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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 âhould walk in all holy duties and even in our ordinary Callings A man may walk in the flesh even in the âorst of Religions and a man may and ââght to walk in the Spirit when he is about the works of his ordinary and âârticular Calling This is also termed a walking according to Rule Gal. 6.16 As many as walk according ãâã this Rule peace be on them and mercy Religion lies not in dead and unactive âabits 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 âourse and conversation so walking âmports And yet we may not walk ãâã random but regularly and according âo rule ãâã ãâã ãâã ãâã ãâã To walk in ââder in a comely and decent manner âo the word signifies A Christian is âot left to Rove up and down at large where he list but to keep within âounds and to observe his measures ãâã walking Yea it must be according to this Rule ãâã ãâã ãâã ãâã ãâã 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
Rev. 1.6 and washed them from their sins in his own blood 'T is this Love that confers Adopting grace Behold what manner of love the Father hath bestowed 1 John 3.1 upon us that we should be called the Sons of God It is this Love that moves him to comfort them He hath loved us saies St. Paul and given us everlasting consolation 2 Thes 2.16 If not alwaies the sense of comfort yet firm and sure grounds of strong and durable consolation Once more There is also amor complacentiae a Love of complacency and delight God hath in his People which is the highest act or degree of Love All his delight is in his Saints Psal 16.3 that are in the earth His Truth his Worship and his People are all he hath any great delight in here in this World To a contrite Christian that trembles at his word Isa 66.2 he looks with an eye of greater complacency than to Heaven and Earth That 's the second property 3. It is free Love Absolutely perfectly free I will Love them freely Hos 14.4 saith God by the Prophet Hosea If he did not love freely he could not love at all such vile Creatures as we are There is no cause of his Love but his Love The Lord did not set his Love upon Israel because they were more in number than any other People Deut. 77.8 but because he loved them Free it is in every sense and respect There was no want of us or of our services For he is alsufficient and what want can be to him that is infinitâ to whom there can be nothing added The Sea though a vast Ocean yet becauââ finite is capable of addition and diâânution but what can be added to innity which comprehends all things wiââ in it self Isa 40.15 17. Behold he taketh up the Isles as very little thing the Nations before him ãâã as a drop of a bucket as the small dust of ãâã ballance All Nations are counted to his as nothing less than nothing and vanitâ His Love therefore is not a love of inâgence but of redundance flowing oâ freely Also it was without purchase ãâã merit on his Peoples part and in thâ sense free They have not enough to pââchase the least outward mercy much lâââ special Love it 's bestowed gratis wiââout money and without price Even thâ merit and blood of Christ did not pââchase the Love of Benevolence but thâ Love was the cause of Christ's comiââ and of all he did and suffered Rom. 5.8 God coâmended his love to us because when we wâââ sinners Christ died for us saith St. Pâââ We have demerit enough to draw ãâã the wrath and hatred of God but nothing to be an attractive of his Love It is fâââ also because given without grudgiââ God loves his people with all his heaââ and with all his soul Jer. 31.41 and he upbraids not Free also it is because without constraint None could impose upon God in this matter he could have withheld it and denied it for ever and none could compel him to set his love upon them In a word It is free Love because it can receive no compensation from them who are the objects of it Can a man be profitable to the Almighty Job 22.3 as a man may be profitable unto himself This the Lord foresaw and yet loves them 4. It is a very peculiar distinguishing Love This is declared in those saving mercies he bestows upon them and denies to others though they to whom they are denied fall under the same external circumstances if not greater sometimes with those to whom they are given A full instance of this we have in Jacob and Esau Was not Esau Jacob's Brother Mal. 1.2 saith the Lord yet I have loved Jacob and I have hated Esau Not that God who is Love did or could hate the person of Esau abstractly considered he loves the person he made and hates the sin he never made He is said to hate the workers of iniquity but it is for their works sake But here in the Prophet it is to be taken for a less degree of love which is often called hated in the Scriptures Gen. 29.31 'T is said Jaââ hated Leah it 's meant comparatively ãâã loved her with a less degree of love thâ Rachel Luk. 14.26 So it is said He that hateth not Fâther and Mother c. yea and his own liââ also cannot be Christ's Disciple In othââ Scriptures we are commanded to lovâ these relations and to preserve our live and therefore 't is to be understood of lower degree of love In comparison ãâã our love to Christ our love to thing here below should be rather a kind ãâã hatred than love Thus God loved Jacââ with such a transcendent peculiar dâââ stinguishing Love as in comparisoââ he is said to hate Esau His