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
not all his benefits who remembred thee in thy low estate when no man cared for thy Soul 2. Go not back from him turn not aside from following him in thy duty though it be through difficulty This God commends in Israel of old Jer. 2.2 I remember the kindness of thy youth the love of their Espousals hoâ— thou wentest after me in the Wilderness O Repent not of your engagements for God Say not as some of these murmurers did Let us go back again to Egypt to our Onions and Garlick to our sins and lusts to our Superstitions and Idolatries again But rather let us say as Jepthah Judges 11.35 I have opened my mouth unto the Lord and I cannot go back When we fall into days of great backsliding we should think we hear Christ speaking to us as he did to his Apostles Joh. 6.66 67 68. When many of the Disciples of Christ went back from him and walked no more with him he said to the Apostles Will ye also go away Peter answered Lord To whom should we go O let a Caleb like spirit be in us that we may follow the Lord fully O that we could by this approve our selves to be the Sheep of Christ indeed by hearing his voice and following him and not following strangers nor knowing the voice of strangers John 10.4 5. Strange Doctrines strange Worship that is such Doctrines and Worship as are strange to the holy Scriptures let us not receive them nor those that bring them Never is there more need Sheep should listen to the voice of their Shepherd and follow him than when they are in a waste howling Wilderness apt of themselves to go astray and so ready to be devoured by the Beasts of prey We should therefore pray with the Spouse Cant. 1.7 Tell me O thou whom my Soul loveth where thou feedest where thou makest thy Flock to rest at noon for why should I be as one that turneth aside by the Flocks of thy Companions 3. To conclude all Trust in the Lord for ever This is Wilderness-work In the greatest straits and most amazing distresses when we are stript of all humane helps and ordinary means fail yet believe that God will provide for our Bodies for our Souls for our Families for his Church and People Casting all our care on him for he careth for us 1 Pet. 5.7 In all our exigencies let us roll our selves on God and go up from this Wilderness leaning on our Beloved Cant. 8.5 This is God's Command Psal 37.3 Trust in the Lord and do good so shalt thou dwell in the Land and verily thou shalt be â—ed Hereby we give God his greatest honour Rom. 4.20 Abraham was strong in faith giving glory to God This â—s the way to be delivered out of straits Exod. 14.13 Stand still namely in way of faith and dependance and ye shall see the salvation of the Lord. Faith will 〈◊〉 our best Anchor staying our Souls upâ—â— God and his Promise Isa 26.3 Thâ— wilt keep him in perfect peace whose minâ— stayed on thee because he trusteth in thâ— We know not how great the wants 〈◊〉 straits are we may be reduced unto Remember this Example in the Text noâ— before us Ordinary means failed 〈◊〉 God provided extraordinarily He haâ— wonderful ways to provide for his Châ—â—dren He can make a little go a greâ—â— way as when he multiplied the Loaâ—â— by a Miracle He can cause the courseâ— food to be as good nourishment as the best dainties witness Daniel's pulse Hâ— can by unexpected ways bring relieâ— When Musculus that famous Divine wanted bread for his Family and maâ—â— those Verses in his straits which are 〈◊〉 follows Est Deus in coelis qui providus omnia curâ—â— Nunquan credentes deseruisse potest In English thus There is a God in Hâ—â—ven who hath a provident care for all 〈◊〉 creatures and cannot forsake those that â—â—lieve in him As he was thus exercising himself in a way of Faith one sent him a Loaf of Bread which relieved him and his Family And in the Massacre at Paris was one Merlin nourished fourteen days together by an Egg a day laid by an Hen that came constantly to that Hawmow where he lay hid from danger Only let us labour to be Israelites indeed for such shall want no good thing Let us come into the Wilderness as Israel did by following God's Word and Spirit and not by neglecting God's Rule not by prodigal expensive courses or idleness and neglect of our Callings Let us use all good and lawful means to provide for our selves Israel took pains to gather the Manna daily and to bake it in Pans and fit it for their eating We must also pray for provision as Christ teacheth us in the Pattern he gave his Disciples to say Give us this day our daily bread and then let us trust in the Lord and by Faith leave the event with him he will take care for us As Mr. Hern a worthy Minister of the Gospel said to his Wife when he was nigh death and she with divers Children like to be left in a low condition weeping by him he sought to quiet her with these words Peace Sweet-heart That God that feed the Ravens will not starve the Herns So would I say here That God who fed Israel with Manna in the Wilderness will not fail to feed those that trust in him with food convenient for them in their greatest straits and necessities Comfort your selves and one another with these things SERMON IV. Nahum 1.7 The Lord is good a strong hold in the day of trouble and he knoweth theâ—â— that trust in him SOme say this Prophet was born at Elkosh a small Town in Galilee and there named Nahum which signifies a Comforter And so he was to Gods people He speaks indeed terrible thingâ— against Gods enemies in the 2 3 4 5 and 6 verses He shews how dreadfuâ— the wrath of God would be against the Ninevites and the Assyrians for their great wickedness Yet so as he also declares how comfortably God would manifest himself to his people in all their troubles in the words of the text The Lord is good c. Wherein he gives us 1. A description of Gods nature in general The Lord is good 2. An account wherein he his ready to express this goodness to Israel in particular Which is set down in two things 1. He is a strong hold 2. He knows them that trust in him in a day of trouble The notes observable are these 1. That the Lord is good 2. That the Church and people of God have or may expect to meet with a day of trouble 3. That God is a strong hold for them in that troublous time 4. That God knows them that trust in him in the day of trouble Of these in order Doct. 1. That the Lord is Good This is expresly in the Text. To open this briefly in two things 1. He is good in himself and so there is a threefold goodness in
with and will not suffer it to have â—ominion over them Rom. 6.14 Christ prays that their Faith fail not in â—he time of temptation Luke 22.32 He â—nows the power and policy of all their nemies so as to break their arm and â—rush their head He knows the walk and â—onversation of his people Thou knowest â—â—ith Job the way that I take Job 23. â—0 What great and excellent comforts â—re these for all believers O therefore â—rust in the Lord for ever though daies â—f trouble be many and great for if the â—â—mes be evil and men be evil yet the Lord is good is a strong hold in the â—ay of Trouble and he knoweth them â—â—at trust in him SERMON V. John 12.35 Walk while ye have the Light THese words are part of Christ's aâ—swer to a Question some of thâ— Jews made touching himself Thouâ—â— they had enjoyed the benefit of his Mâ—nistry and Miracles to convince theâ—â— that he was the Messiah and spake to theâ— of his death and sufferings yet they weâ—â— so wilfully blind as to shut their eyeâ— against the light Hence he makes 〈◊〉 direct answer to their Question namely Who is this Son of Man In the versâ— before the Text but secretly taxeth theâ—â— ignorance obstinancy against the meaâ— of salvation intimating that he who as a light shined among them should shortly be taken from them and if they did not improve this light whilest they had it they should be left to their blindness and ignorance to their own just ruinâ— and destruction There is no difficulty upon the terms of the Text but to find what is meant by light Which cannot be taken properly for that noble and excellent quality which enlightens the earth called the light of this World John 11.9 But Metaphorically and so it is used variously in the Scripture Sometimes for the word of God Thy word is a light â—o my feet saith David Psal 119.105 Sometimes for Gospel-Ministers Ye are the light of the World Matth. 