〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: OR Divine Comforts, Antidoting Inward Perplexities OF MIND. IN A DISCOURSE UPON PSAI. xciv. Ver. 19  
By T. Sharp M. A. late Minister of the Gospel at Leeds.  
With some short Remarks upon the Author.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Marc. Antonin. l. 4. §. 49. 
LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside; And John Whitworth Bookseller in Leeds, 1700.   

THE PREFACE, Rendering an Account of this Publication.  
COmfort is a thing so pleasing, so amiable, so tempting, that it invites every one's Embraces, and oft is liable to the Confident and Impudent Arrests and Rapes of Presumptuous and Wanton Hearts, which in a Licentious Age, do not entertain so much Solicitude to be Good as Quiet. Degenerate Nature is loath to divest itself of its evil Dispositions, as those Satisfactions which are agreeable to its predominate Qualities and Constitution, because this imports no less than its own Dissolution and Ruin, (as far as Corrupt) and in this Gulf the Generality Perish, it being, like the Dead Sea, smooth though muddy. But when a daring Light boldly rushes into the Conscience, and as our Redeemer once in Jerusalem, overturns the Tables, and with Whips and Scorpions drives out the old Buyers and Sellers, the Corruptions that converted the Temple of God, Man's Heart, into a Den of Thiefs and Murderers, and thus imbitters all his delicious Lusts, disgraces and destroys his false and delusory Carnal Joys, (which must certainly be done either on Earth or in Hell) then does he feel a necessity laid upon him to inquire after another Balsam, to heal his broken Heart and Hopes, than that which grows in his own Garden, and for a secure Relief, is constrained to make towards Heaven.  
Yet his pursuits admit of great varieties according to the Vigour and Power of that Light which arraigns him, and the Conduct of those different Guides he relies upon, one of the first Effects of these Convictions, being Self-diffidence. Some therefore into whose Souls the Dart is not struck home and deep enough, yet feel some Pain and Smart, and are diseased with and impatient of it, must and will have Ease, making that their principal Care and End, without any due Endeavours to proceed in a regular Method to gain it: Therefore Ignorance and Appetite being their Leaders, they in this dark Night soon get to Bed, and dream themselves into a pretty Paradise. These possess Peace without its Harbinger, true Penitence; and therefore must be more sadly dispossessed of it, than they sweetly enjoy it, Impostorous Pleasures never being Permanent. Others with more Art but as little Strength, make toward the same Port by another Wind, frighted into something like Repentance and Faith, and other Parts of Religion, by the Terrors of the Almighty, as knowing these the only Line and Course to bring them to the Haven of Rest: Yet will not lay on Sail enough, nor exactly direct upon the right Point, but having a slothful Heart and Hand, and a sinister Aim, they Anchor upon the Quicksands of their own fleeting, fading Formalities and Mockshews of Religiousness, as a sufficient Ground and Bottom to stay and settle their Peace upon, yet at length under fair Hopes, and in a Serene Calm, sink and are swallowed up of Everlasting Woes.  
The Design of this Discourse is to prevail with these, and all, by the noble Magnetism of a thing so desirable-and delightful as true and solid Consolation to engage in real Goodness, which is the only way thereto, it being as impossible for Wickedness and sound content of Mind to cohabit, as for Light and Darkness; before this therefore would I lay the greatest Discouragements, as there is just reason, whilst I attempt to promote the other, which is mainly in my Eye throughout.  
A small Canton of this Tract was, upon promise to be Transcribed, at the request of a Person grievously afflicted with horrid Injections (I call them rather than Spontaneous Cogitations) relating to God and Providence; which whilst in Hand, my Family was diminished by the Death of a Lovely Child, this enlarged my Meditations. Concurrent with these was a Report, that if I continued in an obstinate refusal (as I long had done) to appear in Print, some Sermons taken from me in Shorthand would unknown to me crowd into the World, wherein perhaps we both might suffer. To prevent this I undertook to stop a Gap with this little Piece, and commit it to the public Censure and Conscience: Only two parcels of it were delivered to an Auditory, in the rest I took the liberty of a Writer rather than a Preacher. If any thing here seem above the Capacity of the Vulgar, yet the greatest part is not. I endeavoured to suit those for whose sake 'twas Published so, that it might not altogether nauseate the Learned and Ingenious of my Hearers and Readers by an insipid flatness of Style, or emptiness of Matter, nor soar aloft out of the reach of the Unlearned and Plain. I would speak Things, 
Id agendum ut non verbis serviamus, sed sensibus, Senec. Ep. 9  not mere Words and Wind, and with solidity of Sense Profit, rather than please with variety of Phrases: If I miss of my aim 'tis not the fault of my Subject but Intellect, which in the greatest depths of matter, I always find extreme shallow of Apprehension, skinning over things rather than diving into them. And this is that piece of pride that hath hitherto upheld my Aversation to the Press, in a fear to betray my Weakness. But then again I am too proud willingly to be deemed and doomed for a Fool in that of Seneca, 
Epist. 9  Nisi sapient sua non placent. Omnis stultitia laborat fastidio sui; Vain Man would be wise, and now am I tempted to another, and no diminutive act of Arrogance, viz. In lawful endeavours for Public Good to act resolutely and contemn the World. A bad Proficient I acknowledge myself in this Philosophy or love of Wisdom, yet would aspire after thus much of it, To submit my Follies to the Correction of the Wise, but to let the Captious know that I read in Arrianus, 
lib. 4. cap. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Some short REMARKS upon the Author.  
MR. Thomas Sharp was Born in Little Horton, near Bradford, in Yorkshire, of Religious Parents, who seeing his Promptness and Industry for attaining Humane Learning, and hopefulness for Religion, dedicated him to God in the Work of the Ministry, though he was their eldest Son, and likely to enjoy a considerable Estate: Having made good Proficiency in Country Schools, he was sent up to Cambridge about the Year 1649. or 1650. admitted in Clare-Hall under the tuition of the famous Mr. David Clarkson, his Mother's Brother, who when he left the University, committed him to the care of Mr. John Tillotson that great Man, afterwards Archbishop of Canterbury; where he was very Studious and became an excellent Scholar, having a capacious Soul, of admirable Natural Parts, which being cultivated by External Advantages, and his own more than ordinary Industry, he became an universal Scholar, comprehending the whole Encyclopaedia of all profitable Literature, a solid Logician, a good Linguist, a fluent Rhetorician, a profound Philosopher, and very skilful in the Mathematics.  