Lovâ to Jacob was manifested in bestowing peculiar favours upon him wheââ Esau had only common mercies Hâ could say I have enough but Jacob said I have all God passed a gracious decreââ and purpose upon Jacob which he diâ not upon Esau Rom. 9.11 12 13. as St. Paul testifies Thâ Children not being yet born neither having done good or evil that the purpose of God according to Election might stand he said The elder shall serve the younger ãâã it is written Jacob have I loved but Esaââ have I hated Gen. 28.22 13. God appeared to Jacob and established his Covenant with him this he did not to or with Esau Gen. 32.28 Hos 12.4 He made Jacob a Prince with himself and gave him by prayers tears to overcome him Of a wrestling Jacob he became a prevailing Israel this he gave not to Esau And though Esau had another name given him yet it was a worse Edom which signifies red because of his red hairy complexion as some think or because of the red Pottage he desired and for it sold his birth-right as others judge But this signifies not so well as Esau which imports protection But Jacob is yet much more excellent In a word Jacob had a very gracious and savoury spirit We read when his Brother asked him who his Children were he answered These are the Children whom the Lord hath graciously given thy Servant We find no such favoury expressions fall from Esau What distinguishing love is there in all these passages which will appear yet more fully if we consider that Esau was upon even ground with Jacob in outward priviledges and in some above him Rom. 9.10 They both descended from the same Parents both under the Seal of the Covenant Circumcision both had Education in the same Family and herein Esau excelled that he was the first-born Gen. 25. and the beloved Son of his good Father Isaâ yet saith the Lord Jacob have I loved ãâã Esau have I hated O what wonderful âââculiar distinguishing love is here Tââ is the Love of God to all his People two
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 ân the Resurrection of Christ Eph. 1.19 20. 2. The Object of it as saving âs 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 aâsurance 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 ãâã 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 ãâã is wrapt up in them 3. The Acts ãâã it which are the assent of the mind anâ the consent of the heart The assent ãâã the mind to those glorious Truths thââ concern Christ and the salvation of mââ through him As That he came fort from God the Father with commission to negotiate in this great work Him haââ 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 ãâã 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 âo such only is salvation promised This âor the nature of saving faith If any enquire what the concurrence of faith to salvation is I answer briefly Faith coâcurreth to salvation as it unites to Chrisâ All things requisite to salvation meetiââ Christ but none have this salvation ãâã him but such as are united to him Eteânal life is in the Son and he that hath tââ Son hath life he that hath not the Son haââ not life 1 John 5.11 12. Communion ãâã grounded upon union and this is the proper effect of faith it doth interest thâ Soul in the merit of Christ and gives it ãâã share in his Righteousness which is unâââ all and upon all them that believe Roâ 3.22 and this by virtue of union Hencâ proceeds peace Being justified by faith ãâã have peace with God Rom. 5 1. Faith dotâ interest the Soul in the Spirit of Christ ãâã 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 mortifiââ the deeds of the body we shall live Theââ 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 ãâã grace that faith is given Phil. 1.29 ãâã you it is given freely given to believe ãâã Christ It is of grace that faith is accepted not for its own worth or excellency So it appears to be consistent with graââ 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 ãâã is not of our selves saith the Text. For theââ 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
off from the âuth is outward preferments dignities ând promotions Civil or Ecclesiastical ând these take with those who know no âigher and better things That which I âm at is this That God has alway a disovering work upon his hand by Wilderess-dispensations he discovers the Sheep âom the Goats even here The Goats âow appear to take their portion and to ây hold upon their objects whilst the âheep hear Christ's voice and follow him ând cleave to him a suffering Christ a âaked persecuted Christ And this is a âecond reason why God orders this condition for them 3. To do them good in the latter ãâã For hereby God brings them nearer ãâã himself as it is said he did Israel of ãâã when they were in the Wildemââ Exod. 19.4 He brought them to himself that is into nearer familiarity and felloâship with himself into greater acquââtance with the secrets and mysteries ãâã his grace and love into a greater maââfestation and discovery of the sweetness ãâã his communion into larger experience ãâã his comfortable visitations Hence ãâã saith Hos 2.14 concerning his Churââ Behold I bring her into the Wilderness ãâã will speak comfortably unto her or speââ to her heart as it is in the Originââ Whilst Christians are in the clutter ãâã the world in the noise and clamour thââ variety of objects and occasions here ãâã make their ears are apt to be dull aââ heavy and they not so fit