SERMONS On several SUBJECTS; SHOWING 

God's 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 Marketplace. 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 persuasion from me in things e●trafundamental; so, I thank God for it, 〈◊〉 man can have so mean an esteem of me 〈◊〉 my endeavours, but I have lower thought both of myself and them. For I do 〈◊〉 ought to know myself better than other● do or can. And by this I have learned i● some measure to esteem others better tha● myself. Worthy Friends, if God wi●● please to make the following discourses by his Blessing, instrumental to quike● and excite any among you to make sure 〈◊〉 an interest in the special love of God, 〈◊〉 seek Salvation by Grace, to trust God f●● provision in your wilderness condition, 〈◊〉 make God your strong hold in a day 〈◊〉 trouble, and to walk while you hav● Gospel-light, I have my chief end in th● publication. I desire the continuance o● your Prayers to God for me, and commend you all in the Perusal of these wea● meditations to the care and Blessed influences of Jesus Christ. For whose sake I am  
Your Servant in the Gospel▪ JOHN LOUGHER.   


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 breathes 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. 'Tis more easy to declare what God is not than what he is; hence some choose 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, impassable, 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 styled 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 styled by St. Paul the God of Love; 
2 Cor. 13.11.  but the Text saith, God is Love, which shows 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 shows 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 Nature's 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 reflection 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 aught 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. 16. ult.  In his presence is fullness of joy, and at his right hand are pleasures for ever more. But to pass these.  
4. God is Love declaratively: All his works are a declaratton of his Love: Some take the Text only in the first sense, that he is Love essentially; but others judge that the Apostle did not mean to puzzle us with abstruse and dark notions of God, but to instruct and teach us, to descend to our capacities, and to speak of that Love of God which is operative and communicative; and thus I take it here.  
Qu. 2. You will then say, How, and wherein hath God declared himself to be Love, that it may be clearly discerned?  
Ans. Whether we consider what God has done for Man, 

1. In his Constitution; Or  
2. In his Degeneracy; Or  
3. In his Recovery and effectual Restitution;   it will appear that God has made ample and large declarations of his Love.  
1. Let us take a brief view of God's Love to Man in his natural Make and Constitution; and that both in his Body and Soul: His Body is fearfully & wonderfully made, and curiously wrought in the lowest part of the Earth, 
Psal. 139.  says the Psalmist. It's said of Galen, that famous Physician, and great Atheist, that upon the serious consideration of the admirable composure of it; he broke forth into the acknowledgement of a Deity, and sung an Hymn to his Creator.  
The Head and Eyes are the highest members, to guide and govern the rest that are inferior, and the lowest to support the highest, and in the midst the hands to defend and maintain them all: But most eminently is God's Love seen in the faculties of man's Soul, in which he hath set up his Image, and Engraven his own likeness; How beautiful was man in the day of his Creation? There are 3 noble faculties, understanding, will, and conscience, yet but one Soul, which some judge to be a shadow of God, where there is a Trinity of Persons in an unity of essence: Others say the understanding represents God's Omniscience: He knows all things; And ye have an unction from the Holy One, 
1 Joh. 2.20.  saith St. John, and know all things. In the will there is a shadow of God's Freedom and Sovereignty; God is a free Agent, so is man's will, it hath a natural freedom to choose and refuse. Conscience, say they, represents God as he is the searcher of hearts, and no respecter of persons. Conscience also in a man is the Candle of the Lord, 
Pro. 20.27.  and searcheth the inward parts of the belly: All, both high and low, rich and poor must hold up their hands at Consciences Bar. If no more be said, these things declare God's Love to Man in his original frame and constitution: Yet the provisions God has made both for Body and Soul, speak this more fully; for the Body he hath provided food, raiment, and rest: The day for man to work in, and the night to rest in: For the Soul, Arts and Sciences: He hath given all men the Book of the Creatures to read, and many good Lessons may be learned out of them; 
Psal 19.1.  For the Heavens declare the Glory of God, and the Firmament showeth his handiwork. Man is Lord of all visible creatures, as David shows largely in the 8th Psalm. The Beasts are subject to man, yea, the very Angels themselves are ministering Spirits; 
Heb. 1. ult.  and though by the sin of Adam, man's dominion over the creatures was abated, yet God renewed this Charter again unto Noah, and to his posterity, as is to be seen in the 9th of Genesis. And though wicked men have no right as Sons, yet as Servants they have, and so have dominion over the creatures. Add to all this, God's great Love in giving speech to man, and ability to use it; a favour seldom taken notice of, because common, yet David call it his glory; 
Psal. 57.8.  Awake O my glory, says he, meaning his Tongue; it's that which makes all our glory to appear; Man does very little excel Beasts but in reason and in speech: Beasts have voices, but not speech: Balaam's Ass speaking with man's voice, was extraordinary and miraculous: Some creatures by industry may be taught to utter words, but though they have the materiality, yet not the formality of speech, wanting reason wherewith to utter their speech. A man is known by his speech, as a vessel when we knock it is known to be full or empty. I have read of a Philosopher, who at a Feast observing a young man not to utter a word, said to him, If thou be'st a fool, thou dost wisely, but if thou be'st a wise man, thou dost foolishly. By all these things God's Love is declared to Man in his Primitive Constitution.  
2. Let us consider Man in his Apostasy and Degeneration, and we shall yet see greater declarations and manifestations of God's Love toward him. God is not easily provoked, though sin is the only thing that is the object of his utter detestation, and so the only provocation of his displeasure; yet he is slow to anger, full of patience and forbearance; yea, 
Rom. 2.5.  of great kindness to those who go on still in their trespasses: He does good to them, who are always doing evil against him: He makes his Sun to shine, 
Mat. 5.45.  and his Rain to fall upon the bad and the unjust: He daily loadeth men with his benefits: And if he be provoked, he is not willing to execute his wrath upon men: He is loath to punish: 
Lam 3.23.  He doth not willing afflict nor grieve the Children of men. Hence are those conflicts in himself. How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? 
Hos. 11.8.  How shall I set thee as Zeboim? my bowels are turned within me, my repentings are kindled together. Here are strive between mercy and justice, till at last mercy gets the victory, and rejoiceth against Judgement: And if acts of justice at any time appear, yet he allays and tempers them with mercy: Heaven is all mercy, and Hell is all misery; but here in this world the most bitter Cup of Affliction hath some grains of mercy in it: Hence the Church saith, 
Lam. 3.22.  It is of the Lords mercies we are not consumed; yet then terrible Judgements of God were upon them: His acts of justice are not so extensive as those of his mercy are, as is evident by what he declares in the second Commandment; where he saith, He will visit the iniquity of the Parents upon the Children, unto the third and fourth Generation of them that hate him, but will show mercy to thousands of them that love him, and keep his Commandments. Nor are they so pleasant to him; for he delighteth to show mercy, 
Mich. 7.18. Isa. 28.21.  but judgement is his strange work, with which he desires not to be so much acquainted. Nor are they so permanent as the acts of his Love and Mercy are: 
Isa. 27.8.  In measure he debateth, and stays his rough wind in the day of the East-wind: He will not contend for ever, 
Isa. 57.16.  nor be always wroth, lest the spirit fail before him, and the soul that he hath made: But his mercy is from everlasting to everlasting upon them that fear him. Yea, the end of God in afflicting, is to manifest his Love: He is angry, that he may love; angry a little, that men repenting, he may love them for ever: What excellent declarations of God's Love are these to the degenerate Sons of Men? yet as if all this were but a small matter, there are yet greater operations of it. Above all things, the Incarnation of his Son Jesus Christ, doth most eminently manifest the Love of God to the Sons of Men, and demonstrates that he is Love itself: 
1 Joh. 4.9, 10.  Herein is love, not that we loved God, but that he loved us, and sent his only begotten Son into the world, to be a Propitiation for our sins, that we might live through him. I speak of the common interest of all men in it: It was brought to pass by God for to make his love to men appear: He so loved the world, 
John 3.16.  that he gave his only begotten Son, etc. And Christ came and died in our nature for the world of Mankind, and not for the lapsed Angels: Which of the Angels can say, To us a Child is born, to us a Son is given? He took not on him the nature of Angels, 
Heb. 2.16.  but the seed of Abraham. The good Angels need no pardon, the bad Angels are excluded from it, and Man only hath a Saviour provided for him, and offered to him in the Gospel upon terms highly just, equal and reasonable. Look at the Angels in themselves, and they are noble. Gold and Silver are the Monarches of the world, as one styles them; Brass and Copper the Gentry, but Led and Iron are the Refuse of the world: What hath Iron in it? Of how mean a colour is it? yet the Loadstone refuseth all other metals, and attracts the Iron to its self: Thus the Angels are excellent and glorious creatures, Gold and Silver, as it were, in comparison of Man; yet Christ took not the Angelical, but the Humane Nature how full of Astonishment is this? An● all flowed from the Love of God to Man And what strange passages do concur i● the work of Man's Redemption? All wer● done by the death of the Lord of Life he was in poverty, that men might b● made rich, and died, that they might liv● who believe in him: He was wounde● that they might be healed, and bare th● curse, that they might have the blessing and all this from the Fountain of Divin● Love: 
1 Joh 2.2.  God so loved the world, so admirally, so unspeakably, so inconceivably, none but himself can tell how, that he gave h●● Son to be a Propitiation for the sins of th● whole world: And Christ so loved Men that he gave himself to death for them and what had he more to give? It is th● nature of Love so to do; where Divin● Love is in any height or perfection, though it be but in a creature, it brings an ecstasy, it makes that creature go out of i● self, deny itself, neglect its own profi● and pleasure, and seek the Glory of God and to be taken up wholly in the Service of God: This Love was perfect in Christ and this made him empty himself, an● lay aside his Majesty and Glory for th● good of them he loved: Here's Divin● Love to the height, and in its perfection, and may bring to an ecstasy; for the Love is such a Mine, as is too deep and rich for any creature to fathom, or count the value of it; yet this the Love of God hath contrived and effected for Man: And, whereas some make an ill use of this Love, to overthrow Christ's satisfaction; If God, say they, so loved Man, as to give his Son for him, than he was not angry with him, and if not angry, then there was no need at all of a satisfaction to be made for him: Though Love and Hatred (that I may briefly answer it) are inconsistencies, yet Love and Anger may well stand together: He gave his Son; there was great love; 
Isa. 53.  It pleased the Father to wound him, and bruise him for our iniquities; there was great wrath. God's wrath was kindled against Job's Friends, yet in love he directs them to atone him by a Sacrifice: 
Job 42.7, 8.  God could not but be angry at the sin of the World, and yet in love gave his Son to be a Propitiatory Sacrifice for sin. Oh the vast immense Love of God to fallen Man in this particular! Unto all this, let me yet add one demonstration of God's Love to fallen Man, which is manifest in giving his Word unto him, both Law and Gospel, which is made known at one time or other, unto all Nation most hearty desires and entreaties to accept the same: 
Ezek. 33.11. 1 Tim. 2.4.  He declares therein, th●● he takes no pleasure in the death of s●ners, but would have all men to be save and to come to the knowledge of t●● Truth. He is troubled and grieved wh●● men slight and neglect the tenders 〈◊〉 Peace made to them.  
Obj. Some will say, Why doth God th●● permit so many to perish, even the most Mankind, and to lie for ever under his wrat●● How can this stand with such Love as G●●● declares to the Sons of Men?  
Ans. God's Love and Justice are n●●● inconsistent, but can, and do stand w●●● together: His Justice takes place up●● those who despise the riches of his Gra●● and Love: He might have stood up●● the first terms made with Adam: T●● terms of that Old Covenant we just a●● righteous: All his Posterity were concerned therein, to stand or fall in hi●● He sinned, and so brought sin and dea●● upon all the World of Mankind: By o●● man sin entered into the world, 
Rom. 5.12.  and death 〈◊〉 sin, and so death passed upon all men, for th● all have sinned. Here God might have stood upon it, and have held all men to the terms of the first Covenant, which was death upon the first transgression, and these terms he might have prosecuted to the utter destruction of all men: He was not bound to make new ones; yet this he hath graciously done, and made a new Covenant, his own Son a second Adam, the Head and Mediator of this Covenant: He is freely offered and tendered in the Gospel to the Sons of Men, 
Jam. 3.16.  That whosoever believeth in him should not perish, but have eternal life. If men refuse and reject the tenders of Salvation, as the most do, their destruction is of themselves; and the Love of God appears more in saying the remnant that believe, than any severity in destroying the rest; especially considering, he is not the cause of their sin, but is grieved that they will not accept Life upon Gospel-terms. This is evident in his weeping over Jerusalem, saying, 
Luk. 19 42.  If thou at least in this thy day hadst known the things that belong unto thy peace, but now they are hid from thine Eyes. So that every man's destruction is of himself, 
Hos. 13.9. Joh. 5.40. Heb. 2.3.  because men will not come to Christ that they might have Life, but refuse him that speaks from Heaven, and neglect great Salvation. This is written in legible Characters, that he that runs may read the Love of God towards degenerate, fallen Man. That's the second declaration of it.  
3. Let us look upon Man in his actual and effectual Recovery and Restitution; and here we shall see yet further and more eminent manifestations of God's Love unto those that are his own in the World: He hath declared greatly his Love to all Mankind, yet much higher Love is in him to all true Christians. 'Tis said, Christ looked upon the young man in the Gospel, 
Matth. 19  and loved him. We also find it recorded, that he loved Martha, and Mary, & Lazarus: Of this last, they went to Jesus and said, Behold, he whom thou lovest is sick? and this was such, 
John 11.3, 5, 36.  as others observed it: For Jesus weeping at his grave, they said, Behold how he loved him. And I doubt not but it was a far higher and more endeared Love, than what he had for the young man; who, it's evident, loved the World more than Christ, and esteemed earthly Treasure above heavenly. To make this Love of God more apparent, let us consider the Properties thereof. This Love is great, comprehensive, free, distinguishing, excellent, satisfying and everlasting.  
1. It is a great and transcendent Love which God hath declared unto his People. God, who is rich in mercy, 
Eph. 2.4.  saith Saint Paul, for the great love wherewith he loved us. He is a great God, and his Love is like himself, a great Love: 'Tis great above humane expressions, yet some can speak great words. When St. Paul was in his Visions, he was caught up into Heaven, 
2 Cor. 12.  and heard things unutterable. We read of joy unspeakable; 
1 Pet. 1.8.  such is the Love of God to his Servants, the best and greatest words are too weak to declare it; yea, it's greater than the largest apprehensions of Men and Angels can reach. This Love of God is like the Peace of God, 
Phil. 4.7.  which St. Paul saith, passeth all understanding. Hence we find that the four dimensions, by which men take an estimate of corporeal greatness, are given to this Love. We read of the breadth, and length, 
Eph. 3.18, 19  and height, and depth of this Love; the very same which are ascribed to God, to declare the greatness of his perfection; which is said to be as high as Heaven, 
Job 11.7, 8, 9  deeper than Hell, longer than the Earth, and broader than the Sea: But I would speak of it comparatively, and so amplify the greatness of this Love. The Love of one creature to another is very great: That between David and Jonathan was great, 
2 Sam. 1.26.  and wonderful, even passing the Love of Women; either of one Woman to another, or of an affectionate Mother to her only Son, or of a loving Wife to her dearest Husband: But what is David's Love, or the Love of all creatures to God's Love? The one is but finite, the other infinite: Compare it with the Love of good men unto God; some have had great affections this way; as David, I love thee dearly, 
Psal. 18.1.  says he, O Lord, my strength: But here is a vast disproportion: If all the Love that ever have been, now is, and ever shall be in all the Saints, were in one man's heart, it would be a great Love to God, yet far short of that in God to them. Let us compare it with the Love of God to other objects; he loves all his creatures, as such; yet Man above all inferior creatures: The Angels by Creation had more Love than Man; and he loves Christ yet more than all. Now his Love to his People is greater than all these, except the last; and though Christ is the more adequate object of God's Love, and so hath higher measures of it than Believers are capable of, yet he loves them with the same Love for quality and kind, that he loves Christ with. This we learn from Christ himself in his solemn Prayer, That the Love wherewith his Father hath loved him, may be in them. And again, 
Joh. 17.23, 26.  That the world may know that thou hast loved them, as thou hast loved me. Every Beam of Light is of the same kind with that in the Sun; every drop of Water is the same for quality with that in the Ocean; and so every drop of that Love which falls upon Believers, is the same for kind and nature with what the Father bears to his Son: Oh the transcendent greatness of his Love! Who is not amazed at it?  
2. It is a comprehensive Love; it includes all the kinds or acts of Love whatsoever: The Sun is so glorious a Light, because in the light thereof, all other lights are contained in an eminent manner. Thus it is in this Love of God to his People, there are all acts of Love in it; there is amor benevolentiae, the Love of good will; there is amor miserecordiae, a Love of pity and compassion: 
Isa. 63.9.  In his love and in his pity he redeemed them. This Love inclines him to secure them in misery, and to help them in trouble: There is also amor amicitiae, the Love of friendship, which he manifesteth to them as they come to close with him in the Covenant. I entered into Covenant with thee, 
Ezek. 16.8.  saith the Lord to Israel, and thou becamest mine, and this was the time of Love. This is reconciling Love, which is nothing but a redintegration, or renewing of broken friendship between God and us: Sin makes the breach, and God's Love makes it up: Hence comes Abraham a Heathen and an Enemy, to be called the Friend of God: 
James 2. Rom. 5.8, 10.  Herein has God commended his Love, that his People, when Enemies, were reconciled by the death of his Son. Into such friendship hath this Love brought them, as the secrets of God are revealed to them: Shall I hid from Abraham, says God, 
Gen. 17.17.  the thing that I will do? Thus Christ called his Disciples Friends; For, 
Joh. 15.15.  says he, Whatsoever I have heard of my Father, I have made known unto you. There is also amor beneficentiae, the Love of Beneficience; his heart opens his hand to do them good, even beyond all the good of this World. He loves them, therefore he gives his Son for them, 
1 John 4.9.  and to them, and into them, that he may live in them, and they live through him. It is this Love that gives them the remission of their sins: He hath loved them, 
Rev. 1.6.  and washed them from their sins in his own blood: 'Tis 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, says St. Paul, and given us everlasting consolation; 
2 Thes. 2.16.  If not always 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 infinit● to whom there can be nothing added The Sea, though a vast Ocean, yet because finite, is capable of addition and diminution; but what can be added to innity, which comprehends all things wi●● in itself? 
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 〈◊〉 balance: All Nations are counted to his as nothing, less than nothing and vanit● His Love therefore is not a love of in●gence, but of redundance, flowing o● freely: Also it was without purchase 〈◊〉 merit on his People's part, and in th● sense free: They have not enough to purchase the least outward mercy, much l●●● special Love; it's bestowed gratis, without money and without price: Even th● merit and blood of Christ did not purchase the Love of Benevolence; but th● Love was the cause of Christ's comi●● and of all he did and suffered: 
Rom. 5.8.  God commended his love to us, because when we w●●● sinners, Christ died for us, saith St. P●●● We have demerit enough to draw 〈◊〉 the wrath and hatred of God, but nothing to be an attractive of his Love: It is f●●● also, because given without grudging God loves his people with all his hea●● 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.  'Tis said, Ja●● hated Leah; it's meant comparatively, 〈◊〉 loved her with a less degree of love th● Rachel. 
Luk. 14.26.  So it is said, He that hateth not F●ther and Mother, etc. yea, and his own li●● also, cannot be Christ's Disciple. In oth●● Scriptures we are commanded to lov● these relations, and to preserve our live and therefore 'tis 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 Jac●● with such a transcendent, peculiar, d●●● stinguishing Love, as in comparisons he is said to hate Esau: His Lov● to Jacob was manifested in bestowing peculiar favours upon him, whe●● Esau had only common mercies: H● could say, I have enough, but Jacob said I have all. God passed a gracious decre●● and purpose upon Jacob, which he di● not upon Esau, 
Rom. 9.11, 12, 13.  as St. Paul testifies: Th● 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 Esa●● 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 birthright, 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 privileges, 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 firstborn, 
Gen. 25.  and the beloved Son of his good Father Isa● yet, saith the Lord, Jacob have I loved, 〈◊〉 Esau have I hated. O what wonderful ●●●culiar distinguishing love is here! T●● is the Love of God to all his People two that lie in the same womb, borough up in the same family, the one taken, 〈◊〉 other left; the one beloved, the oth●● not.  
5. It is an excellent and precious Lo●● even to admiration. How excellent (〈◊〉 precious, as it is in the Margin of y●● Bibles) is thy loving kindness, 
Psal. 36.7.  O God S●●● the Psalmist. Some think he speaks 〈◊〉 God's general loving kindness, and if 〈◊〉 than the argument is the stronger; H● 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 sup●●● eminent, than we admire him. Such the love of God, not only good, as Da● saith; Thy loving kindness is good, 〈◊〉 excellent, yea, even to wonderment. H● excellent is thy loving kindness, O God Compare it with other things that men este●● precious, and we shall see this true. W●●● is one of the most excellent creatures God, yet the experience the Spo●● 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 ●●●vive and restore the natural Spirits, but this love restoreth the Soul, and makes believers forget terrors of conscience, and agonies of Spirit, & remember their mise●● no more. What should I speak of Wine, which is but one help to nature? Life is ●●e most excellent good in nature, and ●●e most desirable mercy. When God ●●lls Baruch that he will give him his life or a prey, he implies, 
Jer. 45.  that it is the beatest outward good, and therefore made the matter of a promise. He knew the worth of it, who said, 
Job. 2.4.  Skin for Skin, ●nd all a man hath will he give for his life. ●et the Psalmist declares the loving kind●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. God's Love is always beneficial, yea, 'tis beatifical. Su●● vitas, say others; who understand it 〈◊〉 the conditions of life men choose t●● themselves; As we commonly say, suc● live a Husbandman's life, a Scholar's life or a Soldier's life; Take which of the●● lives you please, or take them together and all of the like nature that you can ad●●● to them, and the love of God is bette● than all those lives, with all their accommodations. Take it as most usually it is for man's natural life; which is the be●●● and most excellent natural good, & so w●●● read. To him that is joined to all th● living there is hope, For a living Dog is be●ter than a dead Lion. We read also tha● the Philosopher preferred the least Fl●● upon this account, 
Eccles. 9.4.  that it hath life, to th●● Sun, which though far more glorious, y●● it is inanimate, and without life; B●● notwithstanding all this, the loving kindness of God is a more excellent goo● better than life itself; for it brings ne●rer to God; In thy favour is life, sai● David, even eternal life: It is this Lo●● that makes life desirable and pleasant: 
Psal. 30.5.  〈◊〉 is not worth the while to live in t●● 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 itself: 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 th● effect, Lord, take away thy Love fro● me; or, Lord, I am weary of thy lovi● kindness, and if such and such crosses befall me, what good shall thy Love do m● No, no; the Saints know that this is th● life of their lives, the joy of their heart their greatest comfort at all times, a●● their only support in evil times. Tha● the fifth.  
6. The Love of God is a satisfy●● Love; it is satisfying both to God a●● good men: To God, who is said to r●● 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.  〈◊〉 centre, acquiesce, or rest in him. God 〈◊〉 also said to rest in his Sabbaths, and to re●● in his Church and People: Of Zion 〈◊〉 hath said, 
Psal. 132.13, 14.  This is my rest for ever; yet ●●timately, he doth rest in his Love; this 〈◊〉 fully satisfying to his heart: There is n● thing external that he can rest in; either he must rest in his Love, or be left without any hope of rest, which cannot po●●sibly befall him: It is also that whi●● gives all good men full satisfaction, at a●● times, and in all things; though th● have all outward things they can desir●● 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.  Show 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, and their labour for that which satisfieth not; Verily, there is more solid satisfaction in the enjoyment of this Love, than the quintessence 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 whe●● God resteth, I am satisfied where he 〈◊〉 ultimately satisfied even in his own Lov● and I can desire no more; I hunger a●● thirst after no other thing. Better is 〈◊〉 dinner of green herbs, with God's Lov● than a stalled Ox, 
Pro. 15.17.  and his hatred therewith  
7. The Love of God to his own, is a●● everlasting love; it is a love that reach 〈◊〉 from one eternity unto another: T●● Psalmist says thus, 
Psal. 90.2.  From everlasting 〈◊〉 everlasting thou art God: Let me say, Fro● everlasting to everlasting God is Love● and that not in his Nature and Essen●● only, but in his works and manifestation to all true Believers. (1.) It is from everlasting; it is no novel thing, of yesterday, but an ancient love, as ancient as th● Ancient of days: The Lord appeared to 〈◊〉 of old, 
Jer. 31.1.  says Jeremiah the Prophet, saying I have loved thee with an everlasting lo●● And when Christ prayed that the Fath●● would grant his requests about the unions he desired between himself and Believers and between Believers each with other his end was, that the World might kno● that the Father had loved them, 
Jo. 17.  as 〈◊〉 loved him; How was that? even fr●● 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 itself. (2.) It is also unto everlasting; it is of the same nature with himself, unchangeable; 
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 de●●●e to walk, is of the same nature; L●●● me, saith David, 
Psal. 139.24.  in the way everlasting. The love of creature quickly fades and fails; at the further their loves and their lives perish together it may be before death. 
2 Sam. 13.15.  'Tis said of Anon, that after he had defiled his Sister the hatred wherewith he hated her, was mor● than the love wherewith he loved her; but 〈◊〉 death, 
Rom. 8.35, 39 Isa. 54.  their love dies with them; b●● death cannot separate from the Love o● God, and Christ. The Mountains shall 〈◊〉 part, and the Hills be removed; not only natural, but even those metaphorical Mountains of desertion, temptation an● corruption, shall be removed, which may and often do take away the sensible man● festations of this Love from Believers but the Love abides for ever; God's kindness shall never departed, nor the Covenant of his Peace be dissolved: He may sharply rebuke and chasten them, yet dearly and constantly love them: 
Rev. 3.19.  Whom the Lo●● loves, he rebukes and chastens: He has said He will visit their iniquity with a rod, 
Psal. 98.32, 33.  an● their transgression with stripes; yet he add● my loving kindness will I not take from the● nor suffer my faithfulness to fail. Amongst men it is true, 
Pro. 13.24.  He that spareth the Rod, hates the Child, but he that loveth him, ch●steneth him betimes. The Rod of affliction is the fruit of God's affection, and th●● 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 Father's 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 th● afterwards hate; but his Love is everlasting, like himself, yea, it is himself, f●● God is love.— Now follows the practic● Application of this Truth.  
Use 1. If things be thus, That God h●● declared such Love to the Sons of Me●● and to his own, Then here we may tal● up matter of Admiration, 
Job 7.17.  and say, Lo●● What is man that thou shouldest magn●● him, and set thy heart upon him? Ta●● Man in his Constitution, and so he pr●ceeds from nothing; take him in competition with God, 
Isa. 40.15.  and so he is less th●● nothing, and vanity; take him in his degeneration, and so he is worse than nothing 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 h●●● Love at the rate he has done, to such 〈◊〉 these, may it not amaze, and call out th● utmost wonderment both of Men an● Angels? What may or can do it, if n● this? It was the expression of that h●● man, 
Job 7.17, 18.  Lord, What is man that thou shoulders visit him every morning, and try him eve● moment? He admired God should spen● a Rod upon Man in order to his goo●● How much more than 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 itself.  
Use 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 persuasion 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 discernible 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 Sou● 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 relat● unto God; by our love to his Son, to hi● house, to his commands, to his Servants and unto all that bear his Image: In a word, if every dispensation of God draw● us more after God, it is as comfortable ●symptom of God's love to us, as I can fin● in all the Scripture. 
Hos. 11.4.  I drew them, says the God of Israel, with cords of love. And again he saith, 
Jer. 31.3.  I have loved thee with a● 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 Sou● is more humble before him, and mournful 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 lie 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 Figtree blossom not, etc. yet it can rejoice in the Lord alone: If he gives any sensible manifestation of himself, the the Soul rejoiceth 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 drawn 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.  
Use 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 Prince's love will more than countervail the Courtier's envy: 'Tis said, that when joseph's 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 God's 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 wil● do you more good, than the hatred of men and Devils 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 pil● is rolled up in this Sugar; if he loves, he makes all things work for good. Whe● Balaam attempted to curse Israel, 'tis said, 
Deut. 23.4, 5.  The Lord thy God would not harken 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 Sovereignty to love freel● 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 wouldst be and do. 
Isa. 18.8.  I know that thou wouldst deal treacherously, says 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 Absalon, and banished him from his presence a great while, yet 'tis said, 
2 Sam. 14.1.  Joab perceived that the heart of David was towards Absolom. God may alter the show of his countenance, but his heart is not changed, his love is still towards thee.  
Use. 4. Let it be of Exhortation, in a few particulars.  
1. This calls upon 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 Go● that●s no everlasting love, it contin●● at longest but while life lasteth; if ●miss of this peculiar love, we have l●●● all the common love, and for want 〈◊〉 Covenant-love must lie down under 〈◊〉 infinite hatred and displeasure of God 〈◊〉 and ever; Oh tremble and b●fraid of neglecting to secure your part●● the distinguishing love of God Kno● that this love is not a sealed fountain, b● is free to all that will believe in Christ, 〈◊〉 obey the Gospel, whatever their sins hav● been: Let none despair of having th● part herein; This cuts off all endeavour after it. Let this text settle good thought of God in every one's heart: He th● judged God a hard Master, 
Matth. 25.  hid his tale●● I know no better antidote against despondency than this text. Come in and acce●● of this love in the way of the Gospel, 〈◊〉 will pardon all thy sins, it is given 〈◊〉 notwithstanding all the vileness of th● creature; This Great and excellent lo●● may be had freely, O beg, cry mighti●●● give the Lord no rest till you have 〈◊〉 interest in it. When one heard of the lov● that was between two very intima●● friends, he cried out, O utinam tertius essen●● O that I were a third, that I might sha●● 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 Ruler's 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 always 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 daily put up David's 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 ●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 merciful, Christ died for sinners, and th● like: But such as walk after the imagination's of their own hearts, adding drunkenness to thirst, and yet say they sha●● have peace, they doubt not but God lov● them as well as the best of them all; th● is Spider-like, to suck poison from t●● sweetest Flower in the Garden of 〈◊〉 Scriptures, and the wrath of God w●●● smoke against such, 
Deut. 29.19, 20, 21.  and the curses w●●ten in the Book of God will come up●● them; he will blot out their name's fro● under heaven, and will separate the●● unto evil. This is to abuse the love 〈◊〉 God, and to provoke even the God 〈◊〉 love himself to anger; and love abuse● turns to fury. The sweetest Wine make● the sharpest Vinegar, and this sweet lov● of God wronged and affronted, is th●●sting of Hell, the emphasis and accent 〈◊〉 the misery of such as live and die un●● the guilt thereof. 
Rom. 6.1, 2.  Shall we sin, saith 〈◊〉 Paul, that grace may abound? God forb●● we cannot with abhorrency enough entertain such notions. This is to have on eye evil, because Gods is good, to tu●● the love of God into lasciviousness, therefore let us all beware thereof. Let a●● 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 equalise 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 nothing: Love is the fulfilling of the Law, ●nd of the Gospel too, without it our services are burdensome to ourselves, and unacceptable to God: Love makes hard ●hings easy to us, and small things grateful to him: This makes what we do so pleasing, 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 ●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 itself? 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, etc. 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 precedent 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 God's love doth so: Which had such an influence upon Mr. Fox, that he never denied any one that begged of him for God's 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 ourselves 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 sweetest of these is love: Yea, it is the sweetner of all the other attributes: The wisdom of God would amaze us, his power confound us, and his Justice destroy us, were it not for his love. Who would not be much in the contemplation of it, and say with the Church, 
Cant. 1.4.  We will remember thy love more than Wine? We may go too far in the contemplation of the other attributes, as in examining the reason of his actings towards his creatures; but we can never go too far in the meditation of his love: And when we cannot reach the bottom of it, let us imitate the Philosopher, who not being able to give the reason of the ebbing and flowing of the Sea, threw himself into it, saying, Si ego non capiam te, tu capies me: If I cannot comprehend thee, thou shalt comprehend me. Oh how sweet is it to bathe our Souls in the Ocean of divine love, to drown ourselves in the contemplation thereof! Especially considering, what power it has to bear up our Spirits in all our troubles and adversities. When of old, great Calamities, were coming upon the Earth, when death came up into the windows, God gave forth this Attribute of his Lovingkindness to his People to rejoice in, and solace themselves with: Let him that glorieth, glory in this, 
Jer. 9.22, 23, 24.  that he knoweth me to be▪ God exercising lovingkindness in the Earth. Thus do in perilous and evil days; by Faith and Meditation solace ourselves i● in the apprehension of God's Love, th● we may possess our Souls in patience, and enjoy God in our troubles; Oh let us live and die cleaving by Faith to this Love till we launch into the infinite Ocean 〈◊〉 it, and so come to a fuller understanding of this Text, that, God is Love.     

