of Benevolence but thâ— Love was the cause of Christ's comiâ—â— and of all he did and suffered Rom. 5.8 God coâ—mended his love to us because when we wâ—â—â— sinners Christ died for us saith St. Pâ—â—â— We have demerit enough to draw 〈◊〉 the wrath and hatred of God but nothing to be an attractive of his Love It is fâ—â—â— also because given without grudgiâ—â— God loves his people with all his heaâ—â— and with all his soul Jer. 31.41 and he upbraids not Free also it is because without constraint None could impose upon God in this matter he could have withheld it and denied it for ever and none could compel him to set his love upon them In a word It is free Love because it can receive no compensation from them who are the objects of it Can a man be profitable to the Almighty Job 22.3 as a man may be profitable unto himself This the Lord foresaw and yet loves them 4. It is a very peculiar distinguishing Love This is declared in those saving mercies he bestows upon them and denies to others though they to whom they are denied fall under the same external circumstances if not greater sometimes with those to whom they are given A full instance of this we have in Jacob and Esau Was not Esau Jacob's Brother Mal. 1.2 saith the Lord yet I have loved Jacob and I have hated Esau Not that God who is Love did or could hate the person of Esau abstractly considered he loves the person he made and hates the sin he never made He is said to hate the workers of iniquity but it is for their works sake But here in the Prophet it is to be taken for a less degree of love which is often called hated in the Scriptures Gen. 29.31 'T is said Jaâ—â— hated Leah it 's meant comparatively 〈◊〉 loved her with a less degree of love thâ— Rachel Luk. 14.26 So it is said He that hateth not Fâ—ther and Mother c. yea and his own liâ—â— also cannot be Christ's Disciple In othâ—â— Scriptures we are commanded to lovâ— these relations and to preserve our live and therefore 't is to be understood of lower degree of love In comparison 〈◊〉 our love to Christ our love to thing here below should be rather a kind 〈◊〉 hatred than love Thus God loved Jacâ—â— with such a transcendent peculiar dâ—â—â— stinguishing Love as in comparisoâ—â— he is said to hate Esau His Lovâ— to Jacob was manifested in bestowing peculiar favours upon him wheâ—â— Esau had only common mercies Hâ— could say I have enough but Jacob said I have all God passed a gracious decreâ—â— and purpose upon Jacob which he diâ— not upon Esau Rom. 9.11 12 13. as St. Paul testifies Thâ— Children not being yet born neither having done good or evil that the purpose of God according to Election might stand he said The elder shall serve the younger 〈◊〉 it is written Jacob have I loved but Esaâ—â— have I hated Gen. 28.22 13. God appeared to Jacob and established his Covenant with him this he did not to or with Esau Gen. 32.28 Hos 12.4 He made Jacob a Prince with himself and gave him by prayers tears to overcome him Of a wrestling Jacob he became a prevailing Israel this he gave not to Esau And though Esau had another name given him yet it was a worse Edom which signifies red because of his red hairy complexion as some think or because of the red Pottage he desired and for it sold his birth-right as others judge But this signifies not so well as Esau which imports protection But Jacob is yet much more excellent In a word Jacob had a very gracious and savoury spirit We read when his Brother asked him who his Children were he answered These are the Children whom the Lord hath graciously given thy Servant We find no such favoury expressions fall from Esau What distinguishing love is there in all these passages which will appear yet more fully if we consider that Esau was upon even ground with Jacob in outward priviledges and in some above him Rom. 9.10 They both descended from the same Parents both under the Seal of the Covenant Circumcision both had Education in the same Family and herein Esau excelled that he was the first-born Gen. 25. and the beloved Son of his good Father Isaâ— yet saith the Lord Jacob have I loved 〈◊〉 Esau have I hated O what wonderful â—â—â—culiar distinguishing love is here Tâ—â— is the Love of God to all his People two
