Isa 27.8 In measure he debateth and stays his rough wind in the day of the East-wind He will not contend for ever Isa 57.16 nor be always wroth lest the spirit fail before him and the soul that he hath made But his mercy is from everlasting to everlasting upon them that fear him Yea the end of God in afflicting is to manifest his Love He is angry that he may love angry a little that men repenting he may love them for ever What excellent declarations of God's Love are these to the degenerate Sons of Men yet as if all this were but a small matter there are yet greater operations of it Above all things the Incarnation of his Son Jesus Christ doth most eminently manifest the Love of God to the Sons of Men and demonstrates that he is Love it self 1 Joh. 4.9 10. Herein is love not that we loved God but that he loved us and sent his only begotten Son into the world to be a Propitiation for our sins that we might live through him I speak of the common interest of all men in it It was brought to pass by God for to make his love to men appear He so loved the world John 3.16 that he gave his only begotten Son c. And Christ came and died in our nature for the world of Mankind and not for the lapsed Angels Which of the Angels can say To us a Child is born to us a Son is given He took not on him the nature of Angels Heb. 2.16 but the seed of Abraham The good Angels need no pardon the bad Angels are excluded from it and Man only hath a Saviour provided for him and offered to him in the Gospel upon terms highly just equal and reasonable Look at the Angels in themselves and they are noble Gold and Silver are the Monarchs of the world as one stiles them Brass and Copper the Gentry but Lead and Iron are the Refuse of the world What hath Iron in it Of how mean a colour is it yet the Loadstone refuseth all other metals and attracts the Iron to its self Thus the Angels are excellent and glorious creatures Gold and Silver as it were in comparison of Man yet Christ took not the Angelical but the Humane Nature how full of Astonishment is this Anâ— all flowed from the Love of God to Man And what strange passages do concur iâ— the work of Man's Redemption All werâ— done by the death of the Lord of Life he was in poverty that men might bâ— made rich and died that they might livâ— who believe in him He was woundeâ— that they might be healed and bare thâ— curse that they might have the blessing and all this from the Fountain of Divinâ— Love 1 Joh 2.2 God so loved the world so admirally so unspeakably so inconceivably non but himself can tell how that he gave hâ—â— Son to be a Propitiation for the sins of thâ— whole world And Christ so loved Men that he gave himself to death for them and what had he more to give It is thâ— nature of Love so to do where Divinâ— Love is in any height or perfection thougâ— it be but in a creature it brings an extasie it makes that creature go out of iâ— self deny it self neglect its own profiâ— and pleasure and seek the Glory of God and to be taken up wholly in the Servicâ— of God This Love was perfect in Christ and this made him empty himself anâ— lay aside his Majesty and Glory for thâ— good of them he loved Here 's Divinâ— Love to the height and in its perfection and may bring to an extasie for the Love is such a Mine as is too deep and rich for any creature to fathom or count the value of it yet this the Love of God hath contrived and effected for Man And whereas some make an ill use of this Love to overthrow Christ's satisfaction If God say they so loved Man as to give his Son for him then he was not angry with him and if not angry then there was no need at all of a satisfaction to be made for him Though Love and Hatred that I may briefly answer it are inconsistencies yet Love and Anger may well stand together He gave his Son there was great love Isa 53. It pleased the Father to wound him and bruise him for our iniquities there was great wrath God's wrath was kindled against Job's Friends yet in love he directs them to atone him by a Sacrifice Job 42.7 8. God could not but be angry at the sin of the World and yet in love gave his Son to be a Propitiatory Sacrifice for sin Oh the vast immense Love of God to fallen Man in this particular Unto all this let me yet add one demonstration of God's Love to fallen Man which is manifest in giving his Word unto him both Law and Gospel which is made known at one time or other unto all Nation most hearty desires and entreaties to aâ—cept the same Ezek. 33.11 1 Tim. 2.4 He declares therein thâ—â— he takes no pleasure in the death of sâ—ners but would have all men to be save and to come to the knowledge of tâ—â— Truth He is troubled and grieved whâ—â— men slight and neglect the tenders 〈◊〉 Peace made to them Obj. Some will say Why doth God thâ—â— permit so many to perish even the most Mankind and to lie for ever under his wratâ—â— How can this stand with such Love as Gâ—â—â— declares to the Sons of Men Ans God's Love and Justice are nâ—â—â— inconsistent but can and do stand wâ—â—â— together His Justice takes place upâ—â— those who despise the riches of his Graâ—â— and Love He might have stood upâ—â— the first terms made with Adam Tâ—â— terms of that Old Covenant wee just aâ—â— righteous All his Posterity were coâ—cerned therein to stand or fall in hiâ—â— He sinned and so brought sin and deaâ—â— upon all the World of Mankind By oâ—â— man sin entred into the world Rom. 5.12 and death 〈◊〉 sin and so death passed upon all men for thâ— all have sinned Here God might have stood upon it and have held all men to the terms of the first Covenant which was death upon the first transgression and these terms he might have prosecuted to the utter destruction of all men He was not bound to make new ones yet this he hath graciously done and made a new Covenant his own Son a second Adam the Head and Mediator of this Covenant He is freely offered and tendred in the Gospel to the Sons of Men Jam. 3.16 That whosoever believeth in him should not perish but have eternal life If men refuse and reject the tenders of Salvation as the most do their destruction is of themselves and the Love of God appears more in saying the remnant that believe than any severity in destroying the rest especially considering he is not the cause of their sin but is grieved that they will not
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
will name but one because that is hinted at here namely to exclude boasting that no flesh may glory in God's presence Not of works lest any man should boast saith the Apostle that all men may walk humbly with God and glory in him alone and hence he saith Rom. 3.27 Boasting is excluded By what Law by the Law of works Nay but by the Law of faith The Use follows Vse 1. Is Salvation of grace and only of grace Then here we see how eviâ— and dangerous it is to seek to be saved by or for our good works No man can be saved who neglects them yet no man is saved for them they are not the cause of salvation but grace alone The Moralist will plead he hath been no drunkard no unclean person no unjust dealer the Hypocrite will attempt every good work in shew and appearance at least and the profane person purposeth to be better and to do better thus meâ— think to be saved by their works Those also that are troubled they can do nâ— more good works and not troubled for want of the knowledge of the grace of God and for want of his Spirit assisting to every good work Are you not those that may say some of you that you have found sweetness from your good works and deeds when you have been inlarged in them rather than from the sense of the rich and free grace of God When you have done them well then you are comforted but if dead and distracted in them then discouraged and cast down what do these things shew but that we seek salvation by works Some cannot endure to hear of the sinfulness of their good works of the raggedness of their own best Righteousness Thus did the Pharisees they could not endure Christ should pull up the Bridge upon which they hoped to go to Heaven these think to be saved by their good works whereas we should say We serve God because his free and rich grace invites and though imperfections cleave to our works yet we expect not salvation by them but we appeal to the rich and free love and grace of God to save us To go about to claim salvation by works is to take away the heart and life of the Gospel A man may as soon think to get over a deep River upon the shadow of a Tree that grows by it as get to Heaven by his good works This very thought mars and poisons all if thou thinkest to be saved by them it is very doubtful whether thou dost not run the very hazard of thy salvation be thy doings never so good The Gospel is a Doctrine of the utmost self-denial it draws men to good works in respect of performance and then draws them off from good works in regard of dependance O thâ—â— we could learn this great Mystery Vse 2. Suffer the word of Exhortation in a few brief particulars 1. Leâ— us learn to study the rich and free gracâ— of God more and to grow in the knowledge of it for it is by grace we are saved The right knowledge of it strike down all presumption and engageth to duty and service Men dare not sin thaâ— grace may abound or turn this grace into wantonness but will abhor it it is the presumptuous man that abuseth and despiseth grace and makes use of it to neglect a holy life and walking in good works 2. Let all be encouraged to seek salvation by grace Thou mayeâ—â— not say or think thou canst not be saved because thy sins are many and great for we read of the manifold grace of God to take away thy manifold past and