it up every drop leaving nothing behind for his Redeemed but large draughts of Love and Salvation in the Sacramental Cup of his own Institution saying This Cup is the New Testament in my Blood 1 Cor. 11.25 Math. 26.8 for the remission of sins This do ye in remembrance of me Thus my B. look upon Christ as a Mediator in which capacity only he Covenanted with the Father for the Salvation of man-kind and there was not so much as a shadow of any receding from or repenting of what he had undertaken 3. As for the Elect whose Salvation lay at stake there was no doubt to be made of their free consent to the Contract For though they were not originally consulted à parte antè yet as soon as in their several ages and successions they come to be acquainted with the compact between the Father and the Son and begin to understand how deeply they are concerned in it they do not only give in their own affirmative vote but falling down on their faces they break out into joyful acclamations Rom. 7.24 and sing We thank God for Jesus Christ our Lord and again Thanks be to God who hath given us the Victory through our Lord Jesus Christ 1. Cor. 15 57. 4. Lastly The whole Astipulation between the Father and the Son was solemnly Transacted in open Court in the presence of a publick Notary the Holy Ghost Who being a third Person in the Glorious Trinity of the same divine essence and of equal power and glory makes up a third legal Witness with the Father So the King writes Teste Meipso 1 Jo. 5.7 and the Son They being after the manner of Kings their own Witnesses also For there be three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one Behold what can be desired more to make commutations of parties in publick contracts authentique in Courts of Justice than Consent of all parties the Allowance of the Judg and Publique Record And if this self-same commutation of Pennance must be allowed of by those who are for justification by way of satisfaction only Bellar. de justific li. 2. ca. 7. Sec. 4. Stapleâ—on c. Their own argument will serve to prove the necessity of imputation of Christs active obedience to the Law for justification because Nothing say they can satisfie for sin which is an infinite wrong to God but that only which is infinite in value By the same reason Nothing can give us right and title to Eternal Life which is an infinite reward but that which is of infinite worth why should it seem incongruous in this other branch of justification sc by imputed Righteousness Surely God would have the Active as well as the Passive obedience as near the same required by the Law as might be that he might dispence with as little of the Law as was possible It only admits one Objection more and that is Object This Doctrine seemeth to reduce the Law again into Office and to put the crown of Justification upon the head of works against the universal suffrage of the holy Scriptures both of the Old and New Testament To which I reply Answ This doctrine neither destroys the Law with the Antinomian nor establisheth it as a Covenant of works with the Papists But As the great Office of the Lord Jesus Christ was to reconcile all things Colos 1.20 whether they be things in Earth or things in Heaven Ex. gr God's Justice and God's Mercy God and Man Jew and Gentile Man and Himself So herein hath our blessed Lord and Mediator magnified his infinite Wisdome and Power in reconciling the Law and the Gospel in this great mystery of Justification wherein the material cause of our Justification is still the Righteousness of the Law so that the Law hath no cause to complain Christ hath done it any wrong And the other Causes are supplied by the Gospel Ex. gr The efficient cause Christ his fulfilling the Law Rom. 10.4 The formal Cause God's Imputation Rom. 10.4 The Instrumental Cause so our Divines phrase it Faith And the moving Final Cause the exaltation of free Grace Rom. 1.20 Accordingly we find the Righteousness of Justification to take its various denominations that is to say In respect of the Material Cause it is called the Righteousness of the Law In respect of the Efficient Cause the Righteousness of Christ Rom. 5.17 1 Cor. 1.30 In respect of the Formal Cause the Righteousness of God the imputing it Rom. 3.22 Phil. 3.9 In respect of the Instrumental Cause the Righteousness of Faith Phil. 3.9 And in respect of the moving and Final Cause we are said to be justified freely by Grace Rom. 3.24 Tit. 3.7 In a word The Law as it was a Covenant of works required exact and perfect obedience in mens proper persons this was legal Justification In the New Covenant God is contented to accept this Righteousness in the hand of a Surety this is Evangelical