〈◊〉 〈◊〉 Just 'T is the Office of Justice to take notice in all its proceedings of Right and Wrong but if the Right approve its reality 't is no Work of Justice to take Cognizance how we came by it whether it be natural Inheritance or personal Acquisition whether our own indefeisible Possession or anothers free Donation these are things Foreign and out of the Circuit of Justice Right must carry it whatever be the Foundation of it whatever be the Nature of it whatever Title it proceeds upon For no Varieties in the Right alter the Justice of the Procedure nor convert Justice into Injustice or any other thing The very Essence and Formal Nature of Justice as Distributive consists in dispensing Right Whereever that is the Act is formally Justice and nothing else although some other Vertue may have an antecedent Influence in forming the Right So here No Man hath a Natural Personal Right to that everlasting Rest neither do the best Services of the most perfect Creatures Angel Archangel Cherubim Seraphim found a right to it able in the nature of the thing to command and necessarily over-rule strict Justice so as 't would be Injustice properly so called to withhold or deny it For Heavenly Glory in its full Latitude which I understand by that Rest is a thing boundlesly above the Proportion of any finite Qualities or Operations Those ever Blessed Spirits are doubtlesly incapable of exerting any Acts that in Arithmetical Proportion can be as considerable and valuable as the Reciprocal Actings of the Deity that are return'd upon them For instance those flaming Ardours of Love in Seraphims which denominate them cannot in the Estimate of Reason and Justice be conceiv'd equally valuable with those reactions of Love in the Deity to them Certainly God loves them better than they can possibly love him and his Love rays out to them in infinite more Varieties than theirs can to him and the least degree of his Love is more honourable and worthy than the highest of theirs So that in Commutative Justice they cannot expect his for theirs especially since theirs is this due and the Payment of a Debt cannot make the Creditor a Debtor I have a Conceit but will not impose it that the Devils sin was not an aspiring to a Coaequality or Superiority to his Creator which his Innocent nay even Corrupt Understanding could not but represent as impossible impracticable therefore not designable But rather a challenge and expectation of those Honours from his Maker as due in Commutative Justice to the Excellencies and Actions which he admired in himself and would have had his Inferiours to adore Whence in that Kingdom of the Beast which he established and upholds this is or has been a principal Pillar though now painted over a new and is indeed the Universal Sentiment of all in whose disobedient hearts he retains the Dominion which he usurpt upon the Fall Even good Souls have a difficult Work to disengage themselves from it However 't is madness to conceit that the imperfect Duties or Graces of the lapsed Sons of Adam can stand in a Parity with Coelestial Recompences Nay the Proportion cannot amount to the heighth of that call'd Geometrical proper to distributive Justice which consists in a likeness of Reason For can there be any comparison betwixt finite and infinite imperfect and perfect temporal and eternal Can any say as the Work to the Wage so is Duty to Heaven The Right then here stands upon another bottom than the reason of the thing and that is the free investiture and gift of Sovereign Love and Mercy by a voluntary Grant and Covenant 'T is not common Soccage but Copy hold only Yet on the other hand Hell and Sin stand more in a Parity or equal Proportion There is full as much evil in the Sin as in the Punishment though not as much good in the Duty as in the Reward The demerit of Sin is unlimitable the Treasures of Wrath and Woe comprehended in it are inexhaustible therefore eternal 'T is just then to recompence Tribulation to the wicked because their Works merit it Just to recompence Rest to the godly not because their Works merit it but because free Grace hath promised it Neh. 9.8 And hast performed thy Words for thou art Righteous God cannot be just to the Wicked if he reward not their Works he cannot be just to himself to his own Word and Covenant if he reward not the Works he hath wrought in the Righteous Now even Troubles and Afflictions are less grievous if recompence may be hoped for upon good and sure Grounds If our Miseries become Antidotes to greater Miseries it encourages our Patience if they Work out greater Mercies it increases our Courage and so our Comfort The gain sweetens the pain and we are not so much offended with our Crosses as pleased with the Compensation The World is as a Lottery for a while we must draw nothing but Blanks or what will more grievously vex disquiet or torment us but the last cast will pay for all to our fullest Contentation if we belong to God's Election For this light Affliction which is but for a moment works for us a far more exceeding and eternal weight of glory 2 Cor. 4.17 The happiness of the recompence of Reward is a thing of so transcendent Nature that even the serious Thoughts of it may entertain us with more abundant Joy than there can be Grief in the feeling it self of the bitterest Sufferings The Antepasts or Foretasts of Heaven are incomparably a greater delight than the very sense of Misery can be a Torment Therefore sure these exceeding glorious Riches of Coelestial Satisfactions will be an all-sufficient Requital for all the labour of Love the patience of Hope and work of Faith that we exert in this Semibrief moment of our transitory Life And it is no small Comfort to consider that the Fidelity of God has made these Gratuities Justice by making them the subject Matter of so many gracious Promises that what otherwise was mere liberty is now necessity and God by vertue of these his Bonds is become a Debtor to God Oh rich Treasury of strong Consolations God's grace having so ordered it not only that he may but that he must give the penitently troubled Soul in his own way and time the sweetest Peace Comfort and Rest It may indeed be delay'd but never can be finally deny'd and this we owe chiefly to the Justice of God his sweetest Perfection through Christ and the Covenant to an humbled Soul But there are also external Administrations of Justice which are of a refreshing consideration and such did the Psalmist reflect upon and solace himself withal Vers 1 2 15 23. Vindictive Justice is a notable relief to the Oppressed and the sweetness of Revenge a potent Cordial To see those suffer from whom we suffer and the Wicked fall into the trap and snare they lay for us does not a little glad us especially if it