5.14 But here it is to be taken for Christ himself For it is that light which they are called to believe in in the next verse to the Text. While ye have light believe in the light that is believe in me as is evident in that they are taxed for not believing on him 37. verse And John 14. â—1 He requires men to believe in him So that in the words two things are considerable 1. Suppositio beneficij A benefit supposed Ye have the light 2. Positio obsequij A duty imposed Walk while ye have the light Accordingly there are two Propositions offer themselves to us from the words 1. That Christ is the light to the Soul 2. That it is the duty of men to walk while they have the light Of these in ordâ—â— Doct. 1. That Christ is the light to 〈◊〉 Soul So he preaches himself to be in the Text and other places I am come a Liâ—â—â— into the World John 12.46 while I am in the World I am the light of the World John 9.5 Sometimes there is an article the Greek which bears an Emphasis in John 1.9 and in the Text befoâ—â— us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have that Light Thâ— is that Light Shewing Christ to 〈◊〉 the light But to come to particâ—lars 1. He is light essentialiter essentially That lux increata that divine and 〈◊〉 created light God is light saith the Apostle John 1.5 He is said to 〈◊〉 clothed with light as with a Garmeâ—â— Psal 104.2 To dwell in that ligâ—â— which no man can approach unto 1 Tâ—â— 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light inaccessiâ—â—â— Light in others is created and so is a quâ—lity and therefore separable The Aâ—gels by creation were full of light callâ—â— the morning Stars Job 38.7 Thouâ—â— many of them by the fall are Angels darkness Magistrates when just and goâ—â— ruling in the fear of God are said to 〈◊〉 as the light of the morning when the Sâ—ariseth as a morning without Clouds David saith 2 Sam. 23.3.4 Ministers are said to be Stars in the hand of Christ Rev. 2.1 And Christians are said to â—hine as lights in the World Phil. 2.15 Yet none of these are light essentially as Christ is 2. He is light primitivè originally Hence he is called a Sun Psal 84.11 Many understand it of Christ To besure that of the Prophet Malachi is so taken Mal. 4.2 Where he is called the Sun of Righteousness The natural Sun is fons â—â—is the fountain of light The Moon and â—tars derive all from it much more may Christ be thus esteemed to be the Oriâ—inal light With thee saith the Psalmist 〈◊〉 the fountain of life yea and of light â—â—so For he is styled the Father of lights James 1.17 Angels Magistrates Miâ—isters Christians yea every man that â—omes into the World have their light â—om him John 1.9 Of his fulness all â—eceive some a Natural others a Spiriâ—â—al light thus true believers only All have but a borrowed light All have their light from the Lord but believers â—â—e light in the Lord Eph. 5.8 Tanâ—am in causa producente as some interpret 〈◊〉 Lord giving them a sanctifying and â—â—ving light To all the light of reason To many the light of Scripture Tâ— some the light of convicton To his owâ— the light of grace and sound conversiâ—â— Not the same measure of any kinâ— of light to all but various degrees 〈◊〉 he pleaseth But still the original anâ— primitive cause of all that is Christ alone 3. He is light ratione veritatis In reâ—pect of Truth John 1.9 That was thâ— true Light saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double Article to make it more signiâ—â—cant That light That true light Tâ—â— said of John Baptist John 5.35 〈◊〉 was a burning and a shining light 〈◊〉 he was not that light that true Ligâ—â— Christ as he is the true vine John 1â—1 the true bread that came down froâ— Heaven John 6.32 So he only is tâ—â— true light in opposition to false and â—â—â—ceitful lights There are ignes faâ—â—â— false and imaginary lights which men 〈◊〉 up that yet do but delude them 〈◊〉 such the Prophet speaks Isaiah 50. 〈◊〉 Behold all ye that kindle a fire and 〈◊〉 pass your selves about with sparks walâ— the light of your fire and in the sparks tâ—â—â— ye have kindled This ye shall have of 〈◊〉 hand ye shall lie down in sorrow By 〈◊〉 light and fire here some understand thâ— own natural righteousness and by the sparks the acts and works of righteousness which may be struck out by natures flint and steel especially when joyned with the word good education and an enlighted conscience These men content themselves with and rest in all their days without union with Christ the Spring of all and so perish Others rather will have it meant of outward comforts which while men enjoy abundance of they bless themselves as if therefore they were beloved of God and in his special favour living still in the
and their labour for that which satisfieth not Verily there is more solid satisfaction in the enjoyment of this Love than the quintescence of all earthly contentments if extracted are able to afford As to other things that of Solomon is true Eccles 1.8 The Eye is not satisfied with seeing nor the Ear with hearing nor yet the heart with enjoying but they who share in this Love of God may well sit down and rest themselves saying Psal 16.6 The lines are fallen to us in pleasant places yea we have a goodly heritage Eccl. 5.10 The Scripture assures us That he that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase But he that has a part and lot in this Love may say as the good old Patriarch did in another case It is enough Gen. 45 48. that my Son Joseph is yet alive so it is enough that I enjoy the Love 〈◊〉 God may a Christian say I rest wheâ—â— God resteth I am satisfied where he 〈◊〉 ultimately satisfied even in his own Lovâ— and I can desire no more I hunger aâ—â— thirst after no other thing Better is 〈◊〉 dinner of green herbs with God's Lovâ— than a stalled Ox Pro. 15.17 and his hatred therewitâ— 7. The Love of God to his own is aâ—â— everlasting love it is a love that reach 〈◊〉 from one eternity unto another Tâ—â— Psalmist says thus Psal 90.2 From everlasting 〈◊〉 everlasting thou art God Let me say Froâ— everlasting to everlasting God is Loveâ— and that not in his Nature and Essenâ—â— only but in his works and manifestation to all true Believers 1. It is from eveâ—lasting it is no novel thing of yesteâ—day but an ancient love as ancient as thâ— Ancient of days The Lord appeared to 〈◊〉 of old Jer. 31.1 says Jeremiah the Prophet sayinâ— I have loved thee with an everlasting loâ—â— And when Christ prayed that the Fathâ—â— would grant his requests about the unioâ—â— he desired between himself and Believerâ— and between Believers each with otheâ— his end was that the World might knoâ— that the Father had loved them Jo. 17. as 〈◊〉 loved him How was that even frâ—â— everlasting For says he thou lovedst me before the foundation of the world that is from everlasting The love of his Saints unto him is but of yesterday if their life and love had began together but many are long in the World before they have any affections towards him Every one give him not the kindness of youth but too many may with grief of heart lament as that excellent man Saint Austin is said to have done Nimis serò te amavi Domine Lord it was too late when I loved thee But his love to them was as early as eternity it self 2. It is also unto everlasting it is of the same nature with himself unchangable Joh. 13.1 Having loved his own which were in the World he loved them unto the end Psal 103.17 His mercy is from everlasting to everlasting upon them that fear him It must needs be so for it is supported by everlasting Pillars viz. the merit of Christ Dan. 9.24 in whom is everlasting Righteousness the New Covenant which is durable even an everlasting Covenant The Power of God Isa 55.3 Isa 26.4 Isa 9.6 in whom is everlasting strength The relation between God and them he is their everlasting Father The way in which all good men deâ—â—â—e to walk is of the same nature Lâ—â—â— me saith David Psal 139.24 in the way everlasting The love of creature quickly fades and fails at the furtheâ— their loves and their lives perish together it may be before death 2 Sam. 13.15 'T is said of Aâ—non that after he had defiled his Sister the hatred wherewith he hated her was morâ— than the love wherewith he loved her but 〈◊〉 death Rom. 8.35 39. Isa 54. their love dies with them bâ—â— death cannot separate from the Love oâ— God and Christ The Mountains shall 〈◊〉 part and the Hills be removed not onlâ— natural but even those metaphoricâ—â— Mountains of desertion temptation anâ— corruption shall be removed which may and often do take away the sensible manâ— festations of this Love from Believers but the Love abides for ever God's kindness shall never depart nor the Covenanâ— of his Peace be dissolved He may sharply rebuke and chasten them yet dearly and constantly love them Rev. 3.19 Whom the Loâ—â— loves he rebukes and chastens He has said He will visit their iniquity with a rod Psal 98.32 33. anâ— their transgression with stripes yet he addâ— my loving kindness will I not take from theâ— nor suffer my faithfulness to fail Amongâ—â— men it is true Pro. 13.24 He that spareth the Rod hâ—teth the Child but he that loveth him châ—steneth him betimes The Rod of afflictioâ— is the fruit of God's affection and thâ—â— affection will not suffer him to do any thing but what he knows is for their good It is good for me says David Psa 119. that I was afflicted So Israel went into captivity for their good You thought evil says Joseph Gen. 50.20 but God meant it unto good Even our Lord Jesus Christ who was the Son of his Father's love yet under the sense of his Fathers displeasure Much more may Believers expect this Joh. 11.3 He whom thou lovest is sick said they to Christ when Lazarus lay sick So when God suffered Enemies to carry Israel captive says the Prophet Thou hast given the dearly beloved of thy Soul into the hands of their Enemies Jer. 12.7 Great affections and great afflictions are not inconsistent Men may be under temporal dispensations of outward mercies yet be in their sins and so under the hatred of God Thus on the other hand men may lie under great and many troubles and yet be the objects of God's eternal Love as Job and many others have found by their experience Eccles 9.2 He will not have us know love or hatred by what is before us but rather by what is within us not by our outward condition but by our inward disposition by his holy operations in us and upon us If these be in us we are the objects of his Love and if once so it is ever so he does not love and thâ— afterwards hate but his Love is eveâ—lasting like himself yea it is himself fâ—â— God is love Now follows the practicâ— Application of this Truth Vse 1. If things be thus That God hâ—â— declared such Love to the Sons of Meâ—â— and to his own Then here we may talâ— up matter of Admiration Job 7.17 and say Loâ—â— What is man that thou shouldest magnâ—â— him and set thy heart upon him Taâ—â— Man in his Constitution and so he prâ—ceeds from nothing take him in compâ—tition with God Isa 40.15 and so he is less thâ—â— nothing and vanity take him in his degâ—neration and so he is worse
