the Psalmists process here For before the Text though he have frequent occasion to make mention of God almost in every one of the foregoing Verses viz. ten or eleven times yet 't is with that seeming distance and strangeness that we meet not with a word of appropriation to himself in special But upon the benigne Aspect of the Consolations of God his Love will no longer stand off but makes its nearest approaches and runs into his embraces in a double affectionate claim of Propriety in the compass of four Verses following as oft as he mentions the Lord he follows it with a Relative not permitting it to pass by as before like an Alien Vers 22. The Lord is my defence My God is the Rock of my Refuge I have now abundant reason to follow him with relation Love as mine own since he love my Soul into Rest and Peace becoming my Comforter Oh sweet reviving token of the singular Love of my God! How dearly do I love him for it Yet this is not all Is this Honey-comb for my self alone Do I arrogate sole Propriety in these Riches No my Charity obliges me to Judge that my Brethren in Affliction are not destitute of the same Consolation through interest in God I so love my Neighbour as to make account he is as good as my self and has an equal share with me in this infinite Treasure therefore for my Brethren and Companions sake I say OUR GOD without restriction to my self Vers 23. Yea our God shall out them off He is a common good yours as well as mine and brings a common benefit to us all in saving us from our Adversaries And herein he shews not only his love to Man and thereby consequentially that it did respect a higher object 1 Joh. 4.20 21. but directly and immediately demonstrates that he grew in love to God himself in that he glorifies the Communicativeness of Divine Goodness by an acknowledgment of its extensiveness in a peculiar manner to Multitudes besides himself even all included in the relative OUR as if it had been said I love him because he loves me so as to be mine I love him yet more because he together with me loves mine condescending to be theirs also I love that goodness that flows to me I further love that goodness that overflows to all with me my Friends my People For my own sake for their sake for its own sake I love it above all Thus as the Work of Righteousness is Peace and the effect of Righteousness quietness and assurance for ever Isa 32.17 So on the other hand the Work of Peace is Righteousness Psal 85.8 I will hear what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God Jehovah will speak because he will speak peace to his people and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his merciful ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indicatively not Imperatively and they shall not return to folly This Peace will be a preservative against Sin whence 't is said to Engarrison our Minds and Hearts in that so often mentioned Phil. 4.7 so promotes it that Holiness which some call Negative but it is no less productive of Positive Holiness Isa 61.2 3. Christ is anointed and endowed with the Holy Spirit to Preach good tidings c. To comfort all that mourn To appoint unto them that mourn in Sion to give unto them beauty for Ashes the Oyl of joy for mourning the Garment of Praise for the Spirit of heaviness But wherefore all this It follows That they might be called i. e. might be as before Isa 4.3 and 35.8 and 56.7 compared with Luk. 19.46 Matth. 5.9 19. Trees of Righteousness the planting of the Lord that he might be glorified To this purpose also is that Prayer of the Apostle 2 Thes 2.16 17. God who loves and gives everlasting Consolation through Grace comfort your Hearts and stablish you in every good Word and Work Grace begets Consolation and this begets good Conversation He that through Grace comforts does also through Comfort establish in every good Word and Work Shew then Oh my Soul the soundness of thy Comforts by their Fruits That Peace which is imprignant is impostorous In what further degree do thy inward Joys impower thee to Love the Lord the giver or thy Neighbour thy Partaker Canst thou pretend Peace in thy Conscience and live in contention or uncharitableness with thy Brother Does not thy inward Comfort calm thy passions meeken thy converses render thee profitable useful to Men in the best endeavours to induce them to love God and Vertue and abhor Immorality Viciousness and Hypocrisie that by thy means they may be also led in this method into the way of Peace and through it again into the way of Purity If thy Comforts be solid and sincere thou wilt by them be enabled to use the utmost diligence in propagating them since that is one of Gods great Designs in communicating them 2 Cor. 1.3 4. Blessed be God even the Father of Our Lord Jesus Christ the Father of Mercies and the God of all Comfort who comforteth us in all our Tribulation for what end That we may be able to comfort them which are in any trouble by the Comfort wherewith we our selves are comforted of God And if God make thee able thou ought'st to be willing They are only fallacious Joys that are envious A corrupt Heart so that it self do but enjoy rest matters not though all the World be in trouble nay grudges others the quiet it enjoys and triumphs or secretly rejoyces at or at least is not afflicted in their Afflictions Haman will drink and be jolly when the whole City is in perplexity A wicked Soul is not concern'd for the content of any beside it self will rather add Affliction to the afflicted than indeavour or rejoyce in their Consolation Thy Comfort is not good if not conformable to the Fountain of Goodness in Communicativeness As far as confin'd 't is corrupt In the Harvest of true Joys thy Jordan will overflow the Banks Uncharritable illiberal unbountiful Consolations are Illusions If thy light and gladness diffuse not its beneficial rayes abroad to revive and refresh the Disconsolate Heart 't is but a glimmering Meteor not a Beam from the Sun of Righteousness and thus does it not extend it self if a Vital Heat and Influence do not accompany it as 't is but a flashy wild deceitful Spark Isa 50.11 which will vanish into Smoak and darkness if it be not kindled by a flame of true Love to God and Universal Righteousness Wherefore thou canst never bless thy self in reflection upon thine own Peace if it engage thee not in serious cares to propagate Holiness first and thereby Peace For an unholy Soul is absolutely inconsolable for want of Right therefore should be so for want of Will since a Will to apply Comforts without Right will certainly reduce to that woful plight which the Apostle with so much concern reports 1 Thes 5.3 When they shall say peace and
