that lie in the same womb brougâ— up in the same family the one taken 〈◊〉 other left the one beloved the othâ—â— not 5. It is an excellent and precious Loâ—â— even to admiration How excellent 〈◊〉 precious as it is in the Margin of yâ—â— Bibles is thy loving kindness Psal 36.7 O God! Sâ—â—â— the Psalmist Some think he speaks 〈◊〉 Gods general loving kindness and if 〈◊〉 then the argument is the stronger Hâ— much more excellent is his love to 〈◊〉 own people When a man does well 〈◊〉 commend him if he does eminently 〈◊〉 extol him but if his actions be supâ—â—â— eminent then we admire him Such the love of God not only good as Daâ— saith Thy loving kindness is good 〈◊〉 excellent yea even to wonderment Hâ— excellent is thy loving kindness O God! Coâ—pare it with other things that men esteâ—â— precious and we shall see this true Wâ—â—â— is one of the most excellent creatures God yet the experience the Spoâ—â— had of this love of God caused her to 〈◊〉 Thy love is better than Wine Cant. 1. The love of Christ manifested in his Ordinances is as a feast of fat things Isa 25.6 as Wine on the lees well refined Let but their Souls enjoy communion with him and they have a more abundant sweetness than in the choicest pleasures of this World Psal 104.15 Prov. 30.6 7. Wine makes glad the natural heart of man therefore it is said Give Wine to them that are of a heavy heart But the Love of God shed abroad into the heart makes glad even the very Soul of man Wine may â—â—â—vive and restore the natural Spirits but this love restoreth the Soul and makes believers forget terrors of conscience and â—gonies of Spirit remember their miseâ—â— no more What should I speak of Wine which is but one help to nature Life is â—â—e most excellent good in nature and â—â—e most desirable mercy When God â—â—lls Baruch that he will give him his life or a prey he implies Jer. 45. that it is the â—eatest outward good and therefore made the matter of a promise He knew the worth of it who said Job 2.4 Skin for Skin â—nd all a man hath will he give for his life â—et the Psalmist declares the loving kindâ—ess of God to be better than life Psal 63.3 These words are variously read Some thus Melior est quam virorum Thy loving kindness is better than the love of men Their favour many times is a snare and sometimes a mischief Gods Love is alwaies beneficial yea 't is beatifical Suâ—â— vitas say others who understand it 〈◊〉 the conditions of life men choose tâ—â— themselves As we commonly say sucâ— live a Husbandmans life a Scholars life or a Souldiers life Take which of theâ—â— lives you please or take them together and all of the like nature that you can adâ—â—â— to them and the love of God is betteâ— than all those lives with all their accommodations Take it as most usually it is for mans natural life which is the beâ—â—â— and most excellent natural good so wâ—â—â— read To him that is joyned to all thâ— living there is hope For a living Dog is beâ—ter than a dead Lion We read also thaâ— the Philosopher preferred the least Flâ—â— upon this account Eccles 9.4 that it hath life to thâ—â— Sun which though far more glorious yâ—â— it is inanimate and without life Bâ—â— notwithstanding all this the loving kindness of God is a more excellent gooâ— better than life it self for it brings neâ—rer to God In thy favour is life saiâ— David even eternal life It is this Loâ—â— that makes life desirable and pleasant Psal 30.5 〈◊〉 is not worth the while to live in tâ—â— World only to enjoy sensual pleasures and worldly profits which are but for a season and perish in the using Now Quod efficit tale magis est tale that which makes life delightful must needs be more pleasant it self This was it which made David the more thankful to God for restoring his health and sparing his life even because of the Love of God with which his life was crowned Psal 103.2 4. Bless the Lord O my Soul saith he and forget not all his benefits who redeemed my life from destruction and crowned me with loving kindness and tender mercies In a word natural life is not so far good but it may be apprehended sub ratione mali as an evil and this not only by Achitophel Judas and all such who destroy their own lives but even by very holy men as Elijah Job Jonah and others who have petitioned the Lord very earnestly either through slavish fear or pressing afflictions or sinful impatience that they might die that God would take away their lives and the like expressions I am weary of my life Gen. 27.46 says Rebeccah because of the Daughters of Heth. If Jacob take a Wife of them what good will my life do me But none ever was known to put up such prayers or make such complaints touching the Love of God None ever said thus or to thâ— effect Lord take away thy Love froâ— me or Lord I am weary of thy loviâ— kindness and if such and such crosses bâ—fal me what good shall thy Love do mâ— No no the Saints know that this is thâ— life of their lives the joy of their heart their greatest comfort at all times aâ—â— their only support in evil times Thaâ— the fifth 6. The Love of God is a satisfyâ—â— Love it is satisfying both to God aâ—â— good men To God who is said to râ—â— in his Love Zeph. 3.17 he stays himself upon 〈◊〉 Love being every way self-sufficient 〈◊〉 is said to be well pleased in his Son Mat. 3.17 〈◊〉 center acquiesce or rest in him God 〈◊〉 also said to rest in his Sabbaths and to reâ—â— in his Church and People Of Sion 〈◊〉 hath said Psal 132.13 14. This is my rest for ever yet â—â—timately he doth rest in his Love this 〈◊〉 fully satisfying to his heart There is nâ— thing external that he can rest in eithâ—â— he must rest in his Love or be left witâ—out any hope of rest which cannot poâ—â—sibly befall him It is also that whiâ—â— gives all good men full satisfaction at aâ—â— times and in all things though thâ— have all outward things they can desirâ—â— yet if he withdraws but the sense of 〈◊〉 Love they are troubled disquieted Cant. 3. Cant. 5. and cannot rest as you see in the Spouse But when they enjoy this they can say they have enough they are satisfied John 14.8 Shew us the Father said they and it sufficeth It supplies all wants it fills up all conditions Let them have the clear apprehensions and sensible fruitions of this Love and this will give them better content and satisfaction than all the World can do in the want thereof Isa 55.2 Here men are spending their money for what which is not bread
ungodliness we lie and the truth is not in us 1 Joh. 1.6 And we are exhorted to put off the deeds of darkness Rom. 13.12 And to have no fellowship with the unfruitful works of darkness Eph. 5.11 Which works are set down in the third and fourth verses of the Chapter But fornication and uncleaness and covetousness let it not be once named among you as becometh Saints In opposition to this is the light of holiness and true conversion Hence when men are said to be turned from Satan to God it is set out by their being turned from darkness to light Acts 16.18 And by their being translated from the power of darkness Col. 1.13 14. And the Church is said to be clothed with the Sun Rev. 12.1 Thus is Christ the light 1. For his whiteness and this relates to the Righteousness of Justification Light is white Mat. 17.2 When Christ was transfigured his raiment was white as the light Christ is light he is clothed and clothes his Saints with white Garments Rev. 3. v. 4. They are said to walk with Christ in White and to have washed their Robs and made them white in the blood of the Lamb Rev. 7.14 In this sense are believers all fair and no spot in them Cant. 4.7 Light is of so undefileable a nature that nothing can pollute it It shines into the most nasty and filthy places and contracts no defilement And such are these garments of Justifying righteousness with which he investeth his Church and people 2. For direction Light directs us how to walk and keep our way and keeps from stumbling and falling into danger If any man walk in the day he stumbleth not because he seeth the light of this World John 11.9 But if a man walk in the night he stumbleth because there is