than nothinâ— consider him in his restoration and so 〈◊〉 amounts to nothing I am not behind 〈◊〉 chiefest Apostles says St. Paul though I 〈◊〉 nothing Now for God to publish hâ—â—â— Love at the rate he has done to such 〈◊〉 these may it not amaze and call out thâ— utmost wonderment both of Men anâ— Angels What may or can do it if nâ— this It was the expression of that hâ—â— man Job 7.17 18. Lord What is man that thou shouldeâ—â— visit him every morning and try him eveâ— moment He admired God should spenâ— a Rod upon Man in order to his gooâ—â— How much more then may this raise 〈◊〉 wonderment that he should set his love thus upon him May we not say Is this after the manner of men O Lord God As David in another case said Let our hearts be enlarged in a holy admiration of this Love of God and of this God who is love it self Vse 2. How much doth it concern us to see whether we have our part in the peculiar love of God all men share in his common goodness few have interest in his special and distinguishing love Now the stress of this discerning the love of God lies upon the Holy Ghost He only can give the full assurance and sense of this love to a particular Soul Hence we read of the Love of God shed abroad in the heart by the Holy Ghost Rom. 5.5 This holy Spirit is acquainted with the heart and mind of God and does infallibly know those upon whom his love is set and he only can display the banner of love so as to work up the heart of any to a secret perswasion of an interest in it Let us therefore above all things wait and pray for the witnessings of the Spirit Yet for our help in this matter let me say that this love is discernable sometimes especially when the Soul is free from Clouds of passion fears and darkness even by the effects of it upon the heart and life The least sincere love to him is an evidence he hath looked in upon our Souâ— and loved us 1 Joh. 4.19 We love him saith the Apostle because he loved us first Our love to him is a beam of his love to us reflected back upon himself Now our love 〈◊〉 discerned by our appretiations of God and by our affections to all that is relatâ— unto God by our love to his Son to hiâ— house to his commands to his Servants and unto all that bear his Image In a word if every dispensation of God drawâ— us more after God it is as comfortable â—symptom of Gods love to us as I can finâ— in all the Scripture Hos 11.4 I drew them saies the God of Israel with cords of love And again he saith Jer. 31.3 I have loved thee with aâ— everlasting love therefore with loving kindness have I drawn thee If God gives in of himself in any duty the Soul is thankful if he witholds and answers not the Souâ— is more humble before him and mournfuâ— after him 1 Sam. 28. Not as Saul who when God answered him not presently went away to the Witch of Endor 2 Kings 6.33 nor like him who said Why should I wait for the Lord any longer But as one resolved to lye at his foot hoping and quietly waiting for the Salvation of the Lord. If God gives outward comforts and the Soul is not proud under them but is more vile in its own eyes less than the least of all mercies and if he denies these things that the Fig-tree blossom not c. yet it can rejoyce in the Lord alone If he gives any sensible manifestation of himself the the Soul rejoyceth with trembling if he hides his face yet it follows him when it cannot see him it will serve him if it cannot enjoy him yet it will obey him Thus to be drawen nearer to God by every carriage of his to us as the Woman of Canaan was Matth. 15. is a good sign he has loved us with an everlasting love Vse 3. This Doctrine is a Spring of strong consolation especially to you who share in the peculiar love of God If he loves no matter who hates The Princes love will more than countervail the Courtiers envy 'T is said that when Josephs Brethren saw that Israel loved Joseph more than all his children they hated him Gen. 37.3 4 and could not speak peaceably to him Thus it is often with Gods Children The World will hate them even because God loves them Yea it may be for this they may lose the love of their natural Relations but set this fountain against the want of the streams and Gods love wilâ— do you more good than the hatred of men and Divels can do you hurt Further if God loves nothing can be wanting that is good for us for love is bountiful He loves his people from the Pit he loves grace into them and will love them into heaven at last If he loves he does all things in love every bitter pilâ— is rolled up in this Sugar if he loves he makes all things work for good Wheâ— Balaam attempted to curse Israel ' tiâ— said Deut. 23.4 5. The Lord thy God would not hearkeâ— to him but turned the curse into a Blessing because the Lord thy God loved thee out of the eater comes meat and out of the strong sweetness How comfortable is the condition of all those who are the objects of special divine love What hath been spoken about this love should allay all objections about it Say not I can see no reason why God should love me and so cannot be comforted For the reason of his love is in and from himself It is a piece of his Soveraignty to love freelâ— Say not I have walked unworthy of this love I have sinned against and after choice manifestations of this love For though this is ground of great humiliation yet not of discouragement unworthiness did not hinder him from placing his love upon you at first nor can it hinder the continuance of it now for he knew and foresaw what thou wouldest be and do Isa 18.8 I know that thou wouldest deal treacherously saies the Lord to Israel by Esay Yet he hath set his love upon thee and therefore though he may inflict fatherly chastisements upon thee yet he will not take away his fatherly affections from thee For his love is an everlasting love Neither let any say God hides his face from me how can I think he loves me For did he not desert Christ and yet loved him very dearly at that time David frowned upon Absalom and banished him from his presence a great while yet 't is said 2 Sam. 14.1 Joab perceived that the heart of David was towards Absolom God may alter the shew of his countenance but his heart is not changed his love is still towards thee Vse 4. Let it be of Exhortation in a few particulars 1. This calls upon
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
off from the â—uth is outward preferments dignities â—nd promotions Civil or Ecclesiastical â—nd these take with those who know no â—igher and better things That which I â—m at is this That God has alway a disovering work upon his hand by Wilderess-dispensations he discovers the Sheep â—om the Goats even here The Goats â—ow appear to take their portion and to â—y hold upon their objects whilst the â—heep hear Christ's voice and follow him â—nd cleave to him a suffering Christ a â—aked persecuted Christ And this is a â—econd reason why God orders this condition for them 3. To do them good in the latter 〈◊〉 For hereby God brings them nearer 〈◊〉 himself as it is said he did Israel of 〈◊〉 when they were in the Wildemâ—â— Exod. 19.4 He brought them to himself that is into nearer familiarity and felloâ—ship with himself into greater acquâ—â—tance with the secrets and mysteries 〈◊〉 his grace and love into a greater maâ—â—festation and discovery of the sweetness 〈◊〉 his communion into larger experience 〈◊〉 his comfortable visitations Hence 〈◊〉 saith Hos 2.14 concerning his Churâ—â— Behold I bring her into the Wilderness 〈◊〉 will speak comfortably unto her or speâ—â— to her heart as it is in the Originâ—â— Whilst Christians are in the clutter 〈◊〉 the world in the noise and clamour thâ—â— variety of objects and occasions here 〈◊〉 make their ears are apt to be dull aâ—â— heavy and they not so fit to hear whâ—â— God speaks and therefore God deâ—â— with them as he did with the blind mâ—â— Mark 8.23 He took him by the haâ—â— and led him out of the Town and thâ—â— cured him So God brings his people 〈◊〉 to the Wilderness and there heals maâ—â— distempers and reveals many truths givâ—â— them experiences of himself that they â—â—ver knew or had before These worâ—â— things stop the ears of men and make them they cannot hear the voice of God's Word and Spirit nor understand the voice of his Providences therefore saith God I will bring them into the Wilderness and I will speak to their hearts I will apply the things of my Word and what I speak by my Providence so to their very hearts that they shall fill and possess their hearts with joy peace and comfort So that what the Apostle speaks of the event and issue of God's severe dealings with Job James 5.11 Ye have seen the end of the Lord that he is pitiful and of tender mercy That may I say concerning this Wilderness-condition God orders for his people in this world His designs are holy and wise and if we stay to see the issue it will be found to be very gracious even what we have heard from the Text to humble and prove them and do them good in the latter end Vse 1. Are these things so Then let as not be offended if we meet with such a Wilderness-condition in our way to the heavenly Canaan It is no more than what Israel met with in their passage to the typical Canaan and what the Primitive Gospel-Church went through also and what we must expect to be our lot and portion Some are soon offended at thâ— frowns and rage of violent men but remember that it is God's way and methoâ— to lead his people into the Wilderness Think not that therefore you are out God's way but know that this will 〈◊〉 more profitable to you I mean this pâ—â—sent Wilderness than your past Canaâ—â— ever was The Romanists indeed maâ—â— outward prosperity to be a note of a 〈◊〉 Church Like them of old who said Jâ—â—â— 43.17 18. We will burn Incense to 〈◊〉 Queen of Heaven and pour out drink-offerâ—â—â— to her as we have done we and our Father our Kings and our Princes for then we 〈◊〉 plenty of victuals and were well and saâ—â—â— evil But since we left off thus to do we haâ—â— wanted all things c. Great is the offeâ—â— of the Cross the Thorns of the Wilderness are piercing but blessed is he that 〈◊〉 not offended at these Christ has told 〈◊〉 of this beforehand that we might not 〈◊〉 stumbled Joh. 16.1 Let us not be 〈◊〉 those that think it strange but be preâ—â—red for it Vse 2. This should cause us to 〈◊〉 weaned from and dead unto this presâ—â—â— evil world Who would be fond of a Wilderness or set his heart upon it O leâ—â— labour to get our affections crucified to as Paul saith he was Galat. 