present sins 1 Pet. 4.10 And where sin abounded grace did much more abound Rom. 5.20 Look for salvation in this way and here is hope for thee It is a speech unbecoming any to say The God of grace never intended any thing of grace for me Seek it humbly as Beggars that cannot compel an Alms Seek it with hope waiting patiently on the Lord and by no means say and think there is no hope for thee Grace can save whom it will it justifies the ungodly not in but from their ungodliness and what ground hast thou to conclude against thy self For a Soul to say If I were so holy I could then cast my self upon grace it destroys the nature of grace Remember that sweet promise Job 22.29 He will save the humble person Put thy self into the arms of grace and thou wilt find the sweetness of it There is no Soul here this day but for ought I know may come to be saved by this grace if the fault be not his own thinking he may live in his sin and walk after his ungodly lusts and yet rest on grace to save him Shall we continue in sin that grace may abound God forbid Rom. 6.1 Better it were salvation had never been offered to us than that either we be found refusers or abusers of it and so meet with the sorest destruction 3. Let all God's People know and do their duty in answer to this grace Mourn for your sins against the Lord because grace shall reign notwithstanding all your sins as the Apostle shews Rom. 5. ult Strongly desire the perfection of salvation attribute all to grace as Paul did he pressed forward towards the mark Phil. 3.14 And though he laboured more than others yeâ— he saith it was not he but the grace oâ— God which was with him 1 Cor. 15.10 Set the Crown upon the head of grace aâ— they Zech. 4.7 cried Grace grace Reâ—â— upon grace for the consummating salvation and act in some resemblance to thiâ— way of God He saves you freely do you serve him freely and do you continue to own profess and believe in this grace persevering in all those things that accompany salvation till you be fully possessed of it Doct. 3. That the Faith through which we are saved is not of our selves but is thâ— gift of God Or thus The work of Faith to Salvation is not of humane operation but oâ— divine donation Here are three things to be cleared 1. That those that are saved by grace are yet saved through faith 2. That this work of faith to salvation is not of themselves 3. That it is thâ— gift of God Of these in order Branch 1. Those that are saved bâ— grace are yet saved through faith or iâ— the way of believing The Text is express for it So the Commission runs that Christ gave his Apostles Mar. 16.15 16 He saith to them Go ye into all the world preach the Gospel to every creature He that believeth shall be saved he that believeth not shall be damned As many as were ordained to eternal life believed Whom God hath appointed to salvation as the end he hath ordained to faith as the means We are of them that believe to the saving of the Soul saith the Apostle Heb. 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of faith The adversative conjunction shews that Apostacy and Faith cannot stand together
first and what might be 〈◊〉 him virtually by reason of that originaâ— Righteousness in which he was created iâ—â— destroyed by the fall so that man is become weak Rom. 5.6 and said to bâ— without strength his mind dark he perceiveth not the things of God 1 Cor. 〈◊〉 v. 14. they are foolishness to him nor canâ—â— know them because they are spiritually â—â—â—cerned The preaching of faith in a crucified Christ as the way of salvation was to the Jews a stumbling-block and to the Greeks foolishness 1 Cor. 1.23 The will and affections are dead and Christ lays the great guilt of unbelief upon mans will Ye will not come to me saith he to the Jews that ye might have life John 5. v. 40. Men had rather perish justly than be saved freely They will rather run the hazard of eternal ruine than be beholden to Christ to save them Such is the security and desperate pride in the hearts of men They are full of the world and of self-righteousness as the Pharisees who trusted in themselves that they were righteous that they go about to establish their own righteousness and will not submit to the righteousness of God This way crosseth carnal reason and contradicts the carnal will that men are filled with prejudice against the way of salvation God hath appointed By all which it is evident that the work of faith is not of humane operation Branch 3. I shall shew that faith is of divine donation it is the gift of God To you it is given to believe on Christ Phil. 1. v. 29. which is manifest by its rise springing from eternal Election as many as were ordained to eternal life believed Acts 13.48 and therefore called the faith of God's Elect as being peculiar to them This also is evident to be God's gift by the power which is put forth iâ— effecting it which is the same that wrought in Christ when he was raised from the dead Eph. 1.19 20. It is yeâ— further manifest by the way wherein iâ— is wrought and that is by God's own teaching and drawing John 6.44 45. No man can come to me except the Fatheâ— draw him Every one that hath heard and learned of the Father cometh unto me saith Christ What can be more plain thaâ— this that it is by God's teaching opening mens Eyes and revealing Christ to them attracting and changing their wills that they are brought to close with him in a way of faith Obj. 1. Some will say If there be 〈◊〉 power in us this way how can any man believe Answ There is yet left potentia obedientialis I mean man is subjected to the power of God that he cannot resist his working Psal 110.3 Thy people shall be willing in the day of thy power Volunteers in the day of thy Armies as Mr. Ainsworth reads it Populus voluntatum so the Original And thus they are in this work of believing No violence is offered at all to the will but the averseness to this act taken away and though Christ's power is upon it yet it acts freely denying it self in any thing of its own so as not to trust in it or depend upon it It is willing to lay the stress of its salvation upon Christ alone though it hath but a bare word to rest upon and to take Christ upon his own terms in the execution of all his Offices though it be contrary to the constitution of a natural condition I will work saith God and who shall let it Isa 43.13 If in a way of Judgment it be thus that none can withstand God much more is it so in a way of grace Hence that Matth. 3.9 God is able of these stones to raise up Children unto Abraham This he doth in a spiritual sense when he takes away the heart of stone that principle of hardness and resistance and opposition that is in the will and makes it pliable and yielding to the impressions of his Grace and Spirit and so of a flinty makes a fleshy heart Obj. 2. If men have no power to believe why doth God command them to believe Answ God's command is founded upon his own right not upon our power Mans losing his ability to obey doth 〈◊〉 more deprive God of his right to command than a Debtors wilful disablinâ— himself to pay what he ows deprives hâ—â— Creditor of a right to demand his due Besides the thing commanded is not impossible in se in it self if we have maâ—â— it so by sin unto our selves shall God beâ— the blame How unworthy and vile aâ— such reflections upon his holy Majesty Add to all this That God hath provideâ— in the Covenant what he commands Doâ—â— he command us to make a new hearâ— and a clean heart he hath promised 〈◊〉 give it So here if he commands us tâ— believe when he sees we have no poweâ— to do it yet he is just yea and mercifuâ— too for he hath promised to write hiâ—â— Law upon the hearts of his people to takâ— away the rebellious opposite heart anâ— to give a tender flexible heart to thâ— writings of his Spirit to shew us our owâ— weakness and wants and his grace poweâ— and goodness to supply us if we come tâ— to him for it Obj. 3. How can men justly perish foâ— unbelief seeing faith is not of themselves anâ— they cannot believe Answ In some respects men cannoâ— believe but their cannot returns upon themselves There is indeed a Judicial cannot John 12 39 40. Therefore they could not believe because Esaias had said He hath blinded their Eyes c. This is a spiritual Judgment in punishment of their former sin Matth. 13.14 In them is fulfilled the Prophecy of Esaias which saith In hearing ye shall hear and not understand in seeing ye shall see and not perceive c. Men close their Eyes voluntarily and then God doth it judicially But then there is a cannot in sensu composito as I may say as thus it is impossible for a sitting man to walk that is while he sits he cannot walk John 5.44 Christ saith How can ye believe That is whilst ye do those things that keep you in unbelief But lay those aside and then there is a possibility yea a probability you may believe if not a certainty of your believing Further in some respects men cannot but it is not their cannot for which they perish a cannot of natural inability The Scriptures upbraid not men with disability but with disobedience To them that be disobedient saith the Apostle 1 Pet. 2.7 The stone which the builders rejected the same is become the head of the corner It is a positive act of the will rejecting Christ for which men perish and justly too Luke 19.14 We will not have tâ—â— man to raign over us say they Justly migâ—â— he say verse 27. Those mine Enemies thâ—â— would not I should reign over them bring â—â—â—ther and slay them before me The Uses 〈◊〉 this point follow Vse 1. Of Information This sheâ— men their