Memory which are but dead things mere Carcasses of Devotion not to be insisted on in Competiton with an enlarged Heart Take with thee Words and turn unto the Lord. Lord at thy bidding I will take thy Words which thy self here prescribes Hosea 14.2 3. They shall be my stinted Liturgy none can tell which will be acceptable to thee better than thy self What are they Take away Iniquity and receive us graciously so will we render the Calves of our Lips What 's that The substance is Praise But some Antients thus descant upon it Calves not of our Stall Mal. 4.2 but Lips When a Calf or other Beast was to be Sacrificed to which this is an allusion God required the Blood the Fat and sometimes the Flesh but never the Skin and Hair these were to be carried away and burnt in another place The Blood of these Calves of the Lips is Faith in the Blood of Christ which is the Life of Prayer and Praise The Fat pure and holy Affection and Grace Sorrow Desire Love Delight Hope c. The Flesh is the matter or thing pray'd for Wisdom Righteousness Sanctification Redemption c. The Skin and Hairs the Words and Expressions with the Method Mode Order which if alone and not spirited with the former are of no value with God who looks at Things not Words and Phrases They must indeed be brought to God in vocal Prayer which is never a Duty except when we joyn with others and they with us and we must see that all accord with or do not disagree from the general Rules of the Scripture But 't is a folly to think that we for these are more acceptable in Person or that our Prayers the Flesh the Fat the Blood are more well-pleasing to God We must not lay any stress upon put any confidence in that which God will not vouchsafe his Altar to Sanctifie Offer then even this vocal Prayer God expects in some cases this in Conjunction but take heed O my Soul of relying upon it as such viz. the Skin without the other in Separation Whether form or no form what matters it 't is but Skin and Hair Why so much adoe about it Give the main to God or thou givest nothing God will take off the Skin and burn it burn not thy Fingers about it 't is not for the Altar Oh bring that chiefly which must be presented there God is a Spirit what are Words to him Oh let thy Prayers be all Spirit Words are but the vehicle sometimes only Aereal mere Wind seldom Aethereal defecate and pure Quintescence without Froth and Vanity c. However O see thou that there be an Angel within if there be not an Intelligence to turn about this Orb of Devotion if a Soul do not animate this Body of Duty away with it to the dunghil with it 't is but mere Carrion Bring the Male in thy Flock not this corrupt thing Thou canst never derive Comfort from Heaven if thou lay nothing upon God's Altar but Froth and Wind. Substantial Prayers and all substance is an invisible inward thing and these alone introduce solid and substantial Consolations 2 Thes 2.16 Now our Lord Jesus Christ himself and God even our Father which hath loved us and given us everlasting Consolation through Grace 17. Comfort your Hearts and stablish you in every good Word and Work 1 Thes 5.23 And the very God of Peace sanctifie you wholly and I pray God your whole Spirit and Soul and Body be preserved blameless unto the Coming of our Lord Jesus Christ Heb. 19.20 Now the God of Peace who hath raised from the Dead our Lord Jesus Christ that great Shepherd of the Sheep through the Blood of the everlasting Covenant 21. Make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen FINIS THE CONTENTS Chap. I. THE Introduction with the Explication of the Terms and their Sense Critical and Moral and Doctrine page 1. Chap. II. The Doctrine explained in a Resolution of three Queries a three-fold Essay p. 9. 1. The Character of the Psalmist not so much Personal as Moral which determines the Subject universally p. 10. 1. He was a Man that lived under a due and deep sense of God ibid. Chap. III. 2. He was a Man of Prayer p. 18. Chap. IV. 3. That lived by Faith not by Sight p. 25. Chap. V. 4. That did not live under the reproach of his own conscience p. 31. 1. He was very sensible of the odiousness of Sin to God ibid. Chap. VI. 2. Consciencious in the observance of his Duty to Man p. 45. Chap. VII 5. Of a Publick Spirit p. 73. Chap. VIII 6. Honours God 's Discipline Instructive Corrective p. 121. Chap. IX 7. A Man of Experience Eyes God in all things p. 133. Chap. X. 8. Seeks Comfort solely in and from God p. 140. Chap. XI 2. The Nature and Quality of the Psalmists Thoughts p. 151. 1. Fearing Thoughts p. 156. 2. Grieving Thoughts p. 164. 3. Despairing Thoughts page 174. Chap. XII 3. What Comforts these are in general p. 175. Chap. XIII 1. Comforts in God which God is derived from p. 182. 1. His Existence ibid. 2. His Names and Titles p. 183. 3. His Attributes p. 184. § 1. His Wisdom and Omniscience p. 185. 2. His Goodness p. 189. 3. His Justice p. 207. 4. His Omnipotence p. 224. 5. His Fidelity and Vnchangableness p. 234. 6. His Presence p. 241. 7. His Eternity p. 258. Chap. XIV 2. Comforts from God which God gives in p. 265. 1. Providence p. 266. 2. Privileges p. 269. 1. Sanctification ibid. 2. Propriety in God and assurance of it p. 276. 3. Experiences p. 286. Chap. XV. Inferences 1. Doctrinal 1. 't is lamentable to be left to our own Thoughts p. 296. 2. The best may be in perplexities inextricable by Nature p. 298. 3. The infinite Condescention of God in the Provision he hath made for us p. 302. Chap. XVI 2. Elenctical 1. Convictive 1. Theoretical confutes the Doctrine of Incertitude p. 305. 2. Practical establishing the conscience in the right method of discriminating true and false Comforts which differ p. 309. 1. In their Origin p. 310. 2. Their Attendants p. 317. 3. Their tendency and effects p. 330. 2. Reprehensive for neglect of preparing for and possessing our selves of Divine Comforts p. 337. Chap. XVII 3. Paideutical or Instructive how to attain solid Comforts p. 352. 1. Be Men of Thoughts p. 353. 2. Indeavour to attain Ability to give Law to Thoughts p. 361. 3. Get a clear notion of God and Goodness p. 366. 4. Lay the Foundation of Peace in Repentance and Holiness p. 375 376. 5. Be fervent and constant in Prayer p. 401. ADVERTISEMENT These BOOKS are Published by the Reverend Mr. Oliver Heywood M. A. Minister of the Gospel and Sold by Thomas Parkhurst at the Bible and Three Crowns in Cheapside viz. 1. BAptismal Bonds Renewed being some Meditations on Psal 50.5 2. Closet Prayer a Christians Duty 3. Sure Mercies of David 4. Israels Lamentation after the Lord. 5. The Holy Life and Happy Death of Mr. John Angier Minister formerly at Denton near Manchester 6. Advice to an only Child or excellent Counsel to all young Persons 7. Best Intail a Discourse on 2 Sam. 23.5 8. Family Altar a Discourse on Gen. 35.2 3. for to promote the Worship of God in private Families 9. Meetness for Heaven on Colos 1.12 designed for a Funeral Legacy 10. The New Creature on Gal. 6.15 lately Published 11. The General Assembly or a Discourse of the gathering of all Saints to Christ BOOKS Written by the Reverend Mr. J. How OF Thoughtfulness for the Morrow With an Appendix concerning the immoderate Desire of Foreknowing Things to come Of Charity in reference to other Mens Sins A Sermon at the Funeral of Mr. Richard Adams M. A. sometime Fellow of Brazen-Nose College in Oxford The Redeemer's Tears wept over lost Souls In a Treatise on Luke 19.41 42. With an Appendix wherein somewhat is occasionally discoursed concerning the Sin against the Holy Ghost and how God is said to will the Salvation of them that perish A Sermon directing what we are to do after a strict enquiry Whether or no we truly love God A Funeral Sermon for Mrs. Esther Sampson the late Wife of Henry Sampson Doctor of Physick The Carnality of Religious Contention In Two Sermons preach'd at the Merchants Lecture in Broad-street A Sermon for Reformation of Manners A Sermon preach'd on the Day of Thanksgiving December 2. 1697. to which is prefix'd Dr. Bates's Congratulatory Speech to the King A Calm and Sober Enquiry concerning the Possibility of a Trinity in the God-head A Letter to a Friend concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity relating to the Calm and Sober Enquiry upon the same Subject A View of that part of the late Considerations to H. H. about the Trinity Which concerns the Sober Enquiry on that Subject The Redeemer's Dominion over the Invisible World A Funeral Sermon for Mrs. Hammond A Funeral Sermon for Dr. Will. Bates A Funeral Sermon for Mr. Mat. Mead. This Written by Mr. Flavel THE Fountain of Life open'd or a Display of Christ in his Essential and Mediatorial Glory containing Forty two Sermons on various Texts Wherein the Impetration of our Redemption by Jesus Christ is orderly unfolded as it was begun carried on and finished by his Covenant Transaction Mysterious Incarnation solemn Call and Dedication blessed Offices deep Abasement and Supereminent Advancement