Being thus well accomplished for Learning and Parts, after he had taken his Degrees in the University, the first Essay he made upon the Public Stage was about Peterborough, where staying but a little season, he came into his Native Country about the Year 1660. and his Uncle Mr. William Clarkson, who was Parson of Add-hill dying, he was presented to that Parsonage by Esq; Arthington of Arthington the Patron, he accepted of it, but enjoyed it but a little space, for Dr. Hich, Parson of Guiseley, challenged it as his by right, upon King Charles the Seconds Return, having been excluded by the Act against Pluralities made by the Parliament; Mr. Sharp was capable of it, having been Ordained by a Bishop, yet he saw there was no contending with so great a Man, especially in that juncture, he was willing to resign, although Mr. Arthington would have tried his Title to present by Law, but he declined it, (for at that time he saw a Cloud approaching with covered us all) and so retired to his Father's House, where he was of singular use, living privately, and following his Studies very close, attending upon Public Ordinances in the Parish Church at Bradford, where that worthy Person Mr. Abraham Brooksbank was Vicar till he removed to Reading. But when the Licences (granted by King Charles 2. in 72.) came forth, he took the opportunity to exercise his Ministry in his own House, being crowded with great numbers that flocked to hear him. About that time he married Mrs. Bagnall's Daughter, by whom he had one Daughter, but both died. After a season he married Mr. Sales Daughter, (an excellent N. C. Minister) by whom he had several Children, but none are now living, but one Son and one Daughter.  
He had a call to Preach at Morley, where he was very industrious and highly esteemed. But the Inhabitants of that populous Town of Leeds (having built a large Chapel) upon Mr. Richard Streattons remove to London, gave him a call which he embraced, living at his own House at Horton, riding mostly on Lords day Morning to Leeds, and back again at Evening (in Summer time at least) which was above a dozen Miles, and Preaching twice, which at length he found too hard for him, therefore he bought a House in Leeds, repaired it, built to it, and kept House there and at Horton also, where his necessary affairs required his frequent attendance.  
He was in Labours more abundant and spared not his own Body or Estate, that he might do good to Souls, and edify the Church of God: He was very selfdenying, and stood not upon Worldly Incomes, whether they were more or less he was very well content, so that he gave strict charge to those who collected that small Pittance he accepted of in consideration of his Labours, not to urge any, but only receive the voluntary Contributions of those who were as well able as willing: He was exceeding Temperate; mortified to all Earthly Enjoyments; of great Aequanimity, Sociable to all, yet prized above all others, such as feared God, these were his chosen Companions: He invited Ministers and Christian Friends frequently to days of Fasting and Prayer in his own House, and went upon a call abroad upon those Occasions: He was indeed very excellent in Prayer, and had a peculiar way of pleading with God, by serious sensible Expostulations with great Ardency and Affection, which made it appear to Intelligent Christians, that he was much with God in Prayer, and very familiar with him, few had those rare Gifts, or exercised Grace at that rate; and no doubt God dealt familiarly with his Soul; he lived near God, and now is with his God: His Prayers were usually long but not tedious, being flowered with variety of sweet Expressions, and Pathetical Expostulations; and I doubt not but the Lord graciously accepted his Person, and vouchsafed many gracious Answers to his ardent Prayers, as might appear in several Instances, which I forbear to mention.  
He was a fluent Preacher, a Master of Words, not so much abounding in Rhetorical Flourishes, as in Pithy and Profitable Sentences, very taking with his Auditors, that fit under his Ministry with great delight: His Sermons were Elaborate and Accurate, all he did was exceeding Polite and Scholarlike; his Method was peculiar to himself, and sometimes Cryptical, but always suitable to the matter, and proper to the end designed, not to please the Fancy, but to inform the Judgement, convince the Conscience, work upon the Will and Affections, and change the Heart and Life. He hath often said he should never have been so cautious, and so careful of his Words, had not his Father been so critical and found so many faults with him, which he studied to rectify, this did him good, though he found it hard to stoop to, but as he was sensible of his Paternal Authority, and his own Filial Duty; so he was convinced of his Father's judicious Exceptions and the tendency thereof to his own Benefit.  
He was very Sound and Orthodox, and trod much in the old Path, though he was well acquainted with the Controversies of the Times, and very able to oppugn Error, and defend the Truth; yet he was of a peaceable Spirit, making the best Constructions of doubtful Phrases, and inclined rather to compose Differences, Civil and Sacred, than to espouse a Party; he was of a Catholic Spirit, and spoke well of what was good in Persons that differed from him; he was very unwilling to engage in any Controversy, only some knowing his Acuteness and Genius desired his help in three Cases, first against the Papists upon occasion of a young Man turning that way, and sending a Letter to his Relations, which he answered very Learnedly and to great Satisfaction. 2dly. Two Papers he writ in Reply to two Conformists, who grievously and rigidly censured their peaceable Brethren, the one in Print, the other in Writing; both which he Answered and Confuted; both well deserved Publishing, but the Times would not then bear it, and now they may seem out of season, but are still preserved as choice Manuscripts in the Hands of Friends: As is also (3dly.) an Answer to some Queries, supposed to be Dr. Owen's, Whether Persons who have engaged unto Reformation, and another way of Divine Worship, according to the Word of God, etc. may lawfully go unto and attend on the use of the Common Prayer in Divine Worship, & c.?  
He had a lofty Poetical Strain, wherein he sometimes (for a diversion) employed himself upon special Occasions, as upon the Death of that Worthy Grave Divine Mr. Elkanah Wales, and upon the Burning of London in 1666. which being showed to Dr. Robert Wild, he seemed surprised, and ingenuously acknowledged, that Man should be his Master, he would yield the Laurel to the North Country Poet. An imperfect Copy of his Verses for and against Sleep (made in his younger Years, when at the University) were Printed under the Name of the Famous Cleveland; several other of his Poems, deservedly valuable, remain in the Custody of some Friends.  
He had a copious Library, and abundance of the chociest Books, of which he made good use, having a notable facility in turning over Authors, and picking the Quintessence out of them.  
He would never be persuaded to put any thing to the Press, though often solicited to Print something, but replied there were Books enough Printed: But a Gentlewoman in the Neighbourhood being in great trouble of Conscience, often came to visit him; whilst he discoursed with her, she seemed to be much satisfied, and her Spirit appeased, but when she was gone from him she was as much cast down and disconsolate as ever; whereupon she earnestly desired him to write down some Pertinent Meditations, that she might have recourse to, when she was absent from him; which he did, and gives some account of in his Epistle to the Reader, perfixed before this ensuing Treatise, yet could not be persuaded to let it see the Light while he lived, yet shown some willingness it should be Printed after his decease, having before writ it out by his own Hand in readiness for the Press, and designed for Public Good; which upon the Importunity and Encouragement of several Friends is now accomplished by his surviving Widow, that all the Voluminous Labours of such a wise Master-builder might not be lost, since most of his Writings for his own use were in Shorthand, and not fully Legible or Intelligible by any, there being many unknown Characters of his own inventing interspersed.  
