SERMONS On several SUBJECTS SHEWING Gods Love to Mankind Salvation is by Grace Wilderness-Provision God a Strong Hold in Trouble Light is to be improved By J. Lougher Minister of the Gospel LONDON Printed by T. S. for Edward Giles Bookseller in Norwich near the Market-place 1685. THE Epistle Dedicatory To my esteemed Christian Friends in and about Southrepps and Alby in Norfolk Dear Friends THe kind Acceptance my former weak endeavours found with you have induced me to this second attempt of the same nature I have contracted the Sum of several Sermons into a narrow compass They were once delivered to your Ears they are now in your Eye the Lord writ them in all your hearts I expect to be variously censured Some will reject them for their plainness as not being suited to the humour and style of this ingenious Age Others will dislike them as not agreeing in some things with their own sentiments My Apology is only this As I have agreat value for the persons and labours of every learned and good man though of a different perswasion from me in things eâ—trafundamental so I thank God for it 〈◊〉 man can have so mean an esteem of me 〈◊〉 my endeavours but I have lower thoughâ— both of my self and them For I do 〈◊〉 ought to know my self better than otherâ— do or can And by this I have learned iâ— some measure to esteem others better thaâ— my self Worthy Friends if God wiâ—â— please to make the following discourses by his Blessing instrumental to quikeâ— and excite any among you to make sure 〈◊〉 an interest in the special love of God 〈◊〉 seek Salvation by Grace to trust God fâ—â— provision in your wilderness condition 〈◊〉 make God your strong hold in a day 〈◊〉 trouble and to walk while you havâ— Gospel-light I have my chief end in thâ— publication I desire the continuance oâ— your Prayers to God for me and commend you all in the Perusal of these weaâ— meditations to the care and Blessed influences of Jesus Christ For whose sake I am Your Servant in the Gospel JOHN LOVGHER SERMON I. John 1.4.16 God is Love KNowledge is one great accomplishment of the rational creature Of all Knowledge there is none so accomplishing as that which is Divine and Spiritual Of all Divine Knowledge the Knowledge of God and his perfections is the most excellent Of all the perfections of God there is none so sweet and desirable to be known as this of his Love This was the Element in which this Apostle and beloved Disciple St. John lived and it made such impressions upon his heart that he breaths little but love throughout this Epistle and makes known something of what he had experience of in his own Soul and not only declares the love of God but asserts God himself to be love in the Text now before us Which words are a short description of God and a Proposition in themselves and so let us take them Doct. That God is Love 'T is more easie to declare what God is not than what he is hence some chuse to speak of him viâ remotionis they consider the imperfections which are in the creatures and remove them all from God as inconsistent with a Deity Thus they say he is impeccable impassible immortal and the like because to sin to suffer to die are imperfections in the creature This gives a negative discovery of him but falls far short of what he is The holy Scriptures give us the most positive account of him yet not according to his infinite perfections no words can do that but so as is most suitable to his nature and our apprehensions John 4.24 1 John 1.5 Thus we read that God is a Spirit God is Light and God is Love Thus he is twice stiled in this Chapter viz. in the 8th verse of it and in the Text. Quest 1. You will say In what respects may this be spoken of God Ans 1. He is Love essentially Hence he is not only said to be loving but Love in the abstract He is stiled by St. Paul the God of Love 2 Cor. 13.11 but the Text saith God is Love which shews it is essential to his Nature Creatures may be loving God only is Love In creatures it is but an accident or quality in God it is of a natural descent of his substance and being The Apostle saith God is Love Even as the Sun hath but one glorious brightness no colours yet makes all other colours visible So though many things may help our apprehensions of God we call him just when he punisheth true when he performs his promises merciful and loving when he shews pity to them in misery yet God is but one entire perfection Quicquid in Deo Deus est whatsoever is in God is God 2. He is Love causally He is the efficient cause of all that which deserves the name of Love in the World Jam. 1.17 Gal. 5.22 Rom. 1 30. Rom. 8.7 Every good and perfect gift cometh down from above from the Father of Lights If there be any love in our hearts to himself it is the fruit of his Spirit for naturally we are haters of God our carnal minds are enmity against God so St. Paul speaks Love to God is not a Flower that grows in Natures Garden but is a drop issuing from God the Fountain of Love 1 Joh. 4.19 We love him because he loved us first It is a beam darted from that Sun a reflexion of his Love to us The same may be said of true Love to Man naturally we are hateful and hating one another Titus 3.3 as St. Paul saith If there be a cordial affection though but natural it is from God much more true Spiritual Love 3. He is Love objectively He is or ought to be the chief object of our Love As David calls God his joy Psal 43.4 Psal 38. his exceeding joy that is the object of his joy and his hope that is the object of his hope so he is termed Love because he is and should be the chief object of the Christians Love Christ calls his Church his Love Cant. 5.2 in the Canticles because it is the object of his Love Thus God is deservedly the object of the Love of Men and Angels for he is altogether lovely Whatever outward good men set up as the object of their Love it is in God in a more high and transcendent way than can be in all creatures Is it riches they affect we read much of God's riches The Earth is full of thy riches Psa 104.24 Eph. 1.7 Rom. 2.5 Phil. 4.19 says the Psalmist We read in the Scriptures of the riches of his grace the riches of his goodness the riches of his glory the riches of his mercy and the like Is it beauty they are taken with God is more glorious than Angels they cover their faces when they behold his brightness Is it pleasure they set their love upon Psal
The backslider is no true Believer The nature of this faith which is saving is best understood by considering four things which relate to it viz. The Author the Object the Act and the Ground of it 1. The Author of it is God whence it is stiled the faith of the operation of God Col. 2.12 There is a humane faith framed by the strength of reason but this is a blessed fruit of the Spirit of God Gal. 5.22 it is there reckoned among them It is the effect of that almighty power which was put forth â—n the Resurrection of Christ Eph. 1.19 20. 