he puts 〈◊〉 that phrase Himself it is very significaâ—â—â— it is as much as if he had said My Sâ—â— that God who commands me to go aâ—â— offer a Sacrifice will not fail to provâ—â—â— the a Lamb for otherwise he should 〈◊〉 provide for his own glory which he wâ—â—â— not lose It is not for the honour of alâ—â—ther to bring his children into straits 〈◊〉 leave them there without suitable 〈◊〉 necessary provision God should not coâ—sult his own glory if he should do thâ— and therefore I doubt not nor woâ—â— have thee question but he will proviâ—â— himself a Lamb for a burnt-offering Mâ—ses told the People in the Wilderneâ—â— that they should see the glory of the Loâ—â— Exod. 16.7 Though the place 〈◊〉 primarily respect the glory of his Justâ—â—â— for their murmurings yet it is true liâ—â— wise that they did see the glory of 〈◊〉 goodness and mercy in providing breâ—â—â— and water when they were in a starvâ—â—â— condition These are the reasons of 〈◊〉 Doctrine Object Some will say We see not this made good sometimes Gods people are in great wants and straits and none more than they Answ God's provisions of the things of this life are so ordered as to further and not hinder the spiritual and eternal salvation of his people and there are â—imes of Tryal as here he tried Israel in â—he Wilderness as the Text shews God will have it manifest whether we serve â—im for Loaves or for Love whether we will cleave to him and his ways in â—traits and necessities Sometimes the â—niquities of God's people hinders good â—hings from them Jer. 5.25 For God â—romises these things as the fruits of that faith and Obedience he requires of his â—ervants On these and such like acâ—ounts God sees it good to cut them â—ort of these things Vse 2. Are these things so Then â—is shews us the great evil of doubting â—nd distrust found among God's people 〈◊〉 any straits they come into This is 〈◊〉 common infirmity among them They â—â—e ready to cry out What shall we do â—ow shall we be provided for When â—â—ey are in straits as to temporals this 〈◊〉 their Language What shall we eat What shall we drink Wherewithal shall we be clothed As Isaac saiâ—â— Where is the Lamb so they Where 〈◊〉 food and where is raiment We aâ—â— friendless and helpless and we shall starâ—â— and perish Such is their Language as 〈◊〉 Spirituals when they see Ministers aâ—â— Ordinances fail What shall become 〈◊〉 our Souls How shall our spiritual 〈◊〉 be preserved We shall die and perâ—â—â— by the hand of Saul as David said 1 Sâ—â—â— 27.1 We shall fall and miscarry 〈◊〉 the hand of our temptations our câ—â—ruptions like the Sons of Zerviah 〈◊〉 David are too hard too strong for 〈◊〉 But I may say to such as Christ did 〈◊〉 Peter O thou of little faith wherefâ—â—â— didst thou doubt Matth. 14.31 Or 〈◊〉 his Disciples who in a Storm at Sea feaâ—ed drowning Why are ye fearful O yeâ— little faith This was Israels sin of oâ— Psal 78.19 20. Can God furnish Table for us in the Wilderness Can give bread Can be provide flesh for 〈◊〉 people What a provoking evil is thâ—â— of unbelief and yet how common a thâ—â— is it even in those that profess the Loâ—â— Name We read of Israels Infidelity many places Exod. 14.11 They 〈◊〉 to Moses because there were no Gâ—â—â— in Egypt Hast thou taken us away 〈◊〉 in the Wilderness For it had been better for us to serve the Egyptians than that we should die in the Wilderness Thus full of unbelief were they and yet God does â—ppeal to their Consciences in this matâ—er Jer. 2.31 Have I been a Wilderness â—nto you or a Land of Darkness I have raâ—her been a Paradise to you you have been a Wilderness to me and not I unâ—o you I have been wanting in no good â—hing to you This unbelief is such a â—ontempt of God and provocation to â—im the day of temptation in the Wilderness was a day of provocation Heb. â— 8 that he swears in his wrath they â—hall not enter into his rest in verse 11. He made their carcasses to fall in the Wilderness and they could not enter in â—ecause of unbelief in vers 17 19. O â—he evil and danger of this sin It deâ—rived Israel of the Land of Canaan â—ea Moses because of his fretting never â—ould set his foot in that Countrey And â—ow smart a dispensation was that upon â—â—at great person we read of 2 Kings â— 2 The Lord by his Prophet had â—retold a sudden great plenty to come â—or the Famine was now sad and grievous 〈◊〉 Samaria this great man instead of â—â—tertaining this comfortable news with faith and thankfulness rejected it wiâ—â— scorn and disdain and a bold presumâ—tuous question full of unbelief If 〈◊〉 Lord would make windows in Heaven 〈◊〉 this thing be As if he had said If 〈◊〉 thus do yet this plenty could not be 〈◊〉 plainly contradicts the Prophets woâ—â— He questions both the Power and 〈◊〉 Truth of God he denies both his Aâ—â—lity and his Veracity and it is a speeâ—â— that hath too much blasphemy in it 〈◊〉 not only speaks as if the thing it self 〈◊〉 unlikely but plainly that the Lord hâ—â—self could not do it Therefore his â—â—â—stion meets with a terrible answer 〈◊〉 hold thou shalt see it with thine Eyes 〈◊〉 shalt not eat thereof Thus Infidelity 〈◊〉 prives men of the comfort of what 〈◊〉 hath promised All things are possible 〈◊〉 him that believeth but nothing is possâ—â—â— to him that believes not And this 〈◊〉 gravated this great mans misery 〈◊〉 though he should see this plenty yet 〈◊〉 should not eat of it To come so 〈◊〉 the mercy and yet not to partake of 〈◊〉 is the greater misery The sum of 〈◊〉 comes to this to fright us all from â—â—â—ving to do with this provoking sâ—◠〈◊〉 unbelief As the Apostle exhorts 〈◊〉 cautions us to take heed lest our seâ—â—â— fall after the same example of unbelief Heb. 4.11 So let us be the more heedful because we are least suspicious of our selves in this particular Every one is ready to think he believes the power and truth of God till it comes to the tryal and then there is too much questioning these things This is evident in that we can believe God in little matters but not in greater and more difficult whereas his power can effect the hardest as well as the easiest Is there any thing too hard for the Lord Is not he faithful that hath promised Shall we be like Thomas who would believe no further than he saw The Lord heal our unbelief Vse 2. Suffer the word of Exhortation If God provides for his people in all their Wilderness-conditions Then let them be found faithful in Wilderness-work and duty Particularly 1. Be thankful to God for his care of you and provisions for you in all your straits Say as David Bless the Lord O my Soul and forget
that except themselves should not perish but have eternal life Yea the Gospel shews the way whereby men may be justified from those things from which they cannot be Justified by the Law of Moses namely by the righteousness of Jesus Christ imputed by God to those that apprehend and apply the same by true faith Phil. 3.9 Paul desires to he found not in his own righteousness but in that righteousness which is through Christ the righteousness which is of God by faith So likewise Rom. 3.22 He speaks of the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe Yea life and immortality is brought to light by the Gospel 2 Tim. 1.10 Obscurely under the Law more clearly under the Gospel are these things revealed Qu. 2. Ye will say What is that walking in the light the Text enjoyns upon us Ans 1. It is a walking or coming forth unto the light as if Christ had said Come forth that ye may see the light Isa 49.9 Christ is there promised to be given for a covenant of the people that he may say to the Prisoners Go forth and to them that are in darkness Shew your selves God the Father speaks to Christ in the verse before Thus saith the Lord I will give thee for a Covenant to the people that he may say to the Gentiles go forth That he might with power and efficacy say thus to them as he did at the first beginning of all things say Let there be light and there was light To the Prisoners that is to the Gentiles who are held fast by the cords and in the fetters of sin in Satans Prison Come forth to the light Receive Divine illumination Come forth that ye may see your selves your lost dangerous undone condition by nature before it be too late to get help and recovery It 's said John 3.20 Every one that doth evil hateth the light neither cometh to the light lest his deeds be reproved Ahab hateth Michaiah and Elijah and took them for his enemies because they discoverd his sins Men love darkness rather than light not only because they are unwilling others should see their sins but because they are not willing to see them themselves But if we will listen to Christ we must come forth to the light and he that doth and would ever do truth cometh to the light that it may be made manifest that his works are wrought in God as it is verse 21. 