But to come to the last Scene of this worthy Man's Life: He had endured the acute pains of the Pleurisy four several times, yet through the Blessing of God as often recovered out of it, though upon frequent occasions complaining of a pain in his side, yet by Temperance and the use of Means, he was wonderfully shored up in the midst of his Travels, Studies, and Preach.  
August the 4th. 1693. he rid from his own House at Horton to Leeds, being as well as ordinarily, in competent Health, Preached that day, being Friday, the Preparation Sermon for the Lord's Supper: Lord's-day August the 6th. he Preached twice. Administered the Lord's Supper, was wonderfully enlarged both in Expressions and warm Affections, so that some were ready to think he was in Heaven already, and admired the Grace of God in him.  
Wednesday, August 9th. was the Monthly Public Fast, he was long at Work, spent himself exceedingly: On Thursday Night he begun of his old Distemper the Pleurisy, which now made the fifth vigorous Assault; he was by the Physician's advice Blooded twice, but his Distemper prevailed, and turned rather to a Fever, yet still the violent Pain in his side continued, but he was very sensible and patiented under it: August 24th. he desired the assistance of a Friend in drawing his Will, which he Subscribed the 26th. after that he made a most Pathetical affecting Exhortation to several Christian Friends then present, who observed that the Graces of Faith and Humility, which had been eminent throughout the whole course of his Life did grow and increase to the very last; he was nothing in his own Eyes, had the most self-debasing Expressions imaginable; Poor Creature, sinful Worm, vile Wretch, that had intruded into the high calling of the Ministry, and had no Gifts, no Graces, no Abilities, to discharge such a Trust. He even loathed himself for it, and if the Great God should spurn him out of his Presence he could not but justify him: Oh! woe is me that I have sinned, I even tremble to appear before the dreadful Tribunal of God, who will come with flaming Fire to take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ. Remember what I preached to you from that Text; I have endeavoured to discharge a good Conscience, though with a multitude of Imperfections, and have not shunned to declare unto you the whole Counsel of God, and I bless God for the sweet Communion I have had with you in his Ordinances, and humbly beseech him to supply the breach that is shortly to be made, and to send you a Man of Judgement, fitted with his Spirit, that may better discharge his Duty than I have done, who deserve to be made a Spectacle of Misery to Angels and Men; But blessed be God for hopes of Salvation through the Blessed Mediator Jesus Christ. Oh the infinite Riches of free Grace! And here he fell into an holy ecstasy of Joy, but the Expressions cannot be retrieved, those who were present being too deeply Affected to take the Particulars in Writing or Memory. Several Instructions likewise he gave to his Relations. The Night after he grew very weak and his Vital Spirits decayed more and more, till the next Morning about Seven of the Clock, having taken a solemn leave of his dear Wife and Children, and with great Faith and Cheerfulness recommended his Soul into the Hands of his dear Redeemer, he encountered the Pangs of Death August the 27th. 1693. being Lord's-day, and entered upon his Everlasting Rest, being aged Sixty Years.  
On Tuesday August the 29th. he was Buried, many sad and sorrowful Hearts, both of Ministers and Christian Friends attending the Funeral. His Corpse was solemnly Interred in the Chancel of the New Church in Leeds, nigh the Remains of good Mr. Wales, as himself had desired.  
September the 6th. 1693. upon the People's request, two of his Brethren Preached Funeral Sermons at his Meeting-place on Mill-Hill, to a mighty concourse of People, the one treating upon Acts 20.38. Sorrowing most of all for the Words which he spoke that they should see his Face no more. The other treated upon that Text, 1 Kings 13.30. And he laid his Carcase in his own Grave, and they mourned over him, saying, alas my Brother!  
Thus died this holy Man of God, that hath left few behind him of the same Spirit, a Dutiful Child to his godly Parents, a Loving Husband to his lovely Wife, an Indulgent Father to his hopeful Children, a Faithful Friend to all that feared God, a Conscientious, Laborious Minister, and  Watchman over the Souls of his Flock. A Person of great worth in all Men's account but his own; indeed it was strange to see a Man of such eminent Parts, and rare, and raised Accomplishments, to have so mean an esteem of himself; he thought himself below others, though he was higher by Head and Shoulders than most of his Brethren: He was clothed with Humility, this was the upper Garment, put upon all his other Graces, and was his bravest Ornament, which rendered him Conspicuous in the Eyes of all that knew him: Though much more might be said of him, yet let his own Works Praise him in the Gates, and let us all make sure of our State, and make haste after him to that Land of Light, that New Jerusalem.  
It cannot be expected that a Complete Draught of this worthy Man's Life should be drawn by any Pencil but his own. May these hints of so rare a Pattern of Piety, have influence upon his surviving Relations and Hearers, to transform them into the same Image, that this Legacy of so Rational a Discourse, may have a persuasive Power to attract Souls to a Capacity for Divine Consolations; and such a real Example have a compulsive Power to draw many to follow this Hero and others into Eternal Mansions; if both do not effect these Ends, the Spectator and Reader have more to Answer for.   

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THE Nature, Origin, Subject-Matter, Character, Method, and Means of COMFORT.  

CHAP. I. The Introduction, with the Explication of the Words, and their Sense Critical and Moral.  PSAL. XCIV. 19 
In the Multitude of my Thoughts within me, thy Comforts delight my Soul.  
LORD, I am Hell, but thou art Heaven, 
Bp Hooper.  was the pathetic Exclamation of the Spirit of Martyrdom in a devout Soul. Here you have a prospect of both. Tormenting Thoughts are the veriest Fiends, nothing can make us miserable without them; nor in the enjoyment of the sweet Delectation of those divine desirable Joys, which are most suitable and proper to rational Nature, and the appetite of an immortal Spirit. The former are our natural Inheritance, these the free Donations of infinite Goodness, or the unmerited communications of Fidelity and Righteousness. 