Justification Thus hath our blessed Lord reconciled The Law also The and also The Gospel also I have done with the Second Accompt I come now to a Third Accompt The Necessity of a Sinner 3d. Accompt The necessity of a Sinner The state and condition of a Sinner doth necessarily require a Righteousness should be imputed to him for his Justification and that to a two-fold End 1. The Setling of solid Peace in his Conscience 2. The Securing of his Appearance in the day of Judgment 1. A positive Righteousness is necessary for the setling of solid Peace in the Conscience of the Sinner The Peace and Comfort of a poor sensible Sinner can never stand firm and stable but upon the basis of a positive Righteousness This is one of the great Arguments whereby the great Apostle in his Christian Caâ—chism so some of the Fathers were wont to call the Epistle to the Romans doth invincibly prove Justification by Faith chap. 5.1 The argument lyeth thus That way of Justification which tends most effectually to settle Peace in the Conscience of a poor Convinced Sinner that must needs be God's way of Justification But Justification by Faith is the most effectual medium to this end Ergo. The first Proposition is founded upon that blessed Truth which the Holy Ghost witnesseth Heb. 6.18 19. the willingness of God that the Heirs of Promise may have strong Consolation the result thereof is this that what-ever medium is aptest to beget strong Confidence and Assurance in their hearts God is graciously pleased to make use of it for their abundant satisfaction The second Proposition namely that Justification by Faith in the sense before explained is the aptest medium to establish solid peace in the bosom of a poor sensible Sinâ—â—r may appear by comparing Works and Faith together Send a poor Sinner to his own Righteousness which is of the Law sc his own good works Holmess Fasting Prayer or the best Service that ever he did for
the wicked 2.73 Of great comfort to the godly 2.75 Judgment-day whether the Saints that are then alive must die literally or analogically only 2.65 Why concealed 2.68 Whether Christ will sit upon a visible throne 2.70 Christ will appear in the same humane nature which he assumed of the Virgin and why 2.71 Christ will appear personally for three reasons 1 The judgment must be personal 2.70 2 A recompence to his abasement 2.71 3 To perfect his mediatory office 2.72 Justification the Saints shall be fully and finally justified at the last day which consists 1 In their publick absolution 2.133 2 In the Judge his pronouncing them perfectly righteous 2.138 God justifieth a sinner in that way wherein he may justifie himself 2.141 It is not by any intrinsick merit in faith but extrinsick object that faith layeth hold on 2.148 It is variously denominated according to its causes 2.153 Legal and evangelical what it is 2.154 Law and Gospel reconciled in the mystery of justification 2.153 K Kindness all kindnesses done to Christ or his members will be owned at the day of judgment 2.129 Knowledge whether the Saints shall know one another with a distinguishing knowledge in heaven affirm 3.8 Knowledge of one another in heaven a great motive to converse one with another on earth 3.11 Whether the knowledge of our elect relations in heaven do not infer a distinct knowledge of our relations in hell and whether that may not be terrible Neg. 3.13 How many wayes we shall have knowledge of God set forth by several steps 3.31 L Law pardon is not the qualification that the Law requireth but perfection 2.139 That which God at first wrote in mans heart and afterwards in two tables of stone was a law of a most holy and absolute perfection 2.143 The law the image of Gods nature and will 2.143 It was given to be 1 A rule and pattern of an holy life 2.144 2 A condition of eternal life ibid. It is of perpetual necessity 2.144 It is not to be dispenced withall 2.144 Christ did not bring in another law but another medium to fulfil the former 2.144 Christ as Mediator was born under the law 2.145 Christ his fulfilling the law was performed in and by the humane nature 2.149 Law and Gospel reconciled in the great mystery of justification 2.153 Likeness we shall be like God in 1 Our understanding 3.78 2 Our will 3.80 3 Our affections 3.80 4 Our memories 5 the whole image 1 The soul 3.81 2 the body 3.82 Loss fear of loosing of heaven would make it worse than hell 3.96 Love of God a great assurance of the eternity of heaven 3.94 A superlative love to Christ an evidence of heaven 3.120 M Marriage of the Lamb consummated at the last day and the solemnity of it 2.162 Marriage its happiness consists in suitableness 3.67 Maityrdom like Elijah 's Charriot 3.139 