2. It is a walking into the light This is that Christ speaks of in the verse after the Text Believe in the light that ye may be children of light And so the sense is Believe in me who am the light And in v. 46. Christ adds further to clear this I am come a light into the World that whosoever believeth in me should not abide in darkness So then when the Spirit of Christ works faith in our Souls we are united to Christ ingrafted into him by these blessed bonds of union His Spirit dwelleth in us and he himself dwelleth in our hearts by faith when we thus receive Christ Jesus the Lord by believing in his name we walk into the light indeed John 1.12 Col. 2.6 When we accept him upon the terms of the Gospel in all his Offices Natures Ordinances and Commands and continue in them we obey that which is required in the Text. 3. Walk up to the Light Obey the light I am the light of the World saith Christ John 8.12 He that followeth me shall not walk in darkness but have the light of life Some speak much of following the light within them and it is indeed the duty of all to walk up to the light they have received They that have only the light of Reason that Candle of the Lord should walk up to to that light And to what of God they that are Heathens have or may know by the works of Creation And so they that have the light of the Scriptures ought to obey the same and follow the Rules thereof And so where the light of grace is there is expected an answerable living up to the same If we thus walkin the light as God is in the light we have fellowship with him and the blood of Jesus Christ his Son cleanseth us from all sin 1 John 1.6 This goeth under various notions in the word Walk in wisdom Col. 4.5 That is with care and caution in regard of the manifold dangers and extremities we are liable to Walk uprightly Peter did not thus walk in that particular mentioned Gal. 2.14 He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot it aright as he ought to have done but went against his light for which the Apostle Paul reproved him Walk circumspectly Eph. 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk exactly or precisely and accurately Walk in the Spirit Gal. 5.16 In and after the Counsels and motions of Gods holy Spirit To obey his voice when we hear him saying This is the way walk ye in it Thus we â—hould walk in all holy duties and even in our ordinary Callings A man may walk in the flesh even in the â—orst of Religions and a man may and â—â—ght to walk in the Spirit when he is about the works of his ordinary and â—â—rticular Calling This is also termed a walking according to Rule Gal. 6.16 As many as walk according 〈◊〉 this Rule peace be on them and mercy Religion lies not in dead and unactive â—abits and principles but there must be activtiy and operation there must be walking not in this or that single or particular duty but in a holy tract â—ourse and conversation so walking â—mports And yet we may not walk 〈◊〉 random but regularly and according â—o rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To walk in â—â—der in a comely and decent manner â—o the word signifies A Christian is â—ot left to Rove up and down at large where he list but to keep within â—ounds and to observe his measures 〈◊〉 walking Yea it must be according to this Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Rule of the new creature spoken of in the very verse before The Gospel in the word of it and and the Gospel in the work of it each of them is a Rule to a Christian The latter is here intended To act and walk according to the principles and Inclinations of grace and a sanctified heart and nature This is also set forth under the notion of walking in love Eph. 5.2 in love to God and Christ in love to his House and Ordinances and Servants in love to our Friends yea even to our Enemies So it is styled a walking in the Truth verse 4. of the second Epistle of St. John In the truth of Doctrine in truth of heart in truth of words and expressions to all men It is called a walking in newness of life which is to act according to the height of those principles which are in them Also a walking as Christ walked 1 John
accept Life upon Gospel-terms This is evident in his weeping over Jerusalem saying Luk. 19 42. If thou at least in this thy day hadst known the things that belong unto thy peace but now they are hid from thine Eyes So that every mans destruction is of himself Hos 13.9 Joh. 5.40 Heb. 2.3 because men will not come to Christ that they might have Life but refuse him that speaks from Heaven and neglect great Salvation This is written in legible Characters that he that runs may read the Love of God towards degenerate fallen Man That 's the second declaration of it 3. Let us look upon Man in his actual and effectual Recovery and Restitution and here we shall see yet further and more eminent manifestations of God's Love unto those that are his own in the World He hath declared greatly his Love to all Mankind yet much higher Love is in him to all true Christians 'T is said Christ looked upon the young man in the Gospel Matth. 19. and loved him We also find it recorded that he loved Martha and Mary Lazarus Of this last they went to Jesus and said Behold he whom thou lovest is sick and this was such John 11.3 5 36. as others observed it For Jesus weeping at his grave they said Behold how he loved him And I doubt not but it was a far higher and more endeared Love than what he had for the young man who it 's evident loved the World more than Christ and esteemed earthly Treasure above heavenly To make this Love of God more apparent let us consider the Properties thereof This Love is great comprehensive free distinguishing excellent satisfying and everlasting 1. It is a great and transcendent Love which God hath declared unto his People God who is rich in mercy Eph. 2.4 saith Saint Paul for the great love wherewith he loved us He is a great God and his Love is like himself a great Love 'T is great above humane expressions yet some can speak great words When St. Paul was in his Visions he was caught up into Heaven 2 Cor. 12. and heard things unutterable We read of joy unspeakable 1 Pet. 1.8 such is the Love of God to his Servants the best and greatest words are too weak to declare it yea it 's greater than the largest apprehensions of Men and Angels can reach This Love of God is like the Peace of God Phil. 4.7 which St. Paul saith passeth all understanding Hence we find that the four dimensions by which men take an estimate of corporeal greatness are given to this Love We read of the breadth and length Eph. 3.18 19. and height and depth of this Love the very same which are ascribed to God to declare the greatness of his perfection which is said to be as high as Heaven Job 11.7 8 9. deeper than Hell longer than the Earth and broader than the Sea But I would speak of it comparatively and so amplifie the greatness of this Love The Love of one creature to another is very great That between David and Jonathan was great 2 Sam. 1.26 and wonderful even passing the Love of Women either of one Woman to another or of an affectionate Mother to her only Son or of a loving Wife to her dearest Husband But what is David's Love or the Love of all creatures to God's Love The one is but finite the other infinite Compare it with the Love of good men unto God some have had great affections this way as David I love thee dearly Psal 18.1 says he O Lord my strength But here is a vast disproportion If all the Love that ever have been now is and ever shall be in all the Saints were in one mans heart it would be a great Love to God yet far short of that in God to them Let us compare it with the Love of God to other objects he loves all his creatures as such yet Man above all inferiour creatures The Angels by Creation had more Love than Man and he loves Christ yet more than all Now his Love to his People is greater than all these except the last and though Christ is the more adaequate object of God's Love and so hath higher measures of it than Believers are capable of yet he loves them with the same Love for quality and kind that he loves Christ with This we learn from Christ himself in his solemn Prayer That the Love wherewith his Father hath loved him may be in them And again Joh. 17.23 26. That the world may know that thou hast loved them as thou hast loved me Every Beam of Light is of the same kind with that in the Sun every drop of Water is the same for quality with that in the Ocean and so every drop of that Love which falls upon Believers is the same for kind and nature with what the Father bears to his Son Oh the transcendent greatness of his Love Who is not amazed at it 2. It is a comprehensive Love it includes all the kinds or acts of Love whatsoever The Sun is so glorious a Light because in the light thereof all other lights are contained in an eminent manner Thus it is in this Love of God to his People there are all acts of Love in it there is amor benevolentiae the Love of good will there is amor miserecordiae a Love of pity and compassion Isa 63.9 In his love and in his pity he redeemed them This Love inclines him to succour them in misery and to help them in trouble There is also amor amicitiae the Love of friendship which he manifesteth to them as they come to close with him in the Covenant I entred into Covenant with thee Ezek. 16.8 saith the Lord to Israel and thou becamest mine and this was the time of Love This is reconciling Love which is nothing but a redintegration or renewing of broken friendship between God and us Sin makes the breach and God's Love makes it up Hence comes Abraham a Heathen and an Enemy to be called the Friend of God James 2. Rom. 5.8 10. Herein has God commended his Love that his People when Enemies were reconciled by the death of his Son Into such friendship hath this Love brought them as the secrets of God are revealed to them Shall I hide from Abraham says God Gen. 17.17 the thing that I will do Thus Christ called his Disciples Friends For Joh. 15.15 says he Whatsoever I have heard of my Father I have made known unto you There is also amor beneficentiae the Love of Beneficience his heart opens his hand to do them good even beyond all the good of this World He loves them therefore he gives his Son for them 1 John 4.9 and to them and into them that he may live in them and they live through him It is this Love that gives them the remission of their sins He hath loved them
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