against the Poison of all adverse accidents For since nothing diseases disquiets me but only as far as it gets within me and no external Occurrents can be so great Evils as internal Sanctity is a good because the utmost that the fiery rage of Earth and Hell can do against me is but finite whilst under the conduct and influence of real Holiness I am secure that I do and shall enjoy the all-sufficient Reliefs of infinite goodness and therefore my Miseries only commit a Rape upon my imaginative and irascible Powers whilst my Comforts are seated deep in my Rational which through Divine Grace have regain'd the Soveraignty it necessarily follows that the potency of all outward Evils to torment me is boundlesly short of the Omnipotency of that Internal Heaven that I feel in my conscience to content and ease me and my Sorrows will be perfectly run down by my Joys and Consolations But then this I must acknowledge that neither can my Conscience be good nor I comfortably Innocent i. e. neither acting nor imagining evil against Men nor Righteous i. e. designing and doing all the good I can out of an inward principle of Love and Justice unless I be truly a Sanctified Person For external fair demeanour toward Men without an inward Inclination and Affection thereto is but only Hypocrisie before God 2. Privilege is Propriety in God with the assurance of it both in Vers 22. and in those Two Words MY GOD. For he could not without presumption or falshood say this if he knew it not And 't is not the common interest of Nature founded in the Relation of Creatures which every Man nay Devil may justly claim that these words here import but a special Propriety through Grace founded in Regeneration and Adoption In short 't is not a congenit and general but a federal and peculiar right in God which must bottom our Consolation When we are taught of God out of his Law Vers 12. in such a manner as to have that Law of God Writ in our Hearts according to the tenor of the Covenant of Grace Jer. 31.33 c. God thereby giving us a sensible Demonstration that he is our God so as he is not to those who though the Work of his hands of Power yet are not his Workmanship by Grace created in Christ Jesus to good Works Ephes 2.10 Then and not till then have we Right to the Fruits of Righteousness in Peace and Joy unspeakable and upon our assurance Right in them 'T is but little Satisfaction to be able to plead no better title to God than Apostate Spirits or Infidels But if we can upon good Grounds assure our selves that God is ours in the singular Relation of a gracious Father who hath begot us again to a lively hope through the Resurrection of Jesus Christ from the Dead we therein have also the evidence that every thing in God is ours to enstate us in the Perfection of Felicity and Consolation He that is blest with any Plerophory that God is federally his and consequently that he hath a clear title to Jesus Christ and all his Benefits hath also a full and sufficient Testimony in that very thing of a sure and indefeisible right to the Holy Spirit and all his Comforts For these are absolutely inseparable both in Nature and Divine Donation And if we have an interest in one Covenant Blessing 't is a pledge of assurance that we have all They are four 1. Sanctification of which before I will put my Laws into their Minds and write them in their Hearts 2. Propriety in God or Adoption I will be to them a God and they shall be to me a People 3. Special Illumination or saving Knowledge They shall not teach every Man his Neighbour and every Man his Brother saying Know the Lord for all shall know me from the least to the greatest 4. Pardon of Sin or Justification I will be merciful to their Vnrighteousness and their Sins and their Iniquities will I remember no more All here is will and shall Words of Authority and Command These Four are not only by the Covenant indissolubly connected but also in the reason of the thing For there can be no possible evidence that God is ours in special and hath savingly enlightned our Minds and pardoned our Sins but only real and undissembled Goodness and that which is of God's Creation by Writing his Laws in our Hearts can be no other Therefore this is the leading Mercy in the Covenant as inferring the rest and declaring the truth of all If then God be ours we are certainly Sanctified Illuminated and Pardoned but the contrary if God be not ours by peculiar and special Right They mutually prove each other and the absence or denial of one excludes all 't is impossible they should be divided Canst thou without self-deceiving say with the Psalmist and in his sence MY GOD then canst thou as truly say I am Pardoned I am Sanctified c. Here then is the very Root of all Spiritual Comfort For trouble of Conscience which is its contrary is founded by Sin The Filth the Guilt the Power afflict and wound our Spirits If these be removed the ground of the trouble vanishes and if we have an inward feeling and assurance that they are removed the trouble it self is actually taken away Now Pardon is the taking away the guilt of Sin we have no reason to fear the Wrath to which it did bind us over and Sanctification is the taking away the Power and Filth of Sin in us I say in us for Sanctification doth not abolish the filthy Nature of Sin in it self but rather discover it to us more abundantly to excite our abhorrency and loathing and this very Detestation is the main of our cleansing from the filth of Sin this washes away that stain wherewith our Souls were blemished that is God deals with us as if there were none is as kind and favourable to us and as freely converses with us as if we never had been polluted and will continue so to do till we renew the defilement For the sake of Christ he overlooks all those spots and deformities the turpitude and disgrace whereof made us cover our Faces in shame before his pure all-discerning Eye and he looks upon us and we look upon our selves as clear unblamable and beautiful in his Eyes when we really hate those Evils that have defiled us and as the spring of that hatred without which it can never be nor be pleasing to God when we are replenished with the Riches of his Grace and adorned with the Robes of his Sons Righteousness for both concur to our acceptation Sanctification also destroys the Commanding but not at first the Rebelling the Regal but not Tyrannical Power of Sin though it be our strength even against this and at last will abolish it It so subdues our Lusts that they shall not Reign though they may resist as contumacious Enemies They are look'd upon as Traitors
got to the foot of that Ladder whose top is Heaven Comfort is the Off-spring of God and thus descends to Man The matter and substance of it or the thing comforting is originally something of or from the Divine Nature it self Which when we had forfeited by Sin the ever-blessed Jesus God's Eternal Son did interpose to regain and purchase for us and remove all impediments to the conferring it on God's part Whence he is call'd the Consolation of Israel Luk. 2.25 And our Consolations are said to abound by Christ 2 Cor. 1.5 If there be any Consolations in Christ is the Hypothesis of a very powerful Argument Phil. 2.1 And that Prayer 2 Thes 2.16 17. is very considerable Now our LORD Jesus Christ himself and GOD even our Father who hath loved us and given us everlasting Consolation through Grace Comfort your Hearts and establish you in every good Word and Work Hence the Father who is the principal Author and Efficient hath obliged himself to bestow it and therefore is call'd the God of all Comfort 2 Cor. 1.3 God that comforteth those that are cast down 2 Cor. 7.6 See Isa 51.11 12. Hos 2.14 Isa 66.13 Especially that remarkable place foremention'd Heb. 6.16 17 18. The Holy Ghost hath his part also as removing the Impediments of Comfort on Man's part preparing for it and in the use of the means of Grace and Peace the Word and Ordinances applying it actually to us whence if our Translation be of any Authority he has the Name of Comforter given and appropriated to him Joh. 14.16 c. I mention the Word and Ordinances of God as the means of Comfort and not