the sweetest of these is love Yea it is the sweetner of all the other attributes The wisdom of God would amaze us his power confound us and his Justice destroy us were it not for his love Who would not be much in the contemplation of it and say with the Church Cant. 1.4 We will remember thy love more than Wine We may go too far in the contemplation of the other attributes as in examining the reason of his actings towards his creatures but we can never go too far in the meditation of his love And when we cannot reach the bottom of it let us imitate the Philosopher who not being able to give the reason of the ebbing and flowing of the Sea threw himself into it saying Si ego non capiam te tu capies me If I cannot comprehend thee thou shalt comprehend me Oh how sweet is it to bathe our Souls in the Ocean of divine love to drown our selves in the contemplation thereof Especially considering what power it has to bear up our Spirits in all our troubles and adversities When of old great Calamities were coming upon the Earth when death came up into the windows God gave forth this Attribute of his Loving-kindness to his People to rejoyce in and solace themselves with Let him that glorieth glory in this Jer. 9.22 23 24. that he knoweth me to be God exercising loving-kindness in the Earth Thus do in perilous and evil days by Faith and Meditation solace our selves iâ— in the apprehension of God's Love thâ— we may possess our Souls in patience and enjoy God in our troubles Oh let us live and die cleaving by Faith to this Love till we lanch into the infinite Ocean 〈◊〉 it and so come to a fuller understanding of this Text that God is Love SERMON II. Ephesians 2.8 For by grace are ye saved through faith and that not of your selves it is the gift of God THat these words have relation to the foregoing passages is evident by the particle For in the beginning of them Some think the Apostle reassumes the Argument he had hinted at in the 5th v. in a Parenthesis By grace ye are saved and so gives a more full explication of them Others refer them to what is spoken in the 7th verse where the Apostle shews the end God had in the application of Salvation to these Ephesians who were Gentiles which was that in the Ages to come he might shew forth the exceeding riches of his grace in his kindness c. And then adds the words of the Text as a reason thereof For by grace are ye saved as if he had said God hath therefore ordered it thus towards you that it may appear that the Original of Salvation and of all the means leading to it is meerly and purely of grace In the words we have Salvation laid down with the Causes of it 1. The Principal Cause Grace By grace are ye saved 2. The Instrumental Cause is Faith Through faith 3. The Original of this Faith this is set down negatively And that not of your selves And affirmatively It is the gift of God There are three things in the words observable 1. That the Saints and People of God are saved here 2. That their Salvation is by or of grace 3. That the Faith through which they are saved is not of themselves but is the gift of God Of these in order Doct. 1. That the People of God are saved here It 's twice set down in this chapter verse 5. and in the Text and in the present tense ye are saved To open this briefly Quest 1. What is Salvation and what kind of Salvation is here intended Answ Salvation imports deliverance from evil and misery I'ts threefold Temporal Spiritual and Eternal 1. Temporal Salvation relating to the outward man Exod. 14.13 Stand still says Moses to the Israelites and see the Salvation of the Lord. This was an external bodily deliverance from the Egyptians 1 Sam. 19.5 The Lord wrought great Salvation for all Israel which was deliverance from their Enemies the Philistines 2. Spiritual Salvation The Angels that stand were never under misery therefore they are never said to be saved for Salvation is from misery as men are Luke 1.71 That we should be saved from our Enemies c. Our spiritual Enemies are here intended those that war against our Souls 3. Eternal Salvation Now is your Salvation nearer than when ye believed Rom. 13.11 that is your perfect and compleat Salvation Heb. 9. ult Christ shall appear the second time without sin unto Salvation Now when the Apostle saith Ye are saved we may take it for spiritual yea we may include eternal Salvation for not only the Text but also other Scriptures speak the same Language This day is Salvation come to this house saith Christ speaking of Zacheus Luke 19.9 and his own coming thither And the Apostle speaking of the preaching of the Cross 1 Cor. 1.18 namely of Christ crucified upon the Cross saith to us which are saved it is the power of God And Christ in his prayer Joh. 17.3 saith This is life eternal to know thee c. Not iâ— the future tense it shall be but in thâ— present It is life eternal He that hath thâ— Son hath life 1 John 5.12 Christiâ—â— the Prince and Principle of life he thâ—â— hath union with him and interest in him hath life What life not only the life 〈◊〉 righteousness whereby he is justified anâ— the life of holiness whereby he is sanctified but in a sense the life of happineâ— and glory We read John 3.18 〈◊〉 that believeth not is condemned already 〈◊〉 cause he hath not believed on the name of thâ— only begotten Son of God That is the sentence of condemnation is past against him which yet by his believing shall be reversed and there wants nothing but execution Should the thred of his frail life by which he hangs over the Pit of destruction be cut while he is in this condition he is gone and lost for ever Noâ— is an unbeliever condemned already anâ— are not true Believers saved already Surely yes Hence Christ saith in the last verse of that chapter He that believeth on the Son hath everlasting life Hâ— walks upon the Battlements of Heaven and hath one foot in the Porch of Paradise Those that shall be saved hereafter are saved here Quest. 2. Ye will say In what respects are the People of God saved here Answ 1. In pretio in the price that was laid down for it For not only are Believers themselves bought with a price 1 Cor. 6.20 but Salvation it self Hence it is that the Apostle Eph. 1.14 calls Heaven a purchased Possession Though to us a free gift yet to Christ a dear purchase No man ever made such a purchase of Lands as Christ hath made of Souls He purchased the Church with his own blood Acts 20.28 The Apostle speaking of 1 Pet. 1.18 19. saith It was not with silver and gold that
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