Means God not tyed to them 3.48 Memory the Saints shall be like God in their memories 3.80 Of the Saints shall be like the ark of the covenant 3.80 Mercy the mercy of God an assurance of heavens eternity 3.92 Ministers must preach nothing but what is warranted by the word 2.67 They may preach with success and yet be cast out 2.171 They must see that the comforts they administer be Gods comforts 3.154 Miscarriage of the image of God in Adam not of improvidence but ordination 3.80 Mistake no mistake of one anothers condition in heaven 3.7 Mixture of Saints and sinners will be here 2.116 Mortification exercise the duties of it 3 130 Motives to assurance 3.111 Mourners are to open their ears and hearts to words of comfort 3.156 Mystery divers mysteries mentioned namely 1 Of the Trinity 2 Of the Incarnation 3 Of Election and Reprobation 4 Of the Creation of the World 5 Of the Resurrection 6 Of all the Arcana Naturae 3.51 We must not pry too much into them 3.55 N Nature the fulfilling of the Law was performed in and by the humane nature 2.149 Negatives cannot fill a dying man with comfort 3.160 O Omnipotence all things are alike to it 2.100 It supports the Saints under their happiness as well as the wicked under their misery 3.90 92 It is omnipotence in God that he cannot sin 3 90 Ordinances a dangerous notion of being above them 3.48 In what sense it is good to live above them ibid. Not to rest in or contented with them 3.49 P Pardon pardon of sin is the privative part of justification 2.133 How sins past present and to come are pardoned in conversion and how not 2.134 Sin fully pardoned at death ibid. It makes sin as if it had never been 2.135 It is not sufficient to capacitate the Saints for glory 2.139 It looks backward Righteousness forward 2.142 It is not the qualification which the Law requireth but perfection 2 139 If God should only pardon and not justifie it would seem to reflect upon 1 Gods Wisdom 2 142 2 Gods â—ll-sufficiency ibid. 3 Gods Veracity and Justice ibid. It maketh not a man righteous 2.148 No pardon at the Judgment-seat 2.169 Perseverance stands not in the nature of grace 1.39 It stands not in the liberty or rectitude of the will though regenerate 1.39 It stands upon 1 Divine compact 140 2 Vnion with Christ ibid. Pleasure sensitive pleasures have only their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 108 Praâ—se Saints shall be praised for their graces at the last day though wrought in them c. 2.132 Prayer get the faithful to pray for thee and pray for thy self 3.131 Words of prayer are to be joyned with words of comfort 3.165 Presence the Saints shall ever be in the presence of Christ 3.2 Precepts in one place are promises in another 3.112 Pride there is much of pride in refusing comfort 3.157 Promises ought to be studied 3.163 Learn to which of Christs Offices each promise relateth 3.164 Promises in one place are precepts in another 3.112 Refer them to their distinct heads 3.163 They then bring comfort when they are applied by the Spirit 3.164 Propriety to enjoy heaven and to know I do enjoy it is the happiness of happiness 3.71 Punishment shall not be mitigated at the judgment 2.170 Purchase and election are both perfected by the sanctification of the Spirit 2.123 R Recompence Christ his speaking honourably of the Saints in the last day will abundantly recompence the reproaches they have here 2.133 Reconciliation God is first in reconciliation though sinners first in the transgression 2.169 Redeemer he undertook two great works for the redeemed 1. One to make satisfaction for sin 2. The other to yield absolute conformity to the Law of God 2.140 Regeneration Conformity of the Saints to Christ in the Resurrection hath its beginning in it 2.101 111 Relations ours not alone in their death 1.9 When dead they are not lost but sowen 1.19 Though they cease in heaven yet the remembrance of them ceaseth not 3.12 Remembrance the book of Gods remembrance and book of conscience
shall bring them together Math. 24.31 The incineration dissipation of their dust shall have a Recollection in the Resurrection not so much as one dust wanting for he that numbers the Stars doth number also the dust and ashes of his Redeemed as not an hair of their heads so not a dust of their resolved flesh shall perish Thus gathered together Christ by his mighty power shall unite dust to dust every dust in its own proper place and form it up into the same numerical body it was when it was dissolved and laid down in the Grave And thus made up into a beautiful Structure more beautiful than ever it was in its first Creation as I shall shew hereafter Christ will put each Soul into its own body again and unite them