rather than Nominatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the mighty strong able lusty Man whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt or wilt Instruct Correct him a Pleonasm of the Pronoun and shalt or wilt teach him out of thy Law So Ver. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Teacher Chastizer of the Nations c. The Primary Signification of the Word is to Teach or Instruct which is very accommodate to the scope of the Place and the whole Paragraph may be rendred thus He that instructeth the Nations shall not be reason Isai 1.18 argue or dispute Job 23.7 plead Mic. 6.2 even He that teacheth man knowledge the LORD knowing the reasonings 1 Cor. 3.10 Luke 9.46 of man that they are vanity Oh the blessednesses of the mighty whom thou wilt instruct Oh Jah and teach him out of thy Law The Authority of the received Translation with the Targum and Syriack and some learned Interpreters is the only Argument against this reading of the words nothing in the Original or the tenour of the Psalmists Discourse but rather the contrary And even this sence will administer something toward the compleating the Character The Psalmist then was one that accounted it a singular happiness to be taught of God to be throughly instructed in Gods law by God himself that is to be effectually brought under the power and led into the practice of Holiness whereof the Law is the Rule for God's Teachings are not only notional and doctrinal but practical and effective of Obedience 'T is all one as if he had said Oh the blessednesses of the man in whose heart thou writest thy Law and thereby principlest for and impellest to a holy life This is the Covenant way to Peace Isai 54.13 All thy Children shall be taught of God and great shall be the peace of thy Children although at present thou beest afflicted tossed with tempest and not comforted V. 11. Oh! this is happy indeed the very Basis and Foundation of all Blessedness without which 't is impossible for a Man not to be finally miserable No Felicity is attainable if God do not Make his Laws vital Principles in our Souls which is the tenour of the New Covenant recited Heb. 8.10 11. through the exceeding great and precious promises whereof 2 Pet. 1.4 We are made partakers of a divine nature viz. a living over-ruling Law within a transcript of the Law eternal upon our hearts Without Grace there can be no true Peace without truth no Grace truth in the light of it to gird up the loyns of our minds truth in the life of it the girdle of integrity in our hearts without Illumination no Comfort without Sincerity no Salvation They must combine and be undivorcedly espoused together or farewel all true Peace For to be taught true and sound Doctrine and to be led into the understanding of all the Divine Commands though Christ himself be the Schoolmaster Luk. 13.26 thou hast taught in our Streets will contribute nothing to the happiness but much to the misery of that Man who never feels the Power of those instructions renewing his Nature and reforming his Life But if by the gracious Influences of Heaven the Precepts of the Law and Gospel become efficacious to mould and form us into universal Goodness all the divided or joynt Confederations of the Wit Policy Power Virulence Rage Malice and Fury of both the Elements of Misery Earth and Hell to mischieve us can never make us really miserable Whereof not to insist upon our blessed Redeemer let Job be a Witness Never had Satan so large a Permission not to say Commission to spend all the Artillery of his Madness and Malice against any Man that ever we read of as against this incomparable Pattern of Patience never did such a whirlpool of Calamities suck in and swallow up in a Moment and at unawares any mortal Man so singled out before or after him All his external Comforts Shipwrack'd his whole body from top to toe an universal Ulcer and Mass of Rottenness except his Organs of Speech which the Devil reserv'd in soundness for a malicious purpose his end in all the rest Nothing lest him but an Eve the Serpent's Instrument to tempt and torture him Job 2.9 and 19.17 The very inward quiet of his mind ravisht way in such a degree that it did commit a Rape on his bodily rest and made all his Comforts and Comforters miserable Job 6.4 and 7.4 13 14 15. c. Yet for all this the Man was blessed and made a blessed End He was under the special regard of Heaven dear to God under his peculiar care and fatherly Discipline of Love and therefore not really although he imagin'd himself to be miserable but truly happy On the other hand take an Ahab in the affluence of all worldly Delights Riches Honours triumphing in Victory over the most potent Kings 1 King 20. Possessing his coveted Vineyard Ch. 21.16 dwelling in a Palace of Ivory Ch. 22.39 enjoying all imaginable carnal satisfactions Yet untaught untutor'd by Heaven destitute of that which would have been the fairest Jewel of his Crown the Grace of God the inward sanctifying and saving Illuminations of the divine Spirit therefore continuing an Enemy to God and Goodness and was this Man happy or blessed Was he not accursed of God and most miserable in the midst of all his external Felicities To have a Heaven in his House a Paradise in his Vineyard and a Hell in his Conscience a lamentable Happiness from which good Lord deliver us Be not thou envious O my Soul at the ensnaring prosperity of the one nor offended with the improsperous uprightness of the other but earnestly implore those Covenant-teachings of the Lord Joh. 6.45 Isai 54.13 Jer. 31.33 which being the first seminal Principles of the new nature will impower thee to live unto God Wilt thou be content with so faint and evanid a light in thy upper Regions as will make no reflection towards Heaven nor beget a greater warmth than will permit thee to freeze in the midst of Summer Oh! aspire after those divine Irradiations which convey an influence more extensive and efficacious than themselves which awakening or creating a central Fire in all the very drossiest or deepest ramifications or branchings of thy thoughts of thy affections also thy inclinations and imaginations may by a divine Projection convert and concoct them into Gold Rev. 3.18 i. e. give them a gracious tincture of moral vertues and motions make them spiritual Gifts and Graces and render them acceptable to God Be not satisfied till thou seest and knowest things as they are in their real nature being apprehensive that pure metaphysical Notions that are not affective nor lead to practice for all their tenuity and levity will never mount thee to Heaven without inward moral sensations spiritual touches and tasts of Truths in their internal Life Fine and thin speculations like cobwebs may take and take with Flies aery volatile Wits and Fancies but