SERMON II.  Ephesians 2.8. 
For by grace are ye saved, through faith, and that not of yourselves, it is the gift of God.  
THat these words have relation to the foregoing passages is evident, by the particle (For) in the beginning of them. Some think the Apostle reassumes the Argument he had hinted at in the 5th v. in a Parenthesis, By grace ye are saved, and so gives a more full explication of them. Others refer them to what is spoken in the 7th verse, where the Apostle shows the end God had in the application of Salvation to these Ephesians, who were Gentiles, which was, that in the Ages to come he might show forth the exceeding riches of his grace in his kindness, etc. And then adds the words of the Text as a reason thereof; For by grace are ye saved; as if he had said, God hath therefore ordered it thus towards you, that it may appear that the Original of Salvation, and of all the means leading to it, is merely and purely of grace. In the words we have Salvation laid down, with the Causes of it. 

(1.) The Principal Cause, Grace; By grace are ye saved.  
(2.) The Instrumental Cause, is Faith; Through faith.  
(3.) The Original of this Faith; this is set down, negatively; And that not of yourselves: And affirmatively; It is the gift of God. There are three things in the words observable. 

(1.) That the Saints and People of God are saved here.  
(2.) That their Salvation is by or of grace  
(3.) That the Faith through which they are saved, is not of themselves, but is the gift of God. Of these in order.      
Doct. 1. That the People of God are saved here. It's twice set down in this chapter, verse 5. and in the Text, and in the present tense, ye are saved. To open this briefly.  
Quest. 1. What is Salvation, and what kind of Salvation is here intended?  
Answ. Salvation imports deliverance from evil and misery. I''s threefold; Temporal, Spiritual, and Eternal. 

(1.) Temporal Salvation, relating to the outward man (Exod. 14.13.) Stand still, says Moses to the Israelites, and see the Salvation of the Lord. This was an external bodily deliverance from the Egyptians. (1 Sam. 19.5.) The Lord wrought great Salvation for all Israel; which was deliverance from their Enemies the Philistines.  
(2.) Spiritual Salvation. The Angels that stand were never under misery, therefore they are never said to be saved, (for Salvation is from misery) as men are. (Luke 1.71.) That we should be saved from our Enemies, etc. Our spiritual Enemies are here intended, those that war against our Souls.  
(3.) Eternal Salvation. Now is your Salvation nearer than when ye believed, (Rom. 13.11.) that is, your perfect and complete Salvation. (Heb. 9 ult.) Christ shall appear the second time without sin unto Salvation.   Now when the Apostle saith, Ye are saved, we may take it for spiritual, yea, we may include eternal Salvation; for not only the Text, but also other Scriptures speak the same Language. This day is Salvation come to this house, saith Christ, speaking of Zacheus, (Luke 19.9.) and his own coming thither. And the Apostle speaking of the preaching of the Cross, (1 Cor. 1.18.) namely, of Christ crucified upon the Cross, saith, to us which are saved, it is the power of God. And Christ in his prayer, (Joh. 17.3.) saith, This is life eternal to know thee, etc. Not i● the future tense, it shall be, but in th● present, It is life eternal. He that hath th● Son, hath life; (1 John 5.12.) Christi●● the Prince and Principle of life; he th●● hath union with him, and interest in him hath life. What life? not only the life 〈◊〉 righteousness, whereby he is justified, an● the life of holiness, whereby he is sanctified, but in a sense, the life of happiness and glory. We read, (John 3.18.) 〈◊〉 that believeth not is condemned already, 〈◊〉 cause he hath not believed on the name of th● only begotten Son of God. That is, the sentence of condemnation is passed against him (which yet by his believing shall be reversed,) and there wants nothing but execution. Should the thread of his frail life by which he hangs over the Pit of destruction, be cut, while he is in this condition, he is gone and lost for ever. No● is an unbeliever condemned already, an● are not true Believers saved already Surely yes: Hence Christ saith in the last verse of that chapter; He that believeth on the Son, hath everlasting life: H● walks upon the Battlements of Heaven and hath one foot in the Porch of Paradise. Those that shall be saved hereafter are saved here.  
Quest. 2. Ye will say, In what respects are the People of God saved here?  
Answ. 1. In pretio; in the price that was laid down for it: For not only are Believers themselves bought with a price, (1 Cor. 6.20.) but Salvation itself. Hence it is that the Apostle, (Eph. 1.14.) calls Heaven a purchased Possession. Though to us a free gift, yet to Christ a dear purchase. No man ever made such a purchase of Lands, as Christ hath made of Souls: He purchased the Church with his own blood, (Acts 20.28.) The Apostle speaking of, (1 Pet. 1.18, 19) saith, It was not with silver and gold, that Believers are redeemed, but by the precious blood of Christ. This was also laid down for Heaven and Salvation, and in the name of Believers, and to their use; they have a present right and title to it upon that account. Salvation is not a reversion men come to after so many years, there are no Leases nor Reversions there; but though Christ holds possession for them, yet they have a right and title to it, and he is entered there a forerunner for them.  
2. In promisso; in the promise of it. This is the promise that he hath promised us, eternal life, (1 John 2.25.) Great is the difference between Divine and Humane, promises. Men are either unable, and cannot, or else unfaithful, and will not perform their promises; but with God t● promise, and to perform, is all one. W● have God's promise for it, the great Cha●ter of Heaven, and so have the thing ●●self, are as sure of it, as if we were in fu●● possession. To him that order his conversation aright, will I show the Salvation of Go● (Psal. 50.23.) He that believeth shall be s●●ved, saith Christ, (Mark 16.16.) Hen●● have they a firm and sure foundation 〈◊〉 hope for the actual possession. (Titus 1.2.) In hope of eternal life, which God that canno● lie hath promised. And his promise is on● of those two immutable things, in whic● it is impossible for him to lie. (Heb. 6.18.) Hence the Apostle tells the Romans, Th●● we are saved by hope, (Rom. 8.24.) whic● is by virtue of the promise, the groun● of hope.  
3. In primitiis; in the prelibations, foretastes, or first-fruits of it. They have 〈◊〉 pawn, or pledge, or rather an earnest o● Salvation. The Love of God, Peace an● Joy in the Holy Ghost; yea, the Holy Ghost himself is an earnest to them of the full possession of glory. So he is styled; (2 Cor. 1.22.) And he is called the earnest of that Inheritance. (Eph. 1.14.) They are here saved from the condemnation and dominion of sin, from the power of Satan, from the curse of the Law, from the sting and bitterness of death, as the Scripture plainly shows. Yea, they are infallibly preserved in a condition of safety, in grace, in righteousness, once justified, and ever so; for Christ's righteousness is everlasting. And unto perfect glory; They are kept by the power of God through Faith unto Salvation. (1 Pet. 1.5.) What are these but the bunches of Figs, and clusters of Grapes given the Saints from the heavenly Canaan? Is not this a good Country? Would you not be glad to be there? You have these first-fruits of the Spirit, to make you groan for the full Vintage, and complete Harvest? Those first-fruits under the Law, assured them of the whole crop. So Believers have received these beginnings of Salvation, and on that account may be said to be saved already. If a man walks out early, and see the morning Star, he will say, the day is coming, the Sun will by and by appear: So if we have these Stars of grace seen in our hearts, we may know the day of eternal glory is not far off.  
Qu. 3. You will say, What are the reasons of this, and what the grounds of it?  
Ans. 1. The first is drawn from the ●●der and predisposition of God. The eternal love and good will of God is the fir●● the highest link and cause of Salvation▪ The Scripture resembles man's Salvation to a Chain, on which are several Link● as we may say; these Links are so fa●●ned together, that if you draw one, all th● rest will follow; such a concatenation and folding up of things together the● is in the matters of Salvation, that gra● one, and you grant all. If there be a c●●tain number, whom God hath out of 〈◊〉 eternal Love predestinated unto Salvation, it may as truly be said in the sen●● above mentioned, that this number is already saved, because nothing on Earth 〈◊〉 in Hell can hinder it: But the first is tru●● as is evident from what is said, (Rom. ●●. 29, 30.) Whom he foreknew, he did pedes●●nate to be conformed to the Image of his Son●▪ Moreover, whom he did predestinate, them 〈◊〉 also called; whom he called, them he also justified; whom he justified, them he also glorified. Here the Apostle useth words 〈◊〉 the preterperfect tense for things yet 〈◊〉 come. Thus hath God in his purpos●● disposed things, to show, that Predestination and Salvation are so linked together in regard of their eternal coexisten●● before him in his counsels and purposes, as this order of his can never be dissolved. Therefore as they are said to be already foreknown, already predestinated, already called, and already justified; so they may as truly be said (in the senses before expressed) to be already glorified. I confess, if it were true some teach, that the purpose of God to save men, were founded upon faith and good works foreseen to be in them, and done by them, and that he saves them for these, and their continuance in them, I could not tell how this should be true, that a man truly called, can be said to be truly saved. But it is nothing so; but all is of grace, as the next Doctrine will evidence, and the Text fully expresseth. And if their wicked works could not hinder God from calling and justifying them, though he foresaw them, how shall he suffer their after-sins to null and make void these blessed acts, and so cut them short of Salvation? Vocation, Justification, and Glorification, are here made inseparable by the Apostle; break one, and you break all the Links of this golden Chain of Salvation. Let none go about to pervert this blessed order of God, for they shall not be able to destroy it, it is established by his eternal immutable counsel, and 〈◊〉 will not suffer it to fall or fail.  
2. The second Reason is drawn fro● the power of the promises, and from th● nature and effect of Faith. 