together into the same sweet conjugal society and fellowship they possessed before their separation this friendly espoused Pair shall now be solemnly Married together before God and Men and Angels never to suffer Divorce any more and they shall become one entire person a totum compositum as they were in the days of their first contract And this excellent person will Christ animate and quicken with the influences of that blessed Union with himself which during all this long interval of their sleeping in the Grave was not dissolved but hidden only and suspended Now shall the Saints know and feel the meaning of that word which Christ spake to Martha I am the Resurrection and the Life Martha in the verse immediately before had professed her Faith of a Resurrection I know that my Brother shall rise again in the Resurrection at the last day Presently Christ replieth Jo. 11.25 I am the Resurrection and the Life discovering to her the Fountain and Cause of that Resurrection namely that Life and Vertue shall then go forth from himself to animate and quicken all his Members and shall cause them to stand upon their feet again as the Children of the Resurrection Thirdly Soul and body thus Vnited Christ God-man shall bring with him unto the place where the great Assizes of the quick and dead shall be solemnly kept which the 17th v. tells us will be in the Air of which more distinctly when we come to that verse Thither Christ will bring with him all his Elect whose bodies to that moment have slept in him Christ will carry the risen Saints with him to the Judgment when he hath awakened them And that upon a Twosold Accompt First For the greater Honour of that Day For the greater solemnity of that last and tremendous Judgment The Saints shall be brought out of their Graves to attend the Judge for his greater State and Grandeur to strike the greater Terrour into the hearts of Reprobate men and Angels who then shall be brought forth in Chains to the Tribunal of Christ to see and suffer the severity and impartiality of that last Tryal The Glory of a King consists in the multitude of his Nobles and Royal Attendants The Judge of Assize is brought in with the Posse Comitatus the power and gallantry of the Country for the striking of the greater terror and aw into the hearts of offenders Angels and Saints shall be Christ's Life-guard as it were Christi Satellitium or as his Troops and Legions which shall conduct him in State and Triumph to the Judgment Seat Secondly when Christ shall have raised his sleeping Saints out of their beds of dust he shall bring them with him from the Grave to the place of Judgment That they may accompany him and be with him throughout the whole carriage and conduct of the last judicial process to hear and applaud his righteous proceedings This is that which the Apostle calls The Saints judging of the World and judging of Angels yea 1 Cor. 6.2 3. it seems that is not all our Saviour tells his Apostles that in that day Math. 19.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—mpe ut Christi vere propâ—è Judicis Assâ—ssâ—res Bern. in â—oe they shall sit on twelve Thrones judging the twelve Tribes c. judging or condemning how certainly not as bare Spectators only but as Assessors to sit with Him on the Bench to justifie and consent to the judgment of Christ the great and Supream Judg giving in their full and free suffrages to the final sentence which he shall pass upon the Reprobate world of Jews and Gentiles of Men and Devils probably in some such language as we hear from the Saints upon the downfall of Antichrist Great and marvellous are thy works Lord God Almighty And by that Doctrine they shall be judged also in the general judgment Math. 13.18 Jo. 12.48 Heb. 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He condemned the world partly as the building of the Ark was a visible prediction of the Flood partly as it was a witness and conviction of their infidelity just and true are thy waies thou King of Saints for thy judgments are made manifest Here the Apostles and Ministers of the Gospel judged the Wicked of the world by their Doctrine and both Ministers and others of Gods faithful Servants judged them by their Holy lives and patient bearing of the Cross as it is said of Noah that by his Faith in believing the warning and obeying the Command of God in preparing the Ark he judged or condemned the unbelieving World The holiness of the Saints is a tacit reproach and conviction upon the Consciences of Wicked men whereby they condemn them before hand yea whereby wicked men become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-condemned But now the Preachers of the Gospel with the rest