no light in him This relates to the righteousness of sanctification Psal 43. v. 3. O send out thy light and thy truth let them lead me Light guides the traveller in his way Men in the dark lose their way and go they know not whither as the Text we are upon speaks Think they are going to heaven when indeed it is to Hell that they are going The way of the wicked is as darkness saith Solomon Prov. 4.19 They know not at what they stumble Those men stricken with blindness 2 Kings 6. thought they had been going to Dotham but when their eyes were opened behold they were in the midst of Samaria their enemies Country Thus men think of going to paradise because they are in the dark and if the Lord be not gracious to open their eyes in time they go into outer darkness Now Christ is the light to lead the blind in the way they know not and hath promised to do it Isa 42.16 I will bring the blind by away they know not and lead them in paths that they have not known I will make darkness light before them c. This is he that leads Souls in the way of righteousness in the midst of the paths of Judgment Prov. 8.20 And the Psalmist speaks the same Psal 23.3 He leadeth in the paths of Righteousness for his names sake When Israel followed the Pillar in the Wilderness they took no harm When Peter kept neer the light followed Christ close he stumbled not but leaving Christ he dashed himself against a stone and sadly bruised himself Good Josiah walked in the night in that rash expedition against Pharaoh-Necho He went up to the Battel not so much as asking counsel of God and lost his life Christ is the only light to guide our feet into the way of peace as he leads in the way of holiness in which way-faring men though fools err not 3. There is the darkness of Ignorance The light shineth in darkness and the darkness comprehendeth it not John 1.5 It is spoken of man in the State of nature Aâ— first man was made full of light and knowledge but by the fall is full of darkness aâ—â— ignorance Eph. 4.18 Alienated frâ—â— the life of God through their understanding being darkned and the ignorance that is in them Natural men may have a deep reach into the matters of this world but there is dreadful darkness upon the face of their Souls in the things of God and of his Spirit Though the light of the works and word of God shines upon them yet the darkness comprehendeth it not The natural man perceiveth not the things of God they are foolishness unto him neither can be know them because they are spiritually discerned 1 Cor. 2.14 The natural light scattereth the darkness where it comes if the light comes darkness gives place to it and flees away but this spiritual darkness will resist and rebel against the light as some are charged Job 24.13 And men are said to love darkness more thaâ— light Joh. 3.19 And that Apostle saith 1 Joh. 2.8 11. The darkness is past and the true light now shineth but he that hateth his Brother is in darkness and walks in darkness and knoweth not whither he goeth because darkness hath blinded his eyes What profession of light so eveâ— such a one may make and whatever shines upon him outwardly yet he is in darkness and knoweth not his estate God-ward be knoweth not whither he goeth to heaven or to Hell nor what his end will be whither Joy or misery This was the vail drawn over the face of the Gentiles before the coming of Christ Hence the Prophet Isa 60.1 Upon a Prospect of Christs appearance cries out Arise â—â—ine for thy light is come the glory of the Lord is risen upon thee Christ the true light the glory of the Father will ere long come and shew himself glorious in his Doctrine miracles and the work of Redemption for the salvation of his Church and people Hence when he comes he is said to give the knowledge of salvation unto his people by the remission of their sins Luke 1.77 And the light of the knowledge of the glory of God is seen only in the face of Christ 2 Cor. 4.6 More particularly He sheweth two properties of light 1. As he makes things manifest The Apostle saith Eph. 5.13 All things that are reproved are made manifest by the light for whatsoever doth make manifest is light Thus doth Christ discover the glorious things of God His blessed attributes the freeness of his grace the riches of his mercy his infinite truth power wisdom Justice and goodness He discovers the depth of Satan the mysteries of iniquity by which he works the windings and turnings of this old crooked Serpent the wiles devices and methods of this subtil deceitful adversary We are not ignorant of his devices saith Paul 2 Cor. 2. v. 11. Thanks be to Christ the true light for the knowledge of them He also makes manifest the hidden Counsels of mens hearts He shews what our natures are and what our conditions are whether good or bad pleasing to God or no. 2. He enlightens the Soul to apprehend
SERMONS On several SUBJECTS SHEWING Gods Love to Mankind Salvation is by Grace Wilderness-Provision God a Strong Hold in Trouble Light is to be improved By J. Lougher Minister of the Gospel LONDON Printed by T. S. for Edward Giles Bookseller in Norwich near the Market-place 1685. THE Epistle Dedicatory To my esteemed Christian Friends in and about Southrepps and Alby in Norfolk Dear Friends THe kind Acceptance my former weak endeavours found with you have induced me to this second attempt of the same nature I have contracted the Sum of several Sermons into a narrow compass They were once delivered to your Ears they are now in your Eye the Lord writ them in all your hearts I expect to be variously censured Some will reject them for their plainness as not being suited to the humour and style of this ingenious Age Others will dislike them as not agreeing in some things with their own sentiments My Apology is only this As I have agreat value for the persons and labours of every learned and good man though of a different perswasion from me in things eâ—trafundamental so I thank God for it 〈◊〉 man can have so mean an esteem of me 〈◊〉 my endeavours but I have lower thoughâ— both of my self and them For I do 〈◊〉 ought to know my self better than otherâ— do or can And by this I have learned iâ— some measure to esteem others better thaâ— my self Worthy Friends if God wiâ—â— please to make the following discourses by his Blessing instrumental to quikeâ— and excite any among you to make sure 〈◊〉 an interest in the special love of God 〈◊〉 seek Salvation by Grace to trust God fâ—â— provision in your wilderness condition 〈◊〉 make God your strong hold in a day 〈◊〉 trouble and to walk while you havâ— Gospel-light I have my chief end in thâ— publication I desire the continuance oâ— your Prayers to God for me and commend you all in the Perusal of these weaâ— meditations to the care and Blessed influences of Jesus Christ For whose sake I am Your Servant in the Gospel JOHN LOVGHER SERMON I. John 1.4.16 God is Love KNowledge is one great accomplishment of the rational creature Of all Knowledge there is none so accomplishing as that which is Divine and Spiritual Of all Divine Knowledge the Knowledge of God and his perfections is the most excellent Of all the perfections of God there is none so sweet and desirable to be known as this of his Love This was the Element in which this Apostle and beloved Disciple St. John lived and it made such impressions upon his heart that he breaths little but love throughout this Epistle and makes known something of what he had experience of in his own Soul and not only declares the love of God but asserts God himself to be love in the Text now before us Which words are a short description of God and a Proposition in themselves and so let us take them Doct. That God is Love 'T is more easie to declare what God is not than what he is hence some chuse to speak of him viâ remotionis they consider the imperfections which are in the creatures and remove them all from God as inconsistent with a Deity Thus they say he is impeccable impassible immortal and the like because to sin to suffer to die are imperfections in the creature This gives a negative discovery of him but falls far