(1.) From th● power of the promises; they are n●● weak things, but full of virtue and efficacy to help us to cleanse ourselves 〈◊〉 (2 Cor. 7.1.) Having these promises, let 〈◊〉 cleanse ourselves from all filthiness of the fl●●● and spirit. They do not only work for 〈◊〉 but they work in us also, not only as motives and incentives to holiness, but a operative and influential upon us. Suc● power do they bring with them, that it is not in our power whether they shall be fulfilled or not: But though they offe● no violence to infringe the liberty of our wills, yet do they enable and sweethl● draw us by faith believing, and hope waiting upon God, to perform those conditions which bring on the execution of them. We are kept by the power of God through faith unto salvation, (1 Pet. 1.5.) There is a power of God, and a power of Faith laying hold on the promises of God, which have a power to enable us to lay hold of Salvation.  
(2.) From the nature and effect of Faith; which is to make things future and absent to be present, to give them a real existence to the apprehension of the Saints. Hence it is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substance, or rather subsistence of things hoped for, etc. Not a natural being or subsistence in regard of the things themselves, as if Faith did make that so to be which is not, but a being to the mind of a Believer, a mental being; this is not a mere fancy or imagination, but such a being as a Christian is confident of, as if they had a natural present subsistence.   This may be understood by Christ's words, (John 6.54.) Whoso eateth my flesh, and drinketh my blood, hath eternal life. Though eternal life be to come in regard of the full fruition of it, yet it hath a present existence to the eye of Faith. These are the grounds of the Doctrine. The Use follows.  
Use Of comfort and establishment to true Believers: Though the best is to come, yet all is not to come, you have something here; the best Wine is kept to the last, yet you are saved now, you have Christ now, and Heaven now in the purchase, and promise, and first-fruits of it: 'Tis true, If you have hope in Christ in this life only, you are of all men most miserable, (1 Cor. 15.19.) for none on this side Hell suffer so much as Christians often do; and therefore, though men brin● their best first, Christ reserves the be●● to the last; yet that which they here receive, is more worth than the World▪ union and communion with Christ, the Holy Spirit dwelling in them, the grace and comforts in Ordinances, yea, in afflictions and troubles, those sweet illapse and divine flashes of light and life, tha● blessed peace and serenity of Conscience which is a continual feast, these beginnings of a state of Happiness is better tha● all the pleasures and treasures on Earth Set this Salvation against all the cross of this life. This cup of Salvation is abl● to sweeten the most bitter cups of Affliction: You receive a Crown here, an● these crosses serve to brighten you Crown, to beautify your Profession an● Religion. Why are we so cast down a●● afflictions, when they are but Gems an● Jewels to adorn this Crown of Salvation▪ We meet with many losses, but do w● consider what our gains are? Is not Salvation able to recompense our losses▪ Have we not God, and Christ, and Salvation still? Why are we so anxious an● solicitous about these outward things when if we lose them, and gain Salvation we are great gainers, but if we lose Salvation and our Souls, what can all the World profit us? Basil cried out, Farewell life, let my Estate go, I have in Christ a better life, a more enduring substance; the more I lose for him, the more I find in him. Set this Salvation against all worldly cares and fears, against an affectation of earthly vanities; Will Christ give thee a Crown, and deny thee a crumb? If he hath given thee Salvation, he will deny thee nothing good for thee. He would not have you fear want of these things, when it hath pleased him to give you a Kingdom. O let nothing discourage thee, or slack thy pace towards Heaven, but run with patience the Race set before thee; for he hath given thee Salvation, as a Garland to a Conqueror, in token of Victory. If any Soul say, O that I knew that I were of them that have here received Salvation in the first-fruits of it! I answer briefly; Salvation is for the lost: The Son of Man is come to save that which is lost. Hast thou seen, and art under a sense of thy lost condition and disability to recover thyself? Hast thou fled to the City of Refuge for safety? Art thou gotten really into Christ, united to him by the Spirit and Faith? There is no Salvation in any other, (Acts 4.12.) Salvation is begun here in effectual vocation. 〈◊〉 hath saved us, and called us with an holy ca●ling, (2 Tim. 1.9.) Salvation inferreth service, (Luke 1.74.) Being delivered out of th● hands of our Enemies, we might serve him If thou findest these effects, there is Salvation come to thy house, to thy hear● and soul; and thou mayest rejoice 〈◊〉 this Salvation: Thou art sav●● in th● Lord with a spiritual and an everlasting Salvation. If yet thou art short of it, the press after it, work out thy own salvation with fear and trembling. Look to Chri●● by Faith, and be ye saved, (Isa. 45.22. O labour to close with the offers of it i● the Gospel. Behold, now is the day of Salvation, the day will not always last; How shall we escape, if we neglect so great salvation? (Heb. 2.3.) And if you are partaker of this Salvation, then where you● happiness is, there let your hearts be Where the carcase is, there will the eagle's b● gathered. 'Tis the part of a Beetle to creep upon the Earth, but the Eagle is neve● more like herself, than when she get furthest off from it. If there be any thing of the Eagle in you, you will then so● aloft in Divine Ejaculations, and heavenl● Meditations. O let your trading and tra●●● sick be in Heaven! (Cant. 7.4.) Thy Nos● is like the Tower of Lebanon; it's spoken of the Church. Look to the phrase itself, it seems absurd and ridiculous, to have a Nose lied a Tower, is monstrous. But the meaning is spiritual, it sets out to us the sharpness of smell the Spouse had, savouring and resenting heavenly things: Oh let us get strong affections to Christ, savouring the things above! The Earth moves downward, but grace is like fire aspiring upwards. The Sun draws up the vapours, and the Sun of Righteousness should draw all our hearts up to him. These things well become those that have entered Heaven, as I may say, and are saved here. O how good is it to have our way of Life above, and to meditate on the undefiled Inheritance there! Often to take a turn upon Mount Tabor, and to be transfigured there as Christ was; or upon Mount Olivet, from whence he ascended up into Heaven: O that we could get upon such a Mountain, and ascend to God by heavenly meditations and desires! I ●hall close this first Propofition with those words, Heb. 12.28.) Wherefore having ●●ceived a Kingdom which cannot be shaken, ●●nce we are entered it already, let us not think we may live as we list, but let us have ●race to serve God acceptably with reverence and godly fear. O walk worthy of him th● hath called you into his Kingdom & Glor●.  
Doct. 2. That Salvation is of Grace. 〈◊〉 (or of) Grace are ye saved, saith the Apos●● here, both in the 5th verse, and in 〈◊〉 Text. The grace of God bringeth salvat●●● (Titus 2.11.) Grace is variously taken the Scripture, but here for the free lo●● and favour of God, saving them that a●● unworthy, and deserve the contran● especially when God shows favour a● mercy to some, and not to others: For is gracious to whom he will be gracious, (Ro●. 9.15, 16.) and hath compassion on whom 〈◊〉 will have compassion. If any ask, wheth●● God should not have been gracious if 〈◊〉 had saved all mankind? I answer, Ye● but his grace is now more full to tho●● that he saves when others are lost; eve●● as a Prince's grace is more full to one 〈◊〉 two Rebels whom he saves out of man● they being obnoxious to the Justice of th● Law as well as others. Two things w●●● clear the meaning of this Proposition 〈◊〉 us, if we duly consider them.  

1. That the first and last stone of th● building of salvation is of grace: Not 〈◊〉 grace infused into us, but of grace as it 〈◊〉 seated in God, his free favour to the creature. All the spiritual blessings which are bound up in the bundle of salvation, flow from this fountain of the free and rich love and grace of God. Election is of grace, (Rom. 11.6.) There is a remnant according to the election of grace. Vocation is of grace; the Apostle Paul saith, God called him by his grace, (Gal. 1.12.) Justification is of grace, (Rom. 3.24.) Being justified freely by his grace. Regeneration and Adoption are of grace, (Eph. 1.5.) Adoption is said to be according to the good pleasure of his will, (James 1.18.) Of his own will begat he us. Redemption is said to be according to the riches of his grace, (Eph. 1.7.) Hope and Faith are of grace. We read of some who believed through grace, and of good hope through grace, (Acts 18.8. 2 Thes. 2.16.) Power against sin is from the same, (Rom 6.14.) Sin shall not have dominion over you, for ye are not under the law, but under grace. The New Covenant is a Covenant of grace. When Adam had spent all that stock of grace he had at first, it was free whether God would set him up again. The giving of the Gospel is called the dispensation of the grace of God, (Eph. 3.2.) 'Tis true, the meritorious cause of all this was the death of Christ, yet it was grace which set thy design on foot. It was by the grace of God he tasted death, (Heb. 2.9.)  
2. That all this Salvation is only of gra●● For in the Scripture grace is opposed works, (Rom. 4.4.) To him that worketh, the reward not reckoned of grace, but of d●● And further, (Rom. 11.6.) he saith, if it be grace, (speaking of Election,) then is i● more of works; otherwise grace is no 〈◊〉 grace: But if it be of works, then is it no m●● grace; otherwise work is no more work. Platly setting grace and works in direct opposition in the matters of Salvation. A● having said here, By grace ye are saved, presently adds in the next verse; Not works, (Titus 3.5.) Not by works of ri●teousness which we have done, but of 〈◊〉 mercy hath he saved us, (2 Tim. 1.9.) 〈◊〉 hath saved us, and called us, not accord●● to our works, but according to his o●● purpose and grace, which he purposed Christ Jesus, before the world beg●●● These Scriptures give full witness to th● point, and show, that it is only of gra●●● and not of works. Therefore those th● die in their infancy, and such as repent the last hour, as the Thief on the Cr●●● did, are saved by grace only, for th● can do no good works. If it were 〈◊〉 works, it must be either of those done b●fore conversion, or of those after it. N●● of those before conversion, for they 〈◊〉 but splendida peccata, as some term them; all a man doth in this state is not only sinful, but sin itself; for they are not done in faith, without which it is impossible to please God, (Heb. 11.6.) The Pharisees, and the young man in the Gospel, did very many good works, yet they were not saved by their good works. God accounts of fruits according to the nature of the root whence they spring. A bad Tree cannot bring forth good fruit, saith Christ, (Matth. 7.18.) Nor yet of works after conversion, for when converted, they are in a great measure saved, as you heard in the former Doctrine. Good works are rather the effect of salvation, for they are new created unto good works, (Eph. 2. v. 10.) Besides, that cannot be the ground of salvation, which is itself imperfect, as all their best works are. And were they free from imperfection, yet could they not merit salvation; because, whatever merits, it must be proprium, our own; Indebitum, that which we are not bound to do; and proportionatum, it must bear a proportion to the thing merited. The best works of the best men are defective and wanting in all these; for they are not their own, but wrought in God, and by the strength of Christ: They are due to God, even the utmost of their ability 〈◊〉 their bounden duty; nor do finite work bear any proportion to an infinite reward The do and sufferings of the be therefore, can be no causes of salvation for they can never be accepted but by th● Righteousness of Christ, and not for a●● thing in them or their works mereto●ously. He hath made us accepted in th● Beloved, (Eph. 1.6.) and therefore salvation is to the praise of the glory of h●● grace, as it is in that verse. Some wi●● say, salvation is promised as a reward (Heb. 11.26.) but not a reward of deb● but of free bounty; The gift of God is eternal life, (Rom. 6. ult.) You will say, Glo●● is the Crown of Righteousness; but tha● is only in respect of God's promise, an● Christ's purchase. You will say, A●● works wholly excluded from the state o● salvation? Nothing so, only exclude● from being the causes of salvation. They are via regni, not causa regnandi, as some speak. Some from what hath been said may grow slighty in good works, and neglect them. Luther is reported to complain in his time, that if he commended good works to men, some would do them as if they would set up a Ladder to climb to Heaven by them; if he extolled the free grace of God as the grand cause of salvation, and acceptance with God, they would lay aside good works, or be very negligent and formal in them. But let us remember, that though salvation be not of good works, yet they ought to be done, because it is the will of God we should be zealous of good works, (Titus 2.14.) We are created in Christ unto good works, which God ordained we should walk in them. They that have believed in God, should be careful to maintain good works. (Titus 3.8.) Faith without works is dead; Let our Light so shine before men, that they may see our good works, etc. (Mat. 5.16.) Good works, if neglected, a man cannot be saved, yet are we not saved for them; they are good companions, which make our journey more comfortable, yet our company do not carry us. And though salvation be not for them, yet God rewards every man according to them, and will not suffer any good work to be lost, but will abundantly reward it.   
Here I might assign Reasons why salvation is of grace: I 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.  
Use 1. Is Salvation of grace, and only of grace? Then here we see how evi● 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 show and appearance at least, and the profane person purposeth to be better, and to do better; thus me● think to be saved by their works: Those also that are troubled they can do n● 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 enlarged in them, rather than from the sense of the rich and free grace of God? When you have done them well, than you are comforted, but if dead and distracted in them, then discouraged and cast down; what do these things show, 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 do 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 dependence. O th●● we could learn this great Mystery!  
Use 2. Suffer the word of Exhortation in a few brief particulars. 