the danger there is in mens resting in them they make lies their refuge and the storm will sweep away the refuge of lies and the waters of Gods wrath overflow these hiding places Vse 2. Of Exhortation Let us all be perswaded in this day of trouble 〈◊〉 take the right course to secure 〈◊〉 selves Turn to your strong hold 〈◊〉 the Prophet Zechar. 9.12 That is 〈◊〉 God Satis praesidii in uno deo Therâ—â—â— security enough in one God thought 〈◊〉 want other strong holds O the gâ—â—â— trouble and perplexity they will be 〈◊〉 when grievous calamities and death câ—â—â— that are not gotten into this strong hoâ—â— All hearts will melt all hands and knâ—â— will be weak and feeble and all saâ—â— gather paleness because of the fierce aâ—ger of God against them that are foâ—â—â— not to have secur'd themselves in thâ—â— Sanctuary of safety Therefore let us 〈◊〉 run and flee from the avenger 〈◊〉 blood that will pursue us into this Câ—â—â— of refuge where we shall be hid 〈◊〉 day of the Lords anger This is doâ—â— by faith and prayer upon these two 〈◊〉 we may run into this strong hold aâ—â— be set aloft from the fear of danger 〈◊〉 faith we get into the hold of Gods Naâ—â— and run into the several roomes thereâ—â— his power wisdom providence thâ— are the chambers of preservation for 〈◊〉 Souls in an evil time And prayer the other foot By this Hezekiah 〈◊〉 that day of trouble now upon him 〈◊〉 get into this strong hold Jsa 37. When God gives men the Spirit of prayer he gives them the Key of this strong hold by which they may open the Gates and Doors thereof enter in and be safe Onely let it be fervent and faithful prayer By this strength we may have power with God as Jacob had and secure our Souls in the worst days that can pass over us in this world So believe and so pray that we may prevaile so run that we may obtain VSE 3. Let Gods people who are by faith gotten into this strong hold know both their dignity and their duty 1. Their dignity and comfort They are very precious in the Lords esteem Men do not use to secure their Lumber but their Jewels and Treasure in a time of trouble and danger Such a value hath God for his peculiar people who are his Jewels his peculiar Treasure Mal. 3.17 Psal 135.4 He did Noah in the Ark and Lot in Zoar before those dreadful desolations upon the old world by a deluge of waters and upon Sodom and Gomorrah by a showre of fire But to shew how strong consolation to believer this affords let us consider what manner of strong hold the Lord is He is an invincible strong hold he cannot be overcome by enemies If a strong hold bâ— taken by the enemy it must be eitheâ— by surprize or by treachery or by undermining or by violent assault or by starving But none of these can beâ—â— God He cannot be surprized for he foresees all things those most contingeâ—â— and to us accidental He cannot bâ— overcome by treachery for he knoâ— the secrets of mens hearts and make their counsels and devices of no effect He cannot be undermined for he is infinitly above all He cannot be overcome by violent assault for strong is hiâ— hand and mighty is his right hand Nor by starving for he is self-sufficient O the honour and comfort of those whâ—â— have a dwelling in this strong hold Bâ—â— farther This excels all other strong holds in that it can deliver believer from all their fears as David found Psal 34.4 it never fails in a day 〈◊〉 trouble as others may and do God fâ—â—eth me never saith David Yea it deâ—â—vers when fallen into the Enemies hanâ— as Joseph out of prison Jeremy out of thâ— dungeon Peter from the expectationâ— the Jews It is near to us at all times Psal 46.1 God is our refuge a very present help in the time of trouble Other strong holds may be safe but are a far off it may be when danger is nigh Other strong holds last not but God is the Saints dwelling place to all generations Psal 90.1 2. Their duty To keep themselves within this their strong hold A man gotten into a City of refuge was safe if he kept close in it Numb 35.26.27.28 otherwise in danger to be destroyed by them that pursued him O wander not from your strong hold go not out from God but know it is your best interest in a day of trouble to keep close to him It was a very evil day when the Psalmist wrote the 73. Psalm The righteous were afflicted and the ungodly prospered in the world He began to conclude it was in vain to be godly and was dangerously tempted to forsake God and his ways But at length he recollected himself saw and lamented his own folly and Ignorance renews the lively actings of his Faith and concludes it was best for his to draw nigh to God O let all Gods people conclude and act thus for themselves Keep your selves within your strong hold in all the perils and dangers you see or foresee so you may be free from inordinate fear in evil days and be able to encourage your selves in the Lord your God as David did and to have your hearts fixed in the most shaking times trusting in him and consider for your comfort what is added in the Text That he knoweth them that trust in him Doct. 4. That the Lord knoweth then that trust in him in a day of trouble So the text speaks What is said of another grace 1 Cor. 8.3 is true of this here If any love God the same is known of him So if any man trust in God the same is known of him God knows all men but if any love and trust in him them he knows in a special manner Here I shall very briefly shew 1. What it is to trust in God 2 In what he sense he knows such 3. Why he will do it Qu. 1. What is it to trust in God in a day of trouble Ans The word signifies to betake ones self to God So in the Propheâ— Isaiah Chap 14 ult the poor of hiâ— people shalt trust in it Chasah Coâ—fugit That flees to him It is accommodated to a double Metaphor or similitude 1. As chickens betake themselves to the wings of the Hen. God is thâ— spoken of Deut. 32.11 Matth. 23.37 As an Eagle spreadeth abroad her Wings taketh her young beareth them on her Wings so the Lord alone did lead him speaking of Jacob. How often would I have gathered you saies Christ to the Jews as a Hen gathereth her Chickens under her Wings And Boaz speaking to Ruth chap. 2.12 saith a full reward be gigin thee of the Lord God of Israel under whose Wings thou art come to trust 2. As men betake themselves to a Rock God is thereunto resembled Deut. 32.4 He is a Rock saith Moses speaking of God Now to follow these resemblances when we
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
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
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
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
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