short of what he is The holy Scriptures give us the most positive account of him yet not according to his infinite perfections no words can do that but so as is most suitable to his nature and our apprehensions John 4.24 1 John 1.5 Thus we read that God is a Spirit God is Light and God is Love Thus he is twice stiled in this Chapter viz. in the 8th verse of it and in the Text. Quest 1. You will say In what respects may this be spoken of God Ans 1. He is Love essentially Hence he is not only said to be loving but Love in the abstract He is stiled by St. Paul the God of Love 2 Cor. 13.11 but the Text saith God is Love which shews it is essential to his Nature Creatures may be loving God only is Love In creatures it is but an accident or quality in God it is of a natural descent of his substance and being The Apostle saith God is Love Even as the Sun hath but one glorious brightness no colours yet makes all other colours visible So though many things may help our apprehensions of God we call him just when he punisheth true when he performs his promises merciful and loving when he shews pity to them in misery yet God is but one entire perfection Quicquid in Deo Deus est whatsoever is in God is God 2. He is Love causally He is the efficient cause of all that which deserves the name of Love in the World Jam. 1.17 Gal. 5.22 Rom. 1 30. Rom. 8.7 Every good and perfect gift cometh down from above from the Father of Lights If there be any love in our hearts to himself it is the fruit of his Spirit for naturally we are haters of God our carnal minds are enmity against God so St. Paul speaks Love to God is not a Flower that grows in Natures Garden but is a drop issuing from God the Fountain of Love 1 Joh. 4.19 We love him because he loved us first It is a beam darted from that Sun a reflexion of his Love to us The same may be said of true Love to Man naturally we are hateful and hating one another Titus 3.3 as St. Paul saith If there be a cordial affection though but natural it is from God much more true Spiritual Love 3. He is Love objectively He is or ought to be the chief object of our Love As David calls God his joy Psal 43.4 Psal 38. his exceeding joy that is the object of his joy and his hope that is the object of his hope so he is termed Love because he is and should be the chief object of the Christians Love Christ calls his Church his Love Cant. 5.2 in the Canticles because it is the object of his Love Thus God is deservedly the object of the Love of Men and Angels for he is altogether lovely Whatever outward good men set up as the object of their Love it is in God in a more high and transcendent way than can be in all creatures Is it riches they affect we read much of God's riches The Earth is full of thy riches Psa 104.24 Eph. 1.7 Rom. 2.5 Phil. 4.19 says the Psalmist We read in the Scriptures of the riches of his grace the riches of his goodness the riches of his glory the riches of his mercy and the like Is it beauty they are taken with God is more glorious than Angels they cover their faces when they behold his brightness Is it pleasure they set their love upon Psal
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
him as learned men observe 1. Bonitas naturalis The goodness of his nature which is the perfection of it a perfect being Thus it s taken Exod. 33.19 When Moses prays I beseech thee shew me thy glory says God I will make all my goodness 〈◊〉 before thee and I will proclaim the name 〈◊〉 the Lord before thee c. Compare this with Chap. 34.5 6. The Lord descended in the cloud and proclaimed the name of the Lord The Lord The Loâ—â— God merciful and gracious long-suffering and abundant in goodness and truth Thâ—â— is that goodness which is the beauty aâ—â— perfection of his nature 2. Bonitas â—â—â—â—ralis This is the rectitude of his will Persons and things are said to be good 〈◊〉 they are conformable to Gods will Acâ—â— 11.24 'T is said in this sense of Barnaba he was a good Man And Rom. 7.19 〈◊〉 the Law that it is holy just and good 3. Bonitas benignitatis Jer. 31.12 They shall flow together to the goodness of the Lord 〈◊〉 goodness of bounty and beneficence which is a natural propension to communicaâ—â—â—â— to his creatures according to their several capacities I call it a natural propension 〈◊〉 inclination because it is in him essentially Luke 18.19 None is good save one that is God It inclines him to commuâ—â—cate Thou art good and thou dost good Psal 119.68 This he doth to all 〈◊〉 creatures The Lord is good to all Psâ—â— 145.9 Yet especially to his own people Therefore 2. He is good to us as he is our good with reference to our enjoyment of him He is the ultimate good of his people which constituteth their happiness And happiness is the rest the Soul takes in an object so full of real good as is able to satisfy all its desires And God is this object considered in his perfections and â—hat in relation to our concernments Consider our happiness as spiritual it lies â—n supplies of grace and peace or as temporal so it lies in preservation and provision Now God is such a good as suits all our necessities and so satisfies all our desires and consequently constitutes our happiness This is evident in that he is 〈◊〉 God alsufficient Gen. 17.1 I am God El Shaddai Alsufficient Shew us the Father saith Philip John 14.8 and it sufficeth us And God calls upon his people Psal 81.10 Open thy mouth wide â—nd promiseth that he will fill it Omne â—onum in summo bono All good is in the chief good By way of eminency all good is in him vertually As having nothing yet possessing all things 2 Cor. 6.10 The scattered excellencies of creatures meet in him All is in him Originally â—he creatures add nothing to him Hence â—f we delight our selves in the Lord he will give us the desires of our haâ—â— He is the chief good by way of efficiâ—â— as he can create all that which he seâ—â— be good for us He is the Father mercies 2 Cor. 1.3 As a Father he 〈◊〉 a procreating power he gives a bâ— to what he pleaseth He calleth thâ—â— that are not as though they were 〈◊〉 4.17 He is the God of all grâ—â—â— 1 Pet. 5.10 to implant it He caâ— the stones raise up children unto Abraâ—â— Matth. 3.9 To increase it 2 Cor. â— 8 God is able to make all grace aboâ—â— towards you To preserve it He suâ—â— not Faith or any grace to fail So 〈◊〉 comfort He is the God of all consâ—â—tion and can fill our hearts with all 〈◊〉 and peace in believing Rom. 15 1â— So for temporal good He can preseâ—â— from trouble and in trouble He 〈◊〉 provide for us in all our straits and waâ—â— My son God will provide said Abraâ—â—â— to Isaac And this alsufficiency of 〈◊〉 is of himself and he hath power to â—â—â—municate as he pleaseth And by â—â—â—munication his fulness cannot be exâ—â—sted I might yet inlarge this by sheâ—â—â— how Good he is in his outgoings in 〈◊〉 in whom he hath suited himself 〈◊〉 happiness of our Souls He hath help for us upon that mighty one Psal 89.19 In him there is perfection of righteousness for peace and reconciliation Heb. 7.2 He is first King of righteousness then also King of peace A righteousness which answereth the obligation of the Law In him also there is fulness of Spirit to quicken and renew and indeed it hath pleased the Father that in him should all fulness dwell Col. 1.19 I might shew how good he is in his Word called the good Word of God Heb. 5.6 And in his Ordinances by conveying great and good things And in his providences of mercy and correction ordering them and â—ringing good out of them But briefly â—o apply this truth Vse 1. Let us all try whether we have 〈◊〉 propriety in this good Now saving â—nterest is only by Covenant Without Christ and without God are all that are â—rangers to the Covenant of promise Eph. 2.12 If any say How shall we now we are in covenant I onely say When we are subdued to the terms of it â—aith and holy obedience when the proâ—ises of it are in any measure of truth â—lfilled in us Hath God given us his â—pirit Is his law in truth written upon â—â—r hearts Are our Souls sprinkled with his clean water promised to 〈◊〉 viz. the blood