6.14 let our Souls be as a weaned child as David saith his was Psal 131.2 who would not be weaned from the milk and drawn from the breasts Who-would embrace and hug a wilderness the briars and thorns the lusts and cares of which will pierce us through with many sorrows It 's observable that it was the Devil who represented the world to Christ as a glorious object Mat. 4.8 He shewed him all the Kingdoms of the world and the glory of them God shews us the world as a vain deceitful defiling and perishing thing If we look into the glass of the Scripture we shall find it thus set â—orth to us Let us therefore leave vioâ—ent contentions for earthly things to â—hem whose names are written in the â—orth and have their portion in this life Not that God requires us absolutely to â—elinquish our outward estates and be â—etired from the world as the Papists â—â—ach and some among them seem to â—ractise but to have our affections dead 〈◊〉 them to desire neither poverty nor â—iches but if God please to give us food â—onvenient for us to be therewith conâ—â—nt remembring what the world is â—â—d our state in it a wilderness-state Vse 3. Here is yet some comfort to thâ— Church and People of God which 〈◊〉 in three things 1. They are not 〈◊〉 be alwaies thus They shall at length comâ—â— out of their wilderness-condition into thâ— paradise above The Church is set forâ— Cant. 8.5 to be coming up from thâ— Wilderness 'T is true as Israel passâ—â— over Jordan before they could come in Canaan so must Gods People pass througâ—â— the valley of the shadow of death 〈◊〉 they can arrive in the heavenly Canaan Yet as they of old passed over safely 〈◊〉 shall the Saints here they shall not drowâ— in this Jordan because God is with theâ—â— 2. They may send out and search thâ— good land and get some first fruits of thâ— heavenly Countrey even here As Israâ—â— sent Spies to search out the land of Canaan of old who brought some of thâ— fruits of the land for a taste so may Goâ— People send faith and hope as Spies â—â—view the Land above and bring theâ—â— some bunches of Grapes some clusteâ— of comfort from thence for a foretasâ—â— Indeed some of the Spies of old brouâ—â— an evil report upon the land of Canaan and spake of the walled Cities and thâ— tall Giants the mighty Sons of Anak thâ— saw there did so weaken the hearts the People But the Spiritual Spies I named can bring no such reports of the heavenly
courâ—â—ous carriage while they are pleased but 〈◊〉 you cross and vex them a little how 〈◊〉 lent and outragious are they in their â—â—gry passions Like the troubled Sea â—â—â—ing out mire and dirt raging waves of â—â—ea foaming out their own shame O â—he unbecoming words and actions that â—ill come from them Hence when God â—ould discover men he brings upon them 〈◊〉 day of trouble 4. To make them useful to others â—ereby he furnishes them with experienâ—es of his power love and goodness that â—hey may be able experimentally to enâ—ourage and comfort others with what â—hey themselves have found in a day of â—â—ouble Hereby they are taught to symâ—â—thyize with others that lie under inward â—â—oubles sense of guilt apprehensions of â—rath the fiery Darts of Satans temptatiâ—ns long and sore desertions combates â—ith strong corruptions They that never â—â—lt these troubles cannot pity and comâ—â—ssionate others that are under them He â—â—at hath endured the misery of those â—â—ute diseases the Stone or Gout he can â—â—est tell how to pity those that are under â—â—em Christ himself submitted to suffer 〈◊〉 temptations that he might be able â—â—om his own experience to succour them â—â—at are tempted Heb. 2. ult So expeâ—â—enced Christians are the best and most â—â—le comforters of others in a day of â—â—ouble none so able to advise and help â—â—em in trouble as these are they can give experimental counsel and comfoâ—â— and this is one great end why they haâ—â— been exercised with such troubles tâ—â—â— they may impart and communicate thâ— experiences to others And blessed aâ—â— they who are thus found to improve thâ—â— troubles Vse 1. Of Information in a word 〈◊〉 God brings a day of trouble upon his oâ—â— people Then let others know that 〈◊〉 hath worse things in reserve for theâ— This is expressed in the verses before 〈◊〉 Text and after it especially the 2d aâ—â— 8th verses The Lord revengeth and 〈◊〉 furious the Lord will take vengeance 〈◊〉 on his Enemies and he reserveth wraâ—â— for his Adversaries Those that seek 〈◊〉 thrust him beside his Throne that oppâ—â—â— his Worship contemn his Word peâ—â—cute his People and say we will not haâ—â— this man to reign over us bring hitâ—â—â— these mine Enemies will he say one dâ—â— and slay them before me Luke 19.27 Such as return by true and lively repâ—â—tance shall not find him thus furious 〈◊〉 gracious As for others he hath wrath 〈◊〉 store treasures of wrath against the 〈◊〉 of wrath laid up for them Their preâ—â—â—vation for a time is but a reservation 〈◊〉 that wrath to come If God useth 〈◊〉 Pruning-knife for his own Trees if they grow out of order what shall be done to a Bramble to a Thistle O where shall the sinner and the ungodly appear What shall be the end of them that obey not the Gospel as the Apostle speaks 1 Pet. 4.17 18. Vse 2. Of exhortation in two or three things 1. Let not Gods people censure themselves nor others judge unrighteously of them because of the troubles and adversities they meet with To say they are none of Gods people but wicked and hypocrites This is to write 〈◊〉 false Commentary upon Gods people and â—is dealings with them for in all ages â—hey have been great sufferers When â—ome supposed the Galileans whose blood â—ilate mingled with their Sacrifices and â—hose on whom the Tower of Siloam fell â—nd slew them to be sinners above all â—hose in Galilee and in Jerusalem because â—hey suffered such things Christ tells â—hem No it was nothing so Luke 13. â—he five first verses but except they reâ—ented they should all likewise perish When Jobs three friends had branded him â—r a wicked Hypocrite because of his â—â—eat and grievous troubles Job would â—old fast his righteousness and not let his integrity go Job 27.4 5. He coâ—â— appeal to God himself and say Job 10. â—â— Thou knowest that I am not wicâ—â— And God determines the business on Jâ—â—â— side against his Friends and was 〈◊〉 angry with them for their ungrounâ— and rash Censures of him Therefore none Judge hardly of themselves oâ—thers but wait the issue 2. 〈◊〉 Gods people expect and prepare foâ— day of trouble Let not a careless seâ— frame of Spirit possess them for it is only because man is born to troubâ—â— the sparks fly upward that they are â—â—ject to it but also because God hath 〈◊〉 special manner designed them to a suâ—â—ing lot Provide therefore for a Râ—â—â— day Deny your selves and be readâ— take up the Cross and that daily 〈◊〉 9.23 Who knows whether a Câ—â—â— may not gather upon us that shall dissâ—â—â—â— in a shower of Blood Now then 〈◊〉 good laying up in store a good foundâ—â—â—â— against the time to come A stock of graâ—â— a stock of experiences a stock of promâ—â—â— will do well in such a day 3. Let 〈◊〉 people carry it well in and under any of trouble that befals them in the Wâ—â—â— That is Humbly Humble your sâ—â—â—der the mighty hand of God 1 Pet. 〈◊〉 Thankfully for when it goes ill it 〈◊〉 have been much worse It is of the Lords mencies we are not consumed said the Church in a day of great trouble then upon her Lam. 3.22 Why should a living man complain Alive and complain out of Hell and complain this ought not so to be but in the greatest trouble here to be thankful we are cast into the bottomless Pit of Ruine as our sins deserve Patiently let patience have its perfect work in us when we can possess nothing here if by faith we can possess God and in patience possess our own Souls then when we are as having nothing we shall still possess all things Happy are we if troubles shall thus discover graces Then will God be glorified thereby and these are his great ends in exercising us with trouble Spices smell not much till they are beaten but then are very fragrant If when God puts us into the Morâ—ar and beats us with the Pestel of afflictions our Spikenard send out its savour it is a blessed fruit and effect of trouble And to say no more let us carry it prayerfully in the time of our adversity This hath been the practise of good men Lift up thy prayer for the remnant that is left was the Message of Hezekiah to Isaiah Chap. 37.4 And this was his own practise he went up to the house of the Lord Spread Rabshakehs reviling Blasphemous Letter before him and praâ—â—ed I called upon the Lord in my trouble saiâ—â— David Psal 116.3 4. This is it God haâ—â— commanded and hath also promised 〈◊〉 liverance to his people upon it Psâ—â—â— 50.15 Call upon me in the day of troubâ—â— I will deliver thee As David said of Gâ—ahs Sword so let me say of prayer theâ—â— is no means like it Some in their troâ—bles murmure against God quarrel wiâ—â— second causes laying the cause here aâ—â— there and in stead of praying fall a cursâ—â— and swearing It is common and easy do thus