(1.) Le● us learn to study the rich and free grac● 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 tha● 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 maye●● 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 thyself? For a Soul to say, If I were so holy, I could then cast myself upon grace; it destroys the nature of grace. Remember that sweet promise, (Job 22.29.) He will save the humble person. Put thyself into the arms of grace, and thou wilt find the sweetness of it. There is no Soul here this day, but for aught 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 forbidden, (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 shows, (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, ye● he saith, it was not he, but the grace o● God which was with him, (1 Cor. 15.10.) Set the Crown upon the head of grace, a● they, (Zech. 4.7.) cried Grace, grace. Re●● upon grace for the consummating salvation; and act in some resemblance to thi● 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 ourselves, but is th● gift of God: Or thus; The work of Faith to Salvation, is not of humane operation, but o● 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 th● gift of God.   Of these in order.  
Branch 1. Those that are saved b● grace, are yet saved through faith, or i● 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 shows, that Apostasy and Faith cannot stand together. 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 styled 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 ●n the Resurrection of Christ, (Eph. 1.19, 20.)  
(2.) The Object of it, as saving, ●s Christ. So every where in the Scripture; (John 3.16.) Whosoever believeth in him shall not perish, etc. When the Jailor (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 assurance of being saved if he did so. H● himself directs us to do thus, (John 14. ●) 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 wrapped up in them  
(3.) The Acts 〈◊〉 it, which are the assent of the mind, an● the consent of the heart: The assent 〈◊〉 the mind to those glorious Truth's th●● concern Christ, and the salvation of m●● through him: As, That he came fort from God the Father, with commission to negotiate in this great work; Him ha●● God the Father sealed, (John 6.27.) Tha● he was incarnate: The Word was mad● flesh; (John 1.14.) That he is the ver● 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 unde● Heaven by which we can be saved, (Act● 14.12.) These and the like Principles th● 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 ●o such only is salvation promised. This ●or the nature of saving faith. If any inquire, what the concurrence of faith to salvation is? I answer briefly; Faith co●curreth to salvation as it unites to Chris● All things requisite to salvation meeting Christ; but none have this salvation 〈◊〉 him, but such as are united to him. Eternal life is in the Son, and he that hath t●● Son, hath life, he that hath not the Son, ha●● not life, (1 John 5.11, 12.) Communion 〈◊〉 grounded upon union, and this is the proper effect of faith; it doth interest th● Soul in the merit of Christ, and gives it 〈◊〉 share in his Righteousness, which is un●●● all, and upon all them that believe, (Ro● 3.22.) and this by virtue of union. Henc● proceeds peace; Being justified by faith, 〈◊〉 have peace with God, (Rom. 5 1.) Faith dot● interest the Soul in the Spirit of Christ 〈◊〉 We know he abideth in us, by his Spirit tha● he hath given us.   Now it is evident, tha● from the presence of the Spirit flows al● things necessary to salvation. Mortification of sin; If we through the spirit mortifi●● the deeds of the body, we shall live: The●● life of grace; He that believeth on the Son out of his belly shall flow rivers of living water. This spoke 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 inquire, 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 itself, 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 itself, 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; b● faith sets the whole Crown upon the head of grace, and therefore we have reason to admire this blessed contrivanc● of God, who hath ordered salvation t● be through faith, that it might more eminently appear to be of grace. Besides Faith itself 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 gra●● that it be of faith, for faith doth not eclipse, but illustrate the glory of grace.  
Branch 2. That the work of faith t● salvation is not of humane operation; 〈◊〉 is not of ourselves, saith the Text. For the●● is no power in man that hath any tendency to produce such an effect as this. Fo● there was not a principle of faith formally in Adam at first, and what might be 〈◊〉 him virtually by reason of that original Righteousness in which he was created, i●● destroyed by the fall; so that man is become weak, (Rom. 5.6.) and said to b● without strength; his mind dark; he perceiveth not the things of God, (1 Cor. 〈◊〉 v. 14.) they are foolishness to him, nor can●● know them, because they are spiritually ●●●cerned. The preaching of faith in a crucified Christ as the way of salvation, was to the Jews a stumbling-block, and to the Greeks foolishness, (1 Cor. 1.23.) The will and affections are dead, and Christ lays the great guilt of unbelief upon man's will: Ye will not come to me, saith he to the Jews, that ye might have life, (John 5. v. 40.) Men had rather perish justly, than be saved freely: They will rather run the hazard of eternal ruin, than be beholden to Christ to save them. Such is the security and desperate pride in the hearts of men: They are full of the world, and of self-righteousness, (as the Pharisees, who trusted in themselves that they were righteous,) that they go about to establish their own righteousness, and will not submit to the righteousness of God. This way crosseth carnal reason, and contradicts the carnal will, that men are filled with prejudice against the way of salvation God hath appointed. By all which it is evident, that the work of faith is not of humane operation.  
Branch 3. I shall show that faith is of divine donation, it is the gift of God. To you it is given to believe on Christ, (Phil. 1. v. 29.) which is manifest, by its rise, springing from eternal Election; as many as were ordained to eternal life believed, (Acts 13.48.) and therefore called the faith of God's Elect, as being peculiar to them: This also is evident to be God's gift, by the power which is put forth i● effecting it, which is the same that wrought in Christ when he was raised from the dead, (Eph. 1.19, 20.) It is ye● further manifest, by the way wherein i● is wrought, and that is, by God's own teaching and drawing, (John 6.44, 45.) No man can come to me, except the Father draw him. Every one that hath heard and learned of the Father cometh unto me, saith Christ. What can be more plain tha● this, that it is by God's teaching, opening men's Eyes, and revealing Christ to them, attracting and changing their wills, that they are brought to close with him in a way of faith?  
Obj. 1. Some will say, If there be 〈◊〉 power in us this way, how can any man believe?  
Answ. There is yet left potentia obedientialis; I mean, man is subjected to the power of God, that he cannot resist his working, (Psal. 110.3.) Thy people shall be willing in the day of thy power; Volunteers in the day of thy Armies, as Mr. Ainsworth reads it; Populus voluntatum, so the Original. And thus they are in this work of believing: No violence is offered at all to the will, but the averseness to this act taken away; and though Christ's power is upon it, yet it acts freely, denying itself in any thing of its own, so as not to trust in it, or depend upon it. It is willing to lay the stress of its salvation upon Christ alone, though it hath but a bare word to rest upon, and to take Christ upon his own terms in the execution of all his Offices, though it be contrary to the constitution of a natural condition. I will work, saith God, and who shall let it? (Isa. 43.13.) If in a way of Judgement, it be thus, that none can withstand God, much more is it so in a way of grace. Hence that (Matth. 3.9.) God is able of these stones to raise up Children unto Abraham. This he doth in a spiritual sense, when he takes away the heart of stone, that principle of hardness, and resistance, and opposition, that is in the will, and makes it pliable and yielding to the impressions of his Grace and Spirit, and so of a flinty makes a fleshy heart.  
Obj. 2. If men have no power to believe, why doth God command them to believe?  
Answ. God's command is founded upon his own right, not upon our power. Man's losing his ability to obey, doth 〈◊〉 more deprive God of his right to command, than a Debtors wilful disabling himself to pay what he owes, deprives h●● Creditor of a right to demand his due Besides, the thing commanded is not impossible in se, in itself; if we have ma●● it so by sin unto ourselves, shall God be● the blame? How unworthy and vile a● such reflections upon his holy Majesty Add to all this, That God hath provide● in the Covenant what he commands. Do●● he command us to make a new hear● and a clean heart? he hath promised 〈◊〉 give it. So here, if he commands us t● believe, when he sees we have no powe● to do it, yet he is just, yea, and merciful too; for he hath promised to write hi●● Law upon the hearts of his people, to tak● away the rebellious opposite heart, an● to give a tender flexible heart to th● writings of his Spirit, to show us our ow● weakness and wants, and his grace, powe● and goodness to supply us, if we come t● to him for it.  
Obj. 3. How can men justly perish fo● unbelief, seeing faith is not of themselves, an● they cannot believe?  
Answ. In some respects men canno● believe, but their cannot returns upon themselves: There is indeed a Judicial cannot, (John 12, 39, 40.) Therefore they could not believe, because Esaias had said, He hath blinded their Eyes, etc. This is a spiritual Judgement in punishment of their former sin, (Matth. 13.14.) In them is fulfilled the Prophecy of Esaias, which saith, In hearing ye shall hear, and not understand, in seeing ye shall see, and not perceive, etc. Men close their Eyes voluntarily, and then God doth it judicially. But then there is a cannot in sensu composito, as I may say; as thus; it is impossible for a sitting man to walk, that is, while he sits, he cannot walk, (John 5.44.) Christ saith, How can ye believe? That is, whilst ye do those things that keep you in unbelief: But lay those aside, and then there is a possibility, yea, a probability you may believe, if not a certainty of your believing. Further; in some respects men cannot, but it is not their cannot for which they perish, a cannot of natural inability: The Scriptures upbraid not men with disability, but with disobedience. To them that be disobedient, saith the Apostle, (1 Pet. 2.7.) The stone which the bvilders rejected, the same is become the head of the corner. It is a positive act of the will rejecting Christ, for which men perish, and justly too, (Luke 19.14.) We will not have t●● man to reign over us, say they: Justly mig●● he say, verse 27. Those mine Enemy's th●● would not I should reign over them, bring ●●●ther, and slay them before me. The Uses 〈◊〉 this point follow.  
Use 1. Of Information; This she● men their dangerous mistakes. Some me● apprehend a facility of believing; b●● this is highly presumptuous; it is not 〈◊〉 yourselves, saith the Text: It is exceedin● pernicious, for it makes men slighty 〈◊〉 examining this work, and careless in improving the means; and like the fool S●lomon speaks of, (Eccles. 4.5.) that folde● his hands together, and eateth his ow● flesh; careless, and negligent, and brings themselves to ruin. Others are ready 〈◊〉 murmur against God, and think to cha●● their unbelief upon him, but he will b● justified when he appears, and clear whe● he judgeth. As Adam at first, so men 〈◊〉 the last, will be ready to lay blame o● him, but he will surely return it upo● themselves, and say, as of old, O Israel thou hast destroyed thyself! O ye Sons o● Men, your guilt is upon your own heads▪ Because unbelievers were preingage● against the offers of grace, men have beforehand made over themselves to Sin, Satan, and the World, and are careless about the means of grace: Sinners do not what they may and can, they improve not the rational faculties God gives them, (Isa. 46.8.) Remember this, & show yourselves men. Why should men then think hardly of God? Idolaters act beneath men. Surely his proceed against them will be just, and their condemnation righteous.  
Use 2. Let us all examine and inquire into our hearts for a true work of faith, through which we may be saved. It was unfeigned faith that was in Timothy, (2 Tim. 1.5.) Is ours such? We all profess we believe, is it so indeed? Thus it may be known. 

(1.) By strong desires to receive Christ on Gospel-terms; as King, Priest and Prophet, not only to be saved by him, but to yield subjection to him; not only to taste of his bounty, but to cleave to him in duty. No unbeliever doth desire Christ in this extent and latitude; he his for happiness, not for holiness, for Christ to save him, and for his lusts to rule him: In times of trouble, sickness and death, he hath strong desires after Christ, let these Clouds blow over, and his desires are vanished. David did not only desire God would hid his face from his sins, but that he would create in him a clean heart, and renew in him a rig●● spirit.  
(2.) True faith is a mourn●● grace, it makes a penitent heart. They s●●● look on him whom they have pierced 〈◊〉 mourn, (Zech. 12.10.) Penitent tears fl●●● from Faith's Eye; it mourns for its o●● weakness, and for strength of unbelief (Mark 9.24.) as he said with tears, I ●●lieve, Lord, help my unbelief.  
(3.) It cann●● rest in its weakness, but desires the sin●●● milk of the Word, by which it was fi●● wrought, that it may grow there●● (1 Pet. 2.2.)  
(4.) It will cleave to Ch●●●● for ever, and not part with him, or fr●● him, upon any terms.   The Gadarens ●●sily parted from Christ, for they belie●● not in him. Some, yea many of his Disciples went away from him, and walk●● no more with him, (John 6.66.) These h●● no true work of faith in them. But wo●● Peter, and the rest that had received th● gift of faith go away from him? No, 〈◊〉 for the world, verse 68 When Christ 〈◊〉 the question to them, Peter answered 〈◊〉 the name of them all, Lord, to whom sho●●● we go from thee? Thou hast the words 〈◊〉 eternal life. What true faith wants in evidence, it will make up in adherence. 〈◊〉 us all try ourselves in this matter by th●● notes, and not deceive our own So●●●  
Use 3. Of Exhortation; 

(1.) Let all that want faith go out of themselves for it, and seek this gift at the hand of God. He gives it by means: The Gospel is the word of faith, (Rom. 10.8.) The Holy Ghost is the Spirit of Faith, (2 Cor. 4.13.) and he is the Spirit of Promise. O wait in Gospel dispensations, in the word of faith, for the work of faith, and oppose not the Spirit when he offers his help to this work. And remember, whatever gift God gives, if you have not this gift of faith, all is nothing. What is the gift of wealth? What is the gift of restraining grace? What is the gift of humane wisdom? What is the gift of ordinances, the gift of prayer, having not this grace of faith given with and above them? Can they satisfy? Can they sanctify? Can they save us? Had not the rich fool in the Gospel, the young man, and the Pharisees, and Herod these gifts? yet all perished for want of faith to save them. We may covet the best gifts, but this of faith is the more excellent way to life and salvation. O pray much and earnestly for this grace, and know, if you that are evil can give good things to ●our Children, how much more will God give faith to them that so ask him.  
(2.) Believers are bound to glorify God for 〈◊〉 gift: For faith is precious, (2 Pet. 1. ●●● the trial of it, much more faith it 〈◊〉 is more precious than gold. Gold is precious among men, and Solomon saith, ●●ney answers all things: So doth faith m●●● more.   Consider what manner of 〈◊〉 faith is, and it will cause them that 〈◊〉 it to glorify God for it, 

(1.) 'Tis a spiritual gift, for it is wrought by the po●●● of the Spirit, and that is the very rea●● carnal men are so little affected with 〈◊〉 for they cannot understand it.  
(2.) 〈◊〉 a free gift: Thou hast nothing to give 〈◊〉 it. The Queen of Sheba gave great g●●● to Solomon, because of his wisdom, but th●● hast none to give to God. 'Tis free al●● because thou hast done nothing for it. D●vid slew many of the Philistines, to ha●● Saul's Daughter given him, but thou 〈◊〉 slain no lust, done no service for G●4● that faith should be given thee. Free●● is also, because without any relation 〈◊〉 engage him to thee. A Father gives 〈◊〉 his Child, because he is his Child; 〈◊〉 thou art by nature a Child of wra●●●  
(3.) 'Tis an excellent and choice gift, ●●●led precious faith, as before was touch●● God gives the men of the world the hu●● and stubble of the world, but to them 〈◊〉 gives precious faith; precious in respect of the worker, God; the object, Christ; the end, Salvation; and in respect of the variety of blessings it lets thee into. This is the golden Key that lets thee into all the Treasures of grace and mercy laid up in Christ, into comfort here, and glory hereafter.  
(4.) 'Tis a lasting gift. This gift of God is without repentance. God repent he gave Saul a Kingdom, and ●o he may repent he gives men so much of the world; but where he bestows this gift of saving faith, he never reputes of it. The comfort and assurance of faith, the ●vely actings and stir of faith may be suspended, but the habit, root and principle of faith is not destroyed or removed.  
(5.) It is a growing gift; a man ●●ves his Son Money or Land, and he ●ay increase it, or he may diminish it; ●●at this gift shall increase, and grow from ●●ith to faith, from strength to strength, ●●om one degree to another.   Oh what ●●use have Believers then to glorify God ●●r this unspeakable gift! And show your thankfulness in two things. (1.) In living 〈◊〉, and making use of faith in all times ●●d conditions. Look to God for skill ●●use it, to fetch power from Christ to ●●due lusts and the world. This is your Victory, even your faith: O make use 〈◊〉 it to fetch out of Christ's fullness gra●●● for grace. This is that grace which 〈◊〉 go with us from place to place, fro● Country to Country, from Earth 〈◊〉 Heaven. Men may take away our Esta●● our Relations, but we may go up lean●●● on this jacob's staff, through all 〈◊〉 troubles of this Wilderness, till we co●● to the heavenly Canaan. This will ma●● us take joyfully the spoiling of our goo●● and make a Prison as good, yea bet●●● than a Palace; It makes that which 〈◊〉 terrible to others, comfortable to you 〈◊〉 made some of the Primitive Christi●● cry out to their Persecutors, to de●● some new afflictions, and to increase th●● torments. By faith they gloried in tri●●lations, and glorified God in the fires 〈◊〉 learn, and labour to act faith in all con●●tions. In your losses, act faith in Go●● providence and promises, that he will gi●● you more of himself, and shed abr●●● 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 ●●lieve, that though Men and Devils 〈◊〉 against you, yet God and his holy A●●● are with you, and for you; and gr●●● 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 rejoice, 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. ●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 yo●● Faith, (Heb. 12.2.) It is of God to cofirm faith; Christ prays your faith ●eword● 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 ti●● you shall receive the end of your faith, 〈◊〉 salvation of your Souls. There is m●●● lacking in your faith, but it shall be ●●●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 ●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, than thou shalt bless the Lor● thy God, etc. Beware that thou forget no● the Lord thy God, etc. v. 10, 11. So against v. 13, 14. Lest when thou hast eaten and a●●● full, than thy heart be lifted up, and thou forget the Lord thy God, etc. Then Moses proceeds to mention some particular favour God had bestowed on them in the Wilderness; he enumerates his leading the● verse 15. who led thee in the Wilderness even till they were gotten through it. An● here in the Text he speaks of his feeding them there: Where we may observe 