give them a real existence to the apprehension of the Saints Hence it is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or rather subsistence of things hoped for c. Not a natural being or subsistence in regard of the things themselves as if Faith did make that so to be which is not but a being to the mind of a Believer a mental being this is not a meer fancy or imagination but such a being as a Christian is confident of as if they had a natural present subsistence This may be understood by Christs words John 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life Though eternal life be to come in regard of the full fruition of it yet it hath a present existence to the eye of Faith These are the grounds of the Doctrine The Use follows Vse Of comfort and establishment to true Believers Though the best is to come yet all is not to come you have something here the best Wine is kept to the last yet you are saved now you have Christ now and Heaven now in the purchase and promise and first-fruits of it 'T is true If you have hope in Christ in this life only you are of all men most miserable 1 Cor. 15.19 for none on this side Hell suffer so much as Christians often do and therefore though men brinâ— their best first Christ reserves the beâ—â— to the last yet that which they here receive is more worth than the World union and communion with Christ the Holy Spirit dwelling in them the grace and comforts in Ordinances yea in afflictions and troubles those sweet illapse and divine flashes of light and life thaâ— blessed peace and serenity of Consciencâ— which is a continual feast these beginnings of a state of Happiness is better thaâ— all the pleasures and treasures on Earth Set this Salvation against all the crosse of this life This cup of Salvation is ablâ— to sweeten the most bitter cups of Affliction You receive a Crown here anâ— these crosses serve to brighten you Crown to beautifie your Profession anâ— Religion Why are we so cast down aâ—â— afflictions when they are but Gems anâ— Jewels to adorn this Crown of Salvation We meet with many losses but do wâ— consider what our gains are Is not Salvation able to recompence our losses Have we not God and Christ and Salvation still Why are we so anxious anâ— solicitous about these outward things when if we lose them and gain Salvation we are great gainers but if we lose Salvation and our Souls what can all the World profit us Basil cried out Farewel life let my Estate go I have in Christ a better life a more enduring substance the more I lose for him the more I find in him Set this Salvation against all worldly cares and fears against an affectation of earthly vanities Will Christ give thee a Crown and deny thee a crumb If he hath given thee Salvation he will deny thee nothing good for thee He would not have you fear want of these things when it hath pleased him to give you a Kingdom O let nothing discourage thee or slack thy pace towards Heaven but run with patience the Race set before thee for he hath given thee Salvation as a Garland to a Conquerour in token of Victory If any Soul say O that I knew that I were of them that have here received Salvation in the first-fruits of it I answer briefly Salvation is for the lost The Son of Man is come to save that which is lost Hast thou seen and art under a sense of thy lost condition and disability to recover thy self Hast thou fled to the City of Refuge for safety Art thou gotten really into Christ united to him by the Spirit and Faith There is no Salvation in any other Acts 4.12 Salvation is begun here in effectual vocation 〈◊〉 hath saved us and called us with an holy caâ—ling 2 Tim. 1.9 Salvation inferreth service Luke 1.74 Being delivered out of thâ— hands of our Enemies we might serve him If thou findest these effects there is Salvation come to thy house to thy hearâ— and soul and thou mayest rejoyce 〈◊〉 this Salvation Thou art savâ—â— in thâ— Lord with a spiritual and an eveâ—â—â—stinâ— Salvation If yet thou art short of it the press after it work out thy own salvation with fear and trembling Look to Chriâ—â— by Faith and be ye saved Isa 45.22 O labour to close with the offers of it iâ— the Gospel Behold now is the day of Saâ—vation the day will not always last How shall we escape if we neglect so great salvation Heb. 2.3 And if you are partaker of this Salvation then where youâ— happiness is there let your hearts be Where the carcass is there will the Eagles bâ— gathered 'T is the part of a Beetle to creep upon the Earth but the Eagle is neveâ— more like her self than when she get furthest off from it If there be any thing of the Eagle in you you will then soâ— aloft in Divine Ejaculations and heavenlâ— Meditations O let your trading and traâ—â—â— sick be in Heaven Cant. 7.4 Thy Nosâ— is like the Tower of Lebanon it 's spoken of the Church Look to the phrase it self it seems absurd and ridiculous to have a Nose lide a Tower is monstrous But the meaning is spiritual it sets out to us the sharpness of smell the Spouse had savouring and resenting heavenly things Oh let us get strong affections to Christ savouring the things above The Earth moves downward but grace is like fire aspiring upwards The Sun draws up the vapours and the Sun of Righteousness should draw all our hearts up to him These things well become those that have entred Heaven as I may say and are saved here O how good is it to have our way of Life above and to meditate on the undefiled Inheritance there Often to take a turn upon Mount Tabor and to be transfigured there as Christ was or upon Mount Olivet from whence he ascended up into Heaven O that we could get upon such a Mountain and ascend to God by heavenly meditations and desires I â—hall close this first Propofition with those words Heb. 12.28 Wherefore having â—â—ceived a Kingdom which cannot be shaken â—â—nce we are entred it already let us not think we may live as we list but let us have â—race to serve God acceptably with reverence and godly fear O walk worthy of him thâ— hath called you into his Kingdom Glorâ— Doct. 2. That Salvation is of Grace 〈◊〉 or of Grace are ye saved saith the Aposâ—â— here both in the 5th verse and in 〈◊〉 Text. The grace of God bringeth salvatâ—â—â— Titus 2.11 Grace is variously taken the Scripture but here for the free loâ—â— and favour of God saving them that aâ—â— unworthy and deserve the contranâ— especially when God shews favour aâ— mercy to some and not to others For is gracious to whom he will be gracious Roâ— 9.15 16. and
hath compassion on whom 〈◊〉 will have compassion If any ask whethâ—â— God should not have been gracious if 〈◊〉 had saved all mankind I answer Yeâ— but his grace is now more full to thoâ—â— that he saves when others are lost eveâ—â— as a Prince's grace is more full to one 〈◊〉 two Rebels whom he saves out of manâ— they being obnoxious to the Justice of thâ— Law as well as others Two things wâ—â—â— clear the meaning of this Proposition 〈◊〉 us if we duly consider them 1. That the first and last stone of thâ— building of salvation is of grace Not 〈◊〉 grace infused into us but of grace as it 〈◊〉 seated in God his free favour to the creature All the spiritual blessings which are bound up in the bundle of salvation flow from this fountain of the free and rich love and grace of God Election is of grace Rom. 11.6 There is a remnant according to the election of grace Vocation is of grace the Apostle Paul saith God called him by his grace Gal. 1.12 Justification is of grace Rom. 3.24 Being justified freely by his grace Regeneration and Adoption are of grace Eph. 1.5 Adoption is said to be according to the good pleasure of his will James 1.18 Of his own will begat he us Redemption is said to be according to the riches of his grace Eph. 1.7 Hope and Faith are of grace We read of some who believed through grace and of good hope through grace Acts 18.8 2 Thes 2.16 Power against sin is from the same Rom 6.14 Sin shall not have dominion over you for ye are not under the law but under grace The New Covenant is a Covenant of grace When Adam had spent all that stock of grace he had at first it was free whether God would set him up again The giving of the Gospel is called the dispensation of the grace of God Eph. 3.2 'T is true the meritorious cause of all this was the death of Christ yet it was grace which set thy design on foot It was by the grace of God he tasted death Heb. 2.9 2. That all this Salvation is only of graâ—â— For in the Scripture grace is opposed works Rom. 4.4 To him that worketh the reward not reckoned of grace but of dâ—â— And further Rom. 11.6 he saith if it be grace speaking of Election then is iâ— more of works otherwise grace is no 〈◊〉 grace But if it be of works then is it no mâ—â— grace otherwise work is no more work Plaâ—ly setting grace and works in direct opâ—â—sition in the matters of Salvation Aâ— having said here By grace ye are saved presently adds in the next verse Not works Titus 3.5 Not by works of riâ—teousness which we have done but of 〈◊〉 mercy hath he saved us 2 Tim. 1.9 〈◊〉 hath saved us and called us not accordâ—â— to our works but according to his oâ—â— purpose and grace which he purposed Christ Jesus before the world begâ—â—â— These Scriptures give full witness to thâ— point and shew that it is only of graâ—â—â— and not of works Therefore those thâ— die in their infancy and such as repent the last hour as the Thief on the Crâ—â—â— did are saved by grace only for thâ— can do no good works If it were 〈◊〉 works it must be either of those done bâ—fore conversion or of those after it Nâ—â— of those before conversion for they 〈◊〉 but splendida peccata as some term them all a man doth in this state is not only sinful but sin it self for they are not done in faith without which it is impossible to please God Heb. 11.6 The Pharisees and the young man in the Gospel did very many good works yet they were not saved by their good works God accounts of fruits according to the nature of the root whence they spring A bad Tree cannot bring forth good fruit saith Christ Matth. 