without warrant Psal 119.82 Mine Eyes fail for thy Word saying when wilt thou Comfort me Rom. 15.4 Whatever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope And to this purpose is it said of the Comforter Joh. 14.26 He shall teach you all things and bring all things to your remembrance whatsoever I have said unto you And Joh. 15.26 He shall testifie of me all this in pursuance of his Office as Comforter Now by these means 1. He reveals Comfort to us in the Covenant and Promise 2. Declares to us the terms and conditions upon which Comfort may be assuredly obtain'd and 3. Works those Conditions in us 1. Repentance to qualifie and prepare for it 2. Faith to apprehend and apply it which 4. Experience feels with all other connex Graces operating effectually in our Hearts Wherefrom Lastly A full Assurance arises 1. That our Graces are sound and sincere 2. That the Promises are our Portion the Lord our God Christ our Saviour the Holy Spirit our Sanctifier Comfort Joy and Heaven our Inheritance by special Covenant-right and from all these together necessarily grows actual Peace of Conscience and true spiritual Consolation but then 't is only as far as we have the first Assurance for without this we cannot assume to our selves any true Joy and Comfort as far as the rest issue in Assurance but no farther have we solace in and from them Let there be as firm a Foundation laid both without me and within me as is possible yet if I know nothing of it my Heart is uneasie and unsettled I am no better for it But knowing that Sincerity gives right to all in God as soon as ever I attain true Faith of Evidence all is composed into a quiet Settlement and Peace And so certain is this that even the false and fallacious Joys of both Hypocrites and prophane Persons must have an answerable perswasion in the Mind of a right to them For no Man can take comfort in that which he knows he hath nothing to do with Indeed their Assurance is as groundless though they do not know so much as their Comfort is illuding and impostorous and alway the nature of the Comfort doth perfectly answer the quality of the Assurance if this be sound and good that is so also if otherwise we gull our selves into real woe under a delusory dream of merely phantastical Consolation Hence there 's an absolute necessity of abundance of Experience and diligent trial whether our Experience be conform to the Word of God if we desire that our Assurance may stand upon a secure basis For if we feel not the real effects of Divine Power and Goodness fulfilling to us in truth the Promise and Covenant of Grace in writing the Divine Laws in our Hearts and enabling and exercising us to observe and obey them we can have no Assurance that any thing is right within us or gives right to any thing without us We must experience a sound Work that without fallacy may be ascribed to God himself For no Grace is true which is not of God's creating to him doth the Scripture every where ascribe it One full place for all Ezek. 36.26 27. A new Heart also will I give you and a new Spirit will I put within you and I will take the stony Heart out of your Flesh and I will give you an Heart of Flesh and I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Satutes and do them Then shall ye remember your own evil ways and your doings that were not good and shall loath your selves in your own sight for your Iniquities and for your Abominations c. First the Principle and Power must be confer'd by God then and not till then the practice by Man will commence and begin but all under the influence of Divine Grace 'T is first I will I will then you shall and again to show that the very you shall though Man's act yet is not of and from Man it follows not for your sake do I this do I therefore not you without me nor so by my aid neither as that the doing it can more justly and truly be ascribed to you than me yet will not I do it without you for ye shall loath your selves i. e. by my Power nor will I do it without your asking for Ver. 37. Yet for this will I be enquired of by the House of Israel to do it for them We must then have good experience especially of the Work of Divine Grace in making the soundness of our Actings of Repentance and Faith apparent and the fruits of both must concur to give a clear Testimony that they are right and genuine such a full and thorow spiritual sense and feeling must we have of them and their agreeableness to the Rules and Laws of Scripture that require them as to be able to satisfie our selves and approve our Consciences to God that we do not play the Hypocrites and cheat our selves and the World with Counterfeits instead of unsophisticate sincere Graces else we can never be blest with any certainty that God is ours and his Comforts ours and therefore cannot groundedly take comfort in him 'T is then demonstratively clear that
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
Name of Sparing-Mercy or deals moderately with us in Gentleness and Tenderness We want many good things especially Himself Benevolence will our Good Bounty and Kindness impart All to Us Graciousness does All freely Oh Astonishingly Rich and Glorious Well-spring of Everlasting Consolation There 's no Exigence befals Man either thro' emptiness or misery that is destitute of a Perfection in Infinite Love to make a peculiar and accommodate Relief and Supply Divine Goodness bears such a singular respect to our indigent Nature that notwithstanding its individual Singleness and Oneness it does as it were parcel out it self into a multiplicity of sweet refreshing Cordials in Condescension to our Infirmity that in it we may have a particular Satisfaction for every distinct Appetite a proper Remedy for every single Malady There 's no Case in which we can need or desire Comfort but there is a Revelation of some comfortable Perfection in God which speaks directly to it and administers a succour and support to us no less than Infinite that is incomprehensibly more extensive and Intensive than our Circumstances can be necessitous or dolorous Indeed nothing comforts but Love nothing more disquiets than sense of Enmity Hatred Anger Displeasure The more we are concern'd in any the more pleasing is Respect from them and an unloving Deportment more grievous We are not much affected with the love of Strangers but rejoyce in the Good-will of our Neighbours our Friends our Relations expecting it should bear proportion to our Interest in them and theirs in us else it pleases not We must have more Love from those in our Vicinity than from Aliens from intimate Acquaintance than either from our Flesh and Blood than all or it troubles us But the due measure nay if it be an excess of affection is most taking we are most at ease under it Again as the Relation so the Quality of Persons must vary the degree of Love or we are not at rest The regard of a mean Man does not so much delight us as of the Great that of Bad Men is not so sweet as that of the Good Further those we expect most good from most refresh us with their Love where we lay out no hopes from those such is the Selfishness of our Nature we are not solicitous to gain any Love So we are most earnestly desirous of the Affections of those whose Anger can and is likely and engaged to do us the greatest Hurt whom we therefore have reason most to fear if we can win their hearts 't is a wonderful Contentation Now God the nearest greatest most potent Neighbour Friend or Enemy is