and grace of Châ—â—â— justifying and sanctifying grace 〈◊〉 our Souls flee to the Covenant for câ—â—â— for t in all our troubles as David 〈◊〉 2 Sam. 23.5 He hath made with 〈◊〉 an everlasting Covenant ordered in all th◠〈◊〉 and sure These are good signs Vse 2. Of Exhortation 1. Let 〈◊〉 get an experimental knowledge of 〈◊〉 Lord as Good O taste and see that 〈◊〉 Lord is good Psal 34.8 Every one 〈◊〉 fires good Who will shew us any good 〈◊〉 the voice of all men Psal 4.6 O 〈◊〉 us press after a clear affecting expâ—â—mential knowledge of God our châ—â—â— good This will bring our Souls to 〈◊〉 mire him and set him up in his excellenâ— and to chuse God for our portion 〈◊〉 love him to cleave to him to folâ—â—â— after him and to long for him Tâ—â—â— will bring our Souls to rest and satâ—â—â—ction and make us bless our selves 〈◊〉 God and make our boast of God He 〈◊〉 by he will be all in all unto us and thâ—â— both in the presence and enjoyment 〈◊〉 all things and in the absence and wâ—â—â— of all things patient in tribulation câ—â—tented in losses and wants chearfiâ—â— straits So it was with David in thâ— various straits he was in 1 Sam. 30.6 He encouraged himself in the Lord his God 2. Let us carry it well and suitably towards so good a God in all duty and service To fear the Lord and his goodness Hos 3.5 Fear to sin against so good a God and lest we should not suitably improve and walk worthy of his goodness Let us not despise or any way â—buse the riches of his goodness Let not our eye be evil or our ways evil because â—e
these things for it is blind Isa 42.18 Look ye blind that ye may see For though we have eyes yet we are blind and cannot see Who is blind but my Servant As the next words are He it is only that takes away the covering and the vail that is spread over Nations and people There is a vail upon the hearts of men Jews and Gentiles which is done away by Christ alone 2 Cor. 3.14 15. He only opens the eyes of them that are born blind John 9. As we all are in a Spiritual sense and in his light gives us to see light Vse 1. Here we may see that a Christless estate is a dark estate Ye were sometimes darkness Eph. 5.8 Not dark only but darkness in the abstract At what time was this The Apostle tells â—s if we compare this with Ephesians 2.12 At that time ye were without Christ in your Gentile-state in your natural and â—nregenerate condition O who can express how dreadfully unhappy and miserable the estates of all such people are Such are unfit for work for their callings employments We read when the Egyptians were under that plague of darkness â— Exod. 10.23 No man stirred from his place for three daies together We never stir a step heavenward while we abide without Christ we do not a stroke of work as I may say for God or our Souls nor do we know how to order our words thoughts or actions by reason of darkness Besides a Christless state renders as full of fears as darkness is that which makes many fearful and afraid Some are afraid to be alone in the dark Christless Souls if sensible of their condition cannot be fearless Souls But few are truly sensible of this and therefore are people so generally carless and fearless and secure as they be The Egyptian darkness was felt but so is not spiritual darkness and thence no more fears and complaints of it But when any are awakened to purpose and have any spiritual sense then how full of fears are the hearts of such Fears lest death surprize them lest their hearts ruine them lest Satan devoure them lest the Justice of God overtake them They rise up in fear and lye down in fear they go out and come in under many fears they work out their Salvation with fear and trembling Besides In the dark men wander and are apt to be misled into dangerous waies So when no light of knowledge to direct no light of holiness to guide the Soul how sadly must it wander And without Christ no beam of light can be obtained for he is the light O that the Lord would affects our hearts with the danger of resting in a natural e-estate a Christless condition The blind man was sensible of his bodily blindness and darkness but the Pharisees would noâ— be convinced of their Spiritual blindness John 9. ult Are we blind also said they to Christ He answers them Ye say we see therefore your sin remainâ— Hence he saies a verse before For Judgment am I come into the World that thâ—â— that see not might see and they that see migâ—â— be made blind That is that they that arâ— sensible of their blindness might see anâ— they that are only conceited they see might be Judicially blinded How full of pride was their question Are we blind also Yet how often doth Christ come over with it in one chapter viz. Matth. â— 33 To awaken them 14 24 26 v. Thou blind Pharisee Ye blind guides Thou fool and blind Here was their dangerous mistake to say they saw though without Christ who only could give them sight and light Let us all awake out of our Spiritual sleep and Christ shall give us light Awake prophane Man or Woman Awake ye civil Moral people Awake ye foolish Virgins ye hypocrites and unsound professors of the Gospel stand up from the dead and Christ shall give you light Vse 2. Of comfort to those who have Christ a real well-grounded interest in him a Spiritual and sound union with him You cannot want light having him who is the essential primitive true eminent and durable light Ye are light in the Lord and the Lord in you is a light â—â—to you 'T is true you have the reâ—ains of darkness in you still sin and erâ—or and ignorance for ye are sanctified 〈◊〉 part only and know but in part yet Christ wil scatter all those black mists that trouble you You are sometimes in the darkness of desertion and see no light of comfort like them Acts 27.20 Who were upon the stormy Sea and without any appearance of sun or stars for many days so that hope of being saved was taken away Yet to the upright there ariseth light in the darkness Psal 112.4 Your darkness shall in due time be turned into light But Christs goings forth are prepared as the morning Hos 6.3 Now the morning goes forth gradually small at the first but grows up to perfection So Christ gives first some crevis of light the day of small things but the promise is Prov. 4.18 The path of the just shall be as the Shining light that shineth more and more unto the perfect day And so though it may be in regard of Gods providence a cloudy and a dark day as the Prophet Ezekiel speaks yet Christ will lighten us by his word and promises When there is darkness in his works of providence Christ will afford light enougâ— to see our way and work he will givâ— the light of knowledge in the darkneâ—â— of ignorance the light of hope in thâ— darkness of desertion the light of his grace in the darkness of corruption the light of Joy in the darkness of affliction and the light of deliverance in the darkness of extream persecution We rejoyce when we see the natural light How much more ought we to rejoyce and be thankful for Christ this excellent light Object Some will say This would cause as much to rejoyce if we could find that Christ â—ere alight to us in a saving way doth not Christ himself caution us Luke 11.35 to take heed lest the light that is in us be darkness How then shall we know Christ is a saving light to us that we may apply these comforts Ans 1. The true light is that which comes from heaven Christ is such a light he comes from heaven from thence he shines upon and into the very hearts and Souls of men We read Acts 9.3 That as Saul journied and came neer Daâ—ascus suddenly there shined round about him a light from heaven This was some beams of glory from the glorified body of the Lord Jesus for it is said to be above the brightness of the Sun Acts 26.13 If still you say may not a false light pretend to be from heaven Are not such pretences frequently made by those who hold forth new lights How shall we then certainly know the light which is indeed from heaven from pretenders to it There are three Characters of it or three