but who falls down before Gâ—â— and saith Lord it is for my pride 〈◊〉 worldliness my unprofitableness thâ—â— troubles come O pardon and heal 〈◊〉 for thy names sake O then let us be mâ—â—â— with God in Prayer in all our own aâ—â— the Churches troubles Only let theâ—â— be fervent prayers The effectual fervâ—â— prayer of a righteous man availeth much James 5.16 Much more the unanimâ—â—â— prayers of his Churches will prevaâ—â— especially if mixed with faith and 〈◊〉 joyn Reformation of heart and life to oâ— supplication If my people pray 〈◊〉 seek my face and turn from their evil wâ—â— then will I hear in heaven and forgive 〈◊〉 iniquity and heal the land 2 Chron. 7.14 But if I regard iniquity in my heart saies David the Lord will not hear my prayer How shall we think our requests can prevail when our practises contradict our prayers We pray against pride divisisions worldlyness unfruitfulness and yet continue in these sins We lament our neglect of duty in our families and closets our breach of Gods holy day our deadness and loss of our first love and â—ife and yet go on in these things our supplications without reformation are but a provocation as the howling of Dogs in Gods ears as he saith of Israel of Old They howled upon their Beds Hos 7.14 â—nd were no more regarded by God than 〈◊〉 Dog that howleth is by men Had there been reforming answerable to our praying we might have had the mercies prayed for before this Let us then pray and turn from our evil waies and God will turn his promises into performances and our prayers into praises our Hosanna's â—nto Hallelujahs And O that we could yet stir up our selves to take hold on God by faith and prayers Preces lacrymae Prayers and Tears are the Churches best weapons in a day of trouble The Spirit of â—rayer failes O that he who hath the residue of the Spirit would once again pâ—â—â— out the Spirit of grace supplication upâ—â— his people So in every day of Jacâ—â— trouble when he is brought low and 〈◊〉 say By whom shall Jacob arise We shâ—â—â— find such wrestling with God by praâ—â— will engage Jacobs God to command 〈◊〉 liverances for Jacob in due time And nothing that arises in our hearts to kâ—â—â—â— us from this duty or deaden us in it hâ—â—der us Let none say our troubles are extream that we are overwhelmed 〈◊〉 them So it was with the Psalm Psal 142.3 His Spirit was oâ—â—â— whelmed in him yet he prayed Thoâ—â—â— God lamed Jacob as if he had been Enemy yet he wept and made supplâ—â—â—tion Out of the Belly of Hell cryed I saâ—â—â— Jonah Let none say our sins are so grâ—â—â— and we upon that account so vile and worthy that we dare not pray for Gâ—â— heareth not sinners John 19.31 〈◊〉 let such consider David Psal 40.13 My sins are more than the hairs my head Yet he prays Be pleased O 〈◊〉 to deliver me O Lord make hast to help Let there be a real mourning for sin turning from sin and thy sins shall hinder thy prayers That unbelief wâ—â—â— hinders thee from praying is worseâ— all thy other sins as appears John 16. â—9 He shall reprove the World of sin because they believe not on me saies Christ Let none say I would but I am unable I want the Spirit of prayer but know there may be effectual and acceptable prayer when yet thou feelest nothing but a great indisposedness to prayer When the Psalmist complaines he was so troubled that he could not speak yet then he prayed Psal 77.1.3.4 verse I cried unto God with my voice and he gave ear to me When Hezekiah could but chatter like a Crane and mourn like a Dove as he complains Isa 38.14.5 Yet even then the Spirit of prayer wrought effectually in him as is clear by what God speaks I have heard thy prayer I have seen thy Tears Neither let any say it is to no purpose for them to pray for many do well enough that never pray But this is not true For all such have is but temporal good things and they cannot have them as blessings with the love and favour of God but in anger as a curse and to their hurt The prosperity of fools shall destroy them Prov. 1.32 But to them that pray be it much or little they have it is in love and sanctified by the word and prayer Let none say it is in vain for them to pray because God knows perfectly what our wants and troubles aâ— before we pray and hath determinâ—â— what to do for us and he is of one miâ—â— and who can turn him prayer it self caâ— not alter his purpose And he is of so gâ—â—cious a nature that he is ready to giveâ— what he sees good for us though we prâ—â— not for it Now though all this be truâ—â— yet to neglect prayer on these accounâ— is most weak and unsound For thouâ—â— God knows our wants yet he hath coâ—manded us in every thing by prayer aâ—â— supplication that we make known our â—â—quests to him Philip. 4.6 And whaâ— ever birth his decree and counsel Traveâ— with in a way of mercy to us he haâ— appointed prayer to be the midwife 〈◊〉 hand it to us Ezek. 36 37. Theâ—â— are many gracious promises of goâ—â— to Gods Church and people I will yet 〈◊〉 enquired of saith God by the house of Israâ—â— to do it for them Yea it is a manifest tokeâ— of his goodness that he will be sougâ—â— unto for the good he purposeth 〈◊〉 promiseth to bestow upon us For it 〈◊〉 because he loves to hear the work of 〈◊〉 own Spirit in us Let me here thy voice Cant. 2.14 For sweet is thy voice Thâ— praying voice even as you that are Paâ—ents love to here your little ones speak â—hough but lisping much more doth God â—o hear his Children And let none say â—ur prayers have been fruitless time after â—ime for it is no argument God neglects â—hem because they obtain not presently â—or what if he sees it is better for us to be without a mercy than to have it Is it â—ot our interest to subscribe to his wisâ—om and submit to his will therein What if it be not for his glory we have 〈◊〉 as yet cannot we wait his time Marâ—ha and Mary sent to Christ John 11. to â—ome quickly for Lazarus whom he loved was sick Yet Christ deferred coming till he â—ad been dead some daies no hope in an ordinary way for his living again till the Resurrection This was done that God night be glorified in his being raised to â—â—fe by a miracle And what if God will â—nswer our prayers in some better way â—han in giving us the thing prayed for â—ught we not to rest satisfied in his wise â—ispose for us Are we fitter to carve for â—ur selves than he is Surely it is best for us â—o acquiesce in his gracious choice of our â—nheritance for us Abraham prayed for â—hmaels
conversion O that Ishmael may â—â—ve before thee God answered him in Isaac which was better David prayed for the life of his sick Child God denieâ— him in that but answered him in Solomon a better mercy Paul prayed for the removal of that sorely afflictive temptation which he knew not how to bear God answered him with a promise oâ— supporting grace which was better Sâ— that if we could observe the waies oâ— God towards us in answering prayer we should have no cause to restraâ—â— prayers upon a temptation that they arâ— fruitless but should see our labour is noâ— in vain in the Lord. These things considered nothing should take us off from or deaden our hearts in prayer to Goâ— in the day of trouble but we shoulâ— be incouraged to continue instant in this duty alwaies to pray and not to faint Luke 18.1 But some will say whaâ— shall we do to bear up till deliverance from trouble come The 3. Doctriâ—â— tells us that which may comfortabâ—â— support us in praying and waiting 〈◊〉 it viz. Doct 3. That the Lord is a strong hoâ—â— in the day of trouble So in the Text eâ—pressly And thus God is set forth 〈◊〉 other Scriptures Isa 26.4 He 〈◊〉 called the Rock of ages a refuge to 〈◊〉 â—hat trust in him through all Generations Hence it is said Prov. 18.10 The name â—f the Lord is a strong Tower It is a Meâ—aphorical speech look what a strong Tower is in case of danger such is the â—ame of God in a day of trouble the oneâ—y sanctuary to run into for security The Lord is my Rock and my fortress my â—trength and my high Tower saith David Psal 18.2 A strong fort or fortification Hezekiah who in his days of trouble had this very word in the text given him for his relief found him so notwithstanding Rabshakeh blasphemed in telling him the God in whom he trusted would deceive him Qu. 1. And if you ask Wherein it appears that God is a strong hold in the day of trouble Ans I answer In that he is and hath all that belongs to a strong hold viz. Strength provision ammunition advantage against Enemies and the like God hath strength A paper-house will not make a good strong hold or houses made of reed or rotten Timber But God is my strength and power saith David 2 Sam. 22.32 In him his everlasting strength God hath provision If this be wanting to them in strong holds their enemies may starve them But 〈◊〉 know what God is to his people a Father a Shepherd These will providâ—â— for their children for their flocks Goâ— much more for his So Abraham believed My Son God will provide anâ— so he found it Gen. 22.7.8 God haâ— also ammunition In a strong hold theâ— are great peices of Ordnance whicâ— are for offence and defence So in Goâ— there are glorious Attributes he haâ— made also gracious promises to his peâ—ple and terrible threatnings against 〈◊〉 enemies Faith and prayer give fire 〈◊〉 these to discharge them and then dreadful execution is done upon Gods and 〈◊〉 peoples Enemies He makes his Aâ—rows sharp in the hearts of his Enemies his right hand