of the Saints shall Judge the world judicially and probably by an audible Vote to and with the Judgment of Jesus Christ * Rev. 16.5 Thou art Righteous O Lord which art and wast and shalt be because thou hast judged thus This honour shall all the Saints have at that Day Thus Christ shall bring the raised Saints with him to the place of Judgment But Fourthly Fourthly God shall bring them with him i. e. that last and solemn Judgment being finished Christ shall carry all his Saints back with him from the place of Judgment the neather Heavens into the upper the supreme Heavens where the Throne of God is and the seat of glorified Angels and Saints All the Saints of God shall follow the Judg in a Triumphant manner into the streets of the New Jerusalem the gates whereof shall be set wide open to receive them An abundant entrance shall be administred unto them into the everlasting Kingdome of the Lord and Saivour Jesus Christ where they shall be welcomed home with lowd Acclamations of joy Heaven will ring again with Triumphant shoutings Thus also God shall bring them with him that sleep in Jesus he will bring them into the Glory of his Father but of this I shall have occasion to speak more largely hereafter This is another Word of Comfort and there is great need
scil Non implent plenum postulatum legis justitiae neque super impios neque super pios Streso in Act. 17.31 exemplary Vengance to shew there is a Providence that God is not an idle Spectator in the world And somtimes it is let alone to tell the world that there is a Judgment to come the full punishment of sin is not till then Thus Reason says He may Come But now Faith goes further and says He must Come He shall Come The Lord Himself shall descend from Heaven It is a truth not only which God can make good but a truth which God cannot but make good Witness Christ must come 1. His Purchase says so 1. His Purchase would Christ buy a people at so dear a rate and then go away and come no more at them Nay 2. Witness also his promise And if I go John 14.3.2 His Promise I will come again He will especially considering the design of his leaving them for a time it was but to go and prepare a place for them and he hath done it the place is prepared Mansions in his Fathers house are made ready for them ver 2. Why now Christ being gon to this very end and all things prepared for their entertainment if he should not come again he should certainly fail not his promise only but his project too this cannot be He that never yet failed his own promise Fidelis Deus in Omnibus in extremo non desieret nor his peoples expectations will not now do it No I will come and receive you He that went from them only to prepare the place for them will certainly come again to receive them into that place now it is prepared He loves them so well that he will not he cannot be without their company I will come and receive you that where I am there you may be also Heb. 11.11 Faithful is he that hath promised who also will do it 3. Witness The Sacrament of his last Supper 3. The Sacrament of his last Supper 1 Cor. 11.26 which is nothing else but a pledg and seal to keep alive the memorial of his second Coming As oft as ye eat of this bread and drink of this cup ye do shew the Lords death till he come Now when the Lord Jesus Christ hath engaged the expectation of his people by so solemn a Covenant if he should fail their expectation this Grand Institution had been in vain Nay surely He never said to the Seed of Jacob Seck ye my face in vain He speaketh Righteousness Isa 45.19 4. And lastly Witness his Resurrection that is 4. His Resurrection the Assurance given in the Text Act. 17.31 He will judge the world by that man whom he hath appointed How may we be sure of that why he hath given the world assurance of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non quod omnibus fidem in Christum dederit Sed quod omnibus argumentum dederit Streso in loc what assurance in that he hath raised Christ from the dead He hath given assurance Gr. he hath offered Faith the meaning is God could not have confirmed his purpose and promise of sending Christ to Judge the world at the last day by a more firm and solemn Argument than by raising him from the dead after he had paid the debt made satisfaction to divine Justice upon the Cross Partly in as much as Jesus Christ was hereby openly declared to be the Son of God with power To judg the world is an act of divine Power and Authority and what fitter person in the Trinity is there to judg the world righteously than He that was unrighteously judged by the world put to death in the Flesh but quickened in the Spirit raised by his own divine power Partly because