Rev. 1.6 and washed them from their sins in his own blood 'T is this Love that confers Adopting grace Behold what manner of love the Father hath bestowed 1 John 3.1 upon us that we should be called the Sons of God It is this Love that moves him to comfort them He hath loved us saies St. Paul and given us everlasting consolation 2 Thes 2.16 If not alwaies the sense of comfort yet firm and sure grounds of strong and durable consolation Once more There is also amor complacentiae a Love of complacency and delight God hath in his People which is the highest act or degree of Love All his delight is in his Saints Psal 16.3 that are in the earth His Truth his Worship and his People are all he hath any great delight in here in this World To a contrite Christian that trembles at his word Isa 66.2 he looks with an eye of greater complacency than to Heaven and Earth That 's the second property 3. It is free Love Absolutely perfectly free I will Love them freely Hos 14.4 saith God by the Prophet Hosea If he did not love freely he could not love at all such vile Creatures as we are There is no cause of his Love but his Love The Lord did not set his Love upon Israel because they were more in number than any other People Deut. 77.8 but because he loved them Free it is in every sense and respect There was no want of us or of our services For he is alsufficient and what want can be to him that is infinitâ— to whom there can be nothing added The Sea though a vast Ocean yet becauâ—â— finite is capable of addition and diâ—â—nution but what can be added to innity which comprehends all things wiâ—â— in it self Isa 40.15 17. Behold he taketh up the Isles as very little thing the Nations before him 〈◊〉 as a drop of a bucket as the small dust of 〈◊〉 ballance All Nations are counted to his as nothing less than nothing and vanitâ— His Love therefore is not a love of inâ—gence but of redundance flowing oâ— freely Also it was without purchase 〈◊〉 merit on his Peoples part and in thâ— sense free They have not enough to pâ—â—chase the least outward mercy much lâ—â—â— special Love it 's bestowed gratis wiâ—â—out money and without price Even thâ— merit and blood of Christ did not pâ—â—chase the Love of Benevolence but thâ— Love was the cause of Christ's comiâ—â— and of all he did and suffered Rom. 5.8 God coâ—mended his love to us because when we wâ—â—â— sinners Christ died for us saith St. Pâ—â—â— We have demerit enough to draw 〈◊〉 the wrath and hatred of God but nothing to be an attractive of his Love It is fâ—â—â— also because given without grudgiâ—â— God loves his people with all his heaâ—â— and with all his soul Jer. 31.41 and he upbraids not Free also it is because without constraint None could impose upon God in this matter he could have withheld it and denied it for ever and none could compel him to set his love upon them In a word It is free Love because it can receive no compensation from them who are the objects of it Can a man be profitable to the Almighty Job 22.3 as a man may be profitable unto himself This the Lord foresaw and yet loves them 4. It is a very peculiar distinguishing Love This is declared in those saving mercies he bestows upon them and denies to others though they to whom they are denied fall under the same external circumstances if not greater sometimes with those to whom they are given A full instance of this we have in Jacob and Esau Was not Esau Jacob's Brother Mal. 1.2 saith the Lord yet I have loved Jacob and I have hated Esau Not that God who is Love did or could hate the person of Esau abstractly considered he loves the person he made and hates the sin he never made He is said to hate the workers of iniquity but it is for their works sake But here in the Prophet it is to be taken for a less degree of love which is often called hated in the Scriptures Gen. 29.31 'T is said Jaâ—â— hated Leah it 's meant comparatively 〈◊〉 loved her with a less degree of love thâ— Rachel Luk. 14.26 So it is said He that hateth not Fâ—ther and Mother c. yea and his own liâ—â— also cannot be Christ's Disciple In othâ—â— Scriptures we are commanded to lovâ— these relations and to preserve our live and therefore 't is to be understood of lower degree of love In comparison 〈◊〉 our love to Christ our love to thing here below should be rather a kind 〈◊〉 hatred than love Thus God loved Jacâ—â— with such a transcendent peculiar dâ—â—â— stinguishing Love as in comparisoâ—â— he is said to hate Esau His Lovâ— to Jacob was manifested in bestowing peculiar favours upon him wheâ—â— Esau had only common mercies Hâ— could say I have enough but Jacob said I have all God passed a gracious decreâ—â— and purpose upon Jacob which he diâ— not upon Esau Rom. 9.11 12 13. as St. Paul testifies Thâ— Children not being yet born neither having done good or evil that the purpose of God according to Election might stand he said The elder shall serve the younger 〈◊〉 it is written Jacob have I loved but Esaâ—â— have I hated Gen. 28.22 13. God appeared to Jacob and established his Covenant with him this he did not to or with Esau Gen. 32.28 Hos 12.4 He made Jacob a Prince with himself and gave him by prayers tears to overcome him Of a wrestling Jacob he became a prevailing Israel this he gave not to Esau And though Esau had another name given him yet it was a worse Edom which signifies red because of his red hairy complexion as some think or because of the red Pottage he desired and for it sold his birth-right as others judge But this signifies not so well as Esau which imports protection But Jacob is yet much more excellent In a word Jacob had a very gracious and savoury spirit We read when his Brother asked him who his Children were he answered These are the Children whom the Lord hath graciously given thy Servant We find no such favoury expressions fall from Esau What distinguishing love is there in all these passages which will appear yet more fully if we consider that Esau was upon even ground with Jacob in outward priviledges and in some above him Rom. 9.10 They both descended from the same Parents both under the Seal of the Covenant Circumcision both had Education in the same Family and herein Esau excelled that he was the first-born Gen. 25. and the beloved Son of his good Father Isaâ— yet saith the Lord Jacob have I loved 〈◊〉 Esau have I hated O what wonderful â—â—â—culiar distinguishing love is here Tâ—â— is the Love of God to all his People two
all to seek for a part and interest in the peculiar love of God His common love is not enough to make us happy He gives it that we might be tempted to look after his special love The time will come when there will be an end of all the common love of Goâ— thatâ—s no everlasting love it continâ—â— at longest but while life lasteth if â—miss of this peculiar love we have lâ—â—â— all the common love and for want 〈◊〉 Covenant-love must lye down under 〈◊〉 infinite hatred and displeasure of God 〈◊〉 and ever Oh tremble and bâ—fraid of neglecting to secure your partâ—â— the distinguishing love of God! Knoâ— that this love is not a sealed fountain bâ— is free to all that will believe in Christ 〈◊〉 obey the Gospel whatever their sins havâ— been Let none despair of having thâ— part herein This cuts off all endeavouâ— after it Let this text settle good thoughâ— of God in every ones heart He thâ— judged God a hard Master Matth. 