not only Loving but Love its self in the abstract not limited in kind or degree but unmeasurable infinite Love such on the contrary is his Wrath also Of all other his Love is most capable and engaged too to do us the greatest Good if we be capable of it His Hatred and Anger like to do us the greatest harm if we do not betake our selves to the refuge and security of his Love But he who is essential unconfincable Graciousness does with a natural Affection regard us as the Work of his hands in Creation with a Paternal Conjugal Respect embrace us as his Workmanship created in Christ Jesus to good Works if forsaking all other we cleave unto him with full purpose of heart in a sincere Child-like Spouse-like Affection being again begotten by his Word and Spirit to a lively Hope and so in Marriage-Covenant with him This then is a Comfort as large as its Subject Divine Love a satisfaction as boundless as the Deity for it infinitely pleases even God himself Infinite though he be therefore is sufficient sure to administer a Content to us sweet and great beyond all Expression all Cogitation The Holy Men of God which the Scripture propounds for our Examples alway took Sanctuary here in the assaults of their most grievous Troubles and Temptations Jer. 31.12 They shall slow together to the goodness of the Lord c. And their Soul shall be as a watered Garden and they shall not sorrow any more at all 13. I will turn their mourning into joy and will comfort them and make them rejoyce from their sorrow 14. And I will satiate the soul of the Priests with fatness and my People shall be satisfied with my Goodness saith the Lord. Psal 119.76 Let I pray thee thy merciful kindness be for my Comfort c. And indeed let the storms rage and the sea roar and beat as high as it can there will for ever be sure Anchor-hold for a good Soul upon the Rock of Ages Fix there and thou canst never shipwrack nay if thou canst but weakly and waveringly with a trembling heart and hand hold this Love be not discouraged for with a strong unconquerable hand it holds thee Joh. 10.28 29. All other Divine Perfections minister to his Love which has already bestowed the greatest Gifts Himself as an overflowing Jordan of enriching Goodness His Only-begotten Son Joh. 3.16 The choicest Blessing and the surest Pledge of all other Rom. 8.32 Nay thy self to thy self freed from the bondage of Sin and Satan Though I be in no desireable Circumstances as to other things yet if I be mine own Man and enjoy a just Liberty of Body and Mind in no slavery of Spirit and Condition I can sing over my other Misfortunes especially when I can read my own Felicity in the Misery of others through a Thraldom which I escape Indeed my Commiserations impress some part of their Calamity upon my Soul but 't is countervail'd and over-top'd by the Comfort of mine own Indemnity But there can be no liberty under the Dominion of Sin nor any true Self-enjoyment till I enjoy God and my self in him in whom I have my best and sweetest Being Motion and Life And though I enjoy my Civil and Moral Freedom which is no little Comfort yet Vassalage to the Prince of Darkness is an Affliction more grievous than the other can be solacing When a Good Man is satisfied from of with himself Prov. 14.14 't is only as far as the Goodness of God dwells in him and he in it For if I possess not God I have nothing with a Blessing therefore not with Comfort I have no Right to comfortable Thoughts contenting Enjoyments no not to my self and in my self For what am I that is good what am I not that is evil without God and what satisfaction can I receive in that which is evil as I my self and every thing in me will unavoidably be if not antidoted and animated by the Goodness of God Men are not more miserable in a Deprival of all the Content of their Lives than in the Dereliction of God God gave me my self as a Loan of Love what I am I owe to Him but by my sin I have lost both my self and Him If now by a new Charter He restore to me a better Right to Himself and to my self in His Son Jesus
a third Man A Bird in the hand is best Faith and Hope are beggarly things in the estimate of most Men. A competency of Necessaries in Possession more contents us than a World in Reversion In that modicum we can rejoyce though we do not wallow in those affluent Delights which the sensual Beasts of the Earth batten and rot in A sufficiency of suitable Comforts fills our Appetite Convenience being the essential Property if not Essence of Goodness When every thing hits us lies pat and even and easie upon our Hearts in a pleasing agreeableness we do not envy Crowns and Scepters But if we have all and enough to spare can never see through our Enjoyments be full and abound not only in opinion and with respect to the content of our Minds but in the reality of the thing we then begin to sing a requiem to our Souls and sit down under the shadow of these Gourds with delight And have we not a sufficiency nay a redundancy an infiniteness of all Necessaries and Agreeables in God's Love and Goodness of which Eye hath not seen nor Ear heard neither hath it entred into the Heart of Man to conceive the fulness the glory the sweetness the amiableness the suitableness the comfortableness Thy Mansion House here is the Bosom of Love replenished with a confluence of all desirable Satisfactions thy Garden the Paradise of God thy Demesne the Celestial Canaan thy Revenues and Incomes the unperishing Treasures of Divine Goodness and Grace and Glory the unsearchable Riches of Christ But be a Man's-Comforts never so sweet if there be an equal mixture of sowre he writes Cabul upon the front of all his Enjoyments And ordinarily a drachm of Gall will spoil an ounce of Honey one Cross embitter a thousand Comforts If now I be secure either that the Evils will be as the morning Cloud and early Dew or that I shall be no loser not be rob'd of the least real satisfaction but gain equivalent if I have a reserve of other better sweeter Joys and Blessings which will countervail my Sufferings or if when the Tempest lies hard upon me I be certain of a safe retiring Place and Refuge where I am out of danger or if I have weathered out the Storm that the worst is past and a prospect is given me of so great an advantage so happy an issue as will compensate the trouble if all along I find by experience that 't is for the best and if I had been to carve for my self and spin the thread of my own Fortune I could not have pitch'd upon any thing so eligible as what is dispens'd to me without my choice by the Wisdom and provident Goodness of Heaven every of these things singly yields me a plentiful harvest of quiet in my Mind and contentedness with my Condition much more joyntly altogether And has not every good Soul the amplest security that it shall be blest with all this and much more in and through the benignity and Love of God Have we not ground to believe that Love will not permit any evil to interrupt our Joys except there be need That Love will cut it short in Righteousness it shall be but for a moment a little moment Love being afflicted in all our Afflictions will not long torment it self What Love promises Power can command In that very small moment of continuance I am secure that Love will not suffer my Miseries and Disquiets to commit a rape upon my best satisfactions in it self and that I shall lose no Metal but only Dross which 't is my happiness to do and even that loss if my gain of