Believers are redeemed but by the precious blood of Christ. This was also laid down for Heaven and Salvation and in the name of Believers and to their use they have a present right and title to it upon that account Salvation is not a reversion men come to after so many years there are no Leases nor Reversions there but though Christ holds possession for them yet they have a right and title to it and he is entred there a forerunner for them 2. In promisso in the promise of it This is the promise that he hath promised us eternal life 1 John 2.25 Great is the difference between Divine and Humane promises Men are either unable and cannot or else unfaithful and will not perform their promises but with God tâ— promise and to perform is all one Wâ— have God's promise for it the great Chaâ—ter of Heaven and so have the thing â—â—self are as sure of it as if we were in fuâ—â— possession To him that orders his conversâ—tion aright will I shew the Salvation of Goâ— Psal 50.23 He that believeth shall be sâ—â—ved saith Christ Mark 16.16 Henâ—â— have they a firm and sure foundation 〈◊〉 hope for the actual possession Titus 1.2 In hope of eternal life which God that cannoâ— lie hath promised And his promise is onâ— of those two immutable things in whicâ— it is impossible for him to lie Heb. 6.18 Hence the Apostle tells the Romans Thâ—â— we are saved by hope Rom. 8.24 whicâ— is by virtue of the promise the grounâ— of hope 3. In primitiis in the prelibations foretasts or first-fruits of it They have 〈◊〉 pawn or pledge or rather an earnest oâ— Salvation The Love of God Peace anâ— Joy in the Holy Ghost yea the Holy Ghost himself is an earnest to them of the full possession of glory So he is stiled 2 Cor. 1.22 And he is called the earnest of that Inheritance Eph. 1.14 They are here saved from the condemnation and dominion of sin from the power of Satan from the curse of the Law from the sting and bitterness of death as the Scripture plainly shews Yea they are infallibly preserved in a condition of safety in grace in righteousness once justified and ever so for Christs righteousness is everlasting And unto perfect glory They are kept by the power of God through Faith unto Salvation 1 Pet. 1.5 What are these but the bunches of Figs and clusters of Grapes given the Saints from the heavenly Canaan Is not this a good Country Would you not be glad to be there You have these first-fruits of the Spirit to make you groan for the full Vintage and compleat Harvest Those first-fruits under the Law assured them of the whole crop So Believers have received these beginnings of Salvation and on that account may be said to be saved already If a man walks out early and see the morning Star he will say the day is coming the Sun will by and by appear So if we have these Stars of grace seen in our hearts we may know the day of eternal glory is not far off Qu. 3. You will say What are the reasons of this and what the grounds of it Ans 1. The first is drawn from the â—â—der and predisposition of God The eteâ—nal love and good will of God is the firâ—â— the highest link and cause of Salvation The Scripture resembles mans Salvation to a Chain on which are several Linkâ— as we may say these Links are so faâ—â—ned together that if you draw one all thâ— rest will follow such a concatenatioâ— and folding up of things together theâ— is in the matters of Salvation that graâ— one and you grant all If there be a câ—â—tain number whom God hath out of 〈◊〉 eternal Love predestinated unto Salvation it may as truly be said in the senâ—â— above mentioned that this number is aâ—ready saved because nothing on Earth 〈◊〉 in Hell can hinder it But the first is truâ—â— as is evident from what is said Rom. â—â— 29 30. Whom he foreknew he did pedesâ—â—nate to be conformed to the Image of his Sonâ— Moreover whom he did predestinate them 〈◊〉 also called whom he called them he also jâ—stified whom he justified them he also gâ—â—rified Here the Apostle useth words 〈◊〉 the preterperfect tense for things yet 〈◊〉 come Thus hath God in his purposâ—â— disposed things to shew that Predestination and Salvation are so linked together in regard of their eternal coexistenâ—â— before him in his counsels and purposes as this order of his can never be dissolved Therefore as they are said to be already foreknown already predestinated already called and already justified so they may as truly be said in the senses before expressed to be already