25. hid his taleâ—â— I know no better antidote against despoâ—dency than this text Come in and acceâ—â— of this love in the way of the Gospel 〈◊〉 will pardon all thy sins it is given 〈◊〉 notwithstanding all the vileness of thâ— creature This Great and excellent loâ—â— may be had freely O beg cry mightiâ—â—â— give the Lord no rest till you have 〈◊〉 interest in it When one heard of the lovâ— that was between two very intimaâ—â— friends he cried out O utinam tertius essenâ—â— O that I were a third that I might shaâ—â— with them in their great love You have heard of the great love of God to believers Be in a flame and burn with desires to share in this love of God Every one is ambitious of the love of great ones Many seek the Rulers favour Proc. 29.26 though sometimes it proves a snare if not a mischief But behold here is a Ruler whose favour was never sought in vain if sought in time and which alwayes proves beneficial yea beatifical What will the love of Friends and Relations profit us what will the love of all the World advantage us without this excellent satisfying comprehensive and eternal love of God Luther is reported to say God should not put him off with these things And if all the honour the King put upon Haman could not content him without Mordecai's bow much less should expressions of common love from God satisfy our Souls but we should dayly put up Davids request Remember us O Lord with the favour thou bearest unto thy people Psal 100.4 That 's the first Exhortation 2. Let none abuse this text and truth unto presumption It is too common â—or men to go on in a state of sin and ways of wickedness and yet rest on this that God is love God is meâ—ciful Christ died for sinners and thâ— like But such as walk after the imaginâ—tions of their own hearts adding druâ—kenness to thirst and yet say they shaâ—â— have peace they doubt not but God lovâ— them as well as the best of them all thâ— is Spider-like to suck poison from tâ—â— sweetest Flower in the Garden of 〈◊〉 Scriptures and the wrath of God wâ—â—â— smoke against such Deut. 29.19 20 21. and the curses wâ—â—ten in the Book of God will come upâ—â— them he will blot out their names froâ— under heaven and will separate theâ—â— unto evil This is to abuse the love 〈◊〉 God and to provoke even the God 〈◊〉 love himself to anger and love abuseâ— turns to fury The sweetest Wine makeâ— the sharpest Vinegar and this sweet lovâ— of God wronged and affronted is thâ—â—sting of Hell the emphasis and accent 〈◊〉 the misery of such as live and dye unâ—â— the guilt thereof Rom. 6.1 2. Shall we sin saith 〈◊〉 Paul that grace may abound God forbâ—â— we cannot with abhorrency enough entertain such notions This is to have on eye evil because Gods is good to tuâ—â— the love of God into lasciviousness therâ—fore let us all beware thereof Let aâ—â— that share in this love make suitable improvement thereof This lies in imitation and in contemplation We should abour to be like God in this and imitate him though we cannot equalize him He is Love to us let us be love to him Oh love the Lord all ye his Saints Psal 31.19 All our services without this are worth noâ—hing Love is the fulfilling of the Law â—nd of the Gospel too without it our services are burdensom to our selves and unacceptable to God Love makes hard â—hings easy to us and small things grateâ—ul to him This makes what we do so â—leasing because it is so suitable God is 〈◊〉 Spirit therefore he is so well pleased with such as worship him in Spirit as being most agreeable to his nature The â—ike may be said here God is love and requires to be served in love for it is the perfection of all graces and duties He that dwelleth in love dwelleth in God and God in him Can we have a higher or more noble pattern than love it self What text in all the Bible can read us a more full lecture of love than this Let us study to write it out into our hearts and pray for the fulfilling of that promise Deut. 30.6 I will circumcise your heart to love the Lord your God with all your heart and with all your Soul c. Were it once engraven on our hearts it would be legible in our lives and walkings This Apostle John tell us that love is both the Old Commandment and the New urging love upon a new motive even the love of God and Christ to us Joh. 13.34 A New Commandment give I unto you that ye love one another as I have loved you that ye also love one another Oh that this example might prevail upon us not to live in the neglect of love to God or man but to abound therein as he hath given us precept and president for it Let the impression of Gods love be such upon our hearts as to revive the decayed love amongst his People that it may once again be said as anciently it was See how the Christians love one another 1. Let our love run out to all men for Gods love doth so Which had such an influence upon Mr. Fox that he never denied any one that begged of him for Gods sake And let us not forget to love our Enemies for this is to imitate God who commended his love to his people that when they were sinners enemies ungodly Christ died for them Be ye therefore followers of God as dear Children and walk in love as he hath loved you 2. We should contemplate this infinite love of God solace our selves in the Meditation of this love It is the sweetest of the Divine Attributes St. Paul saith Now abideth faith hope and charity but the greatest of these is charity Let me say There are many glorious attributes of God his Power Wisdom Justice and Love but
The backslider is no true Believer The nature of this faith which is saving is best understood by considering four things which relate to it viz. The Author the Object the Act and the Ground of it 1. The Author of it is God whence it is stiled the faith of the operation of God Col. 2.12 There is a humane faith framed by the strength of reason but this is a blessed fruit of the Spirit of God Gal. 5.22 it is there reckoned among them It is the effect of that almighty power which was put forth â—n the Resurrection of Christ Eph. 1.19 20. 2. The Object of it as saving â—s Christ So every where in the Scripture John 3.16 Whosoever believeth in him shall not perish c. When the Jaylor Acts 16.30 31. asked what he should do to be saved he was directed to believe on the Lord Jesus Christ and had the aâ—surance of being saved if he did so Hâ— himself directs us to do thus John 14. â— To believe in God believe also in me And 〈◊〉 told the Jews John 8.24 If ye believe not that I am he ye shall die in your sin Faith indeed embraceth the promises be not for themselves but for Christ as 〈◊〉 is wrapt up in them 3. The Acts 〈◊〉 it which are the assent of the mind anâ— the consent of the heart The assent 〈◊〉 the mind to those glorious Truths thâ—â— concern Christ and the salvation of mâ—â— through him As That he came fort from God the Father with commission to negotiate in this great work Him haâ—â— God the Father sealed John 6.27 Thaâ— he was incarnate The Word was madâ— flesh John 1.14 That he is the verâ— Son of God as Peter saith Mat. 16.16 Thou art Christ the Son of the living God That there is no other name given undeâ— Heaven by which we can be saved Actâ— 14.12 These and the like Principles thâ— mind assents to This is not sufficient 〈◊〉 make it saving faith unless the heart consents also If thou believest with all thy heart says Philip to the Eunuch Acts 8.2 With the heart man believeth unto righteousness Rom. 10.10 It makes the heart esteem Christ most precious 1 Pet. 2.7 To you that believe he is precious It is that which helps us to receive Christ into our very hearts He dwells in the heart by faith Eph. 3.17 and causeth the Soul to accept him in all his Offices and Natures and to rely on him alone for Justification and Salvation desiring to be found in him having the Righteousness which is by Christ and of God by faith as Paul speaks Phil. 3.9 And for our preservation in the mean time living as the Apostle saith Gal. 2.20 by the faith of the Son of God 4. The ground of it is the promise of God For a man to believe for salvation without a promise to build his faith upon is presumption and self-delusion We find Abraham had this for the foundation of his faith Heb. 6.13 Rom. 4.20 21. He rested on the promises of God by faith and staggered not at them through unbelief For a man to believe that God will save him though he be out of Christ and though there be no principles of grace and holiness in him is to build without a foundation for â—o such only is salvation promised This â—or the nature of saving faith If any enquire what the concurrence of faith to salvation is I answer briefly Faith coâ—curreth to salvation as it unites to Chrisâ— All things requisite to salvation meetiâ—â— Christ but none have this salvation 〈◊〉 him but such as are united to him Eteâ—nal life is in the Son and he that hath tâ—â— Son hath life he that hath not the Son haâ—â— not life 1 