(1.) The Agent; implied in the wo●● who; which hath reference to the 14t● verse, where God is mentioned; he it wa● that had the chief hand in this glorio●● work. 'Tis said indeed, he led them 〈◊〉 the hand of Moses and Aaron; but the●● were only his Instruments, he was the principal Agent: So Moses struck the Ro●● but God caused water to flow out then●●●  
(2.) The Act, Fed; that is, provided foo●  
(3.) The Persons that were fed by him Thee; not a particular person only, but th● people of Israel.  
(4.) The Place; whe●● was it he thus provided for them? In t●● Wilderness.  
(5.) The food itself wher● with he fed them there; with Manna, 〈◊〉 which we read, (Exod. 16.14, 15.) Wh●●● 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 witted 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 order 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 order 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 styled, (acts 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 of David, how he was tossed fro● one Wilderness to another: We find hi● in the Wilderness of Ziph, (1 Sam. 2●● 14, 15.) and presently in the Wilderness of Maon; v. 24. of the same chapter. 〈◊〉 the Wilderness of Engedi, (1 Sam. 24. ●● And all this after great appearances 〈◊〉 God for them: After he had so wonderfully saved Israel out of Pharaohs han●● and brought them out of Egyptian bo●dage, he brought them forthwith into th● Wilderness. After David was anoint●● King, God ordered a Wilderness-con●tion for him. Possibly some will say, A●● this was in the time of the Old Tes●●ment-dispensation, we hope better thing to be the lot of the Gospel-Church. B●● if we look into the Scriptures of the Ne●● Testament, we shall find it is the ve●● same, (Rev. 12.6, 14.) The Woman is fo●ced to flee into the Wilderness. By th● Woman is meant the Church, so calle● for her weakness, and for her fruitfulness Even after the great deliverance she ha●● of the Manchild she traveled with, s●●●● was ordered by God himself into this condition: And no wonder, when Chri●● the Head of the Church had the same lo●● For after that glorious manifestation 〈◊〉 his Baptism, the Father speaking by 〈◊〉 audible voice, and the Holy Ghost appearing in the visible shape of a Dove, and lighting upon him, he was led up of the Spirit into the Wilderness.  
Qu. 1. You will say, In what respects is the Church's lot to be termed a Wilderness-state?  
Ans. 1. A Wilderness is a lonesome and solitary place. Hence it is said to be a Land that no man passeth through, where no man dwells, (Jer. 2.6. Job 38.26.) And thence it is that the Wilderness and solitary place are made terms synonymous, or of the same signification, (Isa. 35.1.) And when the Prophet desired to retire himself from his people, that he might the better lament their sins and approaching calamities, he thus expresseth himself, (Jer. 9.2.) O that I had in the Wilderness a lodging-place of way-faring men, that I might leave my people and go from them. 'Tis true, Some Wildernesses are habitable and inhabited, as that in which John Baptist preached, (Mat. 3.1.) he went and preached in the Wilderness of Judea. He was the voice of one crying in the Wilderness, (Isa. 40.3.) But though here were Towns and Cities wherein men dwelled, yet others mostly are without inhabitant. Thus is it with God's People sometimes; they are brought into lonesome and solitary co●ditions, where they can enjoy no comfortable Christian-communion. David complains, That he was as a Pelican, (or Bittern, as some translate) in the Wilderness and like an Owl of the Desert: He wat●●●ed, and was alone as a Sparrow upon th● house top, (Psal. 102.6, 7.) These are ●●litary and mournful Birds; and so mounful are Christians when they lose the● spiritual converse and communion, it being one great comfort of their lives.  
2. A Wilderness is a place of fear a●terrour: Solitariness breeds fear; but 〈◊〉 we add this to it, that there is not on●● want of suitable society, but many an● great dangers by reason of wild Bea●● inhabitants there, it may well be stile 〈◊〉 the great and terrible Wilderness, as it 〈◊〉 called, (Deut. 1.19. and Deut. 8.15.) whe●● were fiery Serpents and Scorpions. An● 'tis said of Christ when he was in th● Wilderness, that he was with the wi●● Beasts, (Mark 1.13.) We read of th● Dragons of the Wilderness, (Mal. 1. 3● and how mortal to the Israelites the doting of the Serpents were, (Numb. 21. 6● The Lord sent fiery Serpents among th● people, and they bitten the people, and mu●● people of Israel died. The world is like Wilderness to God's people in this respect. Here is the great red Dragon, that old Serpent the Devil, as he is called, (Rev. 12.3, 9) Here are his Agents and Bailiffs, wicked and ungodly men, like wild Beasts seeking to make a prey of them that fear God, and to devour them, and all they have; to spoil their outward comforts, to take away their inward peace; to cast reproach upon their names, to deprive them of their liberties, and to shed their blood, and how then can it be otherwise than a place of fear and terror to them? Sometimes God saith, Touch not mine Anointed, and do my Prophets no harm. At another time he seems to summon all the wild Beasts of the Forest to devour them, (Psal. 44.12.) Thou sellest thy people for nought, and dost not increase thy wealth by their price. Like a Captain that gives away his Soldiers by companies for nought. If God did increase the revenue of his glory by this terrible dispensation, it would give his people some satisfaction, but if otherwise, it must needs be grievous to them. David saith, Led me in a plain path because of mine Enemies: Or observers, as in the Original. Compare this with (Hosea 5. v. 1.) where the Rulers of Church and State are charged that they had been 〈◊〉 a snare on Mizpeh, and a Net spread up on Tabor. These were places not fa●● from Jerusalem, where Jeroboam se●● Watches to observe who they we●● that went away to worship at Jerusal●● after God's Institution, and could 〈◊〉 with a good Conscience comply with the new devised way he had set up a Dan and Bethel, to bring them into 〈◊〉 Net to punish them. Thus it hath be●● in after-ages, snares have been laid 〈◊〉 catch conscientious men in, and brin● them under severe penalties; whi●● makes the World a terrible Wilderness to them.  
3. A Wilderness is a place of wa●dring. This was Israel's condition d●●ring their forty years' abode in the Wi●●derness, as was threatened, (Numb. 14.33. Your Children shall wander in the Wilderness. We read that God causeth ment●● wander in the Wilderness, where the●● is no way, (Job 12.24.) Here 'tis use● metaphorically: When a people are given over to mistakes and error, 〈◊〉 knowing how to order their course, 〈◊〉 arrive at their end: Like men in a wa●● howling Wilderness, that know not wh●ther they go; every step may be ba●● ward as well as forward. Not that God is active in leading men into false ways, but does permit them to be seduced, or as a punishment of his upon them for neglecting his counsel and direction, may give them up to their own straying hearts, and other seducing spirits. Even thus are God's people apt to wander, whilst in the Wilderness of this world. I have gone astray, saith David, like a lost Sheep, (Psal. 119.176.) which of all creatures is most apt to wander, and least able to return to the Fold again. So David found in himself the like averseness: Hence he prays in the same verse; O seek thy Servant! He it is that brings back wand'ring Souls at first conversion, and reduceth them from their after-straglings. Our wildring are sent to prevent our wander; and this effect they had on David, at least to prevent his being utterly lost, (Psal. 119. v. 67) Before I was afflicted, I went astray: but now I have kept thy word. Yet 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 ●f themselves, and of the ways of God, the more sensible are they of 〈◊〉 proneness to wander, and so are ●●strustful of their own strength, and 〈◊〉 more earnest with God to be kept fr●● it.  
4. The Wilderness is a place of wa●● Hence that where Israel was, is said to 〈◊〉 a place wherein was drought, wh●● there was no water, as in the verse ●●fore the Text. And its called a La●● of drought, (Jer. 2.6.) They could 〈◊〉 blow or sow, build or plant there, a●● so no provision in an ordinary w●● could be had: No Houses, but Te●● only to lie in: No Raiment, but wh●●● they carried in with them was miraculously preserved from waxing ol● They were also without the standing settled way of Worship, and ordina●● Sacraments, Thus it is with the people of God oftentimes; they are reduced 〈◊〉 great outward and spiritual necessities Israel could speak often of dying a●● starving, fearing they should peri●● through want; so do others still. Ho●● many that are hoped to have a princip●● of good in them, yet fear they shall 〈◊〉 and come to poverty: So likewise 〈◊〉 their Souls, they meet with a Fam●●● hearing the Word of the Lord. 〈◊〉 some have ventured upon long and dangerous 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 abounded, we find Christ had not a house of his own; (though Lord of the World,) to hid 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, terror, wander, 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 people's 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 hid Pride from them, to lay and keep them ●ow in their own Eyes; and if he sees this sin prevail in them, he will let 〈◊〉 this swelling, and cure this danger's Tympany, by pricking the bladder wi●● the Briars and Thorns of the Wildern● 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. W●●● smarting Providences did he visit He●kiah with, when he saw his heart li●● up with his prosperity, till he bro●● him down to his foot, and caused him 〈◊〉 humble himself for the pride of 〈◊〉 heart, (2 Chron. 32.) The Text sh●● this was one end of the Wilderness, 〈◊〉 humble them. Pride is a weed that 〈◊〉 Lord will not suffer to grow in his G●●den; and though he doth not root it q●●● out here, yet he will use all means to 〈◊〉 and curb it, and keep it from spre●ing. Hence it is he not only o●● troubles and afflictions, but leaves s●● self still remaining in his people: By 〈◊〉 they have conviction & experience of vileness of their Natures, and are br●●● into such a Wilderness in their spiri●● so bewildered in their spiritual con●●●● that they are brought to loath them●●●● 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 terrors, 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 hypocrisy, unsoundness and falseness of others. I say, partly to try the faith of them that are sincere; that the trial 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 ●n a day of prosperity is like a valiant Soldier in a day of Peace, who seems not to differ from a Coward or timorous 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 Plenty, they seem not to differ from others; but when Wilderness-Tryals are upon ●hem, than their faith in God's promises, their love to his name and ways, th●● holding fast the profession of his tru●● their walking in some measure answera●● to his holy Commands, will show the●● selves. Earthly minds are set upon ea●●ly objects, nothing affects them like temporal good; they care not for 〈◊〉 great concerns of Religion; offer th● some worldly advantage, and it will qui●ly be seen what their profession is; th● will do any thing for gain. But God 〈◊〉 have it known, that there is a Generat●● 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, th● in that he kept. A true Christian 〈◊〉 take as much comfort in the losses meets with for Christ's sake, as in a● thing he enjoys for himself. Thus is 〈◊〉 faith and other graces proved by the try he meets with in the Wilderness. A●● partly, that the rottonness, hypocrisy a● unsoundness of others may be made m●●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 Garlic of Egypt, and caused th● 〈◊〉 ●ren of Israel to murmur and be troubled. (Numb. 11.4.) When tribulation and persecution ariseth, they are offended, (Mat. 13.21.) ●nd so discover their unsoundness. 'Tis ●rue indeed, some of God's sincere people may have their faintings, their stagger●ngs and declinings for a time, as Peter ●ad, yet these recover and return by weep●ng-cross, as Peter did. But there are too ●any carried away with the stream of ●he times, and turn their backs upon the ●ays of God they have sometimes owned, honoured and admired. The love of outward comforts take away the hearts of ●any, and therefore the great Argument ●ome use to draw Christians off from the ●uth, is outward preferments, dignities ●nd promotions, Civil or Ecclesiastical; ●nd these take with those who know no ●igher and better things. That which I ●m at is this; That God has always a disovering work upon his hand by Wilderess-dispensations; he discovers the Sheep ●om the Goats even here: The Goats ●ow appear to take their portion, and to ●y hold upon their objects, whilst the ●heep hear Christ's voice, and follow him, ●nd cleave to him, a suffering Christ, a ●aked persecuted Christ. And this is a ●econd reason why God order 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 Wild-man (Exod. 19.4.) He brought them to himself that is, into nearer familiarity and fellowship with himself; into greater acquittance with the secrets and mysteries 〈◊〉 his grace and love, into a greater manifestation and discovery of the sweetness 〈◊〉 his communion, into larger experience 〈◊〉 his comfortable visitations. Hence 〈◊〉 saith, (Hos. 2.14.) concerning his Chur●● Behold, I bring her into the Wilderness, 〈◊〉 will speak comfortably unto her; or, spe●● to her heart, as it is in the Origin●● Whilst Christians are in the clutter 〈◊〉 the world, in the noise and clamour th●● variety of objects and occasions here 〈◊〉 make, their ears are apt to be dull a●● heavy, and they not so fit to hear wh●● God speaks; and therefore God de●● with them as he did with the blind m●● (Mark 8.23.) He took him by the ha●● and led him out of the Town, and th●● cured him. So God brings his people 〈◊〉 to the Wilderness, and there heals ma●● distempers, and reveals many truths, giust them experiences of himself, that they ●●ver knew or had before. These wor●● 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 deal 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.  
Use 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 th● frowns and rage of violent men, but remember that it is God's way and metho● 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 p●●sent Wilderness, than your past Cana●● ever was. The Romanists indeed ma●● outward prosperity to be a note of a 〈◊〉 Church: Like them of old, who said, (J●●● 43.17, 18.) We will burn Incense to 〈◊〉 Queen of Heaven, and pour out drink-offering to her, as we have done, we and our Father our Kings and our Princes; for than we 〈◊〉 plenty of victuals, and were well, and sa●●● evil: But since we left off thus to do, we ha●● wanted all things, etc. Great is the offe●● 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 prepared for it.  
Use 2. This should cause us to 〈◊〉 weaned from, and dead unto this pres●●● evil world. Who would be fond of a Wilderness, or set his heart upon it? O le●● 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? Whowould embrace and hug a wilderness, the briers 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 shown him all the Kingdoms of the world, and the glory of them. God shows 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 ●orth to us: Let us therefore leave violent contentions for earthly things to ●hem whose names are written in the ●orth, and have their portion in this life. Not that God requires us absolutely to relinquish our outward estates, and be retired from the world, as the Papists ●●ach, and some among them seem to ●ractise, but to have our affections dead 〈◊〉 them, to desire neither poverty nor ●iches, but if God please to give us food convenient for us, to be therewith con●●nt, remembering what the world is, ●●d our state in it a wilderness-state.  
Use 3. Here is yet some comfort to th● Church and People of God; which 〈◊〉 in three things; 

(1.) They are not 〈◊〉 be always thus; They shall at length com●● out of their wilderness-condition into th● paradise above. The Church is set for● (Cant. 8.5.) to be coming up from th● Wilderness. 'Tis true, as Israel pass●● over Jordan before they could come in Canaan, so must God's People pass throug●● 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 drow● in this Jordan, because God is with the●●  
(2.) They may send out and search th● good land, and get some first fruits of th● heavenly Country even here. As Isra●● sent Spies to search out the land of Canaan of old, who brought some of th● fruits of the land for a taste; so may Go● People send faith and hope as Spies ●●view the Land above, and bring the●● some bunches of Grapes, some cluster of comfort from thence for a foretaste Indeed some of the Spies of old brou●● an evil report upon the land of Canaan and spoke of the walled Cities, and th● tall Giants the mighty Sons of Anak th● saw there, & did so weaken the hearts the People; But the Spiritual Spies I named can bring no such reports of the heavenly Canaan; for there are no Sons of Anak there, no Enemies to combat with, as there was in that of old; The Enemies are here in the Wilderness of this world, and if once you pass the brink of death, the last enemy to be destroyed, you are at rest in that glorious and pleasant Country for ever,  
(3.) There is this Comfort also, That God cares and provides for his Church in their present condition, until they arrive there, which is the second Doctrine.    
Doct. 2. That God doth and will certainty provide for his Church and People in their Wilderness-Condition. Thus the Lord ca●ed for Israel of old, which he would ●ave them not forget: Who fed thee in ●●e Wilderness with Manna, saith the ●●xt. So he did for the Gospel-Church, (Rev. 12.6, 14.) He prepared a place 〈◊〉 the woman in the Wilderness that ●●ey should feed her there. He provides all things needful for his People ●ere. I will name two or three Particu●●s.  

1. He provides a place for them there. 〈◊〉 he did for Isreal of old: Tents they ●●d, though no settled abode, no houses, because they were moving up and do●● from place to place. So in the pla●● named before, the woman had a pla●● in the Wilderness prepared of Go●● Though but Tents, yet suitable to 〈◊〉 place, for here they have no continu●● City. In my father's house, says Christ, 〈◊〉 many Mansions, (John 14.2.) a 〈◊〉 not made with hands, eternal in the heave● (2 Cor. 5.1.) Here therefore Te●● should content them. So were they 〈◊〉 old, Heb. 11.38.) though they wandered in deserts, and mountains, and de●● and caves of the earth. So long as G●● hath work for them, doing or suffer●● work, he will have a Room, a place 〈◊〉 them. When Luther's enemies ask●● him, where he would be when such 〈◊〉 great person came into Germany to se●● for him? He answered, Aut sub 〈◊〉 Aut in coelo: Either under Heaven, or Heaven; So may all God's People say.  
2. He provides leading and direction for his People in and through 〈◊〉 Wilderness of this world. Thus he 〈◊〉 for Israel of old, (Exod. 13.21, 2●●) The Lord went before them by a pill●● cloud, to lead them the way, and by night i●● pillar of fire to give them light to go by 〈◊〉 and by night: He took not away the ●●dar of cloud by day, nor the pillar of fire by night, from before his People. Thus he is said to have led them in the Wilderness, in the verse before the text. Though he led them about, this way and that way, yet the right way that they might go to a City of habitation, (Psal. 107.4, 7.) They had many turns and returns, backward and forward, yet arrived at a happy end, and were conducted to their desired rest: So it is still: The Word and the Spirit, and the Providence of God, are the pillars, as it were, by which God provides and gives counsel, guidance and direction to his People as they travel through the Wilderness of this world. As many as are led by the Spirit of God, are the Sons of God, (Rom. 8.14.) So it is as true reciprocally: As many as are the Sons of God, are led by the Spirit of God. And indeed so it guided Israel of old, (Isa. 63.11, 12, 13, 14.) Where is he that put his Spirit within him? That led them by the right hand of Moses with his glorious arm? That led them through the deep as an horse in the Wilderness that they should not stumble? As a beast goeth down into the valley, so the Spirit of the Lord caused him to rest. God made Moses a guide to Israel, but it was the Spirit of God that led. Moses, and instructed him to lead the People; So no● in Gospel-days, and therefore Chris● tells his sorrowing Disciples, (Joh● 16.13.) that when he is come he w●●● lead them into all truth. So likewise by his word he leads them: He hath ordained it to be a light to their feet, and 〈◊〉 Lamp to their Path, (Psal. 119.105.) The Spirit is a voice behind them, an● the Word is a rule before them. A●● by his providence also he doth dire●● them. Hence it is termed the eye 〈◊〉 God, because by it God guides his Pe●ple in all the revolutions and turning of this world. I will instruct thee, sai●● God to his servant, (Psal. 32. vers. 8.) in the way in which thou shouldest go. I wi●● guide thee with mine eye: His providential eye. If any say, How is it then th●● they wander and miscarry, as sad e●● perince shows? I answer, Not fro● any defect in God's provision, but either because they will not follow the condu●● of heaven, wilfulness sometimes occasions wander; Or because God for th●● their sin doth withdraw or suspend hi● leading and guiding influences from the●● and then they go astray. It is said, (2 Chro●● 32.31.) That in the business of th●● Ambassadors of the Princes of Babyl●● God left Hezekiah, etc. And how soon did he stumble and fall? When pride and selfconfidence prevail in them, as it did in him & in Peter, than God is provoked to remove his direction from them. Yet this is never totally and absolutely taken from them, but God will reduce them and recover them, and never cease leading them in the way of righteousness, in the midst of the Paths of Judgement, till he hath caused all those that love him to inherit substance, as it is said (Prov. 8.20.21.)  
3. He provides food and raiment for them: I say, food both for their Bodies and Souls. So he did for Israel of old, as the text shows. He fed them in the Wilderness with Manna. What the Manna was we read, (Exod. 16. & 1 Cor. 10. & John 6. largely.) It was the bread that the Lord gave Israel from the Clouds to eat. There was no ploughing and sowing in the Wilderness, and so no ordinary provision; God therefore gave them Manna miraculously and extraordinarily; They did eat Angel's food, says the Psalmist; Excellent food it was, if Angles needed, they could desire no better. Thus wonderfully did he seed Israel forty years together in the Wilderness. And this was not food only for their Bodies, but for their Souls also. Hence it is said to be Spiritual meat, in that place beforenamed, (1 Cor. 10.) They did all eat the same Spiritual meat: Because the Manna was an eminent Type of Christ, as is largely set forth by Christ himself, (John 6.) It was one of the Jews extraordinary Sacraments, which sealed up to Believers their Spiritual nourishment in grace by the free Covenant of God in the Messiah. He also secured their  from waxing old by a miracle. And he is not worse to his Gospel-Church than to Isreal. There is a general care God hath of all his Creatures; He feeds the Ravens when they cry unto him: He gives all his Creatures their meat in due season; He opens his hands, and satisfies the desire of every living thing: (Psal. 145.15, 16.) There is a more particular care he takes of man, but yet exerciseth a more special and peculiar providence over his Church and People. So he provided for David in his straits: He sent a Raven with bread and flesh morning and evening to feed Elijah, (1. Kings 17.4, 6.) And in the same Chapter we read how wonderfully he provided for the widow of Zarephath; when she had but a handful of meal in the barrel, and a little oil in the cruse; he by a miracle increased it, so that it failed not till God sent rain on the earth. So Christ miraculously multipled the loaves that he might feed the People in the Wilderness, (Matth. 15.) And as for the bodies, so for the Souls of his servants, he still feeds them in all their straits. If the ordinary means of grace fail he can provide extraordinarily. Hence it is said, God had prepared that they, (namely, the two Prophets spoken of, (Rev. 11.) should feed the Woman in the Wilderness, (Rev. 12.6, 14.) They should feed those hidden ones with the hidden Manna. So he promiseth to feed his people Israel with the heritage of Jacob their Father, (Isa. 58.14.) that is, with spiritual communications of the Covenant of Grace. And again, (Zech. 11.7.) I will feed the flock of slaughter, even you O poor of the flock. An afflicted and poor people, designed to slaughter and ruin; who have lost your visible pastures, the Ordinances: I will be your Shepherd; and will feed you invisibly by my Word and Spirit, ye shall go in and out and find pastures. So in several verses of the 34th of Ezekiel, we have promises to the same purpose. And David having the Lord fo● his Shepherd, concludes he shall want 〈◊〉 good thing; he shall be fed in green p●●stures, and led beside the still waters (Psal. 23.12.) That is, God would giv● him enough, food sufficient; so is 〈◊〉 and water to the Sheep; yea the 〈◊〉 condition and daintiest provision; so a●● green pastures, and still waters: Or as th● Original hath it, pastures of tender gra●● and waters of quietness, such as are eminently restorative; for it follows, He restoreth my Soul. This is the care God take● to provide for his in their Wilderness state.   
Quest. You will say, Why will God th●● provide for his Church and People?  
Ans. 1. Because they are the people of his Covenant, and so he stands in al● Covenant-relations to them, (Psal. 111.5.) It's said, He giveth them their meat i● due season that fear him; he will ever b● mindful of his Covenant. He is relate● to them as a Father, & if a Father be aske● Bread by a Son, will he give him a Ston●● saith Christ, Your heavenly Father know● ye have need of these things, (Matth. 6. ●●) Will an affectionate Father see his 〈◊〉 want, when he is able to supply hi●● The Apostle saith, (1 Tim. 5.8.) If a●● man provide not for his own, especially for those of his house, (or kindred, as it is in the Margin,) he hath denied the Faith, & is worse than an Infidel. And will not God much more provide for his Covenant-people, who thus lays it upon men as their duty to look to their own, and so severely censures them that neglect it? Surely he will. This Israel found, (Psal. 105.40, 41, 42.) The people asked, and he brought Quails; and satisfied them with the Bread of Heaven, etc. For he remembered his holy promise, and Abraham his Servant.  
2. Because God is sufficiently qualified to provide for them: He hath an all-seeing eye, a compassionate heart, and an almighty hand: These three render him ●ble, and fit, and willing to do it. I say, ●1.) An allseeing eye; For the eyes of the Lord are in every place, beholding the evil ●nd the good, (Prov. 15.3.) And these eyes ●f the Lord do therefore run to and fro ●he whole heart, that he may observe how 〈◊〉 is with his Church, and take care for ●hem, (2 Chron. 16.9.) When Hagar sat ●own, and lifted up her voice and wept, because the water in the bottle was spent, ● Gen. 21.15, 16.) and they were now in ●e Wilderness, a dry and thirsty Land, where little expectation of supply 〈◊〉 be had; God saw the affliction of H●● and her Son, and opened her eyes, and 〈◊〉 saw a Well of Water, v. 19 With this providence she was much affected, as you 〈◊〉 see, (Gen. 16.13.) She called the nam● 〈◊〉 the Lord that spoke unto her, Tho● 〈◊〉 seest me; for she said, Have I also 〈◊〉 looked after him that seethe me? Wher●●● the Well was called Beer-lakairoi; that 〈◊〉 the Well of him that lives and sees 〈◊〉 because God had so seen her in her ●●●ction, as to provide graciously for 〈◊〉 (2.) A pitiful and compassionate he●●● Some see the wants and necessities 〈◊〉 others, yet have no bowels of compassioun and so make no provision, give no relie●● Such were the Priest & Levite we read 〈◊〉 (Luk. 10.30, 31, 32, 33, 34, 35.) When they sa●● the man stripped of his raiment, and wondered the Priest passed by on the other side, the Levite looked on him, and passed away likewise when the Samaritan saw him, he had comp●●sion on him, bound up his wounds, pouring 〈◊〉 Oil and Wine, etc. Christ is the goods Samaritan, who hath compassion on the so●● and bodies of them that are in want, a●● provides suitably and graciously for the●● He had compassion on the people's so●● (Mat. 9.36, 37, 38.) when he saw m●●tudes fainted, and were scattered abroad as Sheep having no Shepherd, and said, The harvest truly is great, but the labourers are few; pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. So was he moved with pity and compassion to the bodies of the people that were fasting in the Wilderness, (Matth. 15.32.) with him three days, I will not send them away fasting, says he, lest they faint by the way, (3.) An almighty hand. Some have knowledge of their children's wants, and hearts to pity them, and yet it is not in the power of their hand to supply their needs. As we read Hagar saw her Child's danger, and shown the compassions of a tender Mother, yet could not help and relieve him, or herself; but God hath an omnipotent hand, and can do what he will in Heaven and in Earth; he can rain Manna from Heaven, and give Water out of the Rock, as he did to Israel in the Wilderness. And thus he represents himself to Abraham, (Gen. 17.1.) I am God almighty. And being thus qualified, he will surely provide for all his people.  
3. Because he knows that by so doing, he provides for his own glory. Hence it is that when Abraham had that question put to him by his Son, Where is the Lamb for a burnt-offering? He answered, M● Son, God will provide himself a Lamb, etc. (Gen. 22.7, 8.) There is an emphasis i● that word, Himself. For the answer 〈◊〉 the question had been full, if it had be●● omitted, and he only had said, God 〈◊〉 provide a Lamb. But when he puts 〈◊〉 that phrase, Himself, it is very significa●●● it is as much as if he had said, My S●● that God who commands me to go a●● offer a Sacrifice, will not fail to prov●●● the a Lamb, for otherwise he should 〈◊〉 provide for his own glory, which he w●●● not lose. It is not for the honour of al●●ther to bring his children into straits, 〈◊〉 leave them there without suitable 〈◊〉 necessary provision, God should not consult his own glory if he should do th● and therefore I doubt not, nor wo●● have thee question, but he will provi●● himself a Lamb for a burnt-offering. M●ses told the People in the Wilderness that they should see the glory of the Lo●● (Exod. 16.7.) Though the place 〈◊〉 primarily respect the glory of his Just●●● for their murmur, yet it is true li●● wise that they did see the glory of 〈◊〉 goodness and mercy, in providing bre●●● and water when they were in a starv●●● condition; These are the reasons of 〈◊〉 Doctrine.  
Object. Some will say, We see not this made good, sometimes God's 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 ●imes of Trial, as here he tried Israel in ●he Wilderness, as the Text shows. God will have it manifest whether we serve ●im for Loaves or for Love; whether we will cleave to him and his ways in straits and necessities. Sometimes the iniquities of God's people hinders good ●hings from them, (Jer. 5.25.) For God promises these things as the fruits of that faith and Obedience he requires of his servant's. On these and such like accounts, God sees it good to cut them ●ort of these things.  
Use 2. Are these things so? Then ●is shows us the great evil of doubting, ●nd distrust found among God's people 〈◊〉 any straits they come into. This is 〈◊〉 common infirmity among them. They ●●e ready to cry out, What shall we do? ●ow shall we be provided for? When ●●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 sai●● Where is the Lamb? so they, Where 〈◊〉 food? and where is raiment? We a●● friendless and helpless, and we shall star●● and perish. Such is their Language as 〈◊〉 Spirituals, when they see Ministers a●● Ordinances fail; What shall become 〈◊〉 our Souls? How shall our spiritual 〈◊〉 be preserved? We shall die and per●●● by the hand of Saul, as David said, (1 S●●● 27.1.) We shall fall and miscarry 〈◊〉 the hand of our temptations; our c●●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! wheref●●● didst thou doubt? (Matth. 14.31.) Or 〈◊〉 his Disciples, who in a Storm at Sea fea●ed drowning, Why are ye fearful O ye● little faith? This was Israel's sin of o● (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 th●● of unbelief, and yet how common a th●● is it even in those that profess the Lo●● Name? We read of Israel's Infidelity many places, (Exod. 14.11.) They 〈◊〉 to Moses, because there were no G●●● 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 appeal to their Consciences in this mat●er, (Jer. 2.31.) Have I been a Wilderness ●nto you, or a Land of Darkness? I have ra●her been a Paradise to you; you have been a Wilderness to me, and not I un●o you: I have been wanting in no good ●hing to you. This unbelief is such a contempt of God, and provocation to ●im, (the day of temptation in the Wilderness was a day of provocation, Heb. ●. 8.) that he swears in his wrath they ●hall not enter into his rest, in verse 11. He made their carcases to fall in the Wilderness, and they could not enter in because of unbelief, in vers. 17, 19 O ●he evil and danger of this sin! It deprived Israel of the Land of Canaan; ●ea, Moses because of his fretting, never ●ould set his foot in that Country. And ●ow smart a dispensation was that upon ●●at great person we read of, (2 Kings ●. 2.) The Lord by his Prophet had ●retold a sudden great plenty to come, ●or the Famine was now sad and grievous 〈◊〉 Samaria,) this great man instead of entertaining this comfortable news with faith and thankfulness, rejected it wi●● scorn and disdain, and a bold presumptuous 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 Prophet's wo●● He questions both the Power and 〈◊〉 Truth of God; he denies both his A●●lity and his Veracity, and it is a spee●● that hath too much blasphemy in it: 〈◊〉 not only speaks as if the thing itself 〈◊〉 unlikely, but plainly that the Lord h●●self could not do it: Therefore his ●●●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 poss●●● to him that believes not. And this 〈◊〉 gravated this great man's 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 ●●●ving to do with this provoking s●● 〈◊〉 unbelief. As the Apostle exhorts 〈◊〉 cautions us, to take heed lest our se●●● fall after the same example of unbelief, (Heb. 4.11.) So let us be the more heedful, because we are least suspicious of ourselves in this particular. Every one is ready to think he believes the power and truth of God, till it comes to the trial, 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.  
Use 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 remembered 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, ho● thou goest 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 Garlic, 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 spirits be in us, that we may follow the Lord fully! O that we could by this approve ourselves 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 stripped 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 ourselves 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 ●ed. Hereby we give God his greatest honour, (Rom. 4.20.) Abraham was strong in faith, giving glory to God. This ●s the way to be delivered out of straits, (Exod. 14.13.) Stand still (namely, in way of faith and dependence) and ye shall see the salvation of the Lord. Faith will 〈◊〉 our best Anchor, staying our Soul's up●● God and his Promise, (Isa. 26.3.) Th● wilt keep him in perfect peace, whose min● stayed on thee, because he trusteth in th● We know not how great the wants 〈◊〉 straits are we may be reduced unto. Remember this Example in the Text no● before us. Ordinary means failed, 〈◊〉 God provided extraordinarily. He ha● wonderful ways to provide for his Children: He can make a little go a gre●● way, as when he multiplied the Loa●● by a Miracle: He can cause the course● food to be as good nourishment as the best dainties, witness Daniel's pulse: H● can by unexpected ways bring relie● When Musculus that famous Divine wanted bread for his Family, and ma●● those Verses in his straits, which are 〈◊〉 follows:  
Est Deus in coelis, qui providus omnia cur●●  
Nunquan credentes deseruisse potest.  
In English thus; There is a God in H●●ven who hath a provident care for all 〈◊〉 creatures, and cannot forsake those that ●●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 ourselves. 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 Sweetheart, 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 yourselves and one another with these things.   