2. The Object of it as saving â—s Christ So every where in the Scripture John 3.16 Whosoever believeth in him shall not perish c. When the Jaylor Acts 16.30 31. asked what he should do to be saved he was directed to believe on the Lord Jesus Christ and had the aâ—surance of being saved if he did so Hâ— himself directs us to do thus John 14. â— To believe in God believe also in me And 〈◊〉 told the Jews John 8.24 If ye believe not that I am he ye shall die in your sin Faith indeed embraceth the promises be not for themselves but for Christ as 〈◊〉 is wrapt up in them 3. The Acts 〈◊〉 it which are the assent of the mind anâ— the consent of the heart The assent 〈◊〉 the mind to those glorious Truths thâ—â— concern Christ and the salvation of mâ—â— through him As That he came fort from God the Father with commission to negotiate in this great work Him haâ—â— God the Father sealed John 6.27 Thaâ— he was incarnate The Word was madâ— flesh John 1.14 That he is the verâ— Son of God as Peter saith Mat. 16.16 Thou art Christ the Son of the living God That there is no other name given undeâ— Heaven by which we can be saved Actâ— 14.12 These and the like Principles thâ— mind assents to This is not sufficient 〈◊〉 make it saving faith unless the heart consents also If thou believest with all thy heart says Philip to the Eunuch Acts 8.2 With the heart man believeth unto righteousness Rom. 10.10 It makes the heart esteem Christ most precious 1 Pet. 2.7 To you that believe he is precious It is that which helps us to receive Christ into our very hearts He dwells in the heart by faith Eph. 3.17 and causeth the Soul to accept him in all his Offices and Natures and to rely on him alone for Justification and Salvation desiring to be found in him having the Righteousness which is by Christ and of God by faith as Paul speaks Phil. 3.9 And for our preservation in the mean time living as the Apostle saith Gal. 2.20 by the faith of the Son of God 4. The ground of it is the promise of God For a man to believe for salvation without a promise to build his faith upon is presumption and self-delusion We find Abraham had this for the foundation of his faith Heb. 6.13 Rom. 4.20 21. He rested on the promises of God by faith and staggered not at them through unbelief For a man to believe that God will save him though he be out of Christ and though there be no principles of grace and holiness in him is to build without a foundation for â—o such only is salvation promised This â—or the nature of saving faith If any enquire what the concurrence of faith to salvation is I answer briefly Faith coâ—curreth to salvation as it unites to Chrisâ— All things requisite to salvation meetiâ—â— Christ but none have this salvation 〈◊〉 him but such as are united to him Eteâ—nal life is in the Son and he that hath tâ—â— Son hath life he that hath not the Son haâ—â— not life 1 John 5.11 12. Communion 〈◊〉 grounded upon union and this is the proper effect of faith it doth interest thâ— Soul in the merit of Christ and gives it 〈◊〉 share in his Righteousness which is unâ—â—â— all and upon all them that believe Roâ— 3.22 and this by virtue of union Hencâ— proceeds peace Being justified by faith 〈◊〉 have peace with God Rom. 5 1. Faith dotâ— interest the Soul in the Spirit of Christ 〈◊〉 We know he abideth in us by his Spirit thaâ— he hath given us Now it is evident thaâ— from the presence of the Spirit flows alâ— things necessary to salvation Mortification of sin If we through the spirit mortifiâ—â— the deeds of the body we shall live Theâ—â— life of grace He that believeth on the Son out of his belly shall flow rivers of living water This spake Christ of the Spirit which Believers should receive John 7.38 39. Thus faith is the Nurse of all graces drawing sap from Christ the root and deriving influence from the Spirit to keep them in life and activity In a word it gives victory over temptations outward from the world alluring or affrighting 1 John 5.4 This is the victory whereby we overcome the world even our faith And inward from Satan By this shield of faith we may be able to quench all the fiery darts of that wicked one Eph. 6.16 Perseverance in the ways of God for by faith ye stand 2 Cor. 1.24 viz. by leaning upon the power of God which is the Spirit of God a Spirit of power And thus are Believers kept by the power of God through faith unto salvation 1 Pet. 1.5 If any further enquire How the way of faith is consistent with grace I answer Very well as appears by what is said Rom. 4.16 Therefore it is of faith that it might be by grace For there is no grace so modest and humble that arrogates nothing to it self but gives all to grace as faith is and doth Faith saves in a way of grace a precarious way It is empty and poor hath nothing of it self but receives all from grace and gives all again unto grace so that no way could have been found out more advantageous to the glory and honour of grace than this of faith Had it been through love repentance or good works there would have been some ascribing to the creature bâ— faith sets the whole Crown upon the head of grace and therefore we have reason to admire this blessed contrivancâ— of God who hath ordered salvation tâ— be through faith that it might more eminently appear to be of grace Besideâ— Faith it self is a fruit of grace it is 〈◊〉 grace that faith is given Phil. 1.29 〈◊〉 you it is given freely given to believe 〈◊〉 Christ It is of grace that faith is accepted not for its own worth or excellency So it appears to be consistent with graâ—â— that it be of faith for faith doth not ecclipse but illustrate the glory of grace Branch 2. That the work of faith tâ— salvation is not of humane operation 〈◊〉 is not of our selves saith the Text. For theâ—â— is no power in man that hath any tendency to produce such an effect as this Foâ— there was not a principle of faith formally in Adam at
dangerous mistakes Some meâ— apprehend a facility of believing bâ—â— this is highly presumptuous it is not 〈◊〉 your selves saith the Text It is exceedinâ— pernicious for it makes men slighty 〈◊〉 examining this work and careless in improving the means and like the fool Sâ—lomon speaks of Eccles 4.5 that foldeâ— his hands together and eateth his owâ— flesh careless and negligent and bringâ— themselves to ruine Others are ready 〈◊〉 murmure against God and think to chaâ—â— their unbelief upon him but he will bâ— justified when he appears and clear wheâ— he judgeth As Adam at first so men 〈◊〉 the last will be ready to lay blame oâ— him but he will surely return it upoâ— themselves and say as of old O Israel thou hast destroyed thy self O ye Sons oâ— Men your guilt is upon your own heads Because unbelievers were preingageâ— against the offers of grace men have before-hand made over themselves to Sin Satan and the World and are careless about the means of grace Sinners do not what they may and can they improve not the rational faculties God gives them Isa 46.8 Remember this shew your selves men Why should men then think hardly of God Idolaters act beneath men Surely his proceedings against them will be just and their condemnation righteous Vse 2. Let us all examine and enquire into our hearts for a true work of faith through which we may be saved It was unfeigned faith that was in Timothy 2 Tim. 1.5 Is ours such We all profess we believe is it so indeed Thus it may be known 1. By strong desires to receive Christ on Gospel-terms as King Priest and Prophet not only to be saved by him but to yield subjection to him not only to tast of his bounty but to cleave to him in duty No unbeliever doth desire Christ in this extent and latitude he his for happiness not for holiness for Christ to save him and for his lusts to rule him In times of trouble sickness and death he hath strong desires after Christ let these Clouds blow over and his desires are vanished David did not only desire God would hide his face from his sins but that he would create in him a clean heart and renew in him a rigâ—â— spirit 2. True faith is a mournâ—â— grace it makes a penitent heart They sâ—â—â— look on him whom they have pierced 〈◊〉 mourn Zech. 12.10 Penitent tears flâ—â—â— from Faiths Eye it mourns for its oâ—â— weakness and for strength of unbeliâ—â— Mark 9.24 as he said with tears I â—â—lieve Lord help my unbelief 3. It cannâ—â— rest in its weakness but desires the sinâ—â—â— milk of the Word by which it was fiâ—â— wrought that it may grow thereâ—â— 1 Pet. 2.2 4. It will cleave to Châ—â—â—â— for ever and not part with him or frâ—â— him upon any terms The Gadarens â—â—sily parted from Christ for they belieâ—â— not in him Some yea many of his Dâ—â—ciples went away from him and walkâ—â— no more with him John 6.66 These hâ—â— no true work of faith in them But woâ—â— Peter and the rest that had received thâ— gift of faith go away from him No 〈◊〉 for the world verse 68. When Christ 〈◊〉 the question to them Peter answered 〈◊〉 the name of them all Lord to whom shoâ—â—â— we go from thee Thou hast the words 〈◊〉 eternal life What true faith wants in eâ—â—dence it will make up in adherence 〈◊〉 us all try our selves in this matter by thâ—â— notes and not deceive our own Soâ—â—â— Vse 3. Of Exhortation 1. Let all that want faith go out of themselves for it and seek this gift at the hand of God He gives