John 5.11 12. Communion 〈◊〉 grounded upon union and this is the proper effect of faith it doth interest thâ— Soul in the merit of Christ and gives it 〈◊〉 share in his Righteousness which is unâ—â—â— all and upon all them that believe Roâ— 3.22 and this by virtue of union Hencâ— proceeds peace Being justified by faith 〈◊〉 have peace with God Rom. 5 1. Faith dotâ— interest the Soul in the Spirit of Christ 〈◊〉 We know he abideth in us by his Spirit thaâ— he hath given us Now it is evident thaâ— from the presence of the Spirit flows alâ— things necessary to salvation Mortification of sin If we through the spirit mortifiâ—â— the deeds of the body we shall live Theâ—â— life of grace He that believeth on the Son out of his belly shall flow rivers of living water This spake Christ of the Spirit which Believers should receive John 7.38 39. Thus faith is the Nurse of all graces drawing sap from Christ the root and deriving influence from the Spirit to keep them in life and activity In a word it gives victory over temptations outward from the world alluring or affrighting 1 John 5.4 This is the victory whereby we overcome the world even our faith And inward from Satan By this shield of faith we may be able to quench all the fiery darts of that wicked one Eph. 6.16 Perseverance in the ways of God for by faith ye stand 2 Cor. 1.24 viz. by leaning upon the power of God which is the Spirit of God a Spirit of power And thus are Believers kept by the power of God through faith unto salvation 1 Pet. 1.5 If any further enquire How the way of faith is consistent with grace I answer Very well as appears by what is said Rom. 4.16 Therefore it is of faith that it might be by grace For there is no grace so modest and humble that arrogates nothing to it self but gives all to grace as faith is and doth Faith saves in a way of grace a precarious way It is empty and poor hath nothing of it self but receives all from grace and gives all again unto grace so that no way could have been found out more advantageous to the glory and honour of grace than this of faith Had it been through love repentance or good works there would have been some ascribing to the creature bâ— faith sets the whole Crown upon the head of grace and therefore we have reason to admire this blessed contrivancâ— of God who hath ordered salvation tâ— be through faith that it might more eminently appear to be of grace Besideâ— Faith it self is a fruit of grace it is 〈◊〉 grace that faith is given Phil. 1.29 〈◊〉 you it is given freely given to believe 〈◊〉 Christ It is of grace that faith is accepted not for its own worth or excellency So it appears to be consistent with graâ—â— that it be of faith for faith doth not ecclipse but illustrate the glory of grace Branch 2. That the work of faith tâ— salvation is not of humane operation 〈◊〉 is not of our selves saith the Text. For theâ—â— is no power in man that hath any tendency to produce such an effect as this Foâ— there was not a principle of faith formally in Adam at
shall increase and grow from â—â—ith to faith from strength to strength â—â—om one degree to another Oh what â—â—use have Believers then to glorifie God â—â—r this unspeakable gift And shew your thankfulness in two things 1. In living 〈◊〉 and making use of faith in all times â—â—d conditions Look to God for skill â—â—use it to fetch power from Christ to â—â—due lusts and the world This is your Victory even your faith O make use 〈◊〉 it to fetch out of Christs fulness graâ—â—â— for grace This is that grace which 〈◊〉 go with us from place to place froâ— Countrey to Countrey from Earth 〈◊〉 Heaven Men may take away our Estaâ—â— our Relations but we may go up leanâ—â—â— on this Jacobs staff through all 〈◊〉 troubles of this Wilderness till we coâ—â— to the heavenly Canaan This will maâ—â— us take joyfully the spoiling of our gooâ—â— and make a Prison as good yea betâ—â—â— than a Pallace It makes that which 〈◊〉 terrible to others comfortable to you 〈◊〉 made some of the Primitive Christiâ—â— cry out to their Persecutors to deâ—â— some new afflictions and to increase thâ—â— torments By faith they gloried in triâ—â—lations and glorified God in the fires 〈◊〉 learn and labour to act faith in all conâ—â—tions In your losses act faith in Goâ—â— providence and promises that he will giâ—â— you more of himself and shed abrâ—â—â— more of his Love into your hearts 〈◊〉 manifest more of his image and grace 〈◊〉 your Souls If your Enemies come 〈◊〉 you act faith in God's presence and â—â—lieve that though Men and Devils 〈◊〉 against you yet God and his holy Aâ—â—â— are with you and for you and grâ—â—â— are these than those against you If you feel not the presence of God with you yet act faith in his presence and say For a moment he is gone but with everlasting kindness will he return That you believe your Husband loves you though he be absent from you and that he will see you again and your heart shall rejoyce and your Joy shall no man take away from you If you be brought low in the world act faith in God's bond and engagement for though a man hath no money by him yet if he hath good bonds he comforts himself So may you who have God's Covenant and Promises for your security So when death comes act faith then and remember you are members of Christ and shall not perish Believe God is with you in death as he was with Daniel the three Children and David who on that very account would not fear to pass through the valley of the shadow of death Psal 23.4 Act faith in the Kingdom of God and say to thy Soul as Christ did to the believing thief To day shalt thou be with Christ in Paradise Though we break our fast with Enemies said some Martyrs yet we shall sup with Abraham Isaac and Jacob in the Kingdom of God â—2 Press after the perfection of your faith as the inchoation so the confirmation of faith is the gift of God He 〈◊〉 the Author and the Finisher of yoâ—â— Faith Heb. 12.2 It is of God to cofirm faith Christ prays your faith â—ewordâ— not Luke 22.32 Pray as they 〈◊〉 Luke 17.5 Lord increase our faith 〈◊〉 will he fulfil the good pleasure of 〈◊〉 grace in you and the work of faith 〈◊〉 power 2 Thes 1.11 And in due tiâ—â— you shall receive the end of your faith 〈◊〉 salvation of your Souls There is mâ—â—â— lacking in your faith but it shall be â—â—â—fected and you shall walk by sight 〈◊〉 not by faith SERMON III. Deteronomy 8.16 Who fed thee in the Wilderness with Manna SOme of the Heathens even by the Light of Nature were carried to begin all things with God A Jove pricnipium was a Maxim among them How much more commendable is it amongst them to whom are committed the Oracles of God that they should remember God and acknowledge him upon all occasions because it is his assistance that is the principle of all performances and his presence that is the safety of all conditions This is that therefore which Moses in this chapter does put Israel upon that in the midst of all their sufficiency they remember God and thankfully acknowledge his bounty and goodness towards them This â—e inculcates and urgeth upon them once and again from the 10th verse of this chapter unto the 15th When thou hast eaten and art full then thou shalt bless the Lorâ— thy God c. Beware that thou forget noâ— the Lord thy God c. v. 10 11. So againâ—â— v. 13 14. Lest when thou hast eaten and aâ—â—â— full then thy heart be lifted up and thou forget the Lord thy God c. Then Moses proceeds to mention some particular favour God had bestowed on them in the Wilderness he enumerates his leading theâ— verse 15. who led thee in the Wilderness even till they were gotten through it Anâ— here in the Text he speaks of his feedinâ— them there Where we may observe 1. The Agent implied in the woâ—â— who which hath reference to the 14tâ— verse where God is mentioned he it waâ— that had the chief hand in this glorioâ—â— work 'T is said indeed he led them 〈◊〉 the hand of Moses and Aaron but theâ—â— were only his Instruments he was the principal Agent So Moses struck the Roâ—â— but God caused water to flow out thenâ—â—â— 2. The Act Fed that is provided fooâ— 3. The Persons that