7.18 Nor yet of works after conversion for when converted they are in a great measure saved as you heard in the former Doctrine Good works are rather the effect of salvation for they are new created unto good works Eph. 2. v. 10. Besides that cannot be the ground of salvation which is it self imperfect as all their best works are And were they free from imperfection yet could they not merit salvation because whatever merits it must be proprium our own Indebitum that which we are not bound to do and proportionatum it must bear a proportion to the thing merited The best works of the best men are defective and wanting in all these for they are not their own but wrought in God and by the strength of Christ They are due to God even the utmost of their ability 〈◊〉 their bounden duty nor do finite work bear any proportion to an infinite rewarâ— The doings and sufferings of the be therefore can be no causes of salvation for they can never be accepted but by thâ— Righteousness of Christ and not for aâ—â— thing in them or their works meretoâ—ously He hath made us accepted in thâ— Beloved Eph. 1.6 and therefore salvation is to the praise of the glory of hâ—â— grace as it is in that verse Some wiâ—â— say salvation is promised as a rewarâ— Heb. 11.26 but not a reward of debâ— but of free bounty The gift of God is eternal life Rom. 6. ult You will say Gloâ—â— is the Crown of Righteousness but thaâ— is only in respect of God's promise anâ— Christ's purchase You will say Aâ—â— works wholly excluded from the state oâ— salvation Nothing so only excludeâ— from being the causes of salvation They are via regni not causa regnandi as some speak Some from what hath been said may grow slighty in good works and neglect them Luther is reported to complain in his time that if he commended good works to men some would do them as if they would set up a Ladder to climb to Heaven by them if he extolled the free grace of God as the grand cause of salvation and acceptance with God they would lay aside good works or be very negligent and formal in them But let us remember that though salvation be not of good works yet they ought to be done because it is the will of God we should be zealous of good works Titus 2.14 We are created in Christ unto good works which God ordained we should walk in them They that have believed in God should be careful to maintain good works Titus 3.8 Faith without works is dead Let our Light so shine before men that they may see our good works c. Mat. 5.16 Good works if neglected a man cannot be saved yet are we not saved for them they are good companions which make our journey more comfortable yet our company do not carry us And though salvation be not for them yet God rewards every man according to them and will not suffer any good work to be lost but will abundantly reward it Here I might assign Reasons why salvation is of grace I
The backslider is no true Believer The nature of this faith which is saving is best understood by considering four things which relate to it viz. The Author the Object the Act and the Ground of it 1. The Author of it is God whence it is stiled the faith of the operation of God Col. 2.12 There is a humane faith framed by the strength of reason but this is a blessed fruit of the Spirit of God Gal. 5.22 it is there reckoned among them It is the effect of that almighty power which was put forth â—n the Resurrection of Christ Eph. 1.19 20. 2. The Object of it as saving â—s Christ So every where in the Scripture John 3.16 Whosoever believeth in him shall not perish c. When the Jaylor Acts 16.30 31. asked what he should do to be saved he was directed to believe on the Lord Jesus Christ and had the aâ—surance of being saved if he did so Hâ— himself directs us to do thus John 14. â— To believe in God believe also in me And 〈◊〉 told the Jews John 8.24 If ye believe not that I am he ye shall die in your sin Faith indeed embraceth the promises be not for themselves but for Christ as 〈◊〉 is wrapt up in them 3. The Acts 〈◊〉 it which are the assent of the mind anâ— the consent of the heart The assent 〈◊〉 the mind to those glorious Truths thâ—â— concern Christ and the salvation of mâ—â— through him As That he came fort from God the Father with commission to negotiate in this great work Him haâ—â— God the Father sealed John 6.27 Thaâ— he was incarnate The Word was madâ— flesh John 1.14 That he is the verâ— Son of God as Peter saith Mat. 16.16 Thou art Christ the Son of the living God That there is no other name given undeâ— Heaven by which we can be saved Actâ— 14.12 These and the like Principles thâ— mind assents to This is not sufficient 〈◊〉 make it saving faith unless the heart consents also If thou believest with all thy heart says Philip to the Eunuch Acts 8.2 With the heart man believeth unto righteousness Rom. 10.10 It makes the heart esteem Christ most precious 1 Pet. 2.7 To you that believe he is precious It is that which helps us to receive Christ into our very hearts He dwells in the heart by faith Eph. 3.17 and causeth the Soul to accept him in all his Offices and Natures and to rely on him alone for Justification and Salvation desiring to be found in him having the Righteousness which is by Christ and of God by faith as Paul speaks Phil. 3.9 And for our preservation in the mean time living as the Apostle saith Gal. 2.20 by the faith of the Son of God 4. The ground of it is the promise of God For a man to believe for salvation without a promise to build his faith upon is presumption and self-delusion We find Abraham had this for the foundation of his faith Heb. 6.13 Rom. 4.20 21. He rested on the promises of God by faith and staggered not at them through unbelief For a man to believe that God will save him though he be out of Christ and though there be no principles of grace and holiness in him is to build without a foundation for â—o such only is salvation promised This â—or the nature of saving faith If any enquire what the concurrence of faith to salvation is I answer briefly Faith coâ—curreth to salvation as it unites to Chrisâ— All things requisite to salvation meetiâ—â— Christ but none have this salvation 〈◊〉 him but such as are united to him Eteâ—nal life is in the Son and he that hath tâ—â— Son hath life he that hath not the Son haâ—â— not life 1 John 5.11 12. Communion 〈◊〉 grounded upon union and this is the proper effect of faith it doth interest thâ— Soul in the merit of Christ and gives it 〈◊〉 share in his Righteousness which is unâ—â—â— all and upon all them that believe Roâ— 3.22 and this by virtue of union Hencâ— proceeds peace Being justified by faith 〈◊〉 have peace with God Rom. 5 1. Faith dotâ— interest the Soul in the Spirit of Christ 〈◊〉 We know he abideth in us by his Spirit thaâ— he hath given us Now it is evident thaâ— from the presence of the Spirit flows alâ— things necessary to salvation Mortification of sin If we through the spirit mortifiâ—â— the deeds of the body we shall live Theâ—â— life of grace He that believeth on the Son out of his belly shall flow rivers of living water This spake Christ of the Spirit which Believers should receive John 7.38 39. Thus faith is the Nurse of all graces drawing sap from Christ the root and deriving influence from the Spirit to keep them in life and activity In a word it gives victory over temptations outward from the world alluring or affrighting 1 John 5.4 This is the victory whereby we overcome the world even our faith And inward from Satan By this shield of faith we may be able to quench all the fiery darts of that wicked one Eph. 6.16 Perseverance in the ways of God for by faith ye stand 2 Cor. 1.24 viz. by leaning upon the power of God which is the Spirit of God a Spirit of power And thus are Believers kept by the power of God through faith unto salvation 1 Pet. 1.5 If any further enquire How the way of faith is consistent with grace I answer Very well as appears by what is said Rom. 4.16 Therefore it is of faith that it might be by grace For there is no grace so modest and humble that arrogates nothing to it self but gives all to grace as faith is and doth Faith saves in a way of grace a precarious way It is empty and poor hath nothing of it self but receives all from grace and gives all again unto grace so that no way could have been found out more advantageous to the glory and honour of grace than this of faith Had it been through love repentance or good works there would have been some ascribing to the creature bâ— faith sets the whole Crown upon the head of grace and therefore we have reason to admire this blessed contrivancâ— of God who hath ordered salvation tâ— be through faith that it might more eminently appear to be of grace Besideâ— Faith it self is a fruit of grace it is 〈◊〉 grace that faith is given Phil. 1.29 〈◊〉 you it is given freely given to believe 〈◊〉 Christ It is of grace that faith is accepted not for its own worth or excellency So it appears to be consistent with graâ—â— that it be of faith for faith doth not ecclipse but illustrate the glory of grace Branch 2. That the work of faith tâ— salvation is not of humane operation 〈◊〉 is not of our selves saith the Text. For theâ—â— is no power in man that hath any tendency to produce such an effect as this Foâ— there was not a principle of faith formally in Adam at