it by means The Gospel is the word of faith Rom. 10.8 The Holy Ghost is the Spirit of Faith 2 Cor. 4.13 and he is the Spirit of Promise O wait in Gospel dispensations in the word of faith for the work of faith and oppose not the Spirit when he offers his help to this work And remember whatever gift God gives if you have not this gift of faith all is nothing What is the gift of wealth What is the gift of restraining grace What is the gift of humane wisdom What is the gift of ordinances the gift of prayer having not this grace of faith given with and above them Can they satisfie Can they sanctifie Can they save us Had not the rich fool in the Gospel the young man and the Pharisees and Herod these gifts yet all perished for want of faith to save them We may covet the best gifts but this of faith is the more excellent way to life and salvation O pray much and earnestly for this grace and know if you that are evil can give good things to â—our Children how much more will God give faith to them that so ask him 2. Believers are bound to glorifie God for 〈◊〉 gift For faith is precious 2 Pet. 1 â—â—â— the trial of it much more faith it 〈◊〉 is more precious than gold Gold is pâ—â—cious among men and Solomon saith â—â—ney answers all things So doth faith mâ—â—â— more Consider what manner of 〈◊〉 faith is and it will cause them that 〈◊〉 it to glorifie God for it 1. 'T is a â—â—â—ritual gift for it is wrought by the poâ—â—â— of the Spirit and that is the very reaâ—â— carnal men are so little affected with 〈◊〉 for they cannot understand it 2. 〈◊〉 a free gift Thou hast nothing to give 〈◊〉 it The Queen of Sheba gave great gâ—â—â— to Solomon because of his wisdom but thâ—â— hast none to give to God 'T is free alâ—â— because thou hast done nothing for it Dâ—vid slew many of the Philistines to haâ—â— Saul's Daughter given him but thou 〈◊〉 slain no lust done no service for Gâ—4â— that faith should be given thee Freeâ—â— is also because without any relation 〈◊〉 engage him to thee A Father gives 〈◊〉 his Child because he is his Child 〈◊〉 thou art by nature a Child of wraâ—â—â— 3. 'T is an excellent and choice gift â—â—â—led precious faith as before was touchâ—â— God gives the men of the world the huâ—â— and stubble of the world but to them 〈◊〉 gives precious faith precious in respect of the worker God the object Christ the end Salvation and in respect of the variety of blessings it lets thee into This is the golden Key that lets thee into all the Treasures of grace and mercy laid up in Christ into comfort here and glory hereafter 4. 'T is a lasting gift This gift of God is without repentance God repented he gave Saul a Kingdom and â—o he may repent he gives men so much of the world but where he bestows this gift of saving faith he never repents of it The comfort and assurance of faith the â—vely actings and stirrings of faith may be â—â—spended but the habit root and principle of faith is not destroyed or removed 5. It is a growing gift a man â—â—ves his Son Money or Land and he â—ay increase it or he may diminish it â—â—at this gift
him as learned men observe 1. Bonitas naturalis The goodness of his nature which is the perfection of it a perfect being Thus it s taken Exod. 33.19 When Moses prays I beseech thee shew me thy glory says God I will make all my goodness 〈◊〉 before thee and I will proclaim the name 〈◊〉 the Lord before thee c. Compare this with Chap. 34.5 6. The Lord descended in the cloud and proclaimed the name of the Lord The Lord The Loâ—â— God merciful and gracious long-suffering and abundant in goodness and truth Thâ—â— is that goodness which is the beauty aâ—â— perfection of his nature 2. Bonitas â—â—â—â—ralis This is the rectitude of his will Persons and things are said to be good 〈◊〉 they are conformable to Gods will Acâ—â— 11.24 'T is said in this sense of Barnaba he was a good Man And Rom. 7.19 〈◊〉 the Law that it is holy just and good 3. Bonitas benignitatis Jer. 31.12 They shall flow together to the goodness of the Lord 〈◊〉 goodness of bounty and beneficence which is a natural propension to communicaâ—â—â—â— to his creatures according to their several capacities I call it a natural propension 〈◊〉 inclination because it is in him essentially Luke 18.19 None is good save one that is God It inclines him to commuâ—â—cate Thou art good and thou dost good Psal 119.68 This he doth to all 〈◊〉 creatures The Lord is good to all Psâ—â— 145.9 Yet especially to his own people Therefore 2. He is good to us as he is our good with reference to our enjoyment of him He is the ultimate good of his people which constituteth their happiness And happiness is the rest the Soul takes in an object so full of real good as is able to satisfy all its desires And God is this object considered in his perfections and â—hat in relation to our concernments Consider our happiness as spiritual it lies â—n supplies of grace and peace or as temporal so it lies in preservation and provision Now God is such a good as suits all our necessities and so satisfies all our desires and consequently constitutes our happiness This is evident in that he is 〈◊〉 God alsufficient Gen. 17.1 I am God El Shaddai Alsufficient Shew us the Father saith Philip John 14.8 and it sufficeth us And God calls upon his people Psal 81.10 Open thy mouth wide â—nd promiseth that he will fill it Omne â—onum in summo bono All good is in the chief good By way of eminency all good is in him vertually As having nothing yet possessing all things 2 Cor. 6.10 The scattered excellencies of creatures meet in him All is in him Originally â—he creatures add nothing to him Hence â—f we delight our selves in the Lord he will give us the desires of our haâ—â— He is the chief good by way of efficiâ—â— as he can create all that which he seâ—â— be good for us He is the Father mercies 2 Cor. 1.3 As a Father he 〈◊〉 a procreating power he gives a bâ— to what he pleaseth He calleth thâ—â— that are not as though they were 〈◊〉 4.17 He is the God of all grâ—â—â— 1 Pet. 5.10 to implant it He caâ— the stones raise up children unto Abraâ—â— Matth. 3.9 To increase it 2 Cor. â— 8 God is able to make all grace aboâ—â— towards you To preserve it He suâ—â— not Faith or any grace to fail So 〈◊〉 comfort He is the God of all consâ—â—tion and can fill our hearts with all 〈◊〉 and peace in believing Rom. 15 1â— So for temporal good He can preseâ—â— from trouble and in trouble He 〈◊〉 provide for us in all our straits and waâ—â— My son God will provide said Abraâ—â—â— to Isaac And this alsufficiency of 〈◊〉 is of himself and he hath power to â—â—â—municate as he pleaseth And by â—â—â—munication his fulness cannot be exâ—â—sted I might yet inlarge this by sheâ—â—â— how Good he is in his outgoings in 〈◊〉 in whom he hath suited himself 〈◊〉 happiness of our Souls He hath help for us upon that mighty one Psal 89.19 In him there is perfection of righteousness for peace and reconciliation Heb. 7.2 He is first King of righteousness then also King of peace A righteousness which answereth the obligation of the Law In him also there is fulness of Spirit to quicken and renew and indeed it hath pleased the Father that in him should all fulness dwell Col. 1.19 I might shew how good he is in his Word called the good Word of God Heb. 5.6 And in his Ordinances by conveying great and good things And in his providences of mercy and correction ordering them and â—ringing good out of them But briefly â—o apply this truth Vse 1. Let us all try whether we have 〈◊〉 propriety in this good Now saving â—nterest is only by Covenant Without Christ and without God are all that are â—rangers to the Covenant of promise Eph. 2.12 If any say How shall we now we are in covenant I onely say When we are subdued to the terms of it â—aith and holy obedience when the proâ—ises of it are in any measure of truth â—lfilled in us Hath God given us his â—pirit Is his law in truth written upon â—â—r hearts Are our Souls sprinkled with his clean water promised to 〈◊〉 viz. the blood and grace of Châ—â—â— justifying and sanctifying grace 〈◊〉 our Souls flee to the Covenant for câ—â—â— for t in all our