SERMON IU.  Nahum 1.7. 
The Lord is good, a strong hold in the day of trouble, and he knoweth the●● 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 God's people: He speaks indeed terrible things against God's enemies in the 2, 3, 4, 5 and 6, verses: He shows how dreadful 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, etc. Wherein he gives us, 

(1.) A description of God's 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 expressly in the Text. To open this briefly in two things.  

1. He is good in himself, and so there is a threefold goodness in 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 show me thy glory; says God, I will make all my goodness 〈◊〉 before thee, and I will proclaim the name 〈◊〉 the Lord before thee, etc. Compare this with (Chap. 34.5, 6.) The Lord descended in the cloud, and proclaimed the name of the Lord, The Lord, The Lo●● God, merciful and gracious, long-suffering and abundant in goodness and truth. Th●● is that goodness which is the beauty a●● perfection of his nature.  
(2.) Bonitas ●●●●ralis, This is the rectitude of his will Persons and things are said to be good 〈◊〉 they are conformable to Gods will, (Ac●● 11.24.) 'Tis 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 communica●●●● 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 communicate. Thou art good, and thou dost good (Psal. 119.68.) This he doth to all 〈◊〉 creatures; The Lord is good to all, (Ps●● 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 ●hat in relation to our concernments. Consider our happiness as spiritual, it lies ●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; Show 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, ●nd promiseth that he will fill it. Omne ●onum in summo bono, All good is in the chief good: By way of eminency; all good is in him virtually. As having nothing, yet possessing all things, (2 Cor. 6.10.) The scattered excellencies of creatures meet in him. All is in him Originally, ●he creatures add nothing to him. Hence ●f we delight ourselves in the Lord, he will give us the desires of our ha●● He is the chief good by way of efficient as he can create all that which he se●● be good for us. He is the Father mercies, (2 Cor. 1.3.) As a Father he 〈◊〉 a procreating power, he gives a b● to what he pleaseth. He calleth th●● that are not as though they were, (〈◊〉 4.17.) He is the God of all gr●●● (1 Pet. 5.10.) to implant it; He ca● the stones raise up children unto Abra●● (Matth. 3.9.) To increase it, (2 Cor. ●. 8.) God is able to make all grace abo●● towards you. To preserve it; He su●● not Faith or any grace to fail. So 〈◊〉 comfort; He is the God of all cons●●tion, and can fill our hearts with all 〈◊〉 and peace in believing, (Rom. 15. 1●.) So for temporal good; He can prese●● from trouble and in trouble. He 〈◊〉 provide for us in all our straits and wa●● My son, God will provide, said Abra●●● to Isaac. And this alsufficiency of 〈◊〉 is of himself, and he hath power to communicate as he pleaseth. And by communication his fullness cannot be ex●●sted. I might yet enlarge this by she●●● 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 fullness of Spirit to quicken and renew; and indeed it hath pleased the Father that in him should all fullness dwell, (Col. 1.19.) I might show 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 ●ringing good out of them. But briefly ●o apply this truth.   
Use 1. Let us all try whether we have 〈◊〉 propriety in this good. Now saving ●nterest is only by Covenant. Without Christ and without God are all that are brangers to the Covenant of promise, (Eph. 2.12.) If any say, How shall we now we are in covenant? I only say; When we are subdued to the terms of it, ●aith and holy obedience, when the promises of it are in any measure of truth ●lfilled in us: Hath God given us his spirit? Is his law in truth written upon ●●r hearts? Are our Souls sprinkled with his clean water promised to 〈◊〉 viz. the blood and grace of Ch●●● justifying, and sanctifying grace? 〈◊〉 our Souls flee to the Covenant for c●●● 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.  
Use 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 show us any good? 〈◊〉 the voice of all men, (Psal. 4.6.) O 〈◊〉 us press after a clear, affecting, exp●●mential knowledge of God our ch●●● good. This will bring our Souls to 〈◊〉 mire him, and set him up in his excellent and to choose God for our portion, 〈◊〉 love him, to cleave to him, to fol●●● after him, and to long for him. T●●● will bring our Souls to rest and satisfaction, and make us bless ourselves 〈◊〉 God, and make our boast of God: He 〈◊〉 by he will be all in all unto us, and th●● both in the presence and enjoyment 〈◊〉 all things, and in the absence and w●●● of all things; patiented in tribulation, contented in losses and wants, chearfi●● straits. So it was with David in th● 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 abuse the riches of his goodness. Let not our eye be evil, or our ways evil, because ●e is good, but let us rather imitate ●is goodness, he doth good even to his ●ery enemies, (Matth. 5.45.) So let us, ●f our enemy hunger, feed him, if he thirst, give him drink. Let our work ●e to go up and down doing good, as Christ did. And let not the common goodness of God content us; greatly thankful we should be for it, but not ●est in it. Let us say as David, (Psal. ●06. 4.) Remember us with the favour thou ●earest to thy people, etc.  
(3.) Let this comfort God's people, for so good is God, that no good thing will he withhold ●rom them that walk uprightly, (Psal. 84. ●1.) They that fear the Lord shall want no ●ood thing, (Psal. 34.10.) Some may say, we see many such in great want, and un●er many evils and troubles.   Let such know and consider; 

(1.) It is because they are wanting to themselves; The● are not in the exercise of Faith, nor 〈◊〉 close walking with God. These with hold good things from them. Acqu●●● thyself with God, so shall good come 〈◊〉 thee, (Job 22.21.)  
(2.) The state of G●● people is not to be judged by outwa●● appearance. They have a better go●● than this world's good. They enj●●● spiritual good things; God saith, 〈◊〉 will satiate the weary Soul with goodness; with the goodness of his hou●● even of his holy Temple. This Str●●gers meddle not with: It is better th●● all the good things of their own hou●●  
(3.) The time of their full enjoyment of God is not yet come.   Then they w●●● say, as it is, (Psal 31.19.) O how grea●● thy goodness which thou hast laid up for th●● that fear thee, for them that trust in th●● before the Sons of men! So much for th●● first note.  
Doct. 2. That the Church and People 〈◊〉 God have a day of Trouble. This is here i●●plied, in that God is said to be their str●●● hold in the day of trouble, it supposes th●● had such a day. The Prophet its tho●● hath a particular respect to Hezekiah; 〈◊〉 had a day of trouble, of rebuke and bl●phemy, when Senacherib the King of Assyria came up against him, as is evident in the Prophet Isaiah, (chap. 37.3.) And thus it hath been, is, or may be with God's people; they have their days of trouble, a cloudy and dark day, as Ezekiel calls it, a showry, a rainy day. As they have their days of Sunshine, of Joy and Mercy; so a day of Affliction, a stormy and tempestuous day. All kind of trouble is here understood; outward and inward trouble, little and great troubles. As they have a day of prosperity, so likewise of adversity. The Church of Christ is his body; in every natural body there are many members; sometime the head aches, or the eye smarts, the arm is sore, the foot is wounded, the heart is heavy, then great must needs be the trouble of the body: So here, one member of Christ's body lies in the prison, others are oppressed and ruined in their Estates, others banished, others put to death; great must needs be the trouble of the body of Christ when it is thus. Elijah lamented his trouble, being persecuted by Jezabel, (1 Kings 19) Job, an upright member, had many troubles, like the waves of the Sea, one upon another; his Estate gone, his Children slain, his Wife and Friends prove his Enemies and Troubles, S●●●● shooting his Arrows at him, and 〈◊〉 seeming to be against him; great was 〈◊〉 trouble. Jacob, David, Paul, and oth●● confirm this truth to us. Here I 〈◊〉 briefly show, 