1 Job. 1.9.  By our Apostasy from God, we rendered ourselves insufficient to attain that Felicity, which our innocent Estate did entitle us unto, and possess no sufficiency to any thing but the making ourselves the most wretched of the whole Creation, and are relievable by nothing but the All-sufficiency of Heaven. The inanimate Creatures may indeed be dispossessed of their Heaven, viz. their Centre and Rest; but the Evil thereof they can neither fear nor feel. Vegetables may live in a Hell through the burning Fever of a Summer's drought, but cannot smart and be in pain. Sensitive Natures may be farther divested of their Happiness, be driven out of their Paradise in Gilead and Bashan, and be yet more miserable under the Servitude of that torturing Devil, the Lust of degenerate man; but a final period is put to all their Infelicities by that, which (if infinite Grace prevent not) will be only the beginning of our remediless Woe; at the worst they can but die, and 'tis without the sting of a cruciating Fear, that a Life without end, after Death will introduce a Series of never-ending Plagues. But Immortality, the highest Prerogative of humane Nature, is through Sin become its most dismal cause of horror, and in being better than the rest of the inferior Creation, we through our own default are only rendered capable of being worse, both in another, and even in this present life, as far as our dreadful Expectations become prolepsis or pre-occupation of those Sufferings, which are no less durable than intolerable. Neither can we be eased by the hopes, that the least part or degree hereof is avoidable through the efficacy of our homebred endowments, or any thing we can scrape out of the rubbish of collapsed Natures, since by experience we find, that our greatest preventive care is not able totally to exclude and keep down those prepossessing horrible anticipations; nor the Furniture we are enriched with, of power to support and ease our minds under (much less to antidote) those real Plagues, which actually infest, and sink us towards a State much more insupportable, our hope and help must needs therefore perish from within, our relief is wholly from without; yet not from Earth, but Heaven. There's no Malady so perplexing, so dangerous, but there's a sufficient and suitable Remedy in God.  
In Bedlam I have seen a Man under the Severity of that most rigid and most uncomfortable Confinement, so not only unconcerned but triumphant, as to bear up himself in the Port and Majesty of a King, and in his imaginary height and glory, with a disdainful stateliness, converse with those little shreds of Mortality who were blest, as he thought, in the Honour of his Empire and Government; and sometimes with a stately humbleness invite them to glory in his Condescensions; with such a creative power is Fancy endowed, that it can produce almost any thing out of nothing, dwindle substantial Woes into Shadows, convert a Hell into an Elysium. Of such Madmen the World is full: We (as the Prisoners of Justice) carry our Chains about with us, and they sit and sink into our Flesh, yea, our very bones; yet, as if we possessed an unconfinable liberty, we jovially dance about, and solace ourselves with this lamentable dream, till our real Miseries confute our false Imaginations. For a Man's state may be miserable, yet the Man so rationally, stoically, or brutishly mad, as not to be miserable: That is, since nothing can make a Man unhappy but by the mediation of something within him, his Fancy, his Folly, his Fears, his Feeling, his Reasonable Powers; hence that which a Man either is above the sense of, or hath no sense of, is to him as if it were not, though never so real in itself: Therefore the Venom and Sting of Infelicity is our Sense, and the Gall and Bitterness of our Sense lies in our Thoughts, the workings of our Minds. A Man that lies asleep bound hand and foot upon the top of a Precipice, with his Head, and a great part of his Body hanging over a bottomless Gulf, is in a case most wretched in itself, the least hitch tumbles him down into remediless Ruin; yet in the condition he is in, viz. Sleeping, he is ware of no danger, to him all's well and secure, he has no apprehensions except of Ease, Safety, and Rest. But awake him that he look about, see feel, and think of his Peril and Helplessness, then will he be all Agony and Horror, ready to swoon and die through the direful Apprehensions of his (as to himself) irremediable Death. This is our Case, we are naturally asleep in Security and Iniquity; upon the brinks of Hell, bound hand and foot in the Chains of our Sins, and an Adversary, Satan, at hand, to push us headlong into the Abyss of Misery. Beside, the Omnipotent Vengeance of Heaven awaits us ready to arraign, condemn, and execute us, to which we even dare it every moment. But being asleep (nay, dead, Eph. 2.1.) we feel nothing; reckless and careless, in a Bedlam Dream, we conceit that we swim upon a smooth and Halcyon Sea of sensual Joys, as if 'twere a Voyage to Paradise, till God awake us by the Calls and Convictions of his Word and Spirit; but then, Oh, the inexpressible Troubles, Terrors and Astonishment that arrest us! because our amazing Jeopardy, whereof we had no apprehensions before, is now entertained into our Thoughts, and works so much the more violently there, by how much we find ourselves the more helpless, and therefore hopeless. Thus, whatever perplexes us, does it by way of Thoughts, as it invests our Mind and Consideration, it tortures us. Till it thus get within us, and engage our considering Faculties, it does not ordinarily commit a Rape upon our Irascible, or Interrupt the Sweet and Peace of a secure and quiet Composure and Rest. But when this Tempest, this Hurricane of Thoughts beats upon us, we cannot tell which way to turn, how to bear up against it. It confounds our Reason, discomposes our Affections, terrifies our Consciences, tears down all our Confidences, reduces us to an absolute Nonplus. Our Thoughts trouble us (as Dan. 4.19.) even to astonishment, and so much the more, by how many the more they are. Multitudes of Thoughts beget multitudes of Cares and Fears, and Griefs and Cumbers, and Disquiets and Despondencies; and of these so many the more, by how much the more intimate and deep within, and by how much the more they are our own, not of a divine Injection, but a corrupt Mind's Fabrication.  
In the multitude of my thoughts within in me, in intimo meo [intestine] in my Heart [Septuagint & Vulgar Lat.] expressing the general sense of the Original Word, by the noblest part within, to which the Scripture sometimes attributes Thoughts, as Gen 6.5, etc. Both in conjunction amount to [my inmost Heart or Soul] If they be Thoughts, not merely the workings of my sensitive Powers inward or outward, my Follies or Fancies; but the mature and genuine offspring of my Mind. If they be not a few stragglers whereof I can say, apparent rarae nantes in gurgite vaslo, that they swim only here and there thinly in the vast Ocean of my Understanding, but cover the face of my Soul in Multitudes. If they be only my Thoughts, such as spring in my own Garden, having no Author but myself, no Original but in and from myself, whatever their object be, whether that which I feel in my own Breast, or that which is an effect of the same cause in others, which has such a dismal aspect upon me, even Sin. And if they be penetrating Thoughts, that sink and soak into the bottom, and become most intimate within me, not lying shallow upon the furface of my Soul; In such multitudes of my thoughts within me, I cannot find the least glimmering of Comfort at home, nothing but Terror and Despair; constrained am I therefore to look abroad, and no where can I enjoy any thing reviving, 
Refer to the 1. Direction.  but in thee. O Lord, the Comforts which refresh me must be thine, or none. And since nothing can pass into my Soul, but at the door of Thoughts, even these thy Comforts cannot affect me, but as Troubles do, they must enter into my Thoughts too, be apprehended by my Mind, ere they can relieve my Heart. The same Engine that introduced my Misery, must usher in my Mercy. I must be cured through the same Weapon that wounded me. Thoughts, the first born of my Soul, must bear my Comforts that heal me; the healing is not from any virtue in the Weapon, but thy Comforts, the Salve upon it. My Soul by its Thoughts viewing thy Comforts and transmitting them to my Affections is in a transport of delight and joy.  