to hear whââ God speaks and therefore God deââ with them as he did with the blind mââ Mark 8.23 He took him by the haââ and led him out of the Town and thââ cured him So God brings his people ãâã to the Wilderness and there heals maââ distempers and reveals many truths givââ them experiences of himself that they ââver knew or had before These worââ 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 ãâã more profitable to you I mean this pââsent Wilderness than your past Canaââ ever was The Romanists indeed maââ outward prosperity to be a note of a ãâã Church Like them of old who said Jâââ 43.17 18. We will burn Incense to ãâã Queen of Heaven and pour out drink-offerâââ to her as we have done we and our Father our Kings and our Princes for then we ãâã plenty of victuals and were well and saâââ evil But since we left off thus to do we haââ wanted all things c. Great is the offeââ of the Cross the Thorns of the Wilderness are piercing but blessed is he that ãâã not offended at these Christ has told ãâã of this beforehand that we might not ãâã stumbled Joh. 16.1 Let us not be ãâã those that think it strange but be preââred for it Vse 2. This should cause us to ãâã weaned from and dead unto this presâââ evil world Who would be fond of a Wilderness or set his heart upon it O leââ 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 âorth to us Let us therefore leave vioâent contentions for earthly things to âhem whose names are written in the âorth and have their portion in this life Not that God requires us absolutely to âelinquish our outward estates and be âetired from the world as the Papists ââach and some among them seem to âractise but to have our affections dead ãâã them to desire neither poverty nor âiches but if God please to give us food âonvenient for us to be therewith conâânt remembring what the world is ââd our state in it a wilderness-state Vse 3. Here is yet some comfort to thâ Church and People of God which ãâã in three things 1. They are not ãâã be alwaies thus They shall at length comââ 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 passââ over Jordan before they could come in Canaan so must Gods People pass througââ the valley of the shadow of death ãâã they can arrive in the heavenly Canaan Yet as they of old passed over safely ãâã shall the Saints here they shall not drowâ in this Jordan because God is with theââ 2. They may send out and search thâ good land and get some first fruits of thâ heavenly Countrey even here As Israââ 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 ââview the Land above and bring theââ some bunches of Grapes some clusteâ of comfort from thence for a foretasââ Indeed some of the Spies of old brouââ 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 caâed for Israel of old which he would âave them not forget Who fed thee in ââe Wilderness with Manna saith the ââxt So he did for the Gospel-Church Rev. 12.6 14. He prepared a place ãâã the woman in the Wilderness that ââey should feed her there He proââdes all things needful for his People âere I will name two or three Particuââs 1. He provides a place for them there ãâã he did for Isreal of old Tents they ââd though no settled abode no houses because they were moving up and doââ from place to place So in the plaââ named before the woman had a plaââ in the Wilderness prepared of Goââ Though but Tents yet suitable to ãâã place for here they have no continuââ City In my fathers house says Christ ãâã many Mansions John 14.2 a ãâã not made with hands eternal in the heaveâ 2 Cor. 5.1 Here therefore Teââ should content them So were they ãâã old Heb. 11.38 though they wanââred in desarts and mountains and deââ and caves of the earth So long as Gââ hath work for them doing or sufferââ work he will have a Room a place ãâã them When Luthers enemies askââ him where he would be when such ãâã great person came into Germany to seââ for him He answered Aut sub ãâã Aut in coelo Either under Heaven or Heaven So may all Gods People say 2. He provides leading and âârection for his People in and through ãâã Wilderness of this world Thus he ãâã for Israel of old Exod. 13.21 2ââ The Lord went before them by a pillââ cloud to lead them the way and by night iââ pillar of fire to give them light to go by ãâã and by night He took not away the ââdar 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 wâââ lead them into all truth So likewisâ by his word he leads them He hath oâdained it to be a light to their feet and ãâã Lamp to their Path Psal 119.105 The Spirit is a voice behind them anâ the Word is a rule before them Aââ by his providence also he doth direââ them Hence it is termed the eye ãâã God because by it God guides his Peâple in all the revolutions and turning of this world I will instruct thee saiââ God to his servant Psal 32. vers 8. in the way in which thou shouldest go I wiââ guide thee with mine eye His provideâtial eye If any say How is it then thââ they wander and miscarry as sad eââ perince shews I answer Not froâ any defect in Gods provision but eitheâ because they will not follow the conduââ of heaven wilfulness sometimes occasioââ wanderings Or because God for thââ their sin doth withdraw or suspend hiâ leading and guiding influences from theââ and then they go astray It is said 2 Chroââ 32.31 That in the business of thââ Ambassadors of the Princes of Babylââ 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