nothing is good in Religion which does not catch and overmaster rational Affections reduce the will of Man into an Harmony with the Will of God and better the Life Oh be not in love with a notional Religion Let the Holy Spirit that illustrious Ray of Divine Love reflected upon and from the Son of Righteousness descend into thy bowels dwell and act in thy very inmost heart by his Light to create Life Be in love with no knowledge but that which is of a transforming power and tendency that by its vertue thou may'st be intirely renewed after the Imagine of God That Knowledge which will introduce Faith that Faith which will work by Love that Love which to the rest will add as 2 Pet. 1.5 6 7. Vertue Temperance Patience Godliness Brotherly-kindness and in summ all the Elements of a holy conversation that and that only will be introductive of solid Peace and Consolation But this hath all been spoke only upon supposition of a dfferent yet very proper Translation of the Words in V. 10. and. 12. Which are rendred chastize Now must we Procecd upon this authorized Version and 't is certain the Words will allow it as among other Places is demonstrable from 1 Kin. 12.11 14. My Father chastised you with whips c. Psal 118.18 Chastening the Lord hath chastened me but hath not given me over to death Here the word cannot signify to teach or instruct in a proper Sence Yet in the place I discourse upon there 's nothing to enforce this Sence but rather the other as the English Annotator observes Only the Syriack Version the Chaldee Paraphrast Piscator Vatablus Ainsworth c. render it here as we do chasten And if it receive the former Sence may it not seem restrain'd to such Instructions as in a peculiar manner qualifie Men patiently to bear and improve Afflictions This Sence will be favoured by that clause in the following Verse which is declarative of the end and use of these Teachings finding rest in the day of adversity Paraphrase the whole thus Oh the blessednesses of the mighty man Psal 33.16 whom thou so instructest inwardly by thy Spirit and teachest Outwardly by thy Law in the Ministry of the Word and other Ordinances * So Calvin as to engage and enable him with an even composed Spirit resting in the good pleasure of thy Goodness and with patience to indure Adversity Thus I make account 't is a parallel to Jam. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happy Blessed is the Man that not suffereth meerly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patiently endureth Temptation For the Substantive derived from it viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rend red Patience V 34. and ch 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we count happy or bless the patiently indureing or biding under ye have heard of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Patience of Job or Trial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved he shall receive the Crown of Life c. It seems to be an allusion to the Isthmick or Olympick Games in Greece where if any doubt did arise about the Victory the Agonists or Contenders did appeal to the Judges and he who by their Suffrage or Judgment was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approv'd did receive the Garland or Crown Thus here Blessed is the man whom thou so disciplinest and learnest as to give rest or quiet sedateness or settlement of mind or appeasement Prov. 15.18 the same word of all turbulent motions in the working raging sea of his Passions and Affections which otherwise cannot be quiet composed and rest Isai 57.20 the same word again till or while the Pit be digged for the wicked For as Dr. Hammond well observes if it be understood of external rest or freedom from the days of Evil the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly translated until For that supposes the rest in being before the removal and in the very time of disrest or oppression or adversity by the wicked and the rest to terminate or end when the Wicked are destroyed But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated While Job 1.16 17 18. While he was yet speaking c. and yet more accommodately to this place When Jonah 4.2 Was not this my saying when I was yet in my own Country c. Thus here when the pit of corruption as the word signifies shall be digged for the Wicked the Lord 's blessed ones shall rest from the days of Adversity Then is the season for it This literal proper Sence seems more suitable than Calvin's figurative For Moral Rest answers not the Letter of the Text as well as civil 'T is rest from not in the days of evil as it should if the moral sence for quiet of mind obtain yet I think there may be a commodious Sence given of the Words retaining the until which is the only Basis of the moral sence and still interpret the words concerning Political Rest For until does not alway signifie the cessation of the preceding State upon the introduction of that which it relates to Hereof there are multitudes of Instances Rom. 5.13 Vntil the Law Sin was in the World but it did not cease to be when the Law came Rev. 2.25 Hold fast till I come Must they let go their hold then But to confine my self to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 22.14 This Iniquity shall not be purged from you till you die If not 'till then 't will never Not to wander out of this Book of Psalms Psal 112.8 He shall not be affraid until he see his desire upon his enemies and sure his fearlesness will not determin then Psal 110.1 Sit thou on my right hand until I make thine enemies thy footstool Must Christ forsake God's right hand when that is accomplished I 'll add no more It cannot then by necessary consequence be concluded from the until here that the Rest or Quiet of the Blessed shall expire when the Wicked perish it rather infers a more eminent degree of it So also it does in the cited places denote and import an answerable amplification in the succeeding state of what was in the foregoing if it be capable of gradation as sure David's fearlesness would be greater after his desire was accomplished upon his Enemies than before Let that interpret this He shall be fearless before even when his enemies hope to have their desire of him much more when he has his of them Thus God will give those whom he graciously instructs and teaches real quiet and rest both when the wicked Reigns and when he is Ruin'd So that I make it a privilege and part of Blessedness granted by special indulgence to these to be secured from trouble in troublous Times to have a good day when others not so taught of God meet with an evil day to be hid in the day of God's Anger to be preserved from the Malice and persecution of the Wicked This sometimes the Lord vouchsafes to
as tender Mercy speaks the height of his Power as fully as the depth of his Love whence Elihu in Job 34.29 When he maketh quietness who then can condemn so all Translations Chald. Greek Lat. c. or make trouble and when he hideth his Face who then can behold him whether it be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Nation or upon a Man only against is not so ordinary a signification of the Word not doth so well suite both the opposite parts of the foregoing Clause of the Verse which it respects in common If God thus give Rest and Quiet and thereby Peace and Comfort what Power can controll him and destroy his Work surely none And why the reason is to be deduced from his Almightiness All the Malignancy and Enmity of Earth and Hell though in a confederacy of united Virulence Policy Power and Violence indeavouring to make a breach in or of that secure Peace wherewith a Good Conscience as a Brazen Wall doth guard fortifie and surround a true Servant of God by a Commission deriv'd from Heaven will but be like the vain attempts of the impotent Waves against a Rock which instead of overturning it only dash themselves in pieces Without the interposure of Omnipotence the Comfort of sinful Man would be impossible in that order of Government which Divine Wisdom hath pitch'd upon as most congruous for his Salvation For supposing Sin and God's purpose not to permit all Mankind to perish everlastingly under that Justice into the Hands whereof the administration of his Kingdom did necessarily fall upon the Apostacy of Man and supposing God's determination to uphold the honour of his Justice and Government in pardoning none but upon Consideration and in virtue of a satisfaction given to Justice I affirm 1. That satisfaction could not possibly be made for the injury done to God by Sin except only by Omnipotency For Death being threatned for Sin the threatning in the substance of it must be executed or both Justice and Fidelity violated For since in the nature of the thing some Punishment cannot but be due for so high an affront to the