glorified I confess if it were true some teach that the purpose of God to save men were founded upon faith and good works foreseen to be in them and done by them and that he saves them for these and their continuance in them I could not tell how this should be true that a man truly called can be said to be truly saved But it is nothing so but all is of grace as the next Doctrine will evidence and the Text fully expresseth And if their wicked works could not hinder God from calling and justifying them though he foresaw them how shall he suffer their after-sins to null and make void these blessed acts and so cut them short of Salvation Vocation Justification and Glorification are here made inseparable by the Apostle break one and you break all the Links of this golden Chain of Salvation Let none go about to pervert this blessed order of God for they shall not be able to destroy it it is established by his eternal immutable counsel and 〈◊〉 will not suffer it to fall or fail 2. The second Reason is drawn froâ— the power of the promises and from thâ— nature and effect of Faith 1. From thâ— power of the promises they are nâ—â— weak things but full of virtue and efâ—â—cacy to help us to cleanse our selves 〈◊〉 2 Cor. 7.1 Having these promises let 〈◊〉 cleanse our selves from all filthiness of the flâ—â—â— and spirit They do not only work for 〈◊〉 but they work in us also not only as motives and incentives to holiness but a operative and influential upon us Sucâ— power do they bring with them that it is not in our power whether they shall be fulfilled or not But though they offeâ— no violence to infringe the liberty of our wills yet do they enable and sweethlâ— draw us by faith believing and hope waiting upon God to perform those conditions which bring on the execution of them We are kept by the power of God through faith unto salvation 1 Pet. 1.5 There is a power of God and a power of Faith laying hold on the promises of God which have a power to enable us to lay hold of Salvation 2. From the nature and effect of Faith which is to make things future and absent to be present to
Canaan for there are no Sons of Anak there no Enemies to combate with as there was in that of old The Enemies are here in the Wilderness of this world and if once you pass the brink of death the last enemy to be destroyed you are at rest in that glorious and pleasant Countrey for ever 3. There is this Comfort also That God cares and provides for his Church in their present condition until they arrive there which is the second Doctrine Doct. 2. That God doth and will certainty provide for his Church and People in their Wilderness-Condition Thus the Lord caâ—ed for Israel of old which he would â—ave them not forget Who fed thee in â—â—e Wilderness with Manna saith the â—â—xt So he did for the Gospel-Church Rev. 12.6 14. He prepared a place 〈◊〉 the woman in the Wilderness that â—â—ey should feed her there He proâ—â—des all things needful for his People â—ere I will name two or three Particuâ—â—s 1. He provides a place for them there 〈◊〉 he did for Isreal of old Tents they â—â—d though no settled abode no houses because they were moving up and doâ—â— from place to place So in the plaâ—â— named before the woman had a plaâ—â— in the Wilderness prepared of Goâ—â— Though but Tents yet suitable to 〈◊〉 place for here they have no continuâ—â— City In my fathers house says Christ 〈◊〉 many Mansions John 14.2 a 〈◊〉 not made with hands eternal in the heaveâ— 2 Cor. 5.1 Here therefore Teâ—â— should content them So were they 〈◊〉 old Heb. 11.38 though they wanâ—â—red in desarts and mountains and deâ—â— and caves of the earth So long as Gâ—â— hath work for them doing or sufferâ—â— work he will have a Room a place 〈◊〉 them When Luthers enemies askâ—â— him where he would be when such 〈◊〉 great person came into Germany to seâ—â— for him He answered Aut sub 〈◊〉 Aut in coelo Either under Heaven or Heaven So may all Gods People say 2. He provides leading and â—â—rection for his People in and through 〈◊〉 Wilderness of this world Thus he 〈◊〉 for Israel of old Exod. 13.21 2â—â— The Lord went before them by a pillâ—â— cloud to lead them the way and by night iâ—â— pillar of fire to give them light to go by 〈◊〉 and by night He took not away the â—â—dar of cloud by day nor the pillar of fire by night from before his