Refinement and Purity deserve that Name will be recompenced to the full in those infinitely better things laid up in store for me in the plenitude and all-sufficiency of unboundable Goodness in the Divine Nature and Persons But be the Calamity as great and malignant as is imaginable I have a Rock higher than I where I may be safe above the reach of ruin For having past the pangs of the New Birth the worst is past both in respect of Pain and Danger Sorrow and Fear Though my Vessel the Body may be broken yet shall I certainly land in safety upon the blessed shore of Eternity with all my real Riches and Comforts environing me I am I hope in a sound bottom indeed Christ carries me in his Body his Bowels that 's the Ship wherein I am wafted over the Tempestuous Ocean of Miseries in this World to the fair Havens of everlasting Loves Joys and Rest The foreknowledge whereof together with my present sense of profit in my Soul strength against Sin resolution for God evidence and experience of his Presence Support Influence Grace the affectionate workings of his Heart in Love Care Kindness flowing over all the banks in multitudes of unmerited Blessings in Temporals but especially in Celestials These sweeten all my Sorrows and ease my burthened Spirit that I cannot but acknowledge the Provisions of Infinite Wisdom incomprehensibly more eligible and beneficial than the utmost that could ever enter into my utmost raised Imaginations But if the pinch come yet a little nearer that though accommodated with an affluence of all terrestrial Contentments without yet a dangerous Disease preys upon my Vitals or the Arrows of the Almighty gall wound and smart in my Conscience that I am destitute of the Blessings of a sound Mind in a sound Body the enjoyment whereof would add an Emphasis to all external Comforts a living Lam 3.39 Neh. 2.2 a healthful Man and Mind having no reason to complain and be sad But now Love is Life and Health and all things The breath of thy Nostrils the length of thy Days and Delights but the shortner of thy Pains and Sorrows Dost thou keep thy Tongue from evil Psal 34.12 13 14 15. and thy Lips from speaking guile depart from evil and do good seek Peace and pursue it Then are the Eyes of the Lord upon thee and his Ears open to thy cry thou shalt enjoy desired Life and beloved Days that thou mayst see Good yea the Goodness of the Lord in the Land of the Living Psal 118.17 thou shalt not die but live and declare the Works of the Lord. How can that Body or Soul be sick that 's embrac'd in the healing Bosom of the great Physician Forgiveness of Sin is a Medicine for every Malady Isa 32.24 If he whom Christ loves be sick 't is not unto Death but for the Glory of God Joh. 11.3 4. Love will loose the Pains of Death Thou hast loved me from the Pit of Corruption for thou hast cast all my Sins behind thy Back Isa 38.17 God bears not a grudge against those he loves 'T is Loves property to chastize none of its Office to impute guilt and punish but to cover a multitude of Sins 1 Pet. 4.8 An infallible Cure or Remedy for Distempers of Body and Soul supports a sinking Spirit revives a disconsolate Heart
Grace as a Preparation for more of his Glory 2 Cor. 4.8 to the end Upon this Providence of God our Psalmist had a special eye throughout the Psalm Whatever he desires and prays for whatever he believes and hopes for whatever he acknowledges and praises God for whatever he bemoans and afflicts his Soul for whatever he experiences and feels was some Act Effect or Permission of Providence That God in the course of his Providence would annimadvert upon the insolent Barbarities of his and the Churches Enemies is the Expostulatory Petition of Vers 1 2 3 4. What was the Permission of Providence Is the condolement and moan of Vers 5.6 The singular concern of Providence is the Doctrine of Vers 8 9 10. as the happy Fruits of the very Severities thereof the Triumph of Vers 12 13 and the returns of its favourable Aspect the belief of Vers 14 15 the notable needful suitable and feasonable Interposals thereof the experience of Vers 17 18 22 and the turning of this great Wheel upon the Adversaries to their confusion the Prophetick hope of Vers 23. All jointly together the comfort of the Text which in the Multitude of his perplexed Thoughts did look with such an amiable regard upon his Soul So that although the Fundamental Ground and Matter of his Satisfaction was the Nature of God in all its plenitude of Perfection yet the more immediate Spring thereof was the Egress or Issuings out of those Attributes in all these Varieties of Providence And the truth is although what God is in himself be eminently and vertually all Comfort in the utmost degree of Excellency yet should he confine his infinitely delectable Glories to himself only and never ray out and communicate of his Beauty Grace and Life to his Creatures they would be utterly at a loss for Happiness 'T is therefore not only the Nature of this Supreme Goodness as it transcends all in Perfection But also 't is its practice and delight and highest end the very thing that is called God's Glory which he has a prime respect to in all his Actings For then have his Creatures the highest Motives to Honour him when they taste most liberally of his bounty in the noblest Instances and he glorifies himself in the Estimate of the World when he is most beneficial as the Sun is most glorious when diffusing without any Interception his benign rayes and influences All which Glories vanish as to us in a total Eclipse or his descent under the Horizon Hence then does our Joy and Peace and Solace actually germinate and grow even from the glory of Divine Perfection branching out it self in infinite methods of Providence wherein he dispenses to us of his own fulness according to our various Exigences and Appetites The out goings of his Wisdom Goodness Justice Fidelity and Power in sweet and suitable Blessings and Supports that in every Condition we can behold something of God of greater value and consideration than either our Mercies or Crosses This is a potent Cordial to our Disconsolate Hearts and replenishes them with wonderful Contentation If these Divine Glories compass us about care for us keep us we are comforted on every side Psal 71.21 Yea though we walk through the Valley of the Shadow of Death if God be thus with us in his providential Efficiency for our good his Rod and Staff will comfort us Psal 23.4 Rod and Staff Pastoral not Judicial or Corrective as some understand it But Providence being vertually included in those Attributes whereof it is an effect and issue in discoursing of them I was unavoidably led into some consideration of it also 2. The Privileges which administer Consolation in the greatest hurry and perturbation of Thoughts are many Two whereof only are insinuated in this Psalm yet such as suppose more They are 1. Sanctification 2. Propriety in God and assurance of it 1. Sanctification by the Word and Spirit of God is an excellent ground of Consolation 'T is indeed the first Foundation Stone laid in the Fabrick In vertue of this we receive Comfort from other things Tell any disquieted Heart of the inexhaustible Treasures of everlasting Joys and Refreshments in God the Father Son and Holy Ghost That Multitudes have enjoyed on Earth and in the Eternal Fruition whereof the Blessed Saints and Angels ever triumph in Heaven which the bounty and goodness of God exhibits and offers to all Tell it