troubles as David 〈◊〉 2 Sam. 23.5 He hath made with 〈◊〉 an everlasting Covenant ordered in all th◠〈◊〉 and sure These are good signs Vse 2. Of Exhortation 1. Let 〈◊〉 get an experimental knowledge of 〈◊〉 Lord as Good O taste and see that 〈◊〉 Lord is good Psal 34.8 Every one 〈◊〉 fires good Who will shew us any good 〈◊〉 the voice of all men Psal 4.6 O 〈◊〉 us press after a clear affecting expâ—â—mential knowledge of God our châ—â—â— good This will bring our Souls to 〈◊〉 mire him and set him up in his excellenâ— and to chuse God for our portion 〈◊〉 love him to cleave to him to folâ—â—â— after him and to long for him Tâ—â—â— will bring our Souls to rest and satâ—â—â—ction and make us bless our selves 〈◊〉 God and make our boast of God He 〈◊〉 by he will be all in all unto us and thâ—â— both in the presence and enjoyment 〈◊〉 all things and in the absence and wâ—â—â— of all things patient in tribulation câ—â—tented in losses and wants chearfiâ—â— straits So it was with David in thâ— various straits he was in 1 Sam. 30.6 He encouraged himself in the Lord his God 2. Let us carry it well and suitably towards so good a God in all duty and service To fear the Lord and his goodness Hos 3.5 Fear to sin against so good a God and lest we should not suitably improve and walk worthy of his goodness Let us not despise or any way â—buse the riches of his goodness Let not our eye be evil or our ways evil because â—e
than nothinâ— consider him in his restoration and so 〈◊〉 amounts to nothing I am not behind 〈◊〉 chiefest Apostles says St. Paul though I 〈◊〉 nothing Now for God to publish hâ—â—â— Love at the rate he has done to such 〈◊〉 these may it not amaze and call out thâ— utmost wonderment both of Men anâ— Angels What may or can do it if nâ— this It was the expression of that hâ—â— man Job 7.17 18. Lord What is man that thou shouldeâ—â— visit him every morning and try him eveâ— moment He admired God should spenâ— a Rod upon Man in order to his gooâ—â— How much more then may this raise 〈◊〉 wonderment that he should set his love thus upon him May we not say Is this after the manner of men O Lord God As David in another case said Let our hearts be enlarged in a holy admiration of this Love of God and of this God who is love it self Vse 2. How much doth it concern us to see whether we have our part in the peculiar love of God all men share in his common goodness few have interest in his special and distinguishing love Now the stress of this discerning the love of God lies upon the Holy Ghost He only can give the full assurance and sense of this love to a particular Soul Hence we read of the Love of God shed abroad in the heart by the Holy Ghost Rom. 5.5 This holy Spirit is acquainted with the heart and mind of God and does infallibly know those upon whom his love is set and he only can display the banner of love so as to work up the heart of any to a secret perswasion of an interest in it Let us therefore above all things wait and pray for the witnessings of the Spirit Yet for our help in this matter let me say that this love is discernable sometimes especially when the Soul is free from Clouds of passion fears and darkness even by the effects of it upon the heart and life The least sincere love to him is an evidence he hath looked in upon our Souâ— and loved us 1 Joh. 4.19 We love him saith the Apostle because he loved us first Our love to him is a beam of his love to us reflected back upon himself Now our love 〈◊〉 discerned by our appretiations of God and by our affections to all that is relatâ— unto God by our love to his Son to hiâ— house to his commands to his Servants and unto all that bear his Image In a word if every dispensation of God drawâ— us more after God it is as comfortable â—symptom of Gods love to us as I can finâ— in all the Scripture Hos 11.4 I drew them saies the God of Israel with cords of love And again he saith Jer. 31.3 I have loved thee with aâ— everlasting love therefore with loving kindness have I drawn thee If God gives in of himself in any duty the Soul is thankful if he witholds and answers not the Souâ— is more humble before him and mournfuâ— after him 1 Sam. 28. Not as Saul who when God answered him not presently went away to the Witch of Endor 2 Kings 6.33 nor like him who said Why should I wait for the Lord any longer But as one resolved to lye at his foot hoping and quietly waiting for the Salvation of the Lord. If God gives outward comforts and the Soul is not proud under them but is more vile in its own eyes less than the least of all mercies and if he denies these things that the Fig-tree blossom not c. yet it can rejoyce in the Lord alone If he gives any sensible manifestation of himself the the Soul rejoyceth with trembling if he hides his face yet it follows him when it cannot see him it will serve him if it cannot enjoy him yet it will obey him Thus to be drawen nearer to God by every carriage of his to us as the Woman of Canaan was Matth. 15. is a good sign he has loved us with an everlasting love Vse 3. This Doctrine is a Spring of strong consolation especially to you who share in the peculiar love of God If he loves no matter who hates The Princes love will more than countervail the Courtiers envy 'T is said that when Josephs Brethren saw that Israel loved Joseph more than all his children they hated him Gen. 37.3 4 and could not speak peaceably to him Thus it is often with Gods Children The World will hate them even because God loves them Yea it may be for this they may lose the love of their natural Relations but set this fountain against the want of the streams and Gods love wilâ— do you more good than the hatred of men and Divels can do you hurt Further if God loves nothing can be wanting that is good for us for love is bountiful He loves his people from the Pit he loves grace into them and will love them into heaven at last If he loves he does all things in love every bitter pilâ— is rolled up in this Sugar if he loves he makes all things work for good Wheâ— Balaam attempted to curse Israel ' tiâ— said Deut. 23.4 5. The Lord thy God would not hearkeâ— to him but turned the curse into a Blessing because the Lord thy God loved thee out of the eater comes meat and out of the strong sweetness How comfortable is the condition of all those who are the objects of special divine love What hath been spoken about this love should allay all objections about it Say not I can see no reason why God should love me and so cannot be comforted For the reason of his love is in and from himself It is a piece of his Soveraignty to love freelâ— Say not I have walked unworthy of this love I have sinned against and after choice manifestations of this love For though this is ground of great humiliation yet not of discouragement unworthiness did not hinder him from placing his love upon you at first nor can it hinder the continuance of it now for he knew and foresaw what thou wouldest be and do Isa 18.8 I know that thou wouldest deal treacherously saies the Lord to Israel by Esay Yet he hath set his love upon thee and therefore though he may inflict fatherly chastisements upon thee yet he will not take away his fatherly affections from thee For his love is an everlasting love Neither let any say God hides his face from me how can I think he loves me For did he not desert Christ and yet loved him very dearly at that time David frowned upon Absalom and banished him from his presence a great while yet 't is said 2 Sam. 14.1 Joab perceived that the heart of David was towards Absolom God may alter the shew of his countenance but his heart is not changed his love is still towards thee Vse 4. Let it be of Exhortation in a few particulars 1. This calls upon