The Word rendered Thoughts is but twice found in Scripture. Interpreters judge from the affinity of it with other Words of the same sound and almost the same Letters, that it carries an allusion to the Boughs of a Tree. Such Thoughts than are here to be understood, which in like manner proceeding from the Mind of Man spread every way, and divide into smaller Branches, and the smallest Twigs, so entangling themselves together as upon every motion to wound each other, and the Tree they spring from. Therefore the Seventy render the Word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the Pangs of of a Woman in Travail. In the fullness of the pangs of my Heart, etc. Others render it Perplexities, entangled Thoughts, etc.  
Neither does the English fully express the sense of the other Word translated Delight, which primarily signifies to look upon. The Mood 'tis here used in imports a looking upon with Pleasure, Content, Love, Complacency, even as Lovers look upon one another, ('tis Dr. Hammonds' Paraphrase) with a sweet and amiable Regard, with loving and lovely glances of Favour and good will. The Original does not intimate so much the Act as the Power and Possibility of delighting; not that the Psalmist did actually lay hold upon, embrace, and apply to himself, but only that those Comforts of God did rather manifest a forwardness, and  readiness, to lay hold upon him; they were not already apprehended by him, but offered themselves to him, lay plain and fair before him, inviting him by their benign and amiable looks, by their goodness, and sweetness, and suitableness to close with, and espouse them. Even then when we are so overwhelmed with Perplexities, and Troubles that we do not, or will not, or cannot, or dare not appropriate divine Comforts to ourselves; they notwithstanding are prepared for us, and by their lovely looks, and endearing amiableness woe us to entertain them.  
The sense therefore of the Verse is,  
In the throng and crowd of a numberless fullness, (that I may include the Greek) of my troublesome, perplexing, disquieting, paining, Thoughts, in my inmost Soul, thy Comforts have a favourable aspect upon me.  
This, though a singular, yet considering that the Scripture is a Catholic Rule of universal concernment, and describes Cases, rather than Persons; and oft in this Book of Psalms speaks of the whole Church, under the notion of a single Person, as Psal. 45. Daughter, etc. I shall therefore convert into a general Proposition though in terms a little differing.  
That God in the tenderest affection, has prepared for and offers to his Church in General, and all its true Members in Particular, the sweetest Comforts, in their sorest Perplexities. Whilst our Hearts are brim full of trouble his Heart is full of compassion to us; and ready to administer the most suitable and satisfactory Consolations, when our Thoughts hurry us into Confusion. There is that in God's Nature and Word, tendering itself to our acceptance and embracement, which may abundantly solace us in the severest Calamities. Though the World have never so malign an aspect upon us, yet we have very favourable Heavens, which by their benign Influences will revive us, when there's a combination of all below to blast us. Every good Soul, when under the betterest pressures, through its own ungovernable cogitations, which are of all torments the nearest, and most unavoidable, may find not only the supports of everlasting Arms, but the communications of infinite Love, Goodness, and Peace, with concurrent united Energy and Virtue relieving it under all its saddest despondencies, and by making the joy of the Lord its strength, contributing to lighten its Burden and sweeten its Sorrows. You and I, if our Hearts be right with God, may in our deepest Agonies, sing with the Psalmist, In the multitude, etc.   

CHAP. II. The Subject of Comfort displayed under the Psalmist's Character.  
BUT that we may not miss the tune and harmonise with Satan, by cheating ourselves into endless discomfort, under a mistaking application of comfort, instead of making melody to the Lord in Hearts, replenished with Celestial Joys, let us endeavour a clear and distinct apprehension of three things.  

1. Whether we be such Persons as the Psalmist.  
2. Whether the constitution of our Thoughts, and  
3. The complexion of our Comforts be alike.   
To administer some assistance to your Meditations in all these I undertake 3. things, 

1. To give the Character of the Psalmist, and by consequence of the Person who may find such relief from the Comforts of God in the midst of all inward Perturbations.  
2. To describe the nature and quality of those Thoughts, the multitude whereof did so discompose him, and may us, that no redress can be found on this side Heaven.  
3. To particularise those Comforts which are of such a reviving quality, deriving them from their proper Source and Fountain.    
1. The Character and Circumstances of the Person is necessary to be premised, that we may not build without Foundation. 'Tis certain that the sweet of comfort is a temptation to every Man to claim and apply it, yet no less certain, that 'tis not the right and portion of every Man, (of what temper of Soul soever) who will be bold to commit this Sacrilege. God reserves these Pearls for his Cabinet, he does not cast them regardlessly before Dogs and Swine.  
But now the Personal Character of the Penman of this Psalm, I cannot give except I could certainly find who it was. The Rabbins have a Rule (I will not avouch its truth) that when a Psalm (as this) has no Title, he is to be accounted the Composer who is named last, in some Title of the preceding: This would refer us to Moses, Ps. 90. but Ps. 92. (by several circumstances) points at a later Author; therefore puts in an exception to the Rule. For not to insist upon the Title in the Greek which ascribes it to David; nor the mention of Musical Instruments ver. 3. which were little used in the Wilderness, or until David's time; the exalting the Horn, and anointing with fresh Oil, ver. 10. seem to intimate something of Regality, in hopes at least, and his Eye seeing his desire upon his Enemies, ver. 11. all which are Phrases used in other Psalms, whose compiler is known; besides the naming of the House of God, and his Courts, ver. 13. and Ps. 93.5. seem to respect a later Age. And the Genius of this whole 94. Ps. especially ver. 5, 6, 15, 16, 20, 21. cast it lower than the time of Moses. It was the composure of a Person so considerable, as to be the object of a King's Enmity, and that King an Israelite, as may appear by comparing ver. 10. and 20. He that chastizeth the Heathen shall he not correct? whom? surely some contradistinct People, and which can that be if not Israel? wherein there was a Throne, ver. 20. which persecuted the Psalmist, ver. 21, 22. no obscure evidence that the Person was David; the time, his Affliction under Saul, and there's nothing in the Psalm but may easily be reconciled to this opinion, were it material to spend time about it. 'Tis undoubtedly sure from Divine Testimony, Heb. 4.7. that the next Psal. 95. is David's, and the Septuagint entitles him to this also, therefore I shall, upon occasion, take it for granted that he was the Author.  
But that which is of more concern to us, is the Moral Character of the Psalmist, which as in a Glass is represented to us in, and we may gather from the scope of the Psalm, and the sense of the 8, 9, 10, 11, 12, 14, 15, 17, 18, 21, 22. verses.  