People Thus he is said to have led them in the Wilderness in the verse before the text Though he led them about this way and that way yet the right way that they might go to a City of habitation Psal 107.4 7. They had many turns and returns backward and forward yet arrived at a happy end and were conducted to their desired rest So it is still The Word and the Spirit and the Providence of God are the pillars as it were by which God provides and gives counsel guidance and direction to his People as they travel through the Wilderness of this world As many as are led by the Spirit of God are the Sons of God Rom. 8.14 So it is as true reciprocally As many as are the Sons of God are led by the Spirit of God And indeed so it guided Israel of old Isa 63.11 12 13 14. Where is he that put his Spirit within him That led them by the right hand of Moses with his glorious arm That led them through the deep as an horse in the Wilderness that they should not stumble As a beast goeth down into the valley so the Spirit of the Lord caused him to rest God made Moses a guide to Israel but it was the Spirit of God that led Moses and instructed him to lead the People So noâ— in Gospel-days and therefore Chrisâ— tells his sorrowing Disciples Johâ— 16.13 that when he is come he wâ—â—â— lead them into all truth So likewisâ— by his word he leads them He hath oâ—dained it to be a light to their feet and 〈◊〉 Lamp to their Path Psal 119.105 The Spirit is a voice behind them anâ— the Word is a rule before them Aâ—â— by his providence also he doth direâ—â— them Hence it is termed the eye 〈◊〉 God because by it God guides his Peâ—ple in all the revolutions and turning of this world I will instruct thee saiâ—â— God to his servant Psal 32. vers 8. in the way in which thou shouldest go I wiâ—â— guide thee with mine eye His provideâ—tial eye If any say How is it then thâ—â— they wander and miscarry as sad eâ—â— perince shews I answer Not froâ— any defect in Gods provision but eitheâ— because they will not follow the conduâ—â— of heaven wilfulness sometimes occasioâ—â— wanderings Or because God for thâ—â— their sin doth withdraw or suspend hiâ— leading and guiding influences from theâ—â— and then they go astray It is said 2 Chroâ—â— 32.31 That in the business of thâ—â— Ambassadors of the Princes of Babylâ—â— God left Hezekiah c. And how soon did he stumble and fall When pride and self-confidence prevail in them as it did in him in Peter then God is provoked to remove his direction from them Yet this is never totally and absolutely taken from them but God will reduce them and recover them and never cease leading them in the way of righteousness in the midst of the Paths of Judgment till he hath caused all those that love him to inherit substance as it is said Prov. 8.20.21 3. He provides food and raiment for them I say food both for their Bodies and Souls So he did for Israel of old as the text shews He fed them in the Wilderness with Manna What the Manna was we read Exod. 16. 1 Cor. 10. John 6. largely It was the bread that the Lord gave Israel from the Clouds to eat There was no plowing and sowing in the Wilderness and so no ordinary provision God therefore gave them Manna miraculously and extraordinarily They did eat Angels food saies the Psalmist Excellent food it was if Angles needed they could desire no better Thus wonderfully did he seed Israel forty years together in the Wilderness And this was not food only for their Bodies but for their Souls also Hence it is said to be Spiritual meat in that place beforenamed 1 Cor. 10. They did all eat the same Spiritual meat Because the Manna was an eminent Type of Christ as is largely set forth by Christ himself John 6. It was one of the Jews extraordinary Sacraments which sealed up to Believers their Spiritual nourishment in grace by the free Covenant of God in the Messiah He also secured their Cloths from waxing old by a miracle And he is not worse to his Gospel-Church than to Isreal There is a general care God hath of all his Creatures He feeds the Ravens when they cry unto him He gives all his Creatures their meat in due season He opens his hands and satisfies the desire of every living thing Psal 145.15 16. There is a more particular care he takes