give them a real existence to the apprehension of the Saints Hence it is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or rather subsistence of things hoped for c. Not a natural being or subsistence in regard of the things themselves as if Faith did make that so to be which is not but a being to the mind of a Believer a mental being this is not a meer fancy or imagination but such a being as a Christian is confident of as if they had a natural present subsistence This may be understood by Christs words John 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life Though eternal life be to come in regard of the full fruition of it yet it hath a present existence to the eye of Faith These are the grounds of the Doctrine The Use follows Vse Of comfort and establishment to true Believers Though the best is to come yet all is not to come you have something here the best Wine is kept to the last yet you are saved now you have Christ now and Heaven now in the purchase and promise and first-fruits of it 'T is true If you have hope in Christ in this life only you are of all men most miserable 1 Cor. 15.19 for none on this side Hell suffer so much as Christians often do and therefore though men brinâ— their best first Christ reserves the beâ—â— to the last yet that which they here receive is more worth than the World union and communion with Christ the Holy Spirit dwelling in them the grace and comforts in Ordinances yea in afflictions and troubles those sweet illapse and divine flashes of light and life thaâ— blessed peace and serenity of Consciencâ— which is a continual feast these beginnings of a state of Happiness is better thaâ— all the pleasures and treasures on Earth Set this Salvation against all the crosse of this life This cup of Salvation is ablâ— to sweeten the most bitter cups of Affliction You receive a Crown here anâ— these crosses serve to brighten you Crown to beautifie your Profession anâ— Religion Why are we so cast down aâ—â— afflictions when they are but Gems anâ— Jewels to adorn this Crown of Salvation We meet with many losses but do wâ— consider what our gains are Is not Salvation able to recompence our losses Have we not God and Christ and Salvation still Why are we so anxious anâ— solicitous about these outward things when if we lose them and gain Salvation we are great gainers but if we lose Salvation and our Souls what can all the World profit us Basil cried out Farewel life let my Estate go I have in Christ a better life a more enduring substance the more I lose for him the more I find in him Set this Salvation against all worldly cares and fears against an affectation of earthly vanities Will Christ give thee a Crown and deny thee a crumb If he hath given thee Salvation he will deny thee nothing good for thee He would not have you fear want of these things when it hath pleased him to give you a Kingdom O let nothing discourage thee or slack thy pace towards Heaven but run with patience the Race set before thee for he hath given thee Salvation as a Garland to a Conquerour in token of Victory If any Soul say O that I knew that I were of them that have here received Salvation in the first-fruits of it I answer briefly Salvation is for the lost The Son of Man is come to save that which is lost Hast thou seen and art under a sense of thy lost condition and disability to recover thy self Hast thou fled to the City of Refuge for safety Art thou gotten really into Christ united to him by the Spirit and Faith There is no Salvation in any other Acts 4.12 Salvation is begun here in effectual vocation 〈◊〉 hath saved us and called us with an holy caâ—ling 2 Tim. 1.9 Salvation inferreth service Luke 1.74 Being delivered out of thâ— hands of our Enemies we might serve him If thou findest these effects there is Salvation come to thy house to thy hearâ— and soul and thou mayest rejoyce 〈◊〉 this Salvation Thou art savâ—â— in thâ— Lord with a spiritual and an eveâ—â—â—stinâ— Salvation If yet thou art short of it the press after it work out thy own salvation with fear and trembling Look to Chriâ—â— by Faith and be ye saved Isa 45.22 O labour to close with the offers of it iâ— the Gospel Behold now is the day of Saâ—vation the day will not always last How shall we escape if we neglect so great salvation Heb. 2.3 And if you are partaker of this Salvation then where youâ— happiness is there let your hearts be Where the carcass is there will the Eagles bâ— gathered 'T is the part of a Beetle to creep upon the Earth but the Eagle is neveâ— more like her self than when she get furthest off from it If there be any thing of the Eagle in you you will then soâ— aloft in Divine Ejaculations and heavenlâ— Meditations O let your trading and traâ—â—â— sick be in Heaven Cant. 7.4 Thy Nosâ— is like the Tower of Lebanon it 's spoken of the Church Look to the phrase it self it seems absurd and ridiculous to have a Nose lide a Tower is monstrous But the meaning is spiritual it sets out to us the sharpness of smell the Spouse had savouring and resenting heavenly things Oh let us get strong affections to Christ savouring the things above The Earth moves downward but grace is like fire aspiring upwards The Sun draws up the vapours and the Sun of Righteousness should draw all our hearts up to him These things well become those that have entred Heaven as I may say and are saved here O how good is it to have our way of Life above and to meditate on the undefiled Inheritance there Often to take a turn upon Mount Tabor and to be transfigured there as Christ was or upon Mount Olivet from whence he ascended up into Heaven O that we could get upon such a Mountain and ascend to God by heavenly meditations and desires I â—hall close this first Propofition with those words Heb. 12.28 Wherefore having â—â—ceived a Kingdom which cannot be shaken â—â—nce we are entred it already let us not think we may live as we list but let us have â—race to serve God acceptably with reverence and godly fear O walk worthy of him thâ— hath called you into his Kingdom Glorâ— Doct. 2. That Salvation is of Grace 〈◊〉 or of Grace are ye saved saith the Aposâ—â— here both in the 5th verse and in 〈◊〉 Text. The grace of God bringeth salvatâ—â—â— Titus 2.11 Grace is variously taken the Scripture but here for the free loâ—â— and favour of God saving them that aâ—â— unworthy and deserve the contranâ— especially when God shews favour aâ— mercy to some and not to others For is gracious to whom he will be gracious Roâ— 9.15 16. and
of David how he was tossed froâ— one Wilderness to another We find hiâ— in the Wilderness of Ziph 1 Sam. 2â—â— 14 15. and presently in the Wilderneâ—â— of Maon v. 24. of the same chapter 〈◊〉 the Wilderness of Engedi 1 Sam. 24. â—â— And all this after great appearances 〈◊〉 God for them After he had so wondeâ—fully saved Israel out of Pharaohs hanâ—â— and brought them out of Egyptian boâ—dage he brought them forthwith into thâ— Wilderness After David was anointâ—â— King God ordered a Wilderness-conâ—tion for him Possibly some will say Aâ—â— this was in the time of the Old Tesâ—â—ment-dispensation we hope better thing to be the lot of the Gospel-Church Bâ—â— if we look into the Scriptures of the Neâ—â— Testament we shall find it is the veâ—â— same Rev. 12.6 14. The Woman is foâ—ced to flee into the Wilderness By thâ— Woman is meant the Church so calleâ— for her weakness and for her fruitfulness Even after the great deliverance she haâ—â— of the Man-child she travelled with sâ—â—â—â— was ordered by God himself into this coâ—dition And no wonder when Chriâ—â— the Head of the Church had the same loâ—â— For after that glorious manifestation 〈◊〉 his Baptism the Father speaking by 〈◊〉 audible voice and the Holy Ghost appearing in the visible shape of a Dove and lighting upon him he was led up of the Spirit into the Wilderness Qu. 1. You will say In what respects is the Churches lot to be termed a Wilderness-state Ans 1. A Wilderness is a lonesome and solitary place Hence it is said to be a Land that no man passeth through where no man dwells Jer. 2.6 Job 38.26 And thence it is that the Wilderness and solitary place are made terms synonymous or of the same signification Isa 35.1 And when the Prophet desired to retire himself from his people that he might the better lament their sins and approaching calamities he thus expresseth himself Jer. 9.2 O that I had in the Wilderness a lodging-place of way-faring men that I might leave my people and go from them 'T is true Some Wildernesses are