of the free and gracious Promises and Covenant of God that tenders the sweetest and strongest Consolation Exhort with the most charming Rhetorick and ravishing Suada to embrace these so rich so profitable so necessary Provisions of abounding Love Alas it cannot it dare not Why Because 't is Presumption 't is Stealth Robbery Sacrilege to snatch away any thing to arrest these Divine and Holy things without Right But have you not Right No How do you prove that 'T is plain All Right is founded in Sanctification I am not Sanctified I lie in my Sins dead and buried in Guilt and Wrath unregenerate out of Covenant as not having submitted to its Conditions in Repentance Faith and New Obedience Therefore the Comforts of the Covenant and of the Promises its Branches do not at all appertain to me This Argument cannot be gain-said if it assume right 'T is undoubtedly true That none have Right to the Mercies of the Covenant who do not submit to its terms and that very yielding unfeignedly to the terms is an act of Sanctification which necessarily supposes the Communication of a Principle because none can act grace sincerely except from an inward Life of Grace it being essential to the sincerity of an Act that it proceed from a gracious Disposition from a renewed sanctified Heart Ezek. 36.26 27 31 32. and Ch. 20.43 44. and Ch. 11.19 Jer. 32.38 39 40. and 31.31 32 33 34. and 24.7 Deut. 30.6 Acts 5.31 and 3 26. Phil. 1.29 Eph. 2.8 9 10. For none but acts of Life as contradistinct to Dead Works entitle to the Promises God gives a Heart of Flesh a new Heart and Writes his Law therein infuses his Fear and Love thereinto gives Repentance through the Exaltation of Jesus Christ to whose benignity we owe the Donation of Faith also and are altogether his Workmanship created in Christ Jesus to good Works that we may walk therein evermore Admit that these Promises and Asseverations were designed primarily for Israel according to the Flesh Yet can it not be denied that they delineate and describe the manner and method of God's Proceedings with his Israel according to the Spirit For he no where declares his intent to alter that oeconomy of Grace in the substance thereof which was established by the Covenant of Grace to reduce lost Man to the obedience of the Just though the Circumstances and Ceremonials vary Now if acceptable that is sincere Acts may issue from any Man without or antecedently to all holy Qualifications or Habits as they are usually called ' t were a supervacaneous
needless fond thing for the Deity to promise them or interest his own Agency about them which yet is of a blasphemous importance as 't would savour of the highest Arrogance to imagine that I am in a Capacity to act well-pleasingly to God without God For does it consist with the Divine Wisdom and God's Ingenuous procedure with Man to promise what is in Mans power whether he promise or no. And if we be capable of exerting one acceptable Act without Divine Influence Why not another and another till frequent Acts produce a Habit and all this exclusively to the aids of Heaven That he must be made a liar who said Joh. 15.5 Without me you can do nothing And 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God See also again Eph. 2.8 9 10. Let him stand forth and be a publick Spectacle of Ignominy and Malediction who will not subscribe to or having subscribed contradicts the 10th and 13th Articles of Religion which are these X. The Condition of Man after the Fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good Works to Faith and calling upon God Wherefore we have no power to do good Works pleasing and acceptable to God without the Grace of God preventing us that we may have a good will and working with us when we have that good will XIII Works done before the Grace of Christ and the Inspiration of his Spirit are not pleasant to God forasmuch as they spring not of Faith in Jesus Christ neither do they make Men meet to receive Grace or as the School Authors say deserve Grace of Congruity yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but they have the Nature of Sin If formally upright and acceptable Acts of Submission to the Covenant and its conditions could issue from wicked Men and Hypocrites so continuing in State and Disposition and therefore Enemies to God and Goodness as there would be no need of the promise to Write his Law in the Heart so God would be obliged in faithfulness to fulfil to them his part of the Covenant in communicating all Covenant Mercies But the whole implies a contradiction For sincerely to observe the terms of the Covenant is to be sincere in that thing and therefore supposes the Law to be Written in the Heart or obliges God to Write it For the condition being observed by Man the Engagement upon God becomes absolute he must do his part or violate his Covenant and be unjust to himself and his Son Jesus Christ whose undertaking founded this New Covenant Dispensation Whence a cordial performance of the terms of the Covenant on our part does really introduce or infer that sincerity of State which is implied in the Writing God's Laws in our Hearts implanting therein his fear and pouring out his Spirit on us which is the very Work of Conversion or Regeneration and the basis of all Consolation for Psal 119.50 This is my comfort in my affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thy word hath quickned me Thy word in general as the Instrument its precepts in particular as the Matter principling my Heart in the nature of a Law engraven on that Fleshly Table by the Finger of God Whatever Mens Sentiments may be under Temptation Melancholy c. yet ordinarily let but this be made out to a considering Man viz. that he is truly born again of God and all his Troubles Disquiets Agonies Horrors of Conscience vanish into nothing and all other his Disconsolate Thoughts are very much moderated If his Grace be found real and sound his Repentance Faith and Love unfeigned his Heart is at ease he has a perfect Demonstration that God the Father is his God and Father Jesus Christ his Saviour because the Holy Ghost has been his Sanctifier Now does he not doubt of the pardon of his Sins of the special Love of God of an interest in all the Benefits purchased by Jesus Christ of a Right to all the Promises and everlasting Consolation and Salvation This is the bottom of all nothing without this will avail in the least to bring the glad tidings of Peace into the Conscience This as a sure and immovable Foundation establishes all our hopes of Comfort which without it is absolutely impossible But this ground laid Joy and Rest and Satisfaction of Soul will infallibly arrive sooner or later all the Malignity and Rage upon Earth all the Malice and Policy of Hell all the Melancholy Imaginations of a Man 's own Heart though they may obstruct and delay it yet cannot finally avert and hinder it any more than a gloomy Night can the rising of the Sun in its season The day of Glory Peace and Consolation everlasting Cant. 4.6 will undoubtedly break Hebr. breath upon such a Soul and Darkness Sorrows Shadows flee away For these Redeemed of the Lord by power and therefore by price shall return and come with singing unto Sion and everlasting Joy shall be upon their heads they shall obtain Gladness and Joy and Sorrow Mourning and Sighing shall flee away Isa 51.11 Weeping may endure in the Evening but Joy cometh in the Morning Psal 30.5 A Child of Prayers and Tears said Ambrose