doth terrible thing whereby they fall under him Psal 45 4.5 I might also shew what great advaâ—tage he hath against Enemies to repâ—â— and do them hurt But I onely add that as a strong hold is not known bâ—â— only to them that are in it So noâ—â— know what strength provision c are in God but those that are in hiâ— But some will say Qu. 2. Why or whence is it that the Lâ—â—â— is a strong hold in the day of trouble Ans This he is and hath undertaken â—o be for them and to them partly that â—e might make them every way happy Happy are the people whose God is the Lord â—hat have the God of Jacob for their help whose hope is in the Lord their God Psal â—44 15 and Psal 146.5 Partly that his â—ervice might not seem unreasonable â—ometimes God calls his to very hard â—nd difficult services Now it is thought â—nreasonable that a Master should set his â—ervants about a work he will not defend â—hem and bear them out in God never â—oth so he alwayes secures and protects â—hose he imploys in doing or in suffering-â—ork His grace is sufficent to bear â—heir charges and his Kingdom is enough â—o reward their faithfulness in his serâ—ice Partly because else in their fears â—nd temptations they would be ready â—o run to other refuges and strong holds â—or their security And partly to vex â—heir Enemies It is a great vexation â—o them to see and observe God to be his â—eoples strong hold How was Saul â—roubled and vexed to see that God was Davids strong hold David is said to dwel 〈◊〉 strong holds 1 Sam. 23.29 Someâ—â—mes he fled to one and sometimes to â—â—other yet David acknowledgeth God to be his rock refuge and high Tower and Saul was convinced in his own coâ—science that God was with David aâ— David with God hid and secured in 〈◊〉 secrets of his present and this was mattâ—â— of vexation to him as it is to many otheâ— of his Spirit Vse 1. This shews the great mistaâ—â— of the Sons of men and their sin alâ—â— They mistake in thinking Gods peoâ—â— shelterless and destitute of relief aâ— safety whereas they have a strong hoâ—â— even God himself They sin in perseâ—ting them for they persecute God aâ— Christ their strong hold Saul Saâ—â— Why persecutest thou me Act. 9. â—â— They that let fly their Arrows agaiâ—â— those in a strong hold shoot at 〈◊〉 strong hold in which they are So it here when the King of Assyria let his blasphemies against Hezekiah by servant Rabshakeh God saith Whom 〈◊〉 thou reproached and blasphemed Isa â— 23.24 and against whom hast thou exaâ—â— thy voice c. even against the holy oâ—â— Israel By thy servant hast thou proached the Lord. They sin and greatly also in betaking themselveâ— other strong holds Nahum 3.14 â—â—tify thy strong holds The Prophet seâ—â— to deride their care and cost in their fortifications Some make strong Castles others make riches their strong hold The rich mans wealth is a strong City and a high wall in his own conceit whereas in a time of common calamity riches are more dangerous than poverty The rich were carried away to Babylon into Captivity when the poor were â—eft to till the Land Jer. 29.10 It s spoken of that desolation by Nebuchadâ—ezzar 'T is said that in the Massacre at Paris diverse rich Papists were murthered for their estates as well as Protestants Others make their Church-priviledges a strong hold crying as of old The Temple of the Lord The Temple of the Lord Jer. 7.4 But these were lying words There is no Sanctuary no not in the Sanctuary whilest men are in their sins O that we could be affected and afflicted with for the mistakes of men in this matter of so great concernment and the rather because of
the danger there is in mens resting in them they make lies their refuge and the storm will sweep away the refuge of lies and the waters of Gods wrath overflow these hiding places Vse 2. Of Exhortation Let us all be perswaded in this day of trouble 〈◊〉 take the right course to secure 〈◊〉 selves Turn to your strong hold 〈◊〉 the Prophet Zechar. 9.12 That is 〈◊〉 God Satis praesidii in uno deo Therâ—â—â— security enough in one God thought 〈◊〉 want other strong holds O the gâ—â—â— trouble and perplexity they will be 〈◊〉 when grievous calamities and death câ—â—â— that are not gotten into this strong hoâ—â— All hearts will melt all hands and knâ—â— will be weak and feeble and all saâ—â— gather paleness because of the fierce aâ—ger of God against them that are foâ—â—â— not to have secur'd themselves in thâ—â— Sanctuary of safety Therefore let us 〈◊〉 run and flee from the avenger 〈◊〉 blood that will pursue us into this Câ—â—â— of refuge where we shall be hid 〈◊〉 day of the Lords anger This is doâ—â— by faith and prayer upon these two 〈◊〉 we may run into this strong hold aâ—â— be set aloft from the fear of danger 〈◊〉 faith we get into the hold of Gods Naâ—â— and run into the several roomes thereâ—â— his power wisdom providence thâ— are the chambers of preservation for 〈◊〉 Souls in an evil time And prayer the other foot By this Hezekiah 〈◊〉 that day of trouble now upon him 〈◊〉 get into this strong hold Jsa 37. When God gives men the Spirit of prayer he gives them the Key of this strong hold by which they may open the Gates and Doors thereof enter in and be safe Onely let it be fervent and faithful prayer By this strength we may have power with God as Jacob had and secure our Souls in the worst days that can pass over us in this world So believe and so pray that we may prevaile so run that we may obtain VSE 3. Let Gods people who are by faith gotten into this strong hold know both their dignity and their duty 1. Their dignity and comfort They are very precious in the Lords esteem Men do not use to secure their Lumber but their Jewels and Treasure in a time of trouble and danger Such a value hath God for his peculiar people who are his Jewels his peculiar Treasure Mal. 3.17 Psal 135.4 He did Noah in the Ark and Lot in Zoar before those dreadful desolations upon the old world by a deluge of waters and upon Sodom and Gomorrah by a showre of fire But to shew how strong consolation to believer this affords let us consider what manner of strong hold the Lord is He is an invincible strong hold he cannot be overcome by enemies If a strong hold bâ— taken by the enemy it must be eitheâ— by surprize or by treachery or by undermining or by violent assault or by starving But none of these can beâ—â— God He cannot be surprized for he foresees all things those most contingeâ—â— and to us accidental He cannot bâ— overcome by treachery for he knoâ— the secrets of mens hearts and make their counsels and devices of no effect He cannot be undermined for he is infinitly above all He cannot be overcome by violent assault for strong is hiâ— hand and mighty is his right hand Nor by starving for he is self-sufficient O the honour and comfort of those whâ—â— have a dwelling in this strong hold Bâ—â— farther This excels all other strong holds in that it can deliver believer from all their fears as David found Psal 34.4 it never fails in a day 〈◊〉 trouble as others may and do God fâ—â—eth me never saith David Yea it deâ—â—vers when fallen into the Enemies hanâ— as Joseph out of prison Jeremy out of thâ— dungeon Peter from the expectationâ— the Jews It is near to us at all times Psal 46.1 God is our refuge a very present help in the time of trouble Other strong holds may be safe but are a far off it may be when danger is nigh Other strong holds last not but God is the Saints dwelling place to all generations Psal 90.1 2. Their duty To keep themselves within this their strong hold A man gotten into a City of refuge was safe if he kept close in it Numb 35.26.27.28 otherwise in danger to be destroyed by them that pursued him O wander not from your strong hold go not out from God but know it is your best interest in a day of trouble to keep close to him It was a very evil day when the Psalmist wrote the 73. Psalm The righteous were afflicted and the ungodly prospered in the world He began to conclude it was in vain to be godly and was dangerously tempted to forsake God and his ways But at length he recollected himself saw and lamented his own folly and Ignorance renews the lively actings of his Faith and concludes it was best for his to draw nigh to God O let all Gods people conclude and act thus for themselves Keep your selves within your strong hold in all the perils and dangers you see or foresee so you may be free from inordinate fear in evil days and be able to encourage your selves in the Lord your God as David did and to have your hearts fixed in the most shaking times trusting in him and consider for your comfort what is added in the Text That he knoweth them that trust in him Doct. 4. That the Lord knoweth then that trust in him in a day of trouble So the text speaks What is said of another grace 1 Cor. 8.3 is true of this here If any love God the same is known of him So if any man trust in God the same is known of him God knows all men but if any love and trust in him them he knows in a special manner Here I shall very briefly shew 1. What it is to trust in God 2 In what he sense he knows such 3. Why he will do it Qu. 1. What is it to trust in God in a day of trouble Ans The word signifies to betake ones self to God So in the Propheâ— Isaiah Chap 14 ult the poor of hiâ— people shalt trust in it Chasah Coâ—fugit That flees to him It is accommodated to a double Metaphor or similitude 1. As chickens betake themselves to the wings of the Hen. God is thâ— spoken of Deut. 32.11 Matth. 23.37 As an Eagle spreadeth abroad her Wings taketh her young beareth them on her Wings so the Lord alone did lead him speaking of Jacob. How often would I have gathered you saies Christ to the Jews as a Hen gathereth her Chickens under her Wings And Boaz speaking to Ruth chap. 2.12 saith a full reward be gigin thee of the Lord God of Israel under whose Wings thou art come to trust 2. As men betake themselves to a Rock God is thereunto resembled Deut. 32.4 He is a Rock saith Moses speaking of God Now to follow these resemblances when we