he puts 〈◊〉 that phrase Himself it is very significaâ—â—â— it is as much as if he had said My Sâ—â— that God who commands me to go aâ—â— offer a Sacrifice will not fail to provâ—â—â— the a Lamb for otherwise he should 〈◊〉 provide for his own glory which he wâ—â—â— not lose It is not for the honour of alâ—â—ther to bring his children into straits 〈◊〉 leave them there without suitable 〈◊〉 necessary provision God should not coâ—sult his own glory if he should do thâ— and therefore I doubt not nor woâ—â— have thee question but he will proviâ—â— himself a Lamb for a burnt-offering Mâ—ses told the People in the Wilderneâ—â— that they should see the glory of the Loâ—â— Exod. 16.7 Though the place 〈◊〉 primarily respect the glory of his Justâ—â—â— for their murmurings yet it is true liâ—â— wise that they did see the glory of 〈◊〉 goodness and mercy in providing breâ—â—â— and water when they were in a starvâ—â—â— condition These are the reasons of 〈◊〉 Doctrine Object Some will say We see not this made good sometimes Gods people are in great wants and straits and none more than they Answ God's provisions of the things of this life are so ordered as to further and not hinder the spiritual and eternal salvation of his people and there are â—imes of Tryal as here he tried Israel in â—he Wilderness as the Text shews God will have it manifest whether we serve â—im for Loaves or for Love whether we will cleave to him and his ways in â—traits and necessities Sometimes the â—niquities of God's people hinders good â—hings from them Jer. 5.25 For God â—romises these things as the fruits of that faith and Obedience he requires of his â—ervants On these and such like acâ—ounts God sees it good to cut them â—ort of these things Vse 2. Are these things so Then â—is shews us the great evil of doubting â—nd distrust found among God's people 〈◊〉 any straits they come into This is 〈◊〉 common infirmity among them They â—â—e ready to cry out What shall we do â—ow shall we be provided for When â—â—ey are in straits as to temporals this 〈◊〉 their Language What shall we eat What shall we drink Wherewithal shall we be clothed As Isaac saiâ—â— Where is the Lamb so they Where 〈◊〉 food and where is raiment We aâ—â— friendless and helpless and we shall starâ—â— and perish Such is their Language as 〈◊〉 Spirituals when they see Ministers aâ—â— Ordinances fail What shall become 〈◊〉 our Souls How shall our spiritual 〈◊〉 be preserved We shall die and perâ—â—â— by the hand of Saul as David said 1 Sâ—â—â— 27.1 We shall fall and miscarry 〈◊〉 the hand of our temptations our câ—â—ruptions like the Sons of Zerviah 〈◊〉 David are too hard too strong for 〈◊〉 But I may say to such as Christ did 〈◊〉 Peter O thou of little faith wherefâ—â—â— didst thou doubt Matth. 14.31 Or 〈◊〉 his Disciples who in a Storm at Sea feaâ—ed drowning Why are ye fearful O yeâ— little faith This was Israels sin of oâ— Psal 78.19 20. Can God furnish Table for us in the Wilderness Can give bread Can be provide flesh for 〈◊〉 people What a provoking evil is thâ—â— of unbelief and yet how common a thâ—â— is it even in those that profess the Loâ—â— Name We read of Israels Infidelity many places Exod. 14.11 They 〈◊〉 to Moses because there were no Gâ—â—â— in Egypt Hast thou taken us away 〈◊〉 in the Wilderness For it had been better for us to serve the Egyptians than that we should die in the Wilderness Thus full of unbelief were they and yet God does â—ppeal to their Consciences in this matâ—er Jer. 2.31 Have I been a Wilderness â—nto you or a Land of Darkness I have raâ—her been a Paradise to you you have been a Wilderness to me and not I unâ—o you I have been wanting in no good â—hing to you This unbelief is such a â—ontempt of God and provocation to â—im the day of temptation in the Wilderness was a day of provocation Heb. â— 8 that he swears in his wrath they â—hall not enter into his rest in verse 11. He made their carcasses to fall in the Wilderness and they could not enter in â—ecause of unbelief in vers 17 19. O â—he evil and danger of this sin It deâ—rived Israel of the Land of Canaan â—ea Moses because of his fretting never â—ould set his foot in that Countrey And â—ow smart a dispensation was that upon â—â—at great person we read of 2 Kings â— 2 The Lord by his Prophet had â—retold a sudden great plenty to come â—or the Famine was now sad and grievous 〈◊〉 Samaria this great man instead of â—â—tertaining this comfortable