dangerous mistakes Some meâ— apprehend a facility of believing bâ—â— this is highly presumptuous it is not 〈◊〉 your selves saith the Text It is exceedinâ— pernicious for it makes men slighty 〈◊〉 examining this work and careless in improving the means and like the fool Sâ—lomon speaks of Eccles 4.5 that foldeâ— his hands together and eateth his owâ— flesh careless and negligent and bringâ— themselves to ruine Others are ready 〈◊〉 murmure against God and think to chaâ—â— their unbelief upon him but he will bâ— justified when he appears and clear wheâ— he judgeth As Adam at first so men 〈◊〉 the last will be ready to lay blame oâ— him but he will surely return it upoâ— themselves and say as of old O Israel thou hast destroyed thy self O ye Sons oâ— Men your guilt is upon your own heads Because unbelievers were preingageâ— against the offers of grace men have before-hand made over themselves to Sin Satan and the World and are careless about the means of grace Sinners do not what they may and can they improve not the rational faculties God gives them Isa 46.8 Remember this shew your selves men Why should men then think hardly of God Idolaters act beneath men Surely his proceedings against them will be just and their condemnation righteous Vse 2. Let us all examine and enquire into our hearts for a true work of faith through which we may be saved It was unfeigned faith that was in Timothy 2 Tim. 1.5 Is ours such We all profess we believe is it so indeed Thus it may be known 1. By strong desires to receive Christ on Gospel-terms as King Priest and Prophet not only to be saved by him but to yield subjection to him not only to tast of his bounty but to cleave to him in duty No unbeliever doth desire Christ in this extent and latitude he his for happiness not for holiness for Christ to save him and for his lusts to rule him In times of trouble sickness and death he hath strong desires after Christ let these Clouds blow over and his desires are vanished David did not only desire God would hide his face from his sins but that he would create in him a clean heart and renew in him a rigâ—â— spirit 2. True faith is a mournâ—â— grace it makes a penitent heart They sâ—â—â— look on him whom they have pierced 〈◊〉 mourn Zech. 12.10 Penitent tears flâ—â—â— from Faiths Eye it mourns for its oâ—â— weakness and for strength of unbeliâ—â— Mark 9.24 as he said with tears I â—â—lieve Lord help my unbelief 3. It cannâ—â— rest in its weakness but desires the sinâ—â—â— milk of the Word by which it was fiâ—â— wrought that it may grow thereâ—â— 1 Pet. 2.2 4. It will cleave to Châ—â—â—â— for ever and not part with him or frâ—â— him upon any terms The Gadarens â—â—sily parted from Christ for they belieâ—â— not in him Some yea many of his Dâ—â—ciples went away from him and walkâ—â— no more with him John 6.66 These hâ—â— no true work of faith in them But woâ—â— Peter and the rest that had received thâ— gift of faith go away from him No 〈◊〉 for the world verse 68. When Christ 〈◊〉 the question to them Peter answered 〈◊〉 the name of them all Lord to whom shoâ—â—â— we go from thee Thou hast the words 〈◊〉 eternal life What true faith wants in eâ—â—dence it will make up in adherence 〈◊〉 us all try our selves in this matter by thâ—â— notes and not deceive our own Soâ—â—â— Vse 3. Of Exhortation 1. Let all that want faith go out of themselves for it and seek this gift at the hand of God He gives it by means The Gospel is the word of faith Rom. 10.8 The Holy Ghost is the Spirit of Faith 2 Cor. 4.13 and he is the Spirit of Promise O wait in Gospel dispensations in the word of faith for the work of faith and oppose not the Spirit when he offers his help to this work And remember whatever gift God gives if you have not this gift of faith all is nothing What is the gift of wealth What is the gift of restraining grace What is the gift of humane wisdom What is the gift of ordinances the gift of prayer having not this grace of faith given with and above them Can they satisfie Can they sanctifie Can they save us Had not the rich fool in the Gospel the young man and the Pharisees and Herod these gifts yet all perished for want of faith to save them We may covet the best gifts but this of faith is the more excellent way to life and salvation O pray much and earnestly for this grace and know if you that are evil can give good things to â—our Children how much more will God give faith to them that so ask him 2. Believers are bound to glorifie God for 〈◊〉 gift For faith is precious 2 Pet. 1 â—â—â— the trial of it much more faith it 〈◊〉 is more precious than gold Gold is pâ—â—cious among men and Solomon saith â—â—ney answers all things So doth faith mâ—â—â— more Consider what manner of 〈◊〉 faith is and it will cause them that 〈◊〉 it to glorifie God for it 1. 'T is a â—â—â—ritual gift for it is wrought by the poâ—â—â— of the Spirit and that is the very reaâ—â— carnal men are so little affected with 〈◊〉 for they cannot understand it 2. 〈◊〉 a free gift Thou hast nothing to give 〈◊〉 it The Queen of Sheba gave great gâ—â—â— to Solomon because of his wisdom but thâ—â— hast none to give to God 'T is free alâ—â— because thou hast done nothing for it Dâ—vid slew many of the Philistines to haâ—â— Saul's Daughter given him but thou 〈◊〉 slain no lust done no service for Gâ—4â— that faith should be given thee Freeâ—â— is also because without any relation 〈◊〉 engage him to thee A Father gives 〈◊〉 his Child because he is his Child 〈◊〉 thou art by nature a Child of wraâ—â—â— 3. 'T is an excellent and choice gift â—â—â—led precious faith as before was touchâ—â— God gives the men of the world the huâ—â— and stubble of the world but to them 〈◊〉 gives precious faith precious in respect of the worker God the object Christ the end Salvation and in respect of the variety of blessings it lets thee into This is the golden Key that lets thee into all the Treasures of grace and mercy laid up in Christ into comfort here and glory hereafter 4. 'T is a lasting gift This gift of God is without repentance God repented he gave Saul a Kingdom and â—o he may repent he gives men so much of the world but where he bestows this gift of saving faith he never repents of it The comfort and assurance of faith the â—vely actings and stirrings of faith may be â—â—spended but the habit root and principle of faith is not destroyed or removed 5. It is a growing gift a man â—â—ves his Son Money or Land and he â—ay increase it or he may diminish it â—â—at this gift
neglect of Christ and his righteousness Some will have both these taken in yet all this is but ignis culinaris kitchin fire the Sons of the coal a light and fire of our own setting up and kindling not the true light And what will be the fruit and â—ssue of all but that instead of the comfort and security we expect by them instead of lying down upon our Beds of rest â—nd ease we meet with nothing but trouble sorrow and vexation Many preâ—end to be new lights but true lights they are not In the Apostles days some seem'd Angels of light would bring in a new way of life and salvation 2 Cor. 11.13 The Mosaical Rites and Justification in part at least by the works of the Law but these hindred the progress of the Gospel then and we have but too sad effects of such pretending to new light and new truths but are contrary to Christ in his Doctrine which is the only truth that is according to godliness 4. He is the light ratione intensionis In regard of eminency and perfection Hence he is said to be light and in him is no darkness at all 1 John 1.5 In the Angels that fell there is darkness and no good at all And in them that yet stand its evident that the light that is in them is not absolutely perfect His Angels he chargeth with folly Job 4.18 With possible folly but those that sinned are held in Chains of darkness In the best men that are there is imperfection There is smoke in our best elementary fire but none in the Sun The light of the saints hath much darkness in it and therefore the Church is resembled to the Moon Cant. 6.10 Fair as the Moon Now the Moon at the full hath dark Spots But as Christ is a Lamb so is he a light without the least spoâ—â— or deficiency 5. He is the light ratione durationis In regard of continuance Even whâ—â— creature light shall be swallowed up as the light of the Stars is by the Sun then shall he be light Hence that promise Isa 60.19 The Sun shall be no more thy light by day neither for brightness shall the Moon give light to thee But the Lord shall be unto thee an everlasting light and thy God thy glory Rev. 21.23 It s said The City had no need of the Sun nor of the Moon to Shine in it for the glory of God did lighten it and the Lamb is the light thereof We cannot think the meaning to be as if the people of God should at any time here have no need of these celestial Bodies to give them light but that they shall have such a clear shining of the light of his truth favour and gracious fellowship that shall render these common and ordinary lights of little account Yet some refer that in Isaiah wholly to the heavenly state when these outward lights ceasing God shall be all in all And that in the Revelation many understand to be meant of the Church on Earth That they shall have so much comfortable converse with Christ here that they shall make light account of all worldly enjoyments But will more fully be compleated in heaven when these ordinary lights shall be useless and God in Christ shall be an everlasting light a light that hath no shadow of change as these bodily lights often have a light that Shines by night as well as by day a constant perpetual light that never sets or is eclipsed but shines to all eternity Hence he is said Heb. 13.8 To be the same yesterday to day and for ever Yesterday viz. To them under the Law To day viz. To us under the Gospel and for ever viz. To them in heaven and there without variation or shadow of change To open this yet further Qu. Ye will say in what sense or respect is Christ the light Ans As he is opposed to a threefold darkness so he is a light in three respects 1. There is a darkness of misery Isa 8.22 They shall look to the Earth and behold trouble and darkness dimness of anguish and they shall be driven to darkness It is spoken of the Idolatrous Israelites who finding no help from heaven turn their eyes downward looking hither and thither for comfort but in stead thereof meet with nothing but darkness are driven to darkness that is to variety extremity and continuance of misery Hell is called outer darkness because of the sorrow misery and discomfort to them there In opposition to this is the light of joy and gladness The Jews had light and gladness joy and honour Esth 8.16 Light is sowen for the Righteous and Gladness for the upright in heart Psal 97.11 Light and gladness here are the same the reason why light is put for gladness is because light is pleasant and disposeth a man to joy whereas darkness inclines a man to sadness Light is sweet saith Solomon Eccle. 