betake our selves to God for shelter and for refreshment in the sense of miseries and necessities then we are said to trust in him Wings do both shelter and refresh in a Scorching time or time of danger Thus doth a Rock also Thus God hath Wings and is a Rock in these cases to give shelter and to cherish in all troubles outward and spiritual And thus hath the Scripture set him forth good men found him in all their straits and needs See Davids experience of him and carriage towards him Psal 17.7.8 Psal 18.2 O thou that savest them that trust in thee hide me under the Shadow of thy Wings In the Shadow of thy Wings will I make my refuge untill these Calamities be overpast Psal 57.1 The Lord is my Rock and my fortress and my deliverer my God my strength in whom I will trust Psal 36.7.8 The Children of men shall put their trust under the Shadow of thy Wings they shall be abundantly satisfied with the fatness of thy house c. The Rock gave supply to Israel in the thirsty Wilderness Deut. 8.15 And that Rock was Christ saith Paul 1 Cor. 10.4 So then when in the sense of Soul miseries as of guilt or temptations we betake our selves to God in Christ flee for refuge to lay hold upon the hope set before us and to that grace that is sufficient for us When in outward dangers we run into the name of the Lord as our strong hold then we are said to trust in him That 's the first Qu. In what sense is it here said he knoweth them that trust in him Ans His knowing them is his care of them his love to them and his appearing to act sutably for them in a day of trouble Men will neglect and pass by their Old acquaintance and not know them so as to take care of them delight in them or to act good for them So will not God he will not pass them by as if he had no respect from them but he careth for them 1 Pet. 5.7 When others are careless of them John 10.27 My sheep saith Christ hear my voice and I know them That is I am careful of them that they wander not or if they do go astray to seek them and bring them back that they do not perish Psal 1.6 The Lord knoweth the way of the righteous So he doth he way of the wicked But it is meant of a knowledge with affection and approbation So he knoweth them that trust in him therefore he hath in the Scripture pronounced them blessed Psal 34.8 Blessed is the man that trusteth in thee Yea this implies that he will own and acknowledge them he will declare and manifest unto others that they are his people Amos 3.2 You only have I known of all the families of the Earth c. Not as his creatures only as he knows all the beasts of the field Psal 50.11 but as his Children So he owned Joseph Job and Jeremiah in all their troubles Now know I that thou fearest me saies God of Abraham Gen. 22.12 That is I have by trying thee in thy Isaac made it known to all the World that shall hear of thee what manner of man Abraham is God glories in his Servants that trust in him in daies of Trial and Trouble yea he knows them so as to keep them and deliver them 2 Pet. 2.9 The Lord knows how to deliver the Godly out of Temptation When they know not what to do nor how deliverance should come yet God knows how to save and deliver Qu. 3. Ye will say Why will God thus know believers in a day of trouble Ans Partly because faith is his own gift and work in them To you it is giâ—â— to believe Phil. 1.29 Faith is the gift of God Eph. 2.8 And he will know and own his own work and Crown it too Partly because they do what God requires Psal 62.8 Turst ye in the Lord at all times ye people And partly because they know and own God in such a day A man that knows not God cannot rightly believe in him but they that know thy name will put their trust in thee saith David Psal 9.10 And by trusting in him in their troubles they own him to be one worthy to be relied on in the greatest straits Hence that resolution of Job Chap. 13.15 Though he slay me yet will I trust in him As he loves those that love him so he knows those that shew and manifest to the world that they know him and can own him in the face of Death it self Now the use Vse 1. Let us then try our selves are we those that trust in God in a trouble Such will use no unlawful means to get out of trouble as others will Such dare not live in any known sin under the means of grace as others do Such bring forth the fruits of faith looking after Christs righteousness for Justification true holiness of heart and life others content themselves with outward duties and priviledges outward profession and a form of godliness Well let us remember God knows them that trust not in him as well as those that do He can distinguish between the true and counterfeit believer And as he knows them that believe truly in their troubles so he knows the unbelievers in the time of their fears and straits when they come upon them He will laugh at their calamity and mock when their fear cometh Prov. 7.26 27 28. Nor will he so know them in Death and Judgment as to own and save them but so as to discard and cast them off with a Depart from me I know you not I know you to be workers of iniquity to be unbelievers but I love you not I own you not I reject you as unbelievers depart from me I never knew you Men can bear these wordâ— from the Mouth of a Minister of the Gospel but O how will they be confounded for ever when Christ himself shall utter them as he will certainly do as you read from himself Mat. 7.23 Matth. 25.12 O who would rest in aâ— unbelieving state Who would be satisfied without the grace of saving faith Vse 2. Let all Gods poor and afflicted people continue to trust in the name of the Lord. Let this encourage you tâ— it he knows them that trust in him iâ— a day of trouble Psal 31.7 He knoweth my Soul in adversity He knows youâ— names and persons 2 Tim. 2.19 Thâ— Lord knoweth them that are his He knows their graces and good works Rev. 2.2 I know thy works saith Christ to the Church of Ephesus and thy labour and thy patience He knows their thoughts and desires Lord saies David all my desire is before thee and my groaning is not hiâ— from thee He knows their frame Psal 103.13 14. What trouble they are able to bear and will remember it so as not to over-burden them He knows their corruptions and temptations and â—heir enemies He sees what sin they grapâ—â—e
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
2.6 A shewing forth the vertues of him who is the light and hath called us out of darkness into his marvellous light 1 Pet. 2.9 And once again It is called walking as Children of light Eph. 5.8 〈◊〉 are all the Children of the light saies 〈◊〉 Apostle in another place 1 Thes 5.6 Therefore let us not sleep as do others 〈◊〉 let us watch and be sober O let us â—our thus to carry it Then we walk 〈◊〉 and up to the light indeed when 〈◊〉 have nothing to do with the â—â—â—ks of darkness which become 〈◊〉 Children of light but Children 〈◊〉 darkness rather It is now broad 〈◊〉 light the light of the Gospel â—â—â—es full in our faces every one â—â—ll now condemn those that praâ—se deeds of darkness To speak more â—â—â—ticularly yet very briefly To walk up 〈◊〉 Gospel-light it lies in these folâ—â—wing things 1. It is to walk openly with all â—â—gleness of heart as we read the â—â—mitive Christians did Acts 2.46 â—â—me walk so intricately with such â—â—â—ings and Windings are so full 〈◊〉 darkness as we know not what to â—â—ke of them But to be of plain â—â—arts as Jacob was that the honesty 〈◊〉 our hearts and designs may be seen 〈◊〉 all our words and dealings this is becoming such as are Children 〈◊〉 the light and of the day 2. It is to walk exemplarily 〈◊〉 shine as lights in a dark World 〈◊〉 Beacons set upon a hill which give ligâ—â— round about Phil. 2.15 To haâ—â— our light so shine before men as theâ—â— seeing our good works may gloriâ—â—â— God Mat. 5.16 God hung 〈◊〉 those lights at the first Creatioâ— Gen. 1. That they should give ligâ—â— upon the earth Thus we should poiâ—â— out to others the way to Heaven 〈◊〉 the light of our examples and caâ—â— a Torch before them that will eâ—â—â— go into the kennel and walk in 〈◊〉 mire and dirt of wicked waies Tâ—â— evil deeds of men are made manifeâ—â— and reproved also by such a carriagâ— and if by this we turn others from 〈◊〉 waies of sin to righteous paths 〈◊〉 will brighten our own Crown 〈◊〉 we shall shine as Stars for ever aâ—â— ever Light propagates it self 〈◊〉 so should all enlightened Christians 〈◊〉 deavour to communicate their light 〈◊〉 the good of others 3. It is to walk purely in holiness of life A spot is easily seen in a Sun beam we should walk without rebuke blamless harmless without spots as much as may be spot not our consciences nor our conversations but be undefiled in the way and keep our selves unspotted from the World To abstain from not only apparent evil but the very appearance of evil Quicquid male coloratum est All that hath the shew and colour of evil As â—e that hath called us is holy so let us be holy in all manner of conversation 4. It is to walk knowingly in the light of Spiritual Judgment and understanding The Apostle requires Husbands to dwell with their Wives as men of knowledge 1 Pet. 3.7 So ought all Christians to walk as those that know the evil of sin to hate and avoid it As those that know Satans wiles and devices to shun and flee from them As those that know the vanity of the World to be dead and crucified to it by the death of Christ as