(1.) The Time's wh●●●  
(2.) The Reasons why it is thus.    
Qu. 1. Ye will say, When, or at 〈◊〉 special Times hath the Church a day 〈◊〉 trouble?  
Ans. 1. When their heart's g●●● high and proud under mercies, than 〈◊〉 ally follows a day of trouble. God gi●● great favours to his people, exalts th●● in privileges, and they are lifted up 〈◊〉 pride, wax wanton under them, than co●●●● great trouble. Thus it was with Hez●kiah, who, (as I hinted before) is h●●● particularly spoken of, he was under g●●●● mercies, raised from a low and w●●● condition by sickness, his heart was lif●●● up in pride, then comes a day of troub●●● upon him: He shown the Embassad●● of the King of Babylon all his Treasu●● in a vainglorious boasting way, therefore all was carried away from him. D●●●● was advanced, his Mountain was stro●● he upon this grew secure and proud, 〈◊〉 said he should not be moved, and t●● drew upon him a day of great trouble 〈◊〉 adversity. To have our hearts lifted up in the ways of God, as Jehosaphats was, under many and extraordinary mercies, is excellent indeed; but to be lifted up above measure, as Paul found a proneness in himself to be under his revelations, is very sinful; God will prick this bladder swollen with pride by some thorn in the flesh, to take us down again, for his Soul so liftted up is not upright in him as the Prophet speaks.  
2. When the people of God are in some measure fitted and prepared for trouble, than they may expect a day of trouble. It's a great misery and judgement to have mercies or troubles when we are unprepared for either. But God is very good to his people in this, that he gives them both when they are fitted for them, to be better by them, to improve mercies and troubles. He knows their frame, and will not put new wine into old bottles, nor lay heavy burdens on weak shoulders, but proportions the burden to the back, his strokes unto their strength, that they may be able to bear it, (1 Cor. 10.13.) The woman is not put to flee into the Wilderness, (Rev. 12.6, 14.) till she hath wings given her to fit her for the flight, and a place prepared of God that they should fee● her there. When God hath given mu●● grace, then comes a day of trouble to 〈◊〉 Christians to the use of that grace. As Go● will not over-burden them, so he wi●● not undervalue them. If they have grea● grace to bear great troubles, they ma● expect them.  
3. When his people lean to their ow● understandings, and follow their ow● devices, not consulting God, nor taking his counsel, then let them expect a da● of trouble: When they will be wise 〈◊〉 their own conceit, and betake themselv●● to their own inventions, neglecting 〈◊〉 frequent his counsel, they always mee● with trouble. Did you ever read God people thus doing, and escape it? Go● would have Jonah go and preach to Ni●●veh what he bade him, but he runs to hi● own ways, and goes to Tharshish; D●● he escape trouble? O the great affliction he was involved in! Thrown, as 〈◊〉 were, into the belly of hell, for his disobedience to the God of heaven, and following his own contrivances to avoid trouble, he brought himself into far greater troubles. Never did any good ma● lie easy upon that pillow which was 〈◊〉 their own laying, or sleep well on th●● bed which was of their own making. Though Jacob was designed to have the blessing, yet when he yielded to his Mother to endeavour the attaining it by lying and dissembling, what abundance of trouble did he bring upon himself by it? Therefore trust in the Lord for ever, and lean not to thine own understanding.  
4. When God intends to raise and advance his people, he will bring a day of trouble upon them to fit and prepare them for it. A man that purposeth to build a house high, will lay the foundation low. So God inflicts much trouble upon his servants, and brings them low by afflictions, because he intends to advance and advantage them thereby. By the oppressions of Egypt, and by the perils and troubles of the Wilderness, he prepared Israel for the Land of Canaan. Before Joseph had a golden Chain put about his neck, and was raised to honour by Pharaoh, he must have his feet in the stocks, and undergo various troubles. As David grew nearer the Kingdom, so did his troubles increase, and so he grew fit for a Crown by his crosses: His Soul was as a weaned child, (Psa. ● 31.2.) By troubles he was so humbled, as to be in less danger of being proud 〈◊〉 made worse by his honours. He mi●●● more safely enjoy the pleasures of 〈◊〉 Court without danger of surfeiting 〈◊〉 his ruin. When God intended to d●●ble Jobs estate, he stripped him of all 〈◊〉 had, so that he who in the morning 〈◊〉 the richest man in the East, was at nig●● poor to a proverb. As many ti●● after great manifestations of his lo●● the Lord humbles his people by g●●● desertions and sore temptations in th● Spirits, so in his providences. L●●● observed, that before God honour him to do any great piece of services● his name, he would exercise him w●● some sore affliction or humbling dispe●●tion. There is a time wherein 〈◊〉 will make the place of his feet glori●●● or glorify the house of his glory, 〈◊〉 in this World; (Isa. 60.7, 13.) But 〈◊〉 fore this comes to pass, there may 〈◊〉 such a time of trouble as never was, 〈◊〉 the nearer the glory comes, the gre●●● may be the trouble; as the nearer a 〈◊〉 man in travel is to deliverance, 〈◊〉 stronger and more painful her th●● may be, and it is darkest a little bef●●● the day breaks. When God inte●● his people a Joyful harvest, they 〈◊〉 first expect a wet seedtime. They that sow in tears, shall reap in Joy; They that go forth weeping, bearing precious seed, shall return again rejoicing, bringing their sheaves with them, (Psal. 126.5.6.)  
5. When God intends to make a complete and full destruction of his and his Church's Enemies. Hence it was that Israel was in such great trouble, because God intended to get himself glory upon Pharaoh and upon the Egyptians in their utter overthrow. This may inhanse and raise the troubles of Gospel-churches in these last days of the world, because God hath a great design to execute the vengeance written against Antichrist, and to save his people from his Iron yoke. There shall be such a time of trouble as never was, saith Daniel, (Chap. 12.1.) and then shall God's people be delivered, and consequently their enemies ruined, for these mostly go together: As when Mordecai and the Jews had a great deliverance from troubles, Haman and his Complices had a dreadful overthrow. These like the buckets in a Well, the one coming up, the other goes down. If the wicked rise, the righteous mourn, but when those perish, these rejoice. These are the seasons of the Church's troubles.  
Queen 2. But you will say, What are 〈◊〉 reasons of their troubles? To this I answer.  
An 1. To take away their dross a●● and purge away there sin. By this s●●● the iniquity of Jacob be purged, namely, b●● troubles and afflictions, (Esa. 17.9. 〈◊〉 this is all the fruit to take away his sin. T●● fining Pot is for Silver, and the Furnace f●● Gold, (Prov. 17.3.) God put his Gold in●●● the Furnace of affliction to take away i●● dross, and make it more pure and 〈◊〉 fined. Flesh and blood will shrink at thi● but grace will close with it, for it is 〈◊〉 blessed design of love God hath in thi● to bring them forth vessels of hono●● meet for his use, and ready for ever● good work.  
2. To prevent their sinning, and 〈◊〉 their ruin. As God is pleased to p●●vent the infection of the air by thunder and lightning, which do much clarify i● and to keep the Sea from putrifying 〈◊〉 the winds, and the constant motion of th● Waves, so he preserves his people fro● much hurt and danger by their troubles▪ He sees how apt prosperity is to infer them, and they to surfeit upon creature fullness; he sees an empty cup is bet●● for them than a full; better to go aw●● from a table hungry, than a glutton, and thirsty, than drunk. When God gave israel what of outward things they desired, ●t was their ruin, by reason of their sin, (Psal 106.15.)  
3. To discover what is in them, both of sin and grace. They neither know the one nor the other, till tried by troubles, ●nd then they often find more sin, and less grace than they made account of. When the Waters are roiled, the Mud rises which was at the bottom, not seen before. O says a Christian, when stirred by troubles, and passions rise, I did not imagine there had been so much impatience and discontent, so much pride, unbelief and forwardness, and worldliness, as now I find ●n my heart; I thought faith, and patience, ●nd other graces, had been more strong ●han they are; alas, how weak are they ●f any at all? I thought I could have wrested with any trouble, and not have had ●n impatient rising against God's providence, but now I see I am mistaken in my ●elf. Thus Peter thought he should have died, rather than denied his Master; but when trial came, he found how much he was deceived in himself. It is easy for ●o talk of War in a time of Peace, but 〈◊〉 Soldiers valour is known in a Battle. Troubles discover whether men wi●● adhere to God, his truth, and ways, ●●swim down with the stream, and turn wi●● every wind. For men then to stand th●●● ground is something, but how often is th● timorous weakness of many great Professors then discovered? We say commonly we cannot know a man throughly, till w● have summered and wintered him; so it 〈◊〉 here; God brings a Summer of prosperi●● that discovers the weakness of many; b●● then comes a Winter of adversity, and th● discovers others: He that well bears bo●● is a strong Christian indeed. When the●● is a great deal of Rain, we see what wee● were in the ground that were not dif●●vered before. Little do good men thi●● or believe the corruptions that are 〈◊〉 them, till by a day of trouble they sh●●● themselves. When Absalon was tak●● away by death, than was David's pass●● and inordinate affection to him ma●● known, beyond what one would ha●● thought to be in him. You may observe in some Professors a very loving cour●●ous carriage while they are pleased, but 〈◊〉 you cross and vex them a little, how 〈◊〉 lent and outrageous are they in their ●●gry passions? Like the troubled Sea, ●●●ing out mire and dirt, raging waves of ●●ea, foaming out their own shame. O ●he unbecoming words and actions that ●ill come from them! Hence when God ●ould discover men, he brings upon them 〈◊〉 day of trouble.  
4. To make them useful to others. ●ereby he furnishes them with experien●es of his power, love and goodness, that ●hey may be able experimentally to en●ourage and comfort others with what ●hey themselves have found in a day of trouble. Hereby they are taught to sym●●thyize with others that lie under inward ●●oubles, sense of guilt, apprehensions of ●rath, the fiery Darts of Satan's temptati●ns, long and sore desertions, combats ●ith strong corruptions: They that never ●●lt these troubles, cannot pity and com●●ssionate others that are under them. He ●●at hath endured the misery of those ●●ute diseases, the Stone or Gout, he can ●●est tell how to pity those that are under ●●em. Christ himself submitted to suffer 〈◊〉 temptations, that he might be able ●●om his own experience to secure them ●●at are tempted, (Heb. 2. ult.) So experienced Christians are the best and most ●●le comforters of others in a day of trouble; none so able to advise and help ●●em in trouble as these are; they can give experimental counsel and comfort and this is one great end why they ha●● been exercised with such troubles, t●●● they may impart and communicate th● experiences to others. And blessed a●● they who are thus found to improve th●● troubles.  
Use 1. Of Information; in a word; 〈◊〉 God brings a day of trouble upon his o●● people, Then let others know that 〈◊〉 hath worse things in reserve for the● This is expressed in the verses before 〈◊〉 Text, and after it; especially the 2d a●● 8th verses. The Lord revengeth, and 〈◊〉 furious, the Lord will take vengeance 〈◊〉 on his Enemies, and he reserveth wra●● for his Adversaries. Those that seek 〈◊〉 thrust him beside his Throne, that opp●●● his Worship, contemn his Word, peracute his People, and say, we will not ha●● this man to reign over us; bring hit●●● these mine Enemies, will he say one d●● and slay them before me, (Luke 19.27▪ Such as return by true and lively repentance, 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 preservation 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.)  
Use 2. Of exhortation, in two or three things. 

(1.) Let not God's people censure themselves, nor others judge unrighteously of them, because of the troubles and adversities they meet with. To say they are none of God's people, but wicked, and hypocrites. This is to write 〈◊〉 false Commentary upon God's people and ●is deal with them; for in all age's ●hey have been great sufferers. When ●ome supposed the Galileans, whose blood ●ilate mingled with their Sacrifices, and ●hose on whom the Tower of Siloam fell ●nd slew them, to be sinners above all ●hose in Galilee and in Jerusalem, because ●hey suffered such things, Christ tells ●hem, No, it was nothing so, (Luke 13. ●he five first verses.) but except they re●ented, they should all likewise perish. When Jobs three friends had branded him ●r a wicked Hypocrite, because of his ●●eat and grievous troubles, Job would ●old fast his righteousness, and not let his integrity go, (Job 27.4, 5.) He co●● appeal to God himself and say, Job 10. ●● Thou knowest that I am not wic●● And God determines the business on J●●● side against his Friends, and was 〈◊〉 angry with them for their unground and rash Censures of him. Therefore none Judge hardly of themselves o●thers, but wait the issue.  
(2.) 〈◊〉 God's people expect and prepare fo● day of trouble. Let not a careless se● frame of Spirit possess them, for it is only because man is born to troub●● the sparks fly upward, that they are ●●ject to it, but also because God hath 〈◊〉 special manner designed them to a su●●ing lot. Provide therefore for a R●●● day. Deny yourselves and be read● take up the Cross and that daily, (〈◊〉 9.23.) Who knows, whether a C●●● may not gather upon us that shall diss●●●● in a shower of Blood? Now than 〈◊〉 good laying up in store a good found●●●● against the time to come. A stock of gra●● a stock of experiences, a stock of prom●●● will do well in such a day.  
(3.) Let 〈◊〉 people carry it well in and under any of trouble that befalls them in the W●●● That is, Humbly.   Humble your s●●●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 Ruin, 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 Mortar, and beats us with the  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 practice 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 practice, he went up to the house of the Lord, Spread Rabshakehs reviling Blasphemous Letter before him and pra●●ed. I called upon the Lord in my trouble, sai●● David, Psal. 116.3, 4. This is it God ha●● commanded and hath also promised 〈◊〉 liverance to his people upon it, (Ps●●● 50.15.) Call upon me in the day of troub●● I will deliver thee. As David said of G●ahs Sword, so let me say of prayer, the●● is no means like it. Some in their trouble's murmur against God, quarrel wi●● second causes, laying the cause here a●● there, and in stead of praying fall a curs●● and swearing. It is common and easy do thus, but who falls down before G●● and saith, Lord, it is for my pride, 〈◊〉 worldliness, my unprofitableness, th●● troubles come; O pardon and heal 〈◊〉 for thy name's sake. O then let us be m●●● with God in Prayer in all our own a●● the Church's troubles; Only let the●● be fervent prayers. The effectual ferv●● prayer of a righteous man availeth much (James. 5.16.) Much more the unanim●●● prayers of his Churches will preva●● especially, if mixed with faith and 〈◊〉 join Reformation of heart and life to o● supplication. If my people pray 〈◊〉 seek my face, and turn from their evil w●● than will I hear in heaven and forgive 〈◊〉 iniquity, and heal the land, (2 Chron. 7.14.) But if I regard iniquity in my heart, says David, the Lord will not hear my prayer. How shall we think our requests can prevail, when our practices 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 closerts, our breach of God's holy day, our deadness and loss of our first love and ●ife, and yet go on in these things, our supplications without reformation are but a provocation, as the howling of Dogs in God's ears, as he saith of Israel of Old. They howled upon their Beds, (Hos. 7.14.) ●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 ways, and God will turn his promises into performances, and our prayers into praises, our Hosanna's ●nto Hallelujahs. And O that we could yet stir up ourselves to take hold on God by faith and prayers. Preces & lacrymae, Prayers and Tears are the Church's best weapons in a day of trouble. The Spirit of ●rayer fails, O that he who hath the residue of the Spirit, would once again p●●● out the Spirit of grace & supplication up●● his people; So in every day of Jac●● trouble, when he is brought low, and 〈◊〉 say, By whom shall Jacob arise? We sh●●● find such wrestling with God by pra●● will engage jacob's God to command 〈◊〉 liverances for Jacob in due time. And nothing, that arises in our hearts to k●●●● us from this duty, or deaden us in it, h●●der us. Let none say, our troubles are extreme that we are overwhelmed 〈◊〉 them. So it was with the Psalm (Psal. 142.3.) His Spirit was o●●● whelmed in him, yet he prayed. Tho●●● God lamed Jacob as if he had been Enemy, yet he wept and made supplication. Out of the Belly of Hell cried I, sa●●● Jonah. Let none say, our sins are so gr●●● and we upon that account so vile and worthy, that we dare not pray, for G●● 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 haste to help Let there be a real mourning for sin, turning from sin, and thy sins shall hinder thy prayers. That unbelief w●●● hinders thee from praying is worse● all thy other sins, as appears, (John 16. ●9.) He shall reprove the World of sin, because they believe not on me, says 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 complains he was so troubled that he could not speak, yet than 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 a● before we pray, and hath determin●● what to do for us, and he is of one mi●● and who can turn him, prayer itself ca● not alter his purpose. And he is of so g●●cious a nature that he is ready to give● what he sees good for us, though we pr●● not for it. Now though all this be tru●● yet to neglect prayer on these accounted is most weak and unsound. For, thou●● God knows our wants, yet he hath commanded us in every thing by prayer a●● supplication, that we make known our ●●quests to him, (Philip. 4.6.) And wha● ever birth his decree and counsel Trave● with in a way of mercy to us, he ha● appointed prayer to be the midwife 〈◊〉 hand it to us, (Ezek. 36, 37.) The●● are many gracious promises of go●● to God's Church and people, I will yet 〈◊〉 enquired of, saith God, by the house of Isra●● to do it for them. Yea, it is a manifest toke● of his goodness, that he will be sought 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; Th● praying voice, even as you that are Pa●ents love to here your little ones speak ●hough but lisping, much more doth God ●o hear his Children. And let none say, ●ur prayers have been fruitless time after ●ime, for it is no argument God neglects ●hem, because they obtain not presently; ●or what if he sees it is better for us to be without a mercy than to have it? Is it ●ot our interest to subscribe to his wisdom, and submit to his will therein? What if it be not for his glory we have 〈◊〉 as yet, cannot we wait his time? Mar●ha and Mary sent to Christ, (John 11.) to ●ome quickly, for Lazarus whom he loved was sick. Yet Christ deferred coming till he ●ad been dead some days, & 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 ●●fe by a miracle. And what if God will answer our prayers in some better way ●han in giving us the thing prayed for? ●ught we not to rest satisfied in his wise dispose for us? Are we fitter to carve for ●ur selves than he is? Surely it is best for us ●o acquiesce in his gracious choice of our inheritance for us. Abraham prayed for ●hmaels conversion. O that Ishmael may ●●ve before thee; God answered him in Isaac which was better. David prayed for the life of his sick Child, God denie● 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 o● supporting grace which was better. S● that if we could observe the ways o● God towards us in answering prayer we should have no cause to restrain prayers upon a temptation that they ar● fruitless, but should see our labour is no● in vain in the Lord. These things considered, nothing should take us off from or deaden our hearts in, prayer to Go● in the day of trouble, but we shoul● be encouraged to continue instant in this duty, always to pray and not to faint (Luke 18.1.) But some will say, wha● shall we do to bear up till deliverance from trouble come? The 3. Doctri●● tells us that, which may comfortab●● support us in praying and waiting 〈◊〉 it, viz.  
Doct 3. That the Lord is a strong ho●● in the day of trouble. So in the Text expressly. And thus God is set forth 〈◊〉 other Scriptures. (Isa. 26.4.) He 〈◊〉 called the Rock of ages; a refuge to 〈◊〉 ●hat trust in him through all Generations. Hence it is said, (Prov. 18.10.) The name ●f the Lord is a strong Tower. It is a Metaphorical speech; look what a strong Tower is in case of danger, such is the ●ame of God in a day of trouble; the one●y sanctuary to run into for security. The Lord is my Rock and my fortress, my strength, 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 provid●● for their children, for their flocks, Go● much more for his. So Abraham believed, My Son, God will provide, an● so he found it, (Gen. 22.7.8.) God ha● also ammunition; In a strong hold the● are great pieces of Ordnance, whic● are for offence and defence. So in Go● there are glorious Attributes, he ha● made also gracious promises to his pe●ple, and terrible threaten against 〈◊〉 enemies; Faith and prayer give fire 〈◊〉 these to discharge them, and then dreadful execution is done upon Gods and 〈◊〉 people's Enemies. He makes his Arrows 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 show, what great advantage he hath against Enemies to rep●● and do them hurt; But I only add that as a strong hold is not known b●● only to them that are in it; So no●● know what strength, provision, &c▪ are in God, but those that are in hi● But some will say.  
Qu. 2. Why or whence is it, that the L●●● is a strong hold in the day of trouble?  
Ans. This he is, and hath undertaken ●o be for them, and to them, partly that ●e might make them every way happy. Happy are the people, whose God is the Lord ●hat have the God of Jacob for their help, whose hope is in the Lord their God. (Psal. ●44. 15. and Psal. 146.5.) Partly that his ●ervice might not seem unreasonable. sometimes God calls his to very hard ●nd difficult services. Now it is thought ●nreasonable, that a Master should set his ●ervants about a work he will not defend ●hem and bear them out in. God never ●oth so, he always secures and protects ●hose he employs in doing or in suffering-●ork. His grace is sufficient to bear ●heir charges, and his Kingdom is enough ●o reward their faithfulness in his service. Partly, because else in their fears ●nd temptations they would be ready ●o run to other refuges and strong holds ●or their security. And partly to vex ●heir Enemies. It is a great vexation ●o them, to see and observe God to be his people's strong hold. How was Saul ●roubled and vexed to see that God was David's strong hold? David is said to dwell 〈◊〉 strong holds, (1 Sam. 23.29.) Sometimes he fled to one and sometimes to ●●other, yet David acknowledgeth God to be his rock, refuge and high Tower and Saul was convinced in his own conscience, that God was with David a● David with God, hid and secured in 〈◊〉 secrets of his present, and this was matt●● of vexation to him, as it is to many other of his Spirit.  
Use 1. This shows the great mista●● of the Sons of men, and their sin al●● They mistake in thinking God's peony shelterless, and destitute of relief a● safety, whereas they have a strong ho●● even God himself; They sin in perse●ting them, for they persecute God a● Christ, their strong hold; Saul, Sa●● Why persecutest thou me; (Act. 9 ●● They, that let fly their Arrows agai●● 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. ● 23.24.) and against whom hast thou exa●● thy voice, etc. even against the holy o●● Israel: By thy servant hast thou proached the Lord. They sin and greatly also, in betaking themselves other strong holds, (Nahum. 3.14.) ●●tify thy strong holds. The Prophet se●● to deride their care and cost in their fortifications. Some make strong Castles, others make riches their strong hold. The rich man's 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 ●eft to till the Land. (Jer. 29.10.) It's spoken of that desolation by Nebuchad●ezzar. 'Tis said, that in the Massacre at Paris divers rich Papists were murdered 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, whilst 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 men's resting in them, they make lies their refuge, and the storm will sweep away the refuge of lies, and the waters of God's wrath overflow these hiding places.  
Use 2. Of Exhortation. Let us all be persuaded 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. Ther●●● security enough in one God, thought 〈◊〉 want other strong holds. O the g●●● trouble and perplexity they will be 〈◊〉 when grievous calamities and death c●●● that are not gotten into this strong ho●● All hearts will melt, all hands and kn●● will be weak and feeble, and all sa●● gather paleness because of the fierce a●ger of God against them that are fo●●● not to have secured themselves in th●● Sanctuary of safety. Therefore let us 〈◊〉 run and flee from the avenger 〈◊〉 blood, that will pursue us, into this C●●● of refuge, where we shall be hid 〈◊〉 day of the Lords anger. This is do●● by faith and prayer, upon these two 〈◊〉 we may run into this strong hold, a●● be set aloft from the fear of danger. 〈◊〉 faith, we get into the hold of God's Na●● and run into the several rooms there●● his power, wisdom, providence, th● 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. Only 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 prevail, so run that we may obtain.  
USE. 3. Let God's 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 shower of fire. But to show 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 b● taken by the enemy, it must be either by surprise, or by treachery, or by undermining, or by violent assault, or by starving. But none of these can be●● God. He cannot be surprised, for he foresees all things, those most contingent and to us accidental. He cannot b● overcome by treachery, for he kno● the secrets of men's hearts, and make their counsels and devices of no effect He cannot be undermined, for he is infinitely above all. He cannot be overcome by violent assault, for strong is hi● hand and mighty is his right hand Nor by starving, for he is self-sufficient O the honour and comfort of those wh●● have a dwelling in this strong hold. B●● 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 f●●eth me never, saith David. Yea, it delivers when fallen into the Enemy's han● as Joseph out of prison, Jeremy out of th● dungeon, Peter from the expectations 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 God's people conclude and act thus for themselves; Keep yourselves 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 yourselves 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 show 

(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 one's self to God. So in the Prophet Isaiah, (Chap 14 ult.) the poor of hi● people shalt trust in it. Chasah, Co●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 th● 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, says 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 ourselves to God for shelter and for refreshment in the sense of miseries and necessities, than 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 David's experience of him and carriage towards him, (Psal. 17.7.8. Psal. 18.2.) O thou that savest them that trust in thee, hid me under the Shadow of thy Wings. In the Shadow of thy Wings will I make my refuge, until 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, etc. 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 ourselves 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, than 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 suitably 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, etc. 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, says 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 days 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 gi●● 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 show and manifest to the world, that they know him and can own him in the face of Death itself. Now the use.  
Use. 1. Let us then try ourselves, 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 Christ's righteousness for Justification, true holiness of heart and life; others content themselves with outward duties and privileges, 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 Judgement 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 word● 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 a● unbelieving state? Who would be satisfied without the grace of saving faith?  
Use 2. Let all Gods poor and afflicted people continue to trust in the name of the Lord. Let this encourage you t● it, he knows them that trust in him i● a day of trouble, (Psal. 31.7.) He knoweth my Soul in adversity. He knows you● names and persons, (2 Tim. 2.19.) Th● 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, says David, all my desire is before thee, and my groaning is not hi● 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 ●heir enemies. He sees what sin they grapple with, and will not suffer it to have dominion over them, (Rom. 6.14.) Christ prays that their Faith fail not in ●he time of temptation, (Luke 22.32.) He ●nows the power and policy of all their nemies, so as to break their arm, and ●rush their head. He knows the walk and conversation of his people. Thou knowest, ●●ith Job, the way that I take, (Job. 23. ●0.) What great and excellent comforts ●re these for all believers! O therefore ●rust in the Lord for ever, though days ●f trouble be many and great, for if the ●●mes be evil, and men be evil, yet the Lord is good, is a strong hold in the ●ay of Trouble, and he knoweth them ●●at trust in him.   