habitable and inhabited as that in which John Baptist preached Mat. 3.1 he went and preached in the Wilderness of Judea He was the voice of one crying in the Wilderness Isa 40.3 But though here were Towns and Cities wherein men dwelt yet others mostly are without inhabitant Thus is it with God's People sometimes they are brought into lonesome and solitary coâ—ditions where they can enjoy no comfâ—â—table Christian-communion David coâ—plains That he was as a Pelican or Bâ—â—tern as some translate in the Wilderneâ—â— and like an Owl of the Desart He watâ—â—â—ed and was alone as a Sparrow upon thâ— house top Psal 102.6 7. These are â—â—litary and mournful Birds and so mounful are Christians when they lose theâ— spiritual converse and communion it being one great comfort of their lives 2. A Wilderness is a place of fear aâ—terrour Solitariness breeds fear but 〈◊〉 we add this to it that there is not onâ—â— want of suitable society but many anâ— great dangers by reason of wild Beaâ—â— inhabitants there it may well be stile 〈◊〉 the great and terrible Wilderness as it 〈◊〉 called Deut. 1.19 and Deut. 8.15 wheâ—â— were fiery Serpents and Scorpions Anâ— 't is said of Christ when he was in thâ— Wilderness that he was with the wiâ—â— Beasts Mark 1.13 We read of thâ— Dragons of the Wilderness Mal. 1 3â— and how mortal to the Israelites the â—â—tings of the Serpents were Numb 21 6â— The Lord sent fiery Serpents among thâ— people and they bit the people and muâ—â— people of Israel died The world is like Wilderness to God's people in this respect Here is the great red Dragon that old Serpent the Devil as he is called Rev. 12.3 9. Here are his Agents and Bayliffs wicked and ungodly men like wild Beasts seeking to make a prey of them that fear God and to devour them and all they have to spoil their outward comforts to take away their inward peace to cast reproach upon their names to deprive them of their liberties and to shed their blood and how then can it be otherwise than a place of fear and terrour to them Sometimes God saith Touch not mine Anointed and do my Prophets no harm At another time he seems to summon all the wild Beasts of the Forrest to devour them Psal 44.12 Thou sellest thy people for nought and dost not encrease thy wealth by their price Like a Captain that gives away his Souldiers by companies for nought If God did encrease the revenue of his glory by this terrible dispensation it would give his people some satisfaction but if otherwise it must needs be grievous to them David saith Lead me in a plain path because of mine Enemies Or observers as in the Original Compare this with Hosea 5. v. 1. where the Rulers of Church and State are charged that they had been 〈◊〉 a snare on Mizpeh and a Net spread up on Tabor These were places not faâ—â— from Jerusalem where Jeroboam seâ—â— Watches to observe who they weâ—â— that went away to worship at Jerusalâ—â— after God's Institution and could 〈◊〉 with a good Conscience comply with the new devised way he had set up a Dan and Bethel to bring them into 〈◊〉 Net to punish them Thus it hath beâ—â— in after-ages snares have been laid 〈◊〉 catch conscientious men in and brinâ— them under severe penalties whiâ—â— makes the World a terrible Wildernâ—â—â— to them 3. A Wilderness is a place of waâ—dring This was Israels condition dâ—â—ring their forty years abode in the Wiâ—â—derness as was threatned Numb 14.33 Your Children shall wander in the Wildeâ—ness We read that God causeth mentâ—â— wander in the Wilderness where theâ—â— is no way Job 12.24 Here 't is useâ— metaphorically When a people are given over to mistakes and errour 〈◊〉 knowing how to order their course 〈◊〉 arrive at their end Like men in a waâ—â— howling Wilderness that know not whâ—ther they go every step may be baâ—â— ward as well as forward Not that God is active in leading men into false ways but does permit them to be seduced or as a punishment of his upon them for neglecting his counsel and direction may give them up to their own straying hearts and other seducing spirits Even thus are God's people apt to wander whilest in the Wilderness of this world I have gone astray saith David like a lost Sheep Psal 119.176 which of all creatures is most apt to wander and least able to return to the Fold again So David found in himself the like averseness Hence he prays in the same verse O seek thy Servant He it is that brings back wandring Souls at first conversion and reduceth them from their after-straglings Our wildrings are sent to prevent our wandrings and this effect they had on David at least to prevent his being utterly lost Psal 119. v. 67 Before I was afflicted I went astray but now I have kept thy word Yet
off from the â—uth is outward preferments dignities â—nd promotions Civil or Ecclesiastical â—nd these take with those who know no â—igher and better things That which I â—m at is this That God has alway a disovering work upon his hand by Wilderess-dispensations he discovers the Sheep â—om the Goats even here The Goats â—ow appear to take their portion and to â—y hold upon their objects whilst the â—heep hear Christ's voice and follow him â—nd cleave to him a suffering Christ a â—aked persecuted Christ And this is a â—econd reason why God orders this condition for them 3. To do them good in the latter 〈◊〉 For hereby God brings them nearer 〈◊〉 himself as it is said he did Israel of 〈◊〉 when they were in the Wildemâ—â— Exod. 19.4 He brought them to himself that is into nearer familiarity and felloâ—ship with himself into greater acquâ—â—tance with the secrets and mysteries 〈◊〉 his grace and love into a greater maâ—â—festation and discovery of the sweetness 〈◊〉 his communion into larger experience 〈◊〉 his comfortable visitations Hence 〈◊〉 saith Hos 2.14 concerning his Churâ—â— Behold I bring her into the Wilderness 〈◊〉 will speak comfortably unto her or speâ—â— to her heart as it is in the Originâ—â— Whilst Christians are in the clutter 〈◊〉 the world in the noise and clamour thâ—â— variety of objects and occasions here 〈◊〉 make their ears are apt to be dull aâ—â— heavy and they not so fit to hear whâ—â— God speaks and therefore God deâ—â— with them as he did with the blind mâ—â— Mark 8.23 He took him by the haâ—â— and led him out of the Town and thâ—â— cured him So God brings his people 〈◊〉 to the Wilderness and there heals maâ—â— distempers and reveals many truths givâ—â— them experiences of himself that they â—â—ver knew or had before These worâ—â— things stop the ears of men and make them they cannot hear the voice of God's Word and Spirit nor understand the voice of his Providences therefore saith God I will bring them into the Wilderness and I will speak to their hearts I will apply the things of my Word and what I speak by my Providence so to their very hearts that they shall fill and possess their hearts with joy peace and comfort So that what the Apostle speaks of the event and issue of God's severe dealings with Job James 5.11 Ye have seen the end of the Lord that he is pitiful and of tender mercy That may I say concerning this Wilderness-condition God orders for his people in this world His designs are holy and wise and if we stay to see the issue it will be found to be very gracious even what we have heard from the Text to humble and prove them and do them good in the latter end Vse 1. Are these things so Then let as not be offended if we meet with such a Wilderness-condition in our way to the heavenly Canaan It is no more than what Israel met with in their passage to the typical Canaan and what the Primitive Gospel-Church went through also and what we must expect to be our lot and portion Some are soon offended at thâ— frowns and rage of violent men but remember that it is God's way and methoâ— to lead his people into the Wilderness Think not that therefore you are out God's way but know that this will 〈◊〉 more profitable to you I mean this pâ—â—sent Wilderness than your past Canaâ—â— ever was The Romanists indeed maâ—â— outward prosperity to be a note of a 〈◊〉 Church Like them of old who said Jâ—â—â— 43.17 18. We will burn Incense to 〈◊〉 Queen of Heaven and pour out drink-offerâ—â—â— to her as we have done we and our Father our Kings and our Princes for then we 〈◊〉 plenty of victuals and were well and saâ—â—â— evil But since we left off thus to do we haâ—â— wanted all things c. Great is the offeâ—â— of the Cross the Thorns of the Wilderness are piercing but blessed is he that 〈◊〉 not offended at these Christ has told 〈◊〉 of this beforehand that we might not 〈◊〉 stumbled Joh. 16.1 Let us not be 〈◊〉 those that think it strange but be preâ—â—red for it Vse 2. This should cause us to 〈◊〉 weaned from and dead unto this presâ—â—â— evil world Who would be fond of a Wilderness or set his heart upon it O leâ—â— labour to get our affections crucified to as Paul saith he was Galat. 