1. He was a Man that lived under a due and deep sense of God, as the whole Psalm, but especially ver. 8, 9, 10, 11. demonstrate; where he undertakes to convince the secure, careless, presumptuous wicked ones of Israel, 

1. That there is a God, of a boundless Understanding, as knowing intimately and perfectly, 

1. The very thoughts of the Heart, ver. 10, 11. He that teacheth Man Knowledge, shall he not know? The Lord knoweth the Thoughts of Man, that they are Vanity.  
2. The Words of the Tongue, ver. 9 He that planted the Ear shall not he hear? Words are an Object of hearing.  
3. The Works of the Hands, ver. 9 He that form the Eye, shall not he see? Deeds are a proper Object of seeing.    
2. That this God is of strict and severe Justice, ver. 1, 2, 23. Vengeance belongs to him as Judge of the Earth; and ver. 10. He that chastizeth the Heathen, shall not he correct? Whom? you his own by Calling and Profession, if you be not also his in Conscience and Conversation. Nay, says he, 'tis a Blessed thing to be corrected, if together therewith the Lord superadd Instruction, ver. 12. The Issue will be good though the Passion be grievous; which yet to God's Servants will be short, for all 'tis eternal to the Wicked, ver. 13.  
3. That this God is of unchangeable Love to his own, and will evidence it in their Deliverance and Advancement, and also by his Presence with them, and care of them and kindness to them, so as never to relinquish and reject them, ver. 13, 14, 17, 18, 19, 21.    
Now he that undertakes to instruct others in such Doctrines, either maintains in his own Soul a commanding sense thereof, or he is a Hypocrite, which to imagine concerning a divinely inspired Penman of Holy Writ, is not only uncharitable but impious.  
If then we entertain no reverend, and awful Apprehensions of the Divine Majesty, or if our Conceptions of God do not make an indelible Impression upon our hearts, to overrule them into a religious Care, that our Actions may be a clear representation to others of our inward Sentiments, concerning the Glory and Excellency of God: If we pretend God and Heaven, and yet like Fiends or Swine, live in a Sink or Hell of Ungodliness, Unrighteousness, Insobriety, 'tis self-deluding, damnable Presumption, to intermeddle with, and appropriate to ourselves any divine Consolations out of the Covenant and Promises. This Holy Man presents these adorable Perfections of God to the Minds and Consideration of these wicked ones, on purpose to restrain their hands, and bridle their very inward Imaginations of Evil against his Inheritance, that a venerable Opinion of his Omniscience and Justice might not remain merely as a barren Speculation in their Understandings, but overcome their Wills and Affections, and govern their external Actions, as no doubt they did his own; and if they do not ours, if the awful Excellencies of God do not affect us, what have we to do to refresh ourselves with the comfortable? God will not be divided, cannot. If his infinite Majesty do not get the Victory over our Irascibles, our Concupiscibles must not, cannot be satiated with his fathomless Mercy. He will come in Lightning and Thunder, ere he distil upon us in a gentle shower of Love and Peace. He that will not retain a powerful Sense of God's Greatness, neither shall, nor indeed will entertain a reviving sense of his Goodness. If Thoughts of God will not work one way, they will not another. That Man's Comforts are none of God's, which are not ushered in by the Fear of God; neither has he any Right to receive Good from any thing of God, who is not wrought and form into Goodness by All of him; God will be all or nothing; command down our Corruptions by the dread of his Power, or he will not command up our Content by the display of his Kindness; if he cannot bend us, he will break us. The sense of his Glory must make us better, or the sense of his Bounty must not make our burden lighter. In sum, Greatness must awe us, or Goodness shall not ease us; no sense of God can do us good that is not universal. No Promises comfort, independently upon the Precepts. We steal our Peace, if Grace give it not. And holy Sensations of the plenitude of all heart and life-ruling Excellencies in God, are the very first Principles and beginnings of Grace. If a Man can think of God, and yet love his Lusts, his entry upon the Inheritance of Peace is a bold and impudent Usurpation. Ps. 50.18. Unto the Wicked, God saith, what hast thou to do to declare my Statutes, or that thou shouldst take my Covenant in thy mouth, seeing thou hatest Instruction; and castest my Words behind thee, etc. The Origin of this, both Presumption and Disobedience, is declared, ver. 21. Thou thoughtest that I was altogether such a one as thyself: Low, creeping, ineffectual Thoughts of God, which will permit Men to be unlike God, will also suffer them to delude themselves into real Woe, by invading his Comforts without the Warrant of his Commands. He that hath a Right to solace himself in God, or any thing of his, must in his proportion be like God. 'Tis in virtue of his infinite Perfection, that he is infinitely pleased with himself; if we possess nothing of the one, both as a foreign Good, and domestic personal Qualification, what have we to do with the other? If the Perfections of God be not our objective chief Happiness without us; if they be not a transforming Principle and Life within us, as far as communicable, they cannot be our Formal chief Good and Happiness: If they be not our Right and Nature, they cannot be our Pleasure. There can be no Satisfaction whilst there is Dissimilitude, Dissension, Opposition of Natures. What Comfort can Enemies have one in another? A harmony of Dispositions must introduce Complacency; where this is not, there's no Content. All that solaces, must be suitable. Pleasure and Delight arise from the agreeableness of Objects and Appetites. What pleases not, comforts not. God himself, who is an everlasting Fullness and Fountain of the sweetest and richest Satisfactions, cannot be a comfort to that Soul, which is not pleased with him; and then nothing in the World can; it being impossible that finite should outdo infinite. But how can that Man be pleased with God, that does not apprehend his singularly delectable Excellencies, or apprehending them, does not by consideration work a due respect to them into his inmost Soul, so as out of Conscience, with a liberal and ingenuous Affection, to approve of, and choose, and acquiesce in God, as his All-sufficient Portion, his sole and supreme Felicity? Really if we think that we can be, and enjoy better any where else than in God, or if that be the import of our Actions, we neither can nor will possess a Heaven of Consolation in God. For that only is our ultimate Comfort, which is our best, and if we do but make God a means to a further end, he cannot be our rest. Here then must we fix our Tabernacles for a final repose and content; therefore must keep alive, and lively in our Minds and Hearts the Thoughts of God. He that can live a day without some pleasing Reflections upon immense Wisdom, Power, Holiness, Justice, Goodness, Faithfulness, All-sufficiency, etc. may be a Devil tomorrow, as he is a Beast to day; but Title has he none whilst thus brutish, to refresh himself with the Comforts of Heaven, since he owns not the Wellspring of them. Oh, let us set the Lord always before our eyes, and keep him in view as the Omniscient Supervisor of our hearts and ways, having always an eye within us, piercing into the most secret recesses of our Souls. Let only a Balaam say in the future, I shall behold him, but not near; do thou, O my Soul, awe thyself into seriousness, and Integrity of Conscience, by present Consideration, that this all-comprehending, unconfinable Nature, is necessarily more nigh to, and intimately present with thee, than any thing in the World, thine own Body, nay, thy very Thoughts, and most inward Motions not excepted. Thou understandest that he is the highest Perfection, and plenitude of Essence, Existence, Substance, Glory; that more of God is every where, than of any thing; that there is not so much Soul in a body, Light in the Sun, Matter in the Universe, as there is of God in each; that they are not, as he is. They are but derivative Being's of a thin, lank Constitution, in comparison of that amplitude and fullness of Being in God, who is every thing in the utmost Perfection, that he can possible be, from Eternity to Eternity unalterable, and every where the same