SERMON V.  John 12.35. 
Walk while ye have the Light.  
THese words are part of Christ's answer to a Question some of th● Jews made touching himself. Thou●● they had enjoyed the benefit of his Ministry and Miracles to convince the●● that he was the Messiah, and spoke to the● of his death and sufferings, yet they we●● so wilfully blind, as to shut their eye● against the light: Hence he makes 〈◊〉 direct answer to their Question, namely Who is this Son of Man? In the vers● before the Text, but secretly taxeth the●● ignorance & obstinancy against the mea● 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 whilst they had it, they should be left to their blindness and ignorance, to their own just ruin● 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 ●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. ●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 ord●●  
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 Li●●● 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 befo●● us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye have that Light: Th● is that Light; Showing Christ to 〈◊〉 the light. But to come to particulars?  
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 Garment (Psal. 104.2.) To dwell in that lig●● which no man can approach unto, (1 T●● 6.16.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, light inaccessi●●● Light in others is created and so is a quality, and therefore separable; The Angels by creation were full of light, call●● the morning Stars, (Job. 38.7.) Thou●● many of them by the fall are Angel's darkness. Magistrates when just and go●● ruling in the fear of God, are said to 〈◊〉 as the light of the morning when the S●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 ●hine as lights in the World, (Phil. 2.15.) Yet none of these are light essentially, as Christ is.  
2. He is light primitiuè, 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 ●●is, the fountain of light: The Moon and stars derive all from it, much more may Christ be thus esteemed to be the Original light: With thee, saith the Psalmist, 〈◊〉 the fountain of life, yea and of light ●●so: For he is styled the Father of lights, (James 1.17.) Angels, Magistrates, Mi●isters, Christians, yea every man that ●omes into the World have their light ●om him, (John 1.9.) Of his fullness all ●eceive, some a Natural, others a Spiritual light, thus true believers only; All have but a borrowed light: All have their light from the Lord, but believers ●●e light in the Lord, (Eph. 5.8.) Tan●am in causa producente, as some interpret; 〈◊〉 Lord giving them a sanctifying and ●●ving light: To all the light of reason, To many, the light of Scripture; T● some, the light of convicton; To his ow● the light of grace and sound conversi●● Not the same measure of any kin● of light to all, but various degrees 〈◊〉 he pleaseth; But still the original an● primitive cause of all, that is Christ alone.  
3. He is light ratione veritatis; In respect of Truth, (John 1.9.) That was th● true Light, saith the Text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double Article to make it more significant: That light, That true light. T●● said of John Baptist, (John. 5.35.) 〈◊〉 was a burning and a shining light; 〈◊〉 he was not that light, that true Lig●● Christ, as he is the true vine, (John. 1●1.) the true bread that came down fro● Heaven, (John 6.32.) So he only is t●● true light, in opposition to false and conceitful lights. There are ignes fa●●● 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 yourselves about with sparks; wal● the light of your fire, and in the sparks t●●● ye have kindled; This ye shall have of 〈◊〉 hand, ye shall lie down in sorrow. By 〈◊〉 light and fire here, some understand th● own natural righteousness, and by the sparks, the acts and works of righteousness, which may be struck out by nature's flint and steel, especially when joined 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 neglect of Christ and his righteousness. Some will have both these taken in, yet all this is but ignis culinaris, kitchen 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 ●ssue of all, but that instead of the comfort and security we expect by them, instead of lying down upon our Beds of rest ●nd ease, we meet with nothing but trouble, sorrow and vexation? Many pre●end to be new lights, but true lights they are not. In the Apostles days some seemed 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 hindered 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 spo●● or deficiency.  
5. He is the light, ratione durationis: In regard of continuance. Even wh●● 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 completed 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 sown 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 applied 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 Jubilee, 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 God's grace, wherein the welcome 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 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 seethe 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 enemy's 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, etc. This is he that leads Souls in the way of righteousness, in the midst of the paths of Judgement, (Prov. 8.20.) And the Psalmist speaks the same; (Psal. 23.3.) He leadeth in the paths of Righteousness for his name's sake. When Israel followed the Pillar in the Wilderness, they took no harm. When Peter kept near 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 Battle not so much as ask 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. A● first man was made full of light and knowledge, but by the fall is full of darkness a●● ignorance, (Eph. 4.18.) Alienated fr●● the life of God through their understanding being darkened, 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 tha● 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 eve● 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 Christ's appearance, cries out, Arise ●●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 show 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 showeth 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 wind and turn of this old crooked Serpent, the wiles, devices, and methods of this subtle & 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 men's hearts. He shows 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 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.  
Use 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 ●s, if we compare this with Ephesians 2.12. At that time ye were without Christ, in your Gentile-state, in your natural and ●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, ● Exod. 10.23.) No man stirred from his place for three days 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 careless, 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 surprise them, lest their hearts ruin them, lest Satan devour them, lest the Justice of God overtake them. They rise up in fear, and lie 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 ways; 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 eestate, a Christless condition! The blind man was sensible of his bodily blindness and darkness, but the Pharisees would no● 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 remains▪ Hence he says a verse before; For Judgement am I come into the World, that th●● that see not might see, and they that see mig●● be made blind. That is, that they that ar● sensible of their blindness might see; an● 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. ●. 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 profane 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.  
Use 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 ●●to you. 'Tis true, you have the re●ains of darkness in you still, sin, and error, and ignorance, for ye are sanctified 〈◊〉 part, only, and know but in part, yet Christ will 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 Christ's go 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 crevice 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 God's 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 enough to see our way and work, he will giv● the light of knowledge in the darkness of ignorance, the light of hope in th● 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 extreme persecution. We rejoice when we see the natural light; How much more ought we to rejoice and be thankful for Christ this excellent light?  
Object. Some will say, This would cause as much to rejoice, if we could find that Christ ●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 near Da●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 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 ourselves, 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 controlled; 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 inquiries 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 virtues 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 Christ's 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 myself 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 Christ's 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. Writ 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 thyself 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 I'll Spirits. He quickens those dead in trespasses and sins, (Eph. 2.1.) But now because there are false heats, some will yet inquire 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, than 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 enlightened and quickened 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, says 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 Christ's 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 break forth of the morning light upon thy Soul. For Christ's go forth in enlightening, and quickening, 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 ●uth prepared a wind to blow them ●ver; He deals with Souls in this case as in the care of the blind man, (Mark. 8. ●3, 24.) He caused him at first to see ●ut imperfectly, he saw men walking ●s Trees; afterwards clearly. So he will ●eal with thee. Though thou goest forth ●s the morning, yet ere long, thou wilt ●e fair as the Moon, yea, clear as the Sun, (Cant. 6.10.)  
Use 3. Suffer the word of Exhortation 

(1.) Let all be persuaded to receive Christ this true light. We see ●ur need of natural light, and who rejects 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 ●pen our eyes and hearts to entertain Christ the Spiritual and saving light? O let us all pray with David, Lord, lift ●●ou up the light of thy countenance upon us, (Psal. 4.6.) None but the blind do undervalue the benefit of light, none but weak Eyes are offended at it; none but ●culterers and thiefs fly from it. None but ignorant, or wicked, or hypocrites 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, than he sat at Christ's 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, etc. 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-clotheses, so we seeing a glimmering of the Gospel, aught 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 yourselves 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 shows, that a written Revelation from the Word, is more sure than an immediate Revelation from heaven. Here I might show 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 die, 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 that except themselves) should not perish, but have eternal life. Yea, the Gospel shows the way whereby men may be justified from those things from which they cannot be Justified by the Law of Moses; namely, by the righteousness of Jesus Christ imputed by God to those that apprehend and apply the same by true faith, (Phil. 3.9.) Paul desires to he found, not in his own righteousness, but in that righteousness which is through Christ, the righteousness, which is of God, by faith. So likewise, (Rom. 3.22.) He speaks of the righteousness of God which is by faith of Jesus Christ, unto all, and upon all them that believe. Yea, life and immortality is brought to light by the Gospel, (2 Tim. 1.10.) Obscurely under the Law, more clearly under the Gospel are these things revealed.  
Qu. 2. Ye will say, What is that walking in the light the Text enjoins upon us?  
Ans. 1. It is a walking, or coming forth unto the light; as if Christ had said, Come forth that ye may see the light, (Isa. 49.9.) Christ is there promised to be given for a covenant of the people, that he may say to the Prisoners, Go forth and to them that are in darkness, Show yourselves. God the Father speaks to Christ, in the verse before. Thus saith the Lord, I will give thee for a Covenant to the people, that he may say to the Gentiles, go forth: That he might with power and efficacy say thus to them, as he did at the first beginning of all things say, Let there be light, and there was light: To the Prisoners, that is, to the Gentiles who are held fast by the cords, and in the fetters of sin in Satan's Prison. Come forth to the light; Receive Divine illumination: Come forth that ye may see yourselves, your lost, dangerous, undone condition by nature, before it be too late to get help and recovery. It's said, (John 3.20.) Every one that doth evil, hateth the light, neither cometh to the light, lest his deeds be reproved. Ahab hateth Michaiah and Elijah, and took them for his enemies, because they discovered his sins. Men love darkness rather than light, not only because they are unwilling others should see their sins, but because they are not willing to see them themselves; But if we will listen to Christ, we must come forth to the light, and he that doth and would ever do truth, cometh to the light, that it may be made manifest that his works are wrought in God, as it is, verse 21.  
2. It is a walking into the light. This is that Christ speaks of in the verse after the Text; Believe in the light, that ye may be children of light: And so the sense is, Believe in me who am the light. And in v. 46. Christ adds further to clear this; I am come a light into the World, that whosoever believeth in me, should not abide in darkness. So then when the Spirit of Christ works faith in our Souls, we are united to Christ, engrafted into him by these blessed bonds of union: His Spirit dwelleth in us, and he himself dwelleth in our hearts by faith; when we thus receive Christ Jesus the Lord by believing in his name, we walk into the light indeed, (John 1.12. Col. 2.6.) When we accept him upon the terms of the Gospel, in all his Offices, Natures, Ordinances, and Commands, and continue in them, we obey that which is required in the Text.  
3. Walk up to the Light: Obey the light. I am the light of the World, saith Christ, (John 8.12.) He that followeth me, shall not walk in darkness, but have the light of life. Some speak much of following the light within them, and it is indeed the duty of all to walk up to the light they have received. They that have only the light of Reason, that Candle of the Lord, should walk up to to that light; And to what of God they that are Heathens have, or may know by the works of Creation: And so they that have the light of the Scriptures, aught to obey the same, and follow the Rules thereof. And so where the light of grace is, there is expected an answerable living up to the same. If we thus walkin the light, as God is in the light, we have fellowship with him, and the blood of Jesus Christ his Son cleanseth us from all sin, (1 John 1.6.) This goeth under various notions in the word; Walk in wisdom, (Col. 4.5.) That is, with care and caution in regard of the manifold dangers and extremities we are liable to. Walk uprightly. Peter did not thus walk in that particular mentioned, (Gal. 2.14.) He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foot it aright, as he ought to have done, but went against his light, for which the Apostle Paul reproved him. Walk circumspectly, (Eph. 5.15.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Walk exactly, or precisely and accurately— Walk in the Spirit, (Gal. 5.16.) In and after the Counsels and motions of God's holy Spirit? To obey his voice, when we hear him saying, This is the way, walk ye in it. Thus we ●hould walk in all holy duties, and even in our ordinary Callings. A man may walk in the flesh, even in the ●orst of Religions, and a man may and ●●ght to walk in the Spirit, when he is about the works of his ordinary and ●●rticular Calling. This is also termed a walking according to Rule,▪ Gal. 6.16.) As many as walk according 〈◊〉 this Rule, peace be on them and mercy. Religion lies not in dead and unactive habits and principles, but there must be actiutiy and operation; there must be walking not in this or that single or particular duty, but in a holy tract, ●ourse and conversation; so walking imports: And yet we may not walk 〈◊〉 random, but regularly and according ●o rule. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To walk in ●●der, in a comely and decent manner, ●o the word signifies. A Christian is ●ot left to Rove up and down at large where he list, but to keep within ●ounds and to observe his measures 〈◊〉 walking. Yea, it must be according to this Rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That is, the Rule of the new creature, spoken of in the very verse before. The Gospel in the word of it, and and the Gospel in the work of it, each of them is a Rule to a Christian. The latter is here intended. To act and walk according to the principles and Inclinations of grace, and a sanctified heart and nature. This is also set forth under the notion of walking in love, (Eph. 5.2.) in love to God and Christ, in love to his House and Ordinances, and Servants, in love to our Friends, yea even to our Enemies. So it is styled a walking in the Truth, (verse 4.) of the second Epistle of St. John.) In the truth of Doctrine, in truth of heart, in truth of words and expressions to all men. It is called a walking in newness of life, which is to act according to the height of those principles which are in them. Also a walking as Christ walked, (1 John 2.6.) A showing forth the virtues 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, says 〈◊〉 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 ●our thus to carry it! Then we walk 〈◊〉 and up to the light indeed, when 〈◊〉 have nothing to do with the ●●●ks of darkness, which become 〈◊〉 Children of light but Children 〈◊〉 darkness rather. It is now broad 〈◊〉 light, the light of the Gospel ●●●es full in our faces; every one ●●ll now condemn those that pra●se deeds of darkness. To speak more ●●●ticularly, yet very briefly. To walk up 〈◊〉 Gospel-light, it lies in these following things.  

1. It is to walk openly, with all ●●gleness of heart, as we read the ●●mitive Christians did, (Acts 2.46.) ●●me walk so intricately, with such ●●●ings and Wind, are so full 〈◊〉 darkness, as we know not what to ●●ke of them. But to be of plain ●●arts, as Jacob was, that the honesty 〈◊〉 our hearts and designs may be seen 〈◊〉 all our words and deal, 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 lig●● round about, (Phil. 2.15.) To ha●● our light so shine before men, as the●● seeing our good works, may glori●●● God, (Mat. 5.16.) God hung 〈◊〉 those lights at the first Creation (Gen. 1.) That they should give lig●● upon the earth. Thus we should poi●● out to others the way to Heaven 〈◊〉 the light of our examples, and ca●● a Torch before them that will e●●● go into the kennel, and walk in 〈◊〉 mire and dirt of wicked ways. T●● evil deeds of men are made manifest and reproved also by such a carriag● and if by this we turn others from 〈◊〉 ways of sin to righteous paths, 〈◊〉 will brighten our own Crown, 〈◊〉 we shall shine as Stars for ever a●● ever. Light propagates itself, 〈◊〉 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, blameless, harmless, without spots, as much as may be; spot not our consciences, nor our conversations, but be undefiled in the way, and keep ourselves 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 show and colour of evil, As ●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 Judgement 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 Satan's 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 days in sadness, bring an evil report upon God's good ways, and dishearten and discourage many, who who will look upon God's ways 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 waste a Christians Joy, and dim his comfort, which yet if truly repent 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 rejoice 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.   
Use. Let me urge this exhortion of Christ upon you all, and upon myself. Let us walk while we have the light. Some sit still idle all the day of the Gospel; Others walk in contrary ways, 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 shown, we shall have cause to rejoice 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 always 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 enjoyed the Gospel-light many years, and the brighter the day hath been, and yet abused, it may end in dreadful darkness. Christ threatened Ephesus for the loss of her first love and works, to come to her quickly, and remove her Candlestick (& the Candle consequently) except she repent, (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 darkened, etc. Then shall the dust return to the Earth as it was, etc. that is, Before the outward parts of the body, or the inward parts of the mind decay by old age, the forerunners of death, and death itself overtake us. We are exhorted to do our work while it is day, and that with our might, (Eccle. 9.10.) For there is no work in the grave whither we go. And Christ saith, (John 9.4. verse.) The night cometh when no man can work. Now if we are going, and the night coming, how greatly doth it concern us all, to day, even while it is called to day, to work for God, and for our Souls with all our might, whatever he has put into our hand to do.  
3. The darkness of Hell, that blackness of darkness which is for ever, (Judas 12. verse) The Children of the Kingdom are above others cast into utter darkness, (Matth. 8.12.) Let me end all with that of the Prophet Jeremiah (Chap. 13. verse 16.) And O that the Lord would cause it to take some good effect upon us. Give glory to the Lord your God before he cause darkness, before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the Shadow of death, and make it gross darkness.   
FINIS.   

A Catalogue of Books Printed for, and are to be sold by Edward Giles Bookseller in Norwich, near the Marketplace.  
SEveral Discourses concerning Actual Providence.  
A Word in Season.  
Defensive Armour against four of Satan's most Fiery Darts.  
Sermons upon the whole first and second Chapters of the Canticles.  
Thirteen Sermons upon several useful Subjects; all published by John Collings, D. D.  
The Way of the Spirit in bringing Souls to Christ.  
The Glory of Christ set forth; with the necessity of Faith, in several Sermons, both by Mr. Thomas Allein, late Pastor of a Church at Norwich.  
enoch's walk with God, and Christ a Christians gain; by Mr. Timothy Armitage late Minister in Norwich.  
A Discourse of the Preciousness of Faith, and of the Preciousness of Christ.  
Precious Promises the Portion of Overcomers; both by Mr. John Lougher, Minister in Norfolk.  
The Saints Ebenezar; by Mr. Francis English, late Minister in Norwich.  
Directions to spell English right.  
The History of the Protestant Reformation as it was begun by Luther.  
The Dead Saint speaking, being a Sermon preached upon the Death of Mr. Newcome.  
The English Presbyterian.  
The Ordinary Matter of Prayer drawn into Questions and Answers.  
Two Treatises; The first of Rejoicing in the Lord Jesus in all cases and conditions; The second of a Christians Hope in Heaven, and Freedom from Condemnation by Christ; both by Mr. Robert Asty, late Minister of Jesus Christ in Norwich.  
Obedience to Magistrates recommended in a Sermon preached on the ninth of September 1683. being the Thanksgiving day, for His Majesty's Deliverance; by Mr. Jonathan Clapham, Rector of Wramplingham in Norfolk.  
A Present for Youth, and Example for the Aged.  
Two Discourses; one of Spiritual Blessings, the other, That God hath a high account of the least Grace in the Saints; by Mr. John Cromwell, late Pastor of a Church of Christ in the City of Norwich.  
FINIS.   

ERRATA▪  
IN the Epistle, r. persuasion; in the Book p. 2. l. 8. r. remove, p. 9 l. 10. r. willingly, p. 14. l. 24. r. were, p. 53. l. 14. add the word it, p. 63. l. 4. r. like, p. 65. l. 29. r. this, p. 95. l. 3. 〈◊〉. principium, p. 97. l. 23. r. Church, p. 108. l. 23. r. rottenness, p. 126. l. 12. let a be left out, p. 127. l. 21. r. Use 1. p. 137. l. 8. r. is, p. 159. l. 8. add the word not, p. 170. l. 5. r. presence, p. 179. l. 10. r. the, p. 181. l. 5. add day of, p. 184. l. 14. r. obstinacy, p. 218. r. of, p. 223. l. 7. r. works.