6.14 let our Souls be as a weaned child as David saith his was Psal 131.2 who would not be weaned from the milk and drawn from the breasts Who-would embrace and hug a wilderness the briars and thorns the lusts and cares of which will pierce us through with many sorrows It 's observable that it was the Devil who represented the world to Christ as a glorious object Mat. 4.8 He shewed him all the Kingdoms of the world and the glory of them God shews us the world as a vain deceitful defiling and perishing thing If we look into the glass of the Scripture we shall find it thus set â—orth to us Let us therefore leave vioâ—ent contentions for earthly things to â—hem whose names are written in the â—orth and have their portion in this life Not that God requires us absolutely to â—elinquish our outward estates and be â—etired from the world as the Papists â—â—ach and some among them seem to â—ractise but to have our affections dead 〈◊〉 them to desire neither poverty nor â—iches but if God please to give us food â—onvenient for us to be therewith conâ—â—nt remembring what the world is â—â—d our state in it a wilderness-state Vse 3. Here is yet some comfort to thâ— Church and People of God which 〈◊〉 in three things 1. They are not 〈◊〉 be alwaies thus They shall at length comâ—â— out of their wilderness-condition into thâ— paradise above The Church is set forâ— Cant. 8.5 to be coming up from thâ— Wilderness 'T is true as Israel passâ—â— over Jordan before they could come in Canaan so must Gods People pass througâ—â— the valley of the shadow of death 〈◊〉 they can arrive in the heavenly Canaan Yet as they of old passed over safely 〈◊〉 shall the Saints here they shall not drowâ— in this Jordan because God is with theâ—â— 2. They may send out and search thâ— good land and get some first fruits of thâ— heavenly Countrey even here As Israâ—â— sent Spies to search out the land of Canaan of old who brought some of thâ— fruits of the land for a taste so may Goâ— People send faith and hope as Spies â—â—view the Land above and bring theâ—â— some bunches of Grapes some clusteâ— of comfort from thence for a foretasâ—â— Indeed some of the Spies of old brouâ—â— an evil report upon the land of Canaan and spake of the walled Cities and thâ— tall Giants the mighty Sons of Anak thâ— saw there did so weaken the hearts the People But the Spiritual Spies I named can bring no such reports of the heavenly
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
ungodliness we lie and the truth is not in us 1 Joh. 1.6 And we are exhorted to put off the deeds of darkness Rom. 13.12 And to have no fellowship with the unfruitful works of darkness Eph. 5.11 Which works are set down in the third and fourth verses of the Chapter But fornication and uncleaness and covetousness let it not be once named among you as becometh Saints In opposition to this is the light of holiness and true conversion Hence when men are said to be turned from Satan to God it is set out by their being turned from darkness to light Acts 16.18 And by their being translated from the power of darkness Col. 1.13 14. And the Church is said to be clothed with the Sun Rev. 12.1 Thus is Christ the light 1. For his whiteness and this relates to the Righteousness of Justification Light is white Mat. 17.2 When Christ was transfigured his raiment was white as the light Christ is light he is clothed and clothes his Saints with white Garments Rev. 3. v. 4. They are said to walk with Christ in White and to have washed their Robs and made them white in the blood of the Lamb Rev. 7.14 In this sense are believers all fair and no spot in them Cant. 4.7 Light is of so undefileable a nature that nothing can pollute it It shines into the most nasty and filthy places and contracts no defilement And such are these garments of Justifying righteousness with which he investeth his Church and people 2. For direction Light directs us how to walk and keep our way and keeps from stumbling and falling into danger If any man walk in the day he stumbleth not because he seeth the light of this World John 11.9 But if a man walk in the night he stumbleth because there is no light in him This relates to the righteousness of sanctification Psal 43. v. 3. O send out thy light and thy truth let them lead me Light guides the traveller in his way Men in the dark lose their way and go they know not whither as the Text we are upon speaks Think they are going to heaven when indeed it is to Hell that they are going The way of the wicked is as darkness saith Solomon Prov. 4.19 They know not at what they stumble Those men stricken with blindness 2 Kings 6. thought they had been going to Dotham but when their eyes were opened behold they were in the midst of Samaria their enemies Country Thus men think of going to paradise because they are in the dark and if the Lord be not gracious to open their eyes in time they go into outer darkness Now Christ is the light to lead the blind in the way they know not and hath promised to do it Isa 42.16 I will bring the blind by away they know not and lead them in paths that they have not known I will make darkness light before them c. This is he that leads Souls in the way of righteousness in the midst of the paths of Judgment Prov. 8.20 And the Psalmist speaks the same Psal 23.3 He leadeth in the paths of Righteousness for his names sake When Israel followed the Pillar in the Wilderness they took no harm When Peter kept neer the light followed Christ close he stumbled not but leaving Christ he dashed himself against a stone and sadly bruised himself Good Josiah walked in the night in that rash expedition against Pharaoh-Necho He went up to the Battel not so much as asking counsel of God and lost his life Christ is the only light to guide our feet into the way of peace as he leads in the way of holiness in which way-faring men though fools err not 3. There is the darkness of Ignorance The light shineth in darkness and the darkness comprehendeth it not John 1.5 It is spoken of man in the State of nature Aâ— first man was made full of light and knowledge but by the fall is full of darkness aâ—â— ignorance Eph. 4.18 Alienated frâ—â— the life of God through their understanding being darkned and the ignorance that is in them Natural men may have a deep reach into the matters of this world but there is dreadful darkness upon the face of their Souls in the things of God and of his Spirit Though the light of the works and word of God shines upon them yet the darkness comprehendeth it not The natural man perceiveth not the things of God they are foolishness unto him neither can be know them because they are spiritually discerned 1 Cor. 2.14 The natural light scattereth the darkness where it comes if the light comes darkness gives place to it and flees away but this spiritual darkness will resist and rebel against the light as some are charged Job 24.13 And men are said to love darkness more thaâ— light Joh. 3.19 And that Apostle saith 1 Joh. 2.8 11. The darkness is past and the true light now shineth but he that hateth his Brother is in darkness and walks in darkness and knoweth not whither he goeth because darkness hath blinded his eyes What profession of light so eveâ— such a one may make and whatever shines upon him outwardly yet he is in darkness and knoweth not his estate God-ward be knoweth not