news with faith and thankfulness rejected it wiâ—â— scorn and disdain and a bold presumâ—tuous question full of unbelief If 〈◊〉 Lord would make windows in Heaven 〈◊〉 this thing be As if he had said If 〈◊〉 thus do yet this plenty could not be 〈◊〉 plainly contradicts the Prophets woâ—â— He questions both the Power and 〈◊〉 Truth of God he denies both his Aâ—â—lity and his Veracity and it is a speeâ—â— that hath too much blasphemy in it 〈◊〉 not only speaks as if the thing it self 〈◊〉 unlikely but plainly that the Lord hâ—â—self could not do it Therefore his â—â—â—stion meets with a terrible answer 〈◊〉 hold thou shalt see it with thine Eyes 〈◊〉 shalt not eat thereof Thus Infidelity 〈◊〉 prives men of the comfort of what 〈◊〉 hath promised All things are possible 〈◊〉 him that believeth but nothing is possâ—â—â— to him that believes not And this 〈◊〉 gravated this great mans misery 〈◊〉 though he should see this plenty yet 〈◊〉 should not eat of it To come so 〈◊〉 the mercy and yet not to partake of 〈◊〉 is the greater misery The sum of 〈◊〉 comes to this to fright us all from â—â—â—ving to do with this provoking sâ—◠〈◊〉 unbelief As the Apostle exhorts 〈◊〉 cautions us to take heed lest our seâ—â—â— fall after the same example of unbelief Heb. 4.11 So let us be the more heedful because we are least suspicious of our selves in this particular Every one is ready to think he believes the power and truth of God till it comes to the tryal and then there is too much questioning these things This is evident in that we can believe God in little matters but not in greater and more difficult whereas his power can effect the hardest as well as the easiest Is there any thing too hard for the Lord Is not he faithful that hath promised Shall we be like Thomas who would believe no further than he saw The Lord heal our unbelief Vse 2. Suffer the word of Exhortation If God provides for his people in all their Wilderness-conditions Then let them be found faithful in Wilderness-work and duty Particularly 1. Be thankful to God for his care of you and provisions for you in all your straits Say as David Bless the Lord O my Soul and forget
is good but let us rather imitate â—is goodness he doth good even to his â—ery enemies Matth. 5.45 So let us â—f our enemy hunger feed him if he â—hirst give him drink Let our work â—e to go up and down doing good as Christ did And let not the common goodness of God content us greatly â—hankful we should be for it but not â—est in it Let us say as David Psal â—06 4 Remember us with the favour thou â—earest to thy people c. 3. Let this â—omfort Gods people for so good is God that no good thing will he withhold â—rom them that walk uprightly Psal 84. â—1 They that fear the Lord shall want no â—ood thing Psal 34.10 Some may say we see many such in great want and unâ—er many evils and troubles Let such know and consider 1. It is becauâ—â— they are wanting to themselves Theâ— are not in the exercise of Faith nor 〈◊〉 close walking with God These with hold good things from them Acquâ—â—â— thy self with God so shall good come 〈◊〉 thee Job 22.21 2. The state of Gâ—â— people is not to be judged by outwaâ—â— appearance They have a better goâ—â— than this worlds good They enjâ—â—â— spiritual good things God saith 〈◊〉 will satiate the weary Soul with gooâ—ness with the goodness of his houâ—â— even of his holy Temple This Strâ—â—gers meddle not with It is better thâ—â— all the good things of their own houâ—â— 3. The time of their full enjoymeâ—â— of God is not yet come Then they wâ—â—â— say as it is Psal 31.19 O how greaâ—â— thy goodness which thou hast laid up for thâ—â— that fear thee for them that trust in thâ—â— before the Sons of men So much for thâ—â— first note Doct. 2. That the Church and People 〈◊〉 God have a day of Trouble This is here iâ—â—plied in that God is said to be their strâ—â—â— hold in the day of trouble it supposes thâ—â— had such a day The Prophet its thoâ—â— hath a particular respect to Hezekiah 〈◊〉 had a day of trouble of rebuke and blâ—phemy when Senacherib the King of Assyria came up against him as is evident in the Prophet Isaiah chap. 37.3 And thus it hath been is or may be with God's people they have their days of trouble a cloudy and dark day as Ezekiel calls it a showry a rainy day As they have their days of Sun-shine of Joy and Mercy so