Divine Authority and Regiment and since the Commination had determin'd and exprest the kind of Punishment in substance to be Death with an Emphasis How could the Deity be just in his Word or his Deed had all been wholly wav'd Therefore the Satisfaction given must be by suffering the Penalty to the full in its substance The Threatning doth not express any thing concerning the greatness extensive or intensive of the Punishment only that it be proportionable to the Crime Justice requires The Crime is vertually infinite The Condition of the Creature will not admit of a Punishment intensively infinite Therefore the Death threatned can only be extensively infinite that is Eternal But an eternal duration that has a beginning is not actually infinite vertually therefore The Sin then being vertually infinite the Punishment proportion'd and threatned must be vertually infinite also i. e. as infinite as the state of the Creature was capable to admit If now this viz an Aeviternal Death be inflicted in kind because an end of it is impossible there could not possibly be any Satisfaction any Salvation Satisfaction therefore must be in another kind of vertually infinite suffering viz. that intensively so And 't is very consistent with Justice to admit this Commutation since it has its full demand therein viz. a Punishment proportionable to the Fault i. e. vertually infinite But now nothing short of Omnipotency or infinite Power can bear or wrestle thorow a Punishment infinite or which is Omnipoenal 2. Neither could any Power less than infinite raise the Satisfier of Justice from the Death Temporal which was indispensibly to be undergone by him and to this 't is ascribed Eph. 1.19 20. to be presently transcribed Lastly the same Power qualifies for the Fruits of this Satisfaction in Pardon and Consolation Eph. 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding greatness of his Power to us-ward who believe according to the working of his mighty Power which he wrought in Christ raising him from the Dead and you who were dead in Trespasses c. Chap. 2.1 If this be not Omnipotency what is I had rather speak and think as the Holy Ghost teaches than in the profundity of my Reason make my self wiser than him who inspired the Holy Men of God whose Names these Writings bear Yet do constantly and confidently affirm that in working these Preparations or creating Grace in the Heart which quickens it Omnipotence is sufficiently able so to act under the conduct of Omniscience as to offer no violence to the faculties of Man at all Cleared before but through the influence of a more commanding Light in his Mind doth lead him in the exercise of a full intemerate and ingenuous liberty through the strait Gate of Regeneration into Eternal Rest and Peace In short we are sometimes involved in such Soul-troubles so insuperable and intolerable Prov. 18.14 A wounded Spirit who can bear and such inextricable insupportable straits exigences and occurrents of Providence and are reduc'd to such a pinch of extremity that without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God in the Mount a supernatural Conduct and Power 't is impossible to bear up under them or be delivered from them These were oft experimented Cases with our Psalmist as appears particularly from ver 17 18. and as much is insinuated ver 20 21 22. and the cruel oppressions of the whole Church ver 5 6. evidence that it was not exempted And where can an over-whelmed Soul or a wasted desolate Church groaning under the Fury and Madness of Malice and Violence in numberless Legions of Principalities and Powers and spiritual and carnal Wickednesses in high and low Places and the Rulers and Sons of the Darkness of the World the whole Militia of Satan in Hell Earth and their own Hearts O where can they find defence refuge and relief against such an over-match of barbarous Enmity except in the Almightiness of Heaven In such distresses we have nothing left to comfort us beside this Omnipotent Power of God and it is enough more than enough All-sufficient § 5. God's Fidelity and Vnchangableness in Word and Deed to which I refer ver 14 15. For the Lord will not cast off his People c. This is still a more near ground of Consolation For other Divine Perfections stand in an indifference to us we have no right to take comfort in them till a Promise bring and lay them before us and engage them for us upon certain terms which accomplished all our Mercy is rendred Necessity and Destiny Yet a Promise that may never be perform'd will administer no certain indefeisible relief being only as a broken Reed * Hence the promised Mercies are suspended upon Conditions in us that the whole right of performing them may not stand in the liberty of the Maker but become Justice and Necessity to him that
of Friends and Relations mightily revive a dejected Heart not only by diverting and putting by sad disconsolate thoughts but in respect of their matter as Hezekiah's before mentioned to the People of Jerusalem A kind Friend is a Dove with a Olive-branch in his Mouth in and after a deluge of Calamities Good Words are as Oyl to the Joynts Marrow to the Bones a refreshing reviving Medicine to a sick oppressed Heart As a soft Answer turneth away Wrath Prov. 15.1 So a sweet one turns away Sorrow Good Words make the Heart glad even when heaviness in it causeth it to stoop Prov. 12.25 Pleasant Words are as a Honey-comb sweet to the Soul and health Medicine to the Bones Prov. 16.24 God is with us to speak to our Hearts even in a Wilderness State Hos 2.14 How oft are his Words compared to and preferred before Honey and Honey-combs What a revival was it it to Zechariah and the Jews when the Lord answered the Angel-Intercessor for Judah and Jerusalem with good Words and comfortable Words Zech. 1.13 And with no less exultation did the Psalmist say Psal 85.8 I will hear what God the Lord will speak for he will speak Peace to his People and to his Saints Christ himself when present on Earth came preaching Peace Eph. 2.17 His Embassadors by and through him preach Peace Act. 10.36 He is a good Man says David of Ahimaaz and brings good tidings 2 Sam. 18.27 Good Words with a good God are gladsome indeed O take pleasure in the Message more in the Messengers in the Sender most of all The inward secret whisperings of the Spirit of Grace and Peace in thy Conscience the outward publication of Peace by God's Ministers and People are only in the matter and method of the Scriptures in which alone God realy speaks Peace Nothing can comfort but Truth nothing savingly Comfort but Scripture Truth All truth is originally from God Essential Truth is God the Son of God Mat. 28. ult who is where-ever he speaks and maks that comforting Truth which is his Image efficacious by his Presence and Power so that the very Instrument of Comfort does but only delight us relatively to him of whom it is a lively Representation Thou mayst be mock'd with a Lye and bewitch'd into a false deceitful Joy with a Falshood but when the Mask is taken off thy bare Countenance will appear more sad than at first and thy Comforts more unretrievable No real Peace but in the God of Peace through the Prince of Peace Friends and Relations cannot alway be present personally with their Company and Counsel to minister to our Peace A Vertual and Vicarious Presence and Conference does not a little contribute to our Consolation when distance of place renders the other impossible and with what a transport of Joy do we receive their Tokens their Letters their Writings with what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do we peruse and in a manner greedily devour them How are our Hearts ravished with the kind and affectionate Expressions Professions of Remembrance Respect Love every Word is a Cordial we are in an extasie of