11.7 And a pleasant thing it is to the eyes to behold the Sun Thus Christ is light for he gives the truest ground of Joy Isa 9.2 The people that walked in darkness have seen a great light they that dwell in the Land of the Shadow of death upon them hath the light shined This prophecy is applyed to the coming of Christ Mat. 4.16 and then said to be in part fulfilled The meaning is plain The people of God Israel and Judah walking in the darkness of misery and calamity shall see that light at the coming of the Messiah which will glad and rejoice their hearts Therefore we read that the news of his Incarnation is said to be tidings of great Joy Luke 2.10 And when Christ was preached by Philip in Samaria there was great Joy in that City Acts 8.5 8. Hence it is called the preaching of the acceptable year of the Lord Luke 4.19 Not as if Christ preached but one year as some think for he preached more than one or two years but it is an allusion to the year of Jubile which was a general release proclaimed by sound of Trumpet to them that would go free which could not but be matter of Joy to many So this is the happy time of Gods grace wherein the welcom news of the Gospel is proclaimed wherein men may be acceptable to Christ if they come in unto him They shall be set free by the Son and then they are free indeed free from the guilt of sin the curse of the Law and so from the fear of condemnation This is the good will of God in Christ to sinners and tidings of great Joy to all that truly receive Christ as he is offered in the Gospel Thus Christ is light in opposition to the darkness of trouble and misery 2. There is the darkness of sin and wickedness What communion hath light with darkness 2 Cor. 6.14 Gracious persons with wicked Idolaters in Marriage or other intimate fellowship If we say we have fellowship with God and walk in darkness that is in sin and
much and so long sin against the Lord so loving and so good a Father It will make our souls die to sin daily and to be careful and jealous lest any affection should prove inordinate and prejudicial to Christs honour and its own comfort By these things we may know whether Christ be indeed a saving light unto our Souls and so finding him to be may drink in all the comfort that flows from so sweet a truth as this is Object We fear may some say Christ is not such a light to us because we find our corruptions so strong in us and our affections so dead to Christ Ans There may be something of Christ as such a light in thee and yet this not clearly perceived nor felt by thee There may be notwithstanding thy complaints some dawning of the day some breakings forth of the morning light upon thy Soul For Christs goings forth in enlightning and quickning and comforting grace are prepared as the morning Hos 6.3 Now the morning goeth forth gradually small at the beginning but growing to perfection Do not despise the day of small things Though the morning be Cloudy and Rainy yet Christ â—uth prepared a wind to blow them â—ver He deals with Souls in this case as in the care of the blind man Mark 8. â—3 24. He caused him at first to see â—ut imperfectly he saw men walking â—s Trees afterwards clearly So he will â—eal with thee Though thou goest forth â—s the morning yet ere long thou wilt â—e fair as the Moon yea clear as the Sun Cant. 6.10 Vse 3. Suffer the word of Exhortation 1. Let all be perswaded to receive Christ this true light We see â—ur need of natural light and who reâ—ects it Who loves not the light more than darkness Who opens not their windows and doors to receive the light of the Sun How much more should we â—pen our eyes and hearts to entertain Christ the Spiritual and saving light O let us all pray with David Lord lift â—â—ou up the light of thy countenance upon us Psal 4.6 None but the blind do unâ—ervalue the benefit of light none but weak Eyes are offended at it none but â—culterers and thieves fly from it None but ignorant or wicked or hypocriteâ— undervalue Christ and when he is willing to be a light to them love darkness rather than light Owls and Bats love the night Darkness is a suitable element to a dark heart Melancholy Spirits love dark places So did he we read of Luke 8.27 But after Christ had commanded the evil Spirit out of him then he sate at Christs feet clothed and in his right mind O let us all go to Christ that he would be pleased who commanded the light at first to shine out of darkness to shine into all our hearts to give us the light of saving knowledge sound holiness and divine comforts that we may no more call light darkness and darkness light but in this our day see the things that belong unto our peace before they be hidden from our eyes 2. Let us receive every discovery of Christ as a beam of light and let us receive nothing as light but what comes from him And above all things let us walk while we have the light Which leads us to the second Doctrine Doct. 2. That it is the duty of all men to walk while they have the light Hence is that Exhortation of the Apostle Paul Rom. 13.12 13. The night is far spent the day is at hand let us therefore cast off the deeds of darkness and put on the Armour of light Let us walk honestly as in the day c. As if he had said The night of your unregeneracy is past and the day of grace has dawned upon your Souls Therefore as men when they see the glimmering of the day cast off their night-clothes so we seeing a glimmering of the Gospel ought to cast off the works of darkness as night-attire have no more to do with them sins are called works of darkness because many times they are done in the dark and because they proceed from darkness and if not cast off truly and timely tend to bring men to utter darkness And we should now put on the Armour of light as those that rise out of their sleep put on their working apparel that they may be fit for the business of the day So now seeing the night of ignorance is past adorn your selves with the works of light They that sleep sleep in the night and they that are drunk are drunk in the night But let them that are of the day put on the graces of the Spirit of Christ that bright and glistering armour wherewith their Souls shall not only be armed but adorned such as shines to the glory of God and becomes those that desire to walk honestly as in the day Christ himself did walk and work while he had his day John 9.4 I must work the works of God saith he while it is day Let us follow his steps herein Qu. 1. Ye will say How may men be said to have the light Ans By enjoying the Gospel of Christ For though his personal presence and ministry are withdrawn yet the light of the glorious Gospel of Jesus Christ shines amongst us And every word of Christ is light Isa 51.4 A Law shall proceed from me for a light of the people saith Christ His word is the rule and standard of light Isa 8.20 To the Law and to the Testimony if they speak not according to this word it is because there is no light or no morning in them This is that more sure word of prophecy which we shall do well we take heed unto as un to a light that shineth in a dark place 2 Pet. 1.19 Where the Apostle shews that a written Revelation from the Word is more sure than an immediate Revelation from heaven Here I might shew some of those Truths the Gospel gives a more full and clear discovery of than ever was before this glorious light came into the World As the great Doctrine of the Trinity the Incarnation of Christ the great and dangerous evil of unbelief that Christ came and put himself in the place of sinners and died an accursed death to save men from unbelief so that by his mediatory sacrifice there is a possibility for condemned unbelievers to be saved from that sentence that is gone out against them He ordered Repentance and Remission of sins to be preached in his name And that he that believeth in him shall be saved And he stayed not till men sent to him but he calls to them Ezek. c. 18. Why will ye dye O house of Israel Yea The Gospel holds forth life to the greatest sinners to the worst or men if thy will indeed believe and turn in to God by Christ God so loved the World that he gave his only begotton Son John 3.16 That whosoever believeth on him None excepted where Christ is offered but those