a day of Affliction a stormy and tempestuous day All kind of trouble is here understood outward and inward trouble little and great troubles As they have a day of prosperity so likewise of adversity The Church of Christ is his body in every natural body there are many members sometime the head akes or the eye smarts the arm is sore the foot is wounded the heart is heavy then great must needs be the trouble of the body So here one member of Christs body lies in the prison others are oppressed and ruined in their Estates others banished others put to death great must needs be the trouble of the body of Christ when it is thus Elijah lamented his trouble being persecuted by Jezabel 1 Kings 19. Job an upright member had many troubles like the waves of the Sea one upon another his Estate gone his Children slain his Wife and Friends prove his Enemies and Troubles Sâ—â—â—â— shooting his Arrows at him and 〈◊〉 seeming to be against him great was 〈◊〉 trouble Jacob David Paul and othâ—â— confirm this truth to us Here I 〈◊〉 briefly shew 1. The Times whâ—â—â— 2. The Reasons why it is thus Qu. 1. Ye will say When or at 〈◊〉 special Times hath the Church a day 〈◊〉 trouble Ans 1. When their hearts gâ—â—â— high and proud under mercies then 〈◊〉 ally follows a day of trouble God giâ—â— great favours to his people exalts thâ—â— in priviledges and they are lifted up 〈◊〉 pride wax wanton under them then coâ—â—â—â— great trouble Thus it was with Hezâ—kiah who as I hinted before is hâ—â—â— particularly spoken of he was under gâ—â—â—â— mercies raised from a low and wâ—â—â— condition by sickness his heart was lifâ—â—â— up in pride then comes a day of troubâ—â—â— upon him He shewed the Embassadâ—â— of the King of Babylon all his Treasuâ—â— in a vain-glorious boasting way therefoâ—â— all was carried away from him Dâ—â—â—â— was advanced his Mountain was stroâ—â— he upon this grew secure and proud 〈◊〉 said he should not be moved and tâ—â— drew upon him a day of great trouble 〈◊〉 adversity To have our hearts lifted up in the ways of God as Jehosaphat's was under many and extraordinary mercies is excellent indeed but to be lifted up above measure as Paul found a proneness in himself to be under his revelations is very sinful God will prick this bladder swoln with pride by some thorn in the flesh to take us down again for his Soul so liftted up is not upright in him as the Prophet speaks 2. When the people of God are in some measure fitted and prepared for trouble then they may expect a day of trouble It s a great misery and judgment to have mercies or troubles when we are unprepared for either But God is very good to his people in this that he gives them both when they are fitted for them to be better by them to improve mercies and troubles He knows their frame and will not put new wine into old bottles nor lay heavy burdens on weak shoulders but proportions the burden to the back his strokes unto their strength that they may be able to bear it 1 Cor. 10.13 The woman is not put to flee into the Wilderness Rev. 12.6 14. till she hath wings given her to fit her for the flight and a place prepared of God that they should feeâ— her there When God hath given muâ—â— grace then comes a day of trouble to 〈◊〉 Christians to the use of that grace As Goâ— will not over-burden them so he wiâ—â— not undervalue them If they have greaâ— grace to bear great troubles they maâ— expect them 3. When his people lean to their owâ— understandings and follow their owâ— devices not consulting God nor taking his counsel then let them expect a daâ— of trouble When they will be wise 〈◊〉 their own conceit and betake themselvâ—â— to their own inventions neglecting 〈◊〉 frequent his counsel they alwaies meeâ— with trouble Did you ever read God people thus doing and escape it Goâ— would have Jonah go and preach to Niâ—â—veh what he bad him but he runs to hiâ— own ways and goes to Tharshish Dâ—â— he escape trouble O the great affliction he was involved in Thrown as 〈◊〉 were into the belly of hell for his disobedience to the God of heaven and following his own contrivances to avoid trouble he brought himself into far greater troubles Never did any good maâ— lie easy upon that pillow which was 〈◊〉 their own laying or sleep well on thâ—â— bed which was of their own making Though Jacob was designed to have the blessing yet