Contentation here as in a Glass we behold them their lively Portraicture is afresh painted hereby in our Imagination we hear them we talk with them solace our selves in this Phantastical Enjoyment as if it were Real And why should not our Delights be more transcendent in God who can never be absent whose Presence is Substance and not Phantastry and whose Tokens of Love and Letters of Comfort are not the Curates of a Non-Resident Being nor the Missives of a distant Superintendency but the immediate Visitations of an Overseeing Care and Love that naturally minds and regards our highest Concerns and cannot will not desert us if we first do not desert him How comfortable is good News of any kind what a reviving to our drooping Hearts With what passion do we long for it With what gladness receive it believe it bless God for it The Gospel of Christ is better News than the best on Earth Glad Tidings of the greatest Joy Peace Love and Life Here mayst thou see the omniform motions of Christ's richest Grace perceive the compassionate workings of his Bowels feel the solicitous beatings of his affectionate Heart in a tender regard of thee read of the astonishing effects of his wonder-working Power and Goodness all the Miracles of his Love and Kindness for thy Good in Illumination Sanctification Justification Salvation what he hath done what he still is doing what he further will do to raise thee up out of the bottomless Pit of unspeakable Misery to the top and crown of Heavenly Felicity and Glory Well might the Apostle tell of the Comfort of the Scripture Rom. 15.4 And David long for it as a means to his solace Psal 119.82 This and this alone is the richest Promptuary fullest Treasury of all real Soul-satisfactions hence have we them or they are but mere Legerdemain and Illusions And if the very News of Christ be so sweet what is he in himself What is he in Person None have reason to say of him as the Corinthians of Paul 2 Cor. 10.10 His Letters are weighty and powerful but his bodily Presence is weak His is not the presence of a weak contemptible Body but of an all-powerful Spirit he that can be Omnipresent cannot but be Omnipotent Christ as God is in all is all and even as Man full of Vertue a touch of his very Garments wrought a Miracle of Healing Matth. 9.20 21 22. And if in his Mortal Body there was such Power what is in his Immortal and Glorified The Principle I know was Heavenly though the Vessel Earthly yet this has lost nothing by its Exaltation to the Throne of God no nor we neither for in lieu of that Corporal Presence we enjoy a no less Comfortable Companion the Paraclete the Holy Comforting Spirit of God to abide with us not for a few days and years but for ever Joh. 14.16 So that although our sweetest Relation be gone to Heaven yet are we not Orphans ver 18. The Angel of God's Presence Isa 63.19 that saves us comforts us now by Proxy yet is not absent from us but essentially with us though Corporeally at a distance from us Gods Natural Presence is an immensity of Being Unconfinable to any Place Incomprehensible by all Places Exterminable out of none and with its fullness filling all in all So that there is no need of the supplement of any thing to avoid a vacuity nor is any thing by this Being excluded that needs a Place He is in all Space and beyond all Space not commensurate with it but infinite The Dimetient of all yet without Measure and all Corporeal Dimensions boundlessly greater than all things comprehending all within the Circle of his Essence whose Center is every where Circumference no where in all Varieties of Co-present Beings the same invariable Perfection no other on Earth than in Heaven that he can without any
but only by converting Grace God alone enjoys himself in perfect Rest nor can any thing partake of this Moral Rest further than 't is happy in a Participation of the nature of God Whatever is in God is necessarily in him and the Combination of all his Excellencies is as necessary as their Existence 't is impossible that any one should be without all the rest and the rest without any one Indeed they are all but one Essence and that one Nature is all undividedly They are also inseparable in all their Emanations and Outgoings to his Servants If any be communicated to Man all other that are communicable accompany it Wherever then the Divine Life in Holiness diffuses it self 't is seconded with its Individual Companion Happiness If a Man have no feeling of this 't is because be hath none of the other See to it then Oh my Soul that thou be formed after the Similitude of God as ever thou hopest for Satisfaction in and from him Conformity to the Divine Will in its Precepts is indispensibly required in order to inheriting the Promises God himself neither will nor can comfort thee if Ungodlike but only by first making thee Godlike till thou communicate in his Sanctity thou canst not communicate in his Love 't is impossible to be happy in his Peace when thou art miserable in his Enmity or rationally to conclude that he loves thee when thou knowest he hates thy Lusts which yet are unseparated from thee and therefore hast all the reason in the World to believe that for their sake he hates thy Person 't is not possible to know that he respects thee when thou knowest that thou hatest Him To thy Work then or take thy doom converted thou must be or comforted thou canst not be Oh! as thou iovest thy Life thy Peace and an everlasting state of Glory and Felicity in Heaven retire into thy self Survey all thy inward Recesses dive into the bottom of that Sea of filthiness in which thou art naturally drenched and at the point of Drowning and which casts up all that abominable Mire and Filth and Poison that renders thee infinitely hateful to God and rages as a secret Plague and Pestilence in thy Heart and Bowels to gripe and gnaw thee to Death everlasting Oh behold how nasty odious detestable execrable it has made thee the very scum and offscouring of the Creation fit for nothing but the Dunghil and Dungeon of everlasting darkness to be consumed in the ever-burning unquenchable Tophet of Divine Indignation Oh look into that foul loathsome Sty of ordure and rottenness thy wicked Heart what Toads what Vipers are thence crawling out continually by Legions Sins of Complexion Age Calling Customary Beloved Master Sins thy own thy other Mens appropriated by thy Consent Counsel Connivence if not Compulsion Oh how numerous Oh how hainous How soon did'st thou begin like a bloody Butcher thus mortally to Wound thy self How long hast thou continued with a never ceasing frenzy and fury to gore and torture thy self in every Limb every Faculty every Place Time Company as if thou couldest never be barbarously enough truculent in thine own Execution except thou couldest create a raging Hell in every distinct atom of Body and Soul and by infinite Tormentors Devils rack and rend and tear thy self with the most intensive Cruciations O what a World of Light of Love of Means of Calls of Motions of Motives of Blessings of Prayers of Vows Promises Covenant Engagements Resolutions Professions Convictions Corrections c. hast thou with a shameless sauciness dared to tread in the Dirt and hast broke through all the Rampires that Conscience Education Awe Providence Law Divine Humane and their severest Sanctions have set up against thee that in a desperate madness of fool-hardy impudence thou mightest spew thy stinking Vomits in the very face of boundless Goodness and Righteousness Oh the beastlyness of thy Fleshly Lusts Oh the heathenishness of thy Worldly Lusts Oh the devilishness of thy Spiritual Wickedness Could'st thou but command a view of them in their malignant venomous hellish Nature all those Infernal Fiends that inhabit the black Recesses of everlasting Darkness all the dismal Plagues