were fed by him Thee not a particular person only but thâ— people of Israel 4. The Place wheâ—â— was it he thus provided for them In tâ—â— Wilderness 5. The food it self wherâ— with he fed them there with Manna 〈◊〉 which we read Exod. 16.14 15. Whâ—â—â— the dew was gone up behold upon the face of the Wilderness there lay a small round thing as small as the hoar frost on the ground And when the Children of Isreal saw it they said one to another It is Manna for they wist not what it was And Moses said unto them This is the bread the Lord hath given you to eat It was not like the Manna we use which is Physical but it was for food being prepared by the great God for that use There are two Propositions in the Text. 1. That God orders a Wilderness-condition to be the lot of his Church and People in this world 2. That he will provide for them in this Wilderness-state Doct. 1. That God sometimes orders a Wilderness-condition to be the lot of his Church and People in this world Thus we see it was his dispensation to Israel to bring them into such a state as well as into such a place Here it is stiled Asts 7.38 the Church in the Wilderness There were many Wildernesses betwixt Egypt and Canaan Sometimes they were in one sometimes in another We read they were in the Wilderness of Shur Exod. 15.22 in the Wilderness of Sin Exod. 16.1 in the Wilderness of Sinai Exod. 19.1 So for particular persons We read
so great is our proneness to this evil that David prays earnestly for preventing grace as to this particular Psal 119.10 O let me not wander from thy Commandments The more experience any have â—f themselves and of the ways of God the more sensible are they of 〈◊〉 proneness to wander and so are â—â—strustful of their own strength and 〈◊〉 more earnest with God to be kept frâ—â— it 4. The Wilderness is a place of waâ—â— Hence that where Israel was is said to 〈◊〉 a place wherein was drought whâ—â— there was no water as in the verse â—â—fore the Text. And it's called a Laâ—â— of drought Jer. 2.6 They could 〈◊〉 plow or sow build or plant there aâ—â— so no provision in an ordinary wâ—â— could be had No Houses but Teâ—â— only to lye in No Raiment but whâ—â—â— they carried in with them was â—â—raculously preserved from waxing olâ— They were also without the standing settled way of Worship and ordinaâ—â— Sacraments Thus it is with the people of God oftentimes they are reduced 〈◊〉 great outward and spiritual necessities Israel could speak often of dying aâ—â— starving fearing they should periâ—â— through want so do others still Hoâ—â— many that are hoped to have a principâ—â— of good in them yet fear they shall 〈◊〉 and come to poverty So likewise 〈◊〉 their Souls they meet with a Famâ—â—â— hearing the Word of the Lord. 〈◊〉 some have ventured upon long and danâ—erous Voyages by Sea and have gone even to the ends of the Earth to enjoy that way of Worship God had convinced them of While many wicked men aâ—ounded we find Christ had not a house of his own though Lord of the World to hide his head in nor money to discharge his occasions but lived on the charity of others and once sent to a Fish for money to pay the Tribute Well may the Servants be as their Lord. We read of David once in such want that he was forced to ask some relief at the hands of the Priest So it may fall out here to any of God's people So then in respect of solitariness terrour wandrings and wants the condition of God's people in this world may be a Wilderness-condition Qu. 2. But why does it please God thus to order his peoples lot and portion here Ans 1. To humble them There was much Pride in Israel their Pride testified to their face as the Prophet speaks Hos 7.10 This sin God hates in all men and in his own especially Therefore he labours by all means to hide Pride from them to lay and keep them â—ow in their own Eyes and if he sees this sin prevail in them he will let 〈◊〉 this swelling and cure this dangers Tympany by pricking the bladder wiâ—â— the Briars and Thorns of the Wildernâ— When he saw Paul but in danger to 〈◊〉 exalted above measure he sent him Thorn in the flesh and the Messenger Satan to buffer him preventionally Wâ—â—â— smarting Providences did he visit Heâ—kiah with when he saw his heart liâ—â— up with his prosperity till he broâ—â— him down to his foot and caused him 〈◊〉 humble himself for the pride of 〈◊〉 heart 2 Chron. 32. The Text shâ—â— this was one end of the Wilderness 〈◊〉 humble them Pride is a weed that 〈◊〉 Lord will not suffer to grow in his Gâ—â—den and though he doth not root it qâ—â—â— out here yet he will use all means to 〈◊〉 and curb it and keep it from spreâ—ing Hence it is he not only oâ—â— troubles and afflictions but leaves sâ—â— self still remaining in his people By 〈◊〉 they have conviction experience of vileness of their Natures and are brâ—â—â— into such a Wilderness in their spiriâ—â— so bewildred in their spiritual conâ—â—â—â— that they are brought to loath themâ—â—â—â— for sin As he of old dealt with 〈◊〉 gyptian Idols who destroyed them all one which he kept entire not as a Monument of Idolatry but as a spectacle of their sin and misery So doth God leave a stump of sin in his people to keep them low in their own Eyes This is his end also in all the terrours and wants in the Wilderness of this world which they are at any time exposed to exercised with 2. To prove them and others to discover and reveal the secrets of many hearts so the Text intimates to humble and to prove them The sincerity of some their faith and other graces The hypocrisie unsoundness and falsness of others I say partly to try the faith of them that are sincere that the tryal of their faith which is more precious than of Gold that perisheth may be found to honour praise and glory at the appearance of Jesus Christ 1 Pet. 1.7 A Believer â—n a day of prosperity is like a valiant Souldier in a day of Peace who seems not to differ from a Coward or timerous man but in a day of War his valour and wise conduct will appear Then it is seen what manner of man he was When true Believers are in a Land of Peace and Plenâ—y they seem not to differ from others but when Wilderness-Tryals are upon â—hem then their faith in God's promises their love to his name and ways thâ—â— holding fast the profession of his truâ—â— their walking in some measure answeraâ—â— to his holy Commands will shew theâ—â— selves Earthly minds are set upon eaâ—â—ly objects nothing affects them like temporal good they care not for 〈◊〉 great concerns of Religion offer thâ— some worldly advantage and it will quiâ—ly be seen what their profession is thâ— will do any thing for gain But God 〈◊〉 have it known that there is a Generatâ—â— that will serve him though it be 〈◊〉 nought whose hearts are above these 〈◊〉 things As a great man said He to more glory in the honour he denied thâ— in that he kept A true Christian 〈◊〉 take as much comfort in the losses meets with for Christ's sake as in aâ— thing he enjoys for himself Thus is 〈◊〉 faith and other graces proved by the try he meets with in the Wilderness Aâ—â— partly that the rottonness hypocrisie aâ— unsoundness of others may be made mâ—â—fest is this condition ordered Then 〈◊〉 the hearts of such be turned back 〈◊〉 things of sense and time even 〈◊〉 mixed multitude who came out of 〈◊〉 with the Israelites lusted after the 〈◊〉 and Garlick of Egypt and caused th◠〈◊〉 â—ren of Israel to murmure and be troubled Numb 11.4 When tribulation and persecution ariseth they are offended Mat. 13.21 â—nd so discover their unsoundness 'T is â—rue indeed some of God's sincere peoâ—le may have their faintings their staggerâ—ngs and declinings for a time as Peter â—ad yet these recover and return by weepâ—ng-cross as Peter did But there are too â—any carried away with the stream of â—he times and turn their backs upon the â—ays of God they have sometimes owned â—onoured and admired The love of outâ—ard comforts take away the hearts of â—any and therefore the great Argument â—ome use to draw Christians
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
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