Paul was Gal. 6.14 As those that have seen the beauty of Christ and tasted of his love to be enamoured with him and to cleave in love to him who loved them first In a word if they know any thing of his will to be found doing it that they may be blessed in their deed 5. It is to walk cheerfully in the light of Joy Those Christians that spend their daies in sadness bring an evil report upon Gods good waies and dishearten and discourage many who who will look upon Gods waies as things that tend to destroy the comfort of their lives God loves a cheerful giver and a holy cheerful liver Avoid sinful frothy mirth the Joy of the Lord is your strength Sometimes indeed sin is as a Thief in the Candle that does wast a Christians Joy and dim his comfort which yet if truly repented of may be recovered and made to shine more bright But let a believer keep off from avoidable sins and live in the exercise of faith and he may rejoyce with Joy unspeakable and full of glory and strangers intermeddle not with this Joy This is to walk in the light when we walk unto the light into the light and up to the light Vse Let me urge this exhortion of Christ upon you all and upon my self Let us walk while we have the light Some sit still idle all the day of the Gospel Others walk in contrary waies but whatever others do let us be found in obedience to this command of Christ Consider to help us herein 1. It is the end why we have the light We give our servants light to work by not to play by No more does God give the glorious light of the Gospel to men to dally and trifle with but to work out their own salvation by 2. If we thus walk as hath been shewn we shall have cause to rejoyce that ever we had this blessed light The Psalmist praises God for the great lights set up in the visible Heavens Psal 136.7 8 9. The Sun to Rule by day and the Moon and Stars by night But what praise shall we be bound to give unto God for Christ and the Gospel of Christ if while it shineth among us we do as men do when the Sun ariseth What is that The Psalmist tells us Psal 104.22 23. Man goeth forth to his work and to his labour until the evening This Sun of Gospel light is given us not that we should play away our Souls into destruction by carnal security but to get evidences of our Salvation with fear and trembling 3. The light will not alwaies shine but darkness will come upon us Hence the Lord in the Text useth this Argument Yet a little while the light is with you walk while ye have the light lest darkness come upon you 1. The darkness of Gospel-removal The longest day hath a night following it We have injoyed the Gospel-light many years and the brighter the day hath been and yet abused it may end in dreadful darkness Christ threatned Ephesus for the loss of her first love and works to come to her quickly and remove her Candlestick the Candle consequently except she repented Rev. 2.4 5. And doth not he seem to speak the same to England and to his Churches here at this day O let us yet in this our day know the things that belong unto our peace before they be hidden from our eyes 2. The darkness of death Eccel 12.2 While the Sun or the light or the Moon or the Stars be not darkned c. Then shall the dust return to the Earth as it was c. that is Before the outward parts of the body or the inward
effects of this light which shined from heaven upon Saul set down in the 4th 5th and 6th verses of this 9th Chap. of the Acts which will be found upon others also in some measure upon whom Christ this true Light shines savingly 1. It is a humbling light This was the first effect it had upon Saul verse 4. He fell to the earth not only prostrate in his body but doubtless his heart was low laid in the dust even at the foot of Christ Hath the light we received had this blessed effect upon us to humble us for the pride of our heart Doth it puff us up and make us proud conceited of our selves despisers of others This light is the work of the Prince of darkness transforming himself into an Angel of light The light from heaven brought Saul into a posture of humility who before thought scorn to be controuled and will have the same effect upon our hearts 2. It made Saul inquisitive after Christ verse 5. He said Who art thou Lord By which question he acknowledgeth his own ignorance and mistake and begs information and instruction in the knowledge of Christ Such operation will the light that comes indeed from Heaven have upon us It will make us full of enquiries after Christ Such as these Who art thou Lord How shall I know thee Where shall I find thee How shall I come to be acquainted with thee O thou blessed Lord Jesus How may I get some experimental knowledge of thee in the vertues of thy death in the power of thy resurrection in the influences of thy grace and Spirit in the comforts of thy love and covenant 3. It caused Saul to submit himself to Christ his will to Christs commands verse 6. He said Lord what wilt thou have me to do As if he had said I have gone formerly to men to know what service they would command me but now I bow my self to thy most holy pleasure Lord What wilt thou have me to do Speak Lord and give me what commands thou pleasest and I am ready through thy grace to comply with them Make and propound thy own terms I will submit to them A man may have great natural light and acquired knowledge in Arts and Sciences in Tongues and Languages and these are so far from causing his heart to submit to Christs will that he will be ready to stand upon his own Terms But if it be from heaven it will cause a man to strike sail to Christ absolutely and presently as we see here in Saul Are we able to say Speak Lord for thy Servants hear Write thy own terms declare thy pleasure what thou wilt have us to do or suffer our wills and interests are swallowed up in thine We will no longer be our own to do the wills of the flesh and of the mind or to be captives to Satan at his will but we would be melted into thy holy will and improve our utmost strength and designs for thy service This is a light darted into thy Soul from heaven this is a sure evidence it is Christ that is thy saving light when it thus makes thee humble before him inquisitive after him and submitting thy self unto him 2. Christ the true saving light is warming and enlivening Such is the Sun to the earth It heats and quickens the creatures Such is the Lord Christ to the Church to the hearts of those that are his indeed The Lord God is a Sun Psal 84.11 which several expound of Christ It is he alone that heats our Chill Spirits He quickens those dead in trespasses and sins Eph. 2.1 But now because there are false heats some will yet enquire how we may know the heat and quickening we have to be from Christ For answer briefly 1. If it be a heat from the Lord it will warm us throughout inwardly as well as outwardly Artificial heat is only external but this heats within and without it warms every part as well as any one The fire within me burst out saith David Psal 39.3 It made Paul truly zealous for God It made the disciplies hearts to burn within them Luke 24.32 The Ark was pitched within and without This heat Christ gives will make us not only abstain from sin our of respect to men and our credit with them but to abhor and hate every false way out of a deep respect to God The Sun warms every part of the body God and Christ can pierce deeper than the Sun 2. This true light warms intensely as well as throughly I mean it heats more and more unto perfection It makes us fervent boiling hot in Spirit not like Jehu zealous only in pretence and growing colder as his own ends were attained but still pressing more and more after the mark still more of God more of Christ The heart was never so much for sin and self but now it is as intense upon God 3. If the light we have and the heat and quickening from it be from Christ then it is communicative The Sun communicates his light and heat his beams and lustre to others so it will be here A man will not be all for himself There is no Minister truly enlivened by the Lord but he will say O that all my people were savingly enlightned and quickned by Jesus Christ Come let us go up to the house of the Lord and let us walk in the light of the Lord. There is no Christian thus wrought upon but will be ready to say as the Woman of Samaria did John 4.29 Come see a man that told me all that ever I did Or as David Come and I will tell you what the Lord hath done for my Soul Thus as the Sun brings the creatures it produceth to their perfection so doth Christ much more finish his good work he hath begun to its perfect growth and maturity This is the light and heat of the Lord. 4. If it be attractive and drawing lifting up the affections and drawing away the corruptions of the heart it is from Christ The light and heat of the Sun doth attract and elevate the vapours and fogs from the earth So Christ the Sun of righteousness doth 1. Draw up the affections of Souls to himself When I am lifted up saith Christ I will draw all men unto me John 12.32 No man can come to me except the father draw him saies Christ John 6.44 Draw us saith the Spouse we will run after thee Cant. 1.4 He will draw up our love our joy and our desires unto him our sorrow our hatred and all our affections We shall love as he loves and grieve where he grieves and hate what he hates and joy in what he rejoiceth in He carries away our hearts from whatever was the unlawful object of our love and makes us willing in the day of his power Psal 110.3 2. He draws away our corruptions by the forcible heats of his holy Spirit There will soon be some showers of sorrow and grief that we should so
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