and Horrors of that doleful Region of Fire and Brimstone could not make or present a Spectacle of greater Formidableness and Deformity Yet all this is intimately within thee cleaving as close to thee as thy very Nature as inseparable as thy desire of it and delight in it can possibly make it a sight that would make thee quiver be sick and swoon and die should the Lord fully open thine Eyes Oh wretched Soul who shall deliver thee who shall relieve thee Thou art as black as Hell as foul a sink of Contagious Filth and Putrefaction as infects the World the chief of Sinners not knowing so much of aggravation in the sin of Devils themselves as thou do'st of thine own yet do'st not know the one half Oh accursed of God by Nature and Practice What wilt thou do What! wilt thou plead with thy Maker Where do'st thou think to appear What Mountains and Rocks wilt thou call to cover thee from the face of him that sits upon the Throne and from the Wrath of the Lamb How wilt thou stand at that dreadful Tribunal How darest thou look at God or into thy self where thou wilt find Creatures of thine own Sins I mean of a more prodigious frightful hue than Beelzebub himself Oh look upon them and tremble look till thy Heart ake and break and sink and sweat in an agony of Blood and Woe look and be in Pangs like those of a Woman in Travail look till the Sluces break open till thou canst pour out thy strength in a flood of godly Sorrow Ah wretch What hast thou done Whom hast thou Wronged Dishonoured Crucified Murthered First by thy ungodliness and worldly Lusts next afresh by thy Impenitence Unbelief and neglect of the healing Balsam which he tenders in his own Blood Ah Beast Bedlam Blood-sucker Murtherer Hast thou bathed thine Hands in thine own and the Heart-blood of God And does it not cut thee to the Heart Art thou still offering the most vile horrid cruel Affronts Indignities Injuries to the Eternal Father of Heaven the Blessed Jesus his only begotten dearly beloved Son to the Holy Spirit of Promise and yet rock and adamant untouched undissolved unaffected Oh Savage Monster Oh barbarous Homicide Deicide again to rake in the Heart and tear the Flesh and bore the Hands and Feet and spit in the Face of infinite Love that bleeds over thee in thy Blood and melts into the tenderest Commiserations when thou art drowning thy self in the deepest pit of Perdition Did he suffer such dolorous Torturings in his Body but an infinitely more intolerable Hell in his Soul for thy sake to quicken thee even when thou art killing him anew by thy Sin And does he with such yerning Bowels of compassion strive with thee if it be possible to exalt and
love the Lord then Oh my Soul with all thy mind with all thy Heart with all thy strength and thy Neighbour as thy self for his sake let him have thy whole desire thy whole delight at all times Minus te amat qui aliquid tecum amat quod non propter te amat Idiotae contempl de amore Dei c. 12. He loves thee but little Oh Lord who loves any thing with thee which he loves not for thee says a devout Man 'T is but meet that the highest God should have the Supremacy in my heart If in the greater World he be King must he be a Subject in the less I am worse than Hell if God must not be acknowledged Soveraign in my Soul The Spirits there dare not cannot but own him as their Lord this is the duty they pay extorted indeed by their sense and fear which that it may not be thy dismal lot and fate Oh my Soul advance thou him freely to the Crown within thy self in a spontaneous generous Ardour of pure Incorrupt Incorruptible Love Which if thou dost not thou art accursed if thou dost thou art blessed for 't is a Prayer upon record in God's Word 1 Cor. 16.22 and therefore part of the matter of Christ's Intercession Grace be with all them that love our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Incorruption or Immortality i. e. with a never-fading Love Eph. 2.24 and that only is a sincere Love Oh Love the Lord on Earth as thou wilt love him in Heaven with the same kind and press toward the same degree of Love and be happy Thus live in God above the tumult and hurry of external things and be at rest Marc. Antonin l. 2. p. 5 c. Omnem crede diem tibi diluxisse Supremum Live every day as if it were thy last and in every imployment so act Arrian l. 4. c. 10. as one that can be free to be found therein by Death p. 416. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It. l. 3. c. 5 p. 273. Antonin l. 6. §. 3◠What would'st thou be found doing by Death says Arrianus I for my part doing some masculine beneficial publick useful generous Work But if I cannot be found in these yet this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unhinderable this is given to me to amend my self to elaborate that faculty which makes use of Phantasies to endeavour apathy or freeness from Passion to give my Affections their due and if I can be so happy to gain soundness certainty of Judgment If Death find me thus employ'd 't will be sufficient to engage me with hands stretched out to God to say I have not neglected those Powers thou gavest me to observe thy Government and follow it I have done my endeavour not to disgrace thee Behold how I have used my Senses my Prenotions Have I ever blamed thee Have I been displeased with any thing befalling or wish'd it otherwise Have I misguided my Affections because thou begattest me I render thee the praise of thy Gifts in as much as I have well used thine it sufficeth me Resume them now again and where thou pleasest dispose of me For all were thine and thou gavest them me I the rather produce these Testimonies out of Heathen Authors to let Christians see how inexcusable it will be in them who have infinitely better Light Means Aids to neglect what even Nature and Reason taught Philosophers to practise And withall to awaken others with my self to a more assiduous care in these Exercises least it be found more tolerable for Tyre and Sidon for Sodom and Gomorrah than for us at the great day Observe all the inward Workings of the Divine Spirit both in calling out the actings of Grace and reviving thee with Peace and keep them upon record for after advantage Time may come when all thy present Sensations may be so cloudy that thou canst not see a peep of day canst not from any thing that thou feelest conclude that thy state is right before God But if at such a season and hour of temptation thou be'st able to call to mind that upon due trial when in a sober and composed calm of Thoughts the Lord satisfied thee upon sure and indefeisible Evidence that thy Heart was truly changed and that thou wast as a New Creature in Christ Jesus and that thy Objections and misdoubtings and temptations to the contrary were thorowly answered This will be such an ease to thy mind and a revival of thy hopes that ere long the mists and darkness will be driven away and thou wilt again reascend into a clear and serene Heaven of Light and Peace and Joy Make sure in this manner to lay up and reserve a good stock and treasure of Experiences if thou desirest Riches of Comfort yet content not thy self with the old but make new To remember what thou did'st enjoy and feel in the days of the right Hand of the Most High may revive thee but to sense and feel it at present much more Renew then those gracious Exercises over and over that did once produce Halcyon days in thy Soul and they will recall them the same effects will issue from the same Causes Amend what was amiss in former actings which gave Satan advantage to redintegrate thy Troubles and this will establish thy Peace upon a securer and more unexceptionable basis 'T is not possible to refute the Devils Objections against thy sincerity by a method more effectual than a more serious care to act all over again sincerely which he tempts