boundless Perfection, that he is any where. And wilt thou dare to be, or speak, or do any thing unbecoming so august, so awful, so glorious a Presence. Shall the eye of a Worm, Job 25.6. give Law to thy Tongue and Hands, and shall not the Sovereign Majesty of Heaven and Earth have an Empire in thy Conscience? Oh, do not dare to be other now, than at Judgement thou wilt wish thou hadst been: For thy Judge is no less present, although thou be less sensible. Enforce upon thyself, nay, rather with a spontaneous and generous Freedom of Spirit, out of choice entertain, and take complacency in such Considerations always, as may better thee, because not to be better for them is to be worse; ineffectual Thoughts of God being like to be effectual for thy confusion. If the Rays of Divine Glory that shine into thy reasoning Powers, have no influence upon thy Appetite and Actions; if notwithstanding them, thou canst be as vain, frothy, carnal, secure, rocky, unsavoury, unbelieving, formal, hypocritical, worldly, lustful, lazy, disobedient, as if thou didst still sit in darkness and the shadow of Death; if thy apprehensions of the super-intendency of Heaven do not over-awe thy unruly untoward Will, into compliance with that Will which is supreme and universal Goodness, do not quicken thee to Penitence and Holiness; to an entire and upright observance of the whole Condition of the Covenant of Grace, with a persevering resolution and endeavour, thou wilt certainly find, Oh my Soul, that this Light will be mighty to aggravate thy Sin, and Punishment everlastingly. Oh, for a heart so to work toward God, under its Sensations of the Unfathomableness of his Understanding, Universalness of his Presence, Particularity of his Observance, Amplitude of his Goodness, Beauty of his Holiness, Severity and Impartiality of his Justice, Extensiveness of his Power; in fine, Greatness and Incomprehensibleness of his Majesty and Glory, as to be altogether unsatisfiable, till it can centre itself upon him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as its only Happiness in an absolute Renunciation of every thing, that stands in competition with him, and be willing out of love to him readily to embrace his Laws, submit to the Government of his Son Jesus Christ, and the Conduct of his Spirit of Truth and Grace; which if these Thoughts of God will not prevail upon thee to do, nothing can, since there is infinitely less of Argument in every finite thing, nay, in all together, than there is in the Infiniteness of God. Wilt thou hence then be persuaded, Oh, my Soul, to acknowledge that God in all thy ways, whom thus thou know'st in some degree, though but very imperfect? Wilt thou fear and reverence his Greatness, love and delight in his Goodness, conform to his Holiness, stand in awe of his Justice, in all things subjugate and submit thyself to his Sovereign Authority and Will as the best and wisest? Thine own interest as well as the reason of the thing, and the command of thy Maker requires thy speedy and thorough resolution. If thou wilt not bid an everlasting adieu to all the Comforts of Heaven, thou must thus humbly seek after them, which if thou do really, 'tis no presumption to claim them as thine Eternal Inheritance and Portion. This appertains to the First Commandment, we shall derive another part of the Psalmist's Character from the Second.   

CHAP. III. A Second Character of the Subject of Comfort, Prayer.  
2. THe Sacred Penman here was a Man of Prayer, the whole Psalm is a solemn Address to God; and 'tis not like the fumbling of one unaccustomed thus to converse with the Divine Majesty; the Genius of it gives abundant evidence that it hath been a familiar and frequent practice with such gravity of Expression, with such liberty of Spirit, with such a holy Parrhesy and Confidence, with such variety of Arguments, with such endearments of affection does he plead with God, as one that long had lived upon the trade, and was a good Proficient in this heavenly art of Wrestling with God. And indeed 'tis generally under this Duty, that the Lord administers the solace and satisfaction of his Love to revive a drooping Heart. Whoever is unacquainted with Prayer, is utterly an alien from Divine Peace. Those that live most with God in this exercise, receive most from God, enjoy most in him, to sweeten their Spirits, under all their Sorrows; his Promise engaging him to be found in a way of Peace and Contentation, of all those that diligently seek him. Beside that his own Glory engages him to answer the Petitions of Peace which are put up in the Name, and put into the Hands of his only Begotten, to be presented to his Majesty, perfumed with the Incense of his Mediation, Joh. 14.13. Whatever ye shall ask in my Name that will I do. Wherefore? is it because you ask, or for the merit of your Devotions, or the strength of your Faith, or the fervency of of your Spirits, or the forcibleness of your Arguments, or the urgency of your Importunities, & c.? No, but I will do it that the Father may be glorified in the Son. Oh gracious Redeemer! Oh precious Promise! Oh blessed Hope! How strong and rich are thy Consolations? especially considering the relation which this Promise stands in to another immediately succeeding it, viz. that of a Comforter, the Holy Spirit, which our blessed Mediator prevailed with his Father to bestow, that he might give us an Experiment of the prevatence of Prayer, ver. 16. I will 〈◊〉 the Father, and he shall give you another Comforter, that he may abide with you for ever. As if he had said, my personal Prayer you shall to your satisfaction find effectual, but this further assurance will I give you, that the Prayers you put up in my Name, shall be no less efficacious than those I myself present in mine own Person; for upon my request you shall be endowed with the same Spirit that breathes out mine, and my Merit is not confined to my Person, the virtue thereof will be extended to your plead in my Name, through the co-operation of that Holy One, who shall be your aid, and with unutterable groans cointercede for you. Indeed this Heavenly Dove comes only in at the Window of Prayer; but we must put forth our hand to take it, and hearty, humbly, believingly to beg it, is as little as we can do; if we sluggishly put our hand into our Bosom, and refuse this labour, we together with it reject the Olive Branch of Peace: But who in his wits would not beg with all manner of Prayer, Public, Private, Secret, Mental, Vocal, with a Form, without, when he may be assured if he ask to receive, that his Joy may be full, Joh. 16.24. This 94th Psalm and the rest, most of them seem in their composure to be designed by the Penmen for Privacy, though God had a further design in them, viz. to make them Public, and part of the Canon of Scripture, for the guidance of his Church in all Ages; and assuredly, he is a stranger to heavenly Comforts, who is a stranger to secret Converses and Communion with God. 'Tis true, God by bringing these secret breathe of holy Souls after himself, in these Psalms to a more public use, and making their private Forms of Prayer as it were the common Liturgy of his Church in all Generations, may seem graciously to intent the honour of his public Worship by the Church, since he hath picked out that for Catholic advantage, which in reality was a Treasure in all their private Devotions, pretermitting the rest. For that more were composed by them, I no more doubt than that other Books were made by Solomon, besides those preserved in the Holy Writings. And that Forms of Humane Composure, as well as Divine Inspiration, were made use of by holy Souls, without impeach of any crime therein; particularly without the guilt of Idolatry, (the senseless sottish charge of some against a Form) is demonstrable from the New Testament, where Christ's Disciples beseech him to teach them to pray as the Pharisees and John taught theirs. They taught them Forms and so did he; theirs Humane, his Divine. But if this were so foul a crime, so odious to God, would he (who is so severe against Pharises upon other occasions, even in relation to their Prayers) give it the honour of an approving Imitation, and not rather chastise it with the Scorpions of a bitter rigorous reproof, and check his Disciples desire to be Idolaters, or symbolise with them? I could demonstrate irrefragably, that this whimsy would absolutely turn all Vocal Prayer whatever out of the Church, if it were as true as it is abominably false; but this is no place for it.  