that after his Resurrection God the Father took him up into Heaven Vid. Strev in loc and placed him at his own right hand A certain evidence that when the whole number of his Redeemed shall be accomplished he will send him the second time to take Vengeance in his own Person on the Shedders of his Blood and the Oppugners of his Gospel Else it had been all one as if Christ had been left to lye still in the Grave Thus you see Christ his personal Coming at the last day established upon its four-fold Foundation 1. Use His Purchase 2. His Promise 3. His Supper 4. His Resurrection Now therefore O ye Saints of God cast not away your Confidences either in respect of your selves or of your sweet Relations which have out-run you to the Sepulcher He that shall come will come and will not tarry In the mean time let the just live by their Faith keep up your Faith and your Faith will keep up your hearts from sinking 2 Cor. 4.16 for this Cause we faint not c. I proceed to the third Circumstance The manner of Christ his coming In the Description whereof we find a three-fold Summons or Citation to all the world to make their appearance at this great Oecumenical Assize 1 Summon◠A Shour sc 1. A Shout 2. The Voyce of an Arch-Angel 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hortatorius clamor The Trump of God The first solemn summons is a Shout the Lord shall descend from Heaven with a Shout The word in the Greek signifies such a Shout as is to be heard amongst Marriners and Seamen when after a long and dangerous Voyage they begin to descry the Haven crying with loud and united voyces a shore a shore as the Poet describes the Italians when they saw their Native Country lifting up their voyces and making the Heavens ring again with Italie Italie Italiam Laliam laeto clamore salutani Virg Aeneid Irgenti Angelorum jubile acclamatione Atetius Or as Armies when they joyn battail rend the air with their loud Acclamations In like manner shall the mighty Angels of God with united clamour proclaime the Advent of their Lord crying aloud with a voyce that shall be heard from one end of the Heavens to another the Earth and Sea and Hell it self shall hear and tremble Behold the Lord cometh Jud. v. 14. Jud. v. 14. Math. 25.5 Behold the Bridegroom cometh Math. 25. v. 6. The second Summons is the Voyce of the Arch-Angel Expositioric vice Calv. This clause some take to be Exegetical to the former expounding that hortatory clamour or shout mentioned before q. d. with a shout i. e. with the voyce of the Arch-Angel Arch-Angelus praeconts fungetur officio citet vivos mortues ad Christi tribunal Others conceive it to be added by way of eminency All the Angels shall shout for joy but the Voyce of the Arch-Angel shall be heard above all the rest The greatest Angel hath the greatest voyce lowder and shriller than all the other Angels as Captain General to them all The third Summons is the Trump of God Great Trees Trees of God High
not as men without hope but comfort one another Obs There is a sorrow for departed friends which God condemns not We are forbid an hopeless sorrow v. 13. but simply to mourn for the loss of our gracious Relations we are no where forbidden He that hath wrapt up natural affections in our bowels doth not prohibit the due and moderate exercise of them Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons without natural affections are in the black Roll amongst the most ulcerous and excrescent part of mankind To be without natural affections is to do violence against Nature her self and to violate the law of humanity Covenant breakers without natural affection are monsters not men Christ himself who knew no sin yet being acquainted with all our griefs even had this kind of sorrow for the dead John 11.35 Jesus wept and his tears do here instruct us in our duty Holy Paul blots his Epistle to the Ephesians with his tears for Epaphroditus Lest saith he I should have sorrow upon sorrow he was sorrowful for his sickness had he dyed there would have been another flood of tears sorrow upon sorrow Where mention is made of the death of publick persons there publick lamentations for them is mentioned also The Spirit of God doth no where reprove those tears but rather puts a value upon them as so many pearls As in the mourning for Jacob Gen. 50.11 for Josias 2 Chron. 