to Monica cannot perish Isa 53.3 A Man of Sorrows and acquainted with Grief whom it pleaseth the Lord to bruise shall see of the Travail of his Soul and be satisfied This was verified first in the Head and shall be also in the Members They must pass through the Jordan of Repentance and there be wash'd seven times that they may be healed of their Spiritual Leprosies but their next Stage is a welcome Canaan of Solace and Rest This is the basis of the other Privilege viz. Propriety in God and assurance thereof and therefore being a connex Blessing more concerning it will necessarily fall under the following Head Now that the Psalmist had some Reflections upon his Sanctification in assuming to himself the Comforts of God seems evident from the 21. vers where he makes a tacit Profession of his Righteousness and Innocency which no doubt were to him as in like case they are to any Man a singular Support and Satisfaction under all the Calamities and Cruelties endured through the violence and fury of Man Though the Floods and Waves and Storms beat high from without yet if there be a sweet Calm within though the World with a savage barbarousness persecute and pursue me to Death yet if mine own Conscience do not reproach me but testifie that in simplicity and godly sincerity I have had my Conversation in this World not by fleshly Wisdom but by the grace of God in innocency and usefulness to Men 2 Cor. 1.12 This is a singular rejoycing and ground of Comfort though our sufferings abound Vers 5. The Peace of a good Conscience is a powerful Antidote
and trembling afflicted Souls the Son of God hath done his part in the way of Mediation as the Father hath done his by revealing his Covenant and Promise with the Terms upon which he will be at Peace and his readiness to embrace every one that submits to them both the Father and the Son have farther contributed towards this by the Mission of the Holy Ghost the Comforter who waits in the Ministry of God's Word and other Ordinances to be gracious to unworthy Sinners in illuminating their Minds and bowing their Hearts and Wills to comply with the Will of God and entertain Conditions of Peace and accept of their own Mercy God's Ministers also under these divine Influences take their Task in hand as Instruments by way of Proposal in explicating and directing about these Terms in propounding offering urging counselling perswading exhorting to yield to them And unworthy I amongst the rest would here contribute my Mite to promote the Establishment of true and solid Consolation in an endeavour to guide doctrinally as my Lord and Master does physically and efficaciously poor wand'ring Feet into the Psalmist's experimented way to Peace as far as there are any Lineaments and Footsteps thereof in the Psalm and this with all convenient brevity because some of the Rules have upon other Occasions offered themselves to Consideration 1. Be Men of Thoughts Exercise your selves in Meditation As there can be no Discomfort so neither Comfort without a multitude of Thoughts For if they only swim upon the Surface of the Mind they will but introduce a superficial Trouble or Rest Thoughts that sink and soak in go to the bottom and reach the most intimate Recesses of the Soul as the Psalmist's in intimo meo Thoughts that stick by us and are not easily shak'd off but follow us night and day these are most cumbersome or comfortable Men of desultory Minds that cannot settle their Cogitations but rove and ramble and skip like a Squirrel from Bough to Bough from Tree to Tree are here and there and every where throughout all the Ramifications of Thoughts yet no where fix'd as a Weather-cock may now face a blustering Storm and in a moment the sweet and refreshing Sun but never feel any thing never tast any durable Disquiets or Joys Lay up therefore a good Stock before-hand of heart-relieving Considerations as an Antidote to all sadning molesting Passions This no doubt was the Psalmist's Practice Those reviving Meditations which he afterward digested into this Psalm did dwell in his mind before in and upon the first Assaults of his Trouble and did their Work within him before he committed this Narrative to Writing What he felt then he here discovers 'T would be nauseous to recollect and repeat here those Cogitations which I have all this while been observing out of the Psalm that influenced his troubled heart and established it in Peace tedious to make new Observations throughout the Psalm where they very plentifully occur I shall only therefore take notice of a few Verses and I cannot furnish you with a richer Treasury of pertinent calming comforting Thoughts than are presented in Ver. 12 c. Take it according to the Translation Blessed is the Man whom thou chast'nest O Lord and teachest out of thy Law 13. That thou may'st give him Rest from the days of Adversity until the Pit be digged for the Wicked 14. For the Lord will not cast off his People neither will be forsake his Inheritance 15. But Judgment shall return unto Righteousness and all the Vpright in heart shall follow it Here we behold the Condition of Man troublous under chast'ning But 1. 'T is comfortable in that 't is only Child-like Discipline as the Word both in Hebrew and Greek imports and therefore proceeds from the Wisdom Heart Love and compassionate Bowels of a Father There cannot be more smart in the Rod which is at the worst but a finite Evil than there is sweet in the Love that manages it and is of an infinite Vertue and Satisfactoriness Then sence and feeling of that is bitter and grievous but the importance most pleasing and delectable How lamentable would thy Case be should the Lord spare the Rod and leave thee to harden thy self in thy evil Manners that is forbear all Designings for thy good that thy Damnation may become more inevitable and supersede his Corrections preventive of thy Sins and Woes that Hell may the more certainly devour and consume thee Happy Cross that is an Index of the good Will of God that is a demonstration that thou art a Child of God Heb. 12.5 6 7 8 9. 2. 'T is a blessed thing to be chastized the greatest Curse to be forborn as a Token of being devoted to everlasting Curses God has not pardoned those he does not punish no their Guilt escapes a present Reckoning because the Righteous Judge intends to pay them home in another World If thy Father in Heaven forbear thee not 't is because he hath forgiven thee the eternal Penalty and that 's a blessed thing indeed Psal 32.1 2. Sin must smart if thou be'st made to feel its Evil by Corrections now 't is to prevent the more grievous Pains of another Life God designs thy good by bringing upon thee these Evils Heb. 12.10 and his Purposes can never admit of a frustration 3. These Chastenings are only a burthen laid upon one who by Grace is or shall be made strong or mighty to bear and improve them 'T is not Adam Earthly Man nor Enosh sickly weak Man but Haggeber the strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praevaluit robustut fuit mighty Man with an Emphasis whom God picks out to bless with his Chastenings If they do not find him so they shall be Means of Grace to make him so God who is Faithful and that supposes a Promise will not suffer to be tempted above ability but with the Temptation will also make a way to escape that he may be able to bear it 1 Cor. 10.13 Be thou never so weak diffident desponding in thy self yet if God call thee out to Affliction thou art strong not in thy self but in him he is with thee Psal 23.4 Yea though I walk through the Valley of the shadow of Death I will fear no Evil for thou art with me Thy Rod and thy Staff they comfort me Heer 's strong Confidence strong Support and it had a strong Foundation Ver. 3. He restoreth my Soul he leadeth me in the Paths of Righteousness for his Names sake Restoring turning again Psal 60.1 bringing back Ezek. 38.8 the Soul and leading it strengthens it to do or suffer any thing Isai 41.9 10 13. Thou art my Servant I have chosen thee and not cast thee away which being laid as a Foundation then 10. Fear thou not for I am with thee be not dismayed for I am thy God I will strengthen thèe yea I will help thee yea I will