whither he goeth to heaven or to Hell nor what his end will be whither Joy or misery This was the vail drawn over the face of the Gentiles before the coming of Christ Hence the Prophet Isa 60.1 Upon a Prospect of Christs appearance cries out Arise â—â—ine for thy light is come the glory of the Lord is risen upon thee Christ the true light the glory of the Father will ere long come and shew himself glorious in his Doctrine miracles and the work of Redemption for the salvation of his Church and people Hence when he comes he is said to give the knowledge of salvation unto his people by the remission of their sins Luke 1.77 And the light of the knowledge of the glory of God is seen only in the face of Christ 2 Cor. 4.6 More particularly He sheweth two properties of light 1. As he makes things manifest The Apostle saith Eph. 5.13 All things that are reproved are made manifest by the light for whatsoever doth make manifest is light Thus doth Christ discover the glorious things of God His blessed attributes the freeness of his grace the riches of his mercy his infinite truth power wisdom Justice and goodness He discovers the depth of Satan the mysteries of iniquity by which he works the windings and turnings of this old crooked Serpent the wiles devices and methods of this subtil deceitful adversary We are not ignorant of his devices saith Paul 2 Cor. 2. v. 11. Thanks be to Christ the true light for the knowledge of them He also makes manifest the hidden Counsels of mens hearts He shews what our natures are and what our conditions are whether good or bad pleasing to God or no. 2. He enlightens the Soul to apprehend
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
that except themselves should not perish but have eternal life Yea the Gospel shews the way whereby men may be justified from those things from which they cannot be Justified by the Law of Moses namely by the righteousness of Jesus Christ imputed by God to those that apprehend and apply the same by true faith Phil. 3.9 Paul desires to he found not in his own righteousness but in that righteousness which is through Christ the righteousness which is of God by faith So likewise Rom. 3.22 He speaks of the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe Yea life and immortality is brought to light by the Gospel 2 Tim. 1.10 Obscurely under the Law more clearly under the Gospel are these things revealed Qu. 2. Ye will say What is that walking in the light the Text enjoyns upon us Ans 1. It is a walking or coming forth unto the light as if Christ had said Come forth that ye may see the light Isa 49.9 Christ is there promised to be given for a covenant of the people that he may say to the Prisoners Go forth and to them that are in darkness Shew your selves God the Father speaks to Christ in the verse before Thus saith the Lord I will give thee for a Covenant to the people that he may say to the Gentiles go forth That he might with power and efficacy say thus to them as he did at the first beginning of all things say Let there be light and there was light To the Prisoners that is to the Gentiles who are held fast by the cords and in the fetters of sin in Satans Prison Come forth to the light Receive Divine illumination Come forth that ye may see your selves your lost dangerous undone condition by nature before it be too late to get help and recovery It 's said John 3.20 Every one that doth evil hateth the light neither cometh to the light lest his deeds be reproved Ahab hateth Michaiah and Elijah and took them for his enemies because they discoverd his sins Men love darkness rather than light not only because they are unwilling others should see their sins but because they are not willing to see them themselves But if we will listen to Christ we must come forth to the light and he that doth and would ever do truth cometh to the light that it may be made manifest that his works are wrought in God as it is verse 21. 2. It is a walking into the light This is that Christ speaks of in the verse after the Text Believe in the light that ye may be children of light And so the sense is Believe in me who am the light And in v. 46. Christ adds further to clear this I am come a light into the World that whosoever believeth in me should not abide in darkness So then when the Spirit of Christ works faith in our Souls we are united to Christ ingrafted into him by these blessed bonds of union His Spirit dwelleth in us and he himself dwelleth in our hearts by faith when we thus receive Christ Jesus the Lord by believing in his name we walk into the light indeed John 1.12 Col. 2.6 When we accept him upon the terms of the Gospel in all his Offices Natures Ordinances and Commands and continue in them we obey that which is required in the Text. 3. Walk up to the Light Obey the light I am the light of the World saith Christ John 8.12 He that followeth me shall not walk in darkness but have the light of life Some speak much of following the light within them and it is indeed the duty of all to walk up to the light they have received They that have only the light of Reason that Candle of the Lord should walk up to to that light And to what of God they that are Heathens have or may know by the works of Creation And so they that have the light of the Scriptures ought to obey the same and follow the Rules thereof And so where the light of grace is there is expected an answerable living up to the same If we thus walkin the light as God is in the light we have fellowship with him and the blood of Jesus Christ his Son cleanseth us from all sin 1 John 1.6 This goeth under various notions in the word Walk in wisdom Col. 4.5 That is with care and caution in regard of the manifold dangers and extremities we are liable to Walk uprightly Peter did not thus walk in that particular mentioned Gal. 2.14 He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot it aright as he ought to have done but went against his light for which the Apostle Paul reproved him Walk circumspectly Eph. 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk exactly or precisely and accurately Walk in the Spirit Gal. 5.16 In and after the Counsels and motions of Gods holy Spirit To obey his voice when we hear him saying This is the way walk ye in it Thus we â—hould walk in all holy duties and even in our ordinary Callings A man may walk in the flesh even in the â—orst of Religions and a man may and â—â—ght to walk in the Spirit when he is about the works of his ordinary and â—â—rticular Calling This is also termed a walking according to Rule Gal. 6.16 As many as walk according 〈◊〉 this Rule peace be on them and mercy Religion lies not in dead and unactive â—abits and principles but there must be activtiy and operation there must be walking not in this or that single or particular duty but in a holy tract â—ourse and conversation so walking â—mports And yet we may not walk 〈◊〉 random but regularly and according â—o rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To walk in â—â—der in a comely and decent manner â—o the word signifies A Christian is â—ot left to Rove up and down at large where he list but to keep within â—ounds and to observe his measures 〈◊〉 walking Yea it must be according to this Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Rule of the new creature spoken of in the very verse before The Gospel in the word of it and and the Gospel in the work of it each of them is a Rule to a Christian The latter is here intended To act and walk according to the principles and Inclinations of grace and a sanctified heart and nature This is also set forth under the notion of walking in love Eph. 5.2 in love to God and Christ in love to his House and Ordinances and Servants in love to our Friends yea even to our Enemies So it is styled a walking in the Truth verse 4. of the second Epistle of St. John In the truth of Doctrine in truth of heart in truth of words and expressions to all men It is called a walking in newness of life which is to act according to the height of those principles which are in them Also a walking as Christ walked 1 John