35.24 for Samuel 1 Sam. 25.1 for Stephen Acts 8.2 It s reckoned amongst Gods thunderbolts Psal 78.64 Their widows made no lamentation The removal of Gods peace from a people and prohibition to mourn for their dead are twin-judgments or one the birth of another Enter not into the house of mourning neither go to lament nor bemoan them for I have taken away my peace from this people Tears are like wine you may pour them out but take heed of excess Be not drunk with tears wherein is excess you may weep but as those that weep not you may mourn but not as others which have no hope 1 Cor. 7.30 these affections are natural but this hope will baptize and regenerate them Secondly Hence we learn 2. Branch of Information There is another work or duty incumbent on Christians under the loss of gracious Relations Then only to mourn for them namely to enquire yea 1 King 20.33 with Benhadad's servants diligently to observe what words of comfort do fall from the lips of Scripture and hastily to catch at them q. d. Comfort another with these words yea Lord with these words do thou comfort thy servant We are usually either sensless under or swallowed up with great losses either our bowels are made of iron or they melt like wax and we faint away Vehement sorrow is like raging fire that turns every thing into its own nature It 's thy work therefore to study recruits as well as to pore upon thy losses to ballast thy soul with divine comforts If I go not away the Comforter cannot come John 16.7 Many times the best of our earthly enjoyments stand between us and our heavenly consolations But if I go away I will send him unto you It is good to resolve with our selves be my loss in this world never so great it is capable of a reparation For certainly if the loss of Christ in his bodily presence were to be repaired there is nothing under the whole heaven the loss whereof we can sustain but may much easilier be made up with advantage to be sure the presence of the Comforter is able to do it with an infinite overplus It is thy wisdom therefore to ballance thy soul with divine comforts as afflictions abound run to thy Cordial these words that thy consolations may abound also if the affliction scale be heavier than the consolation scale thou wilt certainly sink in thy spirit and then thy burden will break thy back Prov. 18.14 The spirit of a man is able to sustein his infirmity Thou mayst mourn but that is not all thou hast to do 2 Cor. 4 14. it concerns thee to get a cordial to keep thy heart from fainting For this cause we faint not Mark the Apostle had alwayes his Cordial about him so do thou be equally just to thy self as to thy deceased friends Thou owest them a debt of tears hast thou paid it Now be just to thy self thou owest a care to thy soul that thou sin not to thy spirit that it sink not must thou needs dye because thy Husband thy Child thy Friend is dead Look after divine consolation let it not be a small thing to thee neither say thou by interpretation nay if God will have this comfort from me let him take all Take heed of weeping thy self blind as to the consolations of God as Hagar did there was a well spring of water close by her but she had cried out her eyes and could not see it Gen. 21.16 until God opened her eyes verse 19. There is too much of the pride and sullenness of the Babylonish Favourite in us who when he had made a large and boasting recital of his Court favours could throw away all in a pet for want of a complement Yet all this availeth me nothing Hest 5.12 13. so long as I see Mordieai the Jew sitting at the Kings gate In all things pray and give thanks Phil. 4.6 Oh labour for the quick eye of faith which can spy out a little mercy in a great deal of affliction and can fit down and give thanks A Christian is never in such an affliction but he hath as much cause to praise God as he hath to pray unto him Lum 3.2 yea many mercies for one affliction that it is not so bad but it might be worse to be sure it is not hell◠2. That when ever he takes away one comfort he leaves more 3. Psal 30.5 That heaviness may continue for a night but joy in the morning 4. And in the mean time he hath a God to go unto Oh love the Lord all ye his Saints Psal 31.23 3. 3. Branch of Information Observe further the goodness and condescentions of God who hath laid in comfort before hand against a time of sorrow and mourning Cordials ready prepared to keep the hearts of his people from fainting in the hour of temptation like a good Chirurgeon he hath in his Chest a Salve for every Wound a Cordial for every Qualm there is not a fear in Gods peoples hearts but there is a fear not in Gods Book to antidote it withall and yea here in this model of divine comfort you have ten fear nots for one fear ten words of comfort for one grief conceived for the loss of a dear Relation These words 2 Cor. 1.5 that if our sorrow should abound our consolations may much more abound by Christ God dealeth in this case with his people just as he dealt with our first Parents providing a plaister before-hand to