your Hearts that you may know your own Vprightness and Righteousness for upon this depends all None of these Privileges appertain to Hypocrites or wicked Persons in State But no sincere Soul shall fail of obtaining them in one kind or other Let your thoughts therefore be much imploy'd within Reflect upon your selves and see what title you have to so rich Blessings If you can approve your selves in Integrity to God you shall have Comfort and Joy unspeakable and full of Glory even in and under your sorest Tryals from the experience of Divine Goodness in all these Particulars Busie therefore your Meditations mainly about this Dive into the bottom of your own Hearts to see whether any hid Treasure lie there Never give your Thoughts rest till they either find it or bring it You are undone if Afflictions meet you rotten at Heart Take no content in any thing lay out your Thoughts about nothing else till thy bring you in the assurance that there is a sound root of Grace planted in your Souls Let your Minds perpetually work this way All thoughts will be cannot but be troubling perplexing till they be sanctified by a Principle of Divine Life Therefore 2. Endeavour to gain Ability to give Law to your Thoughts and duly to govern them A Man can never enjoy Peace till he can command at home Unruly Rebel Thoughts will ever be creating new Broyls Master your Thoughts by Thoughts Nothing is more imperious or impotent Masculine generous Cogitations possess a kind of Omnipotency nothing can resist them Engage your Minds about important matters and engage them thorowly and those Meditations will obtain the Empire To think seriously of God his Attributes and Providence and dwell thereon to take a full view of the Love and Bloodshed of the Son of God his Covenant and the Provisions of it to consider and weigh thorowly the Cursedness and Offensiveness of Sin the Glory of a vertuous Heart and Life to take a due prospect of the Terrour of Death Judgment and Hell and the Blessedness and everlasting Joys of Heaven is the beginning of that Wisdom which alone will over-rule your Hearts for God Reflections upon these things will break in with such an Emphasis Energy and Awe upon your Consciences that vain and evil Cogitations cannot bear up against them but will be supprest and dash'd out of Countenance The Psalmist with one of these Considerations viz. that of the Divine all-penetrating Eye of Providence suppos'd himself an overmatch for and able as with a smooth Stone out of the Brook to strike dead the barbarous profligate Goliahs that rag'd in the devastation and slaughter of the Heritage of the Lord Ver. 5 6 7 8 9 10 11. And what will not a multitude of such Thoughts effect upon an attentive and inclinable Mind and Conscience where they are made Familiar Domestick and Perpetual Companions If hereby thou attainest to victory over frothy vile corrupt Thoughts that they dare no more make Insurrections a foundation is laid for an entire conquest over disconsolate Thoughts which are their Off-spring acknowledging none other Original but live move and have their being in them For nothing hath power to discompose us till it first corrupt us Sin first pollutes then pains us Till our Consciences be wounded by it they do not cannot rationally worry us Prevent the offence against God and you bind Conscience to the Good-behaviour and so to the Peace Remove the Provocation to Heaven by true Repentance and you put an end to and non-suit the quarrels of Conscience Now this is done by nothing more effectually than by Thoughts Indeed nothing can do it but by the instrumentality of Thoughts When good Thoughts counter-counter-work evil then will refreshing solacing Thoughts overcome and eject disquieting Make this then Oh my Soul thy first care to set up God in thy Thoughts to over-rule and guide them Erect a Throne in thy Mind for the Son of God give him there the sole power of the Militia of Peace and War and then amongst other Opposers every thought will be brought into captivity to the obedience of Christ 2 Cor. 10.5 If thy Thoughts acknowledge no external Soveraign they will be ungovernable without foreign aid too hard for thee There is a Prince the Prince of the Power of the Air who hath already usurpt and rules in the corrupt part of thy Mind and leads thy Thoughts into rebellion against and disobedience to that which is the true Law of thy Mind the remaining Principles of the Light and Law of Nature within thee and also the Light and Law of the Spirit of Life in the Scriptures And these two Satan and the corruption of thy Mind are odds to the reliques of the Divine Image in thee 'T is therefore of absolute necessity that a higher Prince be admitted The King of Glory The Prince of Peace to expel that strong One and keep thy Mind stayed in himself that it may be kept in perfect Peace Isa 26.3 Let God have a Primacy of order as well as Supremacy in thy Thoughts Thus the Psalmist here the first thing in his Mind and Mouth is God Let him so be in all thy Thoughts Season and Sanctifie sweeten all thy other Meditations with thoughts of God So He likewise in this Psalm viz. God fills up all and is at every end and turn in the Holy Man's Memory and Contemplations That Thought which forgets and leaves out God may let in Satan Begin then proceed and end with God This all prescribe even Heathens In one thing delight and quiet thy self viz. to pass from one publick Action to another with remembrance of God Mark Ant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Antonin Lib. 6. §. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arrian Lib. 2. Cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Idyl 17. Ab Jove Principium Virg. Eccl. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. in Acrostic The conflict is great the work divine it concerns a Kingdom it concerns Liberty c. Be mindful of God c. Epictet Nazianzen more Christianly gives the sense of Theocritus and Virgil. Make God the beginning and end of all things I need no more Consideration then is the beginning of Consolation Meditation is the Medicine of the Mind to heal its sickly because disorderly turbulent unruly Passions If thou wilt not O my Soul oblige thy self to it thou stiflest thy Peace in the Birth or stranglest it in the Cradle and adoptest thy Disquiets a new as if in Love with thine own Woe But then if thou canst not guide and rule thy Thoughts if thou canst not direct them to proper Subjects and call them off from such as are unsuitable if they will be Lords and Masters and run without bidding in a licentious Imperiousness Primum argumentum compositae mentis existirpor posse consistere secum morari Seneca Ep. 2. from one thing to another and be no where fixt they will