thee to suppose was done unsoundly Renovated Acts of a sound Repentance and unfeigned Faith as sure Testimonies of thy Renovation after the Image of God will dash thine Accuser out of countenance If thou canst make any fresh Experiments of the Power of Divine Grace effecting this If God take thee anew into his bosom of Love to melt thee If a view of him whom thy Sins have pierced cause thy ebbing godly Sorrow again to flow over all the Banks Lastly if with a perfect Heart thou returnest from all thy by-past follies unto him from whom thou hast deeply revolted this will again retrieve thy sinking Heart and hopes as a new taste of the Lord's graciousness and evidence that he hath not forsaken thee but that his Mercy and Godness follows thee and shall all the days of thy life even to Eternity Set about this O my Soul with a resolved obstinacy of endeavour that will not be conquerable by any assaults of Corruption or Temptation For thou canst never take a Heaven of Joy and Rest except by violence and force Weak resolves do but only encrease the Devils Triumphs Strong cares are requisite to possess thee of strong Consolations Observe where when and how the Spirit moves and spread thy Sails before his sweet Spirations He is the Comforter because the Conducter into the way of Peace Thou canst enjoy no more of his Testimony to solace thee than
Minds and sue for that Mercy for our selves which once we would not receive or so much as desire as an answer to the Petitions of our Mediator Be not a Stranger to thine own Heart yet do not think to dig thy Peace out of thine own Bowels If it be a comforting reviving thing to find in thy self the truth of Grace yet that refreshing vertue of Grace it self is from God Whence we find some that although they be tolerably satisfied of their soundness yet through Ignorance or Inadvertency or Melancholy or Temptation c. cannot settle in a calm and quiet composure of Mind For as I said the Assurance of the truth of a Man's Grace is only comforting as it is the ground of his Assurance of the Love of God of which if a Man be not satisfied i. e. that true Grace is an infallible evidence that God does embrace him with his special Love and is at peace with him through Christ his Conscience will not be at rest for it cannot rest in discord with God whose Deputy 't is in Man Now some are so weak as not to understand this others so opprest with dumpishness of Spirit as not to heed it others so deluded by Satan as not to believe it which mists if not dispell'd damp the comfort of Grace Look therefore to the Sun of Righteousness to clear up thy Comforts by expeling this Darkness Seek abroad for Peace The Bee finds not her Honey at home without the labour of her Wings Let thy Supplications then O my Soul be continually winging thy Affections towards Heaven that they may there suck and be satisfied Isa 66. with the full Brests of Divine Consolation milk out and be delighted with the abundance of its Glory The Celestial Canaan is the Land that flows with the Milk and Honey of Divine and Spiritual Joy into which as at first thou passest over the Jordan of Repentance not upon dry ground but wafted by the breath of Prayer So must thou take possession of it in Armour fighting the good Fight of Faith with Heart and Hands like Moses lift up in earnest Supplications Exod. 17.11 Isa 61.1 3. The Spirit of God is upon Christ because the Lord hath anointed him To appoint to them that mourn in Sion to give them Beauty for Ashes the Oyl of Joy for Mourning c. If it be his Gift to him must we address for it The Tree from whence this Oyl of Gladness flows is planted in the Paradise of God descend to thee it shall not unless thou ascend to it and be ingrafted in the same Stock Oh transplant thy self from Earth to Heaven and take root at the Throne of Grace fix thy self and grow at the Footstool of Mercy by Frayer if as a Tree of Righteousness thou wouldst draw in be nourish'd and refresh'd by those consolatory dews of Divine Love which are the spring of that River of the Waters of Life which makes glad the City of God Be more above with the Father of Meries and God of all Comfort in these Devout and Ardent Suspirations than below glued to the Earth by Carnal Affections if thou desirest to be a Barnabas may I thus transfer it from its active to a passive Sense a Son an Heir an Inheritor of Celestial Consolations If thou canst but pray indeed thou art secure the furious Waves of these two meeting Seas Sin and Suffering may wrack thee but cannot swallow thee up Sink perhaps thou maist but Drown thou canst not the gentle Gales of the Spirit in this duty will most safely transport thee to the Haven of Everlasting Joy and Peace even in the ruin of all thy Fortunes Thy Miseries thy Corruptions shall perish thou thy self shalt not so true is that Saying of a Reverend Bishop Fashionable Suppliants may talk to God Bp. Hall but be confident he that can truly pray can never be miserable Of our selves we lie open to all Evils our rescue is from above and what intercourse have we with Heaven but by our Prayers This is his Catholicon Seneca advises his Lucilius to superadd new to his old Prayers to ask a good Soul good Health of Mind Epist 10 Quidni t◠ista vota saepe facias audacter Deum roga then of Body Why dost not oft renew these Requests Beg of God boldly So live with Men as if God saw so speak to God as if Men heard A good Precept to which adjoyn the like from the wisest of Men Eccles 5.1 2. Keep thy Foot when thou goest into the House of God c. Be not rash with thy Mouth and let not thine Heart be hasty to utter any thing before God For God is in Heaven and thou upon Earth therefore let thy Words be few 'T is not much speaking but hearty that God regards not the Tongue of Men and Angels but Truth in the inward Parts Broken Expressions from a broken Heart are as sweet Eloquence in the esteem of God as the best in Tully or Demosthenes Oh then pour out thy Prayers as a Flood Isa 26.16 If thou desirest they should return in a Tyde of Peace They can never reach Heaven if they have not a spring of Grace within they will never be received there if not the warm Exhalations Transpirations of a melting contrite Heart drawn out and drawn up by the dissolving attractive Rayes of the Son of Righteousness If the Divine Spirit infuse this Breath into thee it will follow him to Heaven and through his Influence who is the Comforter possess thee of the fulness of the Comforts of Elshaddai God all-sufficient If as a cloven Tongue of Fire the Holy Ghost descend and sit upon thee and give thee utterance Acts 2.3 4. not merely in conference with Men but secret speech Isa 26.16 with God If he envigorate and heat thy Graces and Affections that the Fire burn within Psal 39.3 and give speech to thy Tongue If he cast the pure Incense of Spiritual Devotion upon that flaming Altar thy fervent zealous Heart that may ascend in a sweet smelling Cloud to the Throne of God If Lastly this Fire from Heaven fall upon thy Sacrifice as a testimony or the audience of thy Prayers then wilt thou shout for Joy Levit 9. ult and triumph in his Salvation If thou would'st entertain any grounded hopes that the Lord will speak comfortably to thy Heart oh do thy utmost by Premeditation by Reading by Ejaculation c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow up into a living Fire those Divine Sparks of the Grace of Prayer which the Spirit doth cast within thee as a preparation for thy solemn Exercise in the duty of Prayer it self and let thy Supplications be rather the inward workings of thy Heart in aversation from Sin and panting after God by godly Sorrow Repentance Desire Faith Love Resignation c. than the labour of thy Lips and a bodily Exercise or the Work of an enlarged invention and fancy or strong Head and