The choice which God made for the Church of these more refined suspirations of pure and heavenly Souls, that in a zealous ardour of divine and raised affection, lifted up themselves towards his holy Habitation, in these Forms of his own dictating and directing by his holy Spirit, and his applying them to public use, are a testimony that he accounts the honour of more to be more honour, and his reserving the best for the Church, when others are lost, declares, that he expects the best from it. His own is to him always most acceptable, and administering hereof to his Church, to offer before him, he evidences that he would have its Offerings to be always acceptable, and in this provision he gives the Public a preference to any thing personal, which also he further advances by making these public Ministrations the ordinary means to beget spiritual Life, and therefore Peace. But then nevertheless, the benefit of that which we enjoy in Public, depends upon what we are in Private; and the main business of Church Offices and Ordinances, is to make us inwardly and secretly sound and solid Christians For God no more regards outward public Semblances, without Sincerity, than a whited Sepulchre; his general end is to make us upright nathanael's, Israelites indeed in whom there is no guile, not gilded Hypocrites; and no better are we, whatever our visible Sacrifices may be, if yet we retain our Chambers of Imagery in private, and do not break down the Idols of our Hearts; striving to be inwardly before God, what before Men we appear to be outwardly; which we shall never do, if we take not our Hearts to task in secret. Let us blow never so many Trumpets before ourselves, ruffle and brave it as triumphantly as is imaginable, in the phantastry of our Silk and Satin Devotion, before Men; yet if our heavenly Father never meet us in a Closet, if there we have nothing acceptable to present him, if we take no pains there to dress up our inward Souls for his embraces; labouring to the utmost to prepare our Work within there, when we design to build him a public Temple, that the savour of our more retired Communion with God may abide upon our Spirits, and the perfume of that Incense, which we offer within the Veil, may ascend, and become a visible Cloud without; if not thus, I am afraid, that at the great reckoning, for all our Trimming and Gallantry, the Crowns and Garlands of our public Sacrifices, we shall stand in querpo, and be found no better than Pharisees.  
The Psalmist's Prayer was first a secret ere it became a public Application to God. Learn then, Oh my Soul, to begin there, and make it thy first and main business, to approve thy Heart secretly, to the Searcher of Hearts; and by Communing with it and God alone, deal effectually with it, that he, who sees in secret, may see, that it is in good earnest. Be much with God in thy Meditations before, that thou mayst not have thy straggling Thoughts to gather up and fix, when thy Affections are to enter into a vigorous pursuit after Grace and God. See that there be not a reserved Lust within, that would hid itself from the Lord, when thou shouldst make thy unreserved Acknowledgements. Let not thy Confessions be a bare heartless enumeration of thy Sins, but the real exercise of true Repentance, lest they pass only for self Accusations, and thine own Mouth produce the Testimony against thee, which will cast and condemn thee. O learn inwardly to loathe in thy Heart those hateful Vomits which thy Mouth casts out, that thou mayst return to them never, never. Learn to loathe thyself for the sake of the nasty Filth and Rottenness, nay the Venom, the Toads, the Fiends that thou harbourest within, and what thou loathest resolve utterly, eternally to relinquish and abandon, (from this very day forward) as an offence and abomination to the Lord.  
But thou must not only in thy recesses and personal converses with God, fly from and abhor thy Sins as Styx that scalding River of Brimstone in Hell; that's not all, 
Rom. 12.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thou must fix and establish thyself by Resolution and Grace invariably for God and Goodness, and for that end endeavour that all thy Petitions, may be the exercise of Faith, without which thou shalt receive nothing at the Hands of the Lord. Cold Petitions only beg denials, and faithless set a seal upon those denials, to render them irreversible. Christ in the days of his Flesh, offered up strong cries, Heb. 5.7. Well they might, the strength of Israel dwelled in his Flesh, Job. 1.14. Col. 2.9. the fullness of the Godhead filled him with Vigour and Power. But the strength of thy cries, Oh my Soul, is thy Faith, the condition of the Promises; yet not absolutely in itself but relatively to him; thy Faith is the strength of thy Prayers, and He the strength of thy Faith. The Golden Sceptre of Divine Grace and Love, will never be held out to any who bring not this Tessera or Token; produce this, and then, What is thy Petition, Oh Soul? and it shall be granted, and what is thy Request? it shall be performed even to the half of the Kingdom. Nothing binds the Hands of Miracle-working, helping, healing Power, but Unbelief, Mat. 13.58. Mark 6.5. One Evangelist says he did, another he could do no mighty Work, because of their Unbelief. But to Faith all things are possible, because to God, who hath promised upon that condition. Nothing therefore, Oh my Soul, dost thou want but Faith. Thus am I drawn unawares to that which should be another Ingredient of the Character.   

CHAP. IU. A Third Qualification of the Subject of Comfort, Faith.  
3. THe Psalmist was a Person that lived by Faith, not by Sight, 2 Cor. 5.7. Which Scripture warrants me to take the Word [Faith] in a special, not general sense, as 'tis sometimes used. I suppose by [Faith] the Apostle means the same Grace, in the same notion, that has so glorious things reported of it, Heb. 11. The [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] substance or subsistence of things hoped for [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the evidence [convictive proof] of things not seen. A divine disposition which enables us to behave ourselves under the apprehension of Invisibles and Futurities, as if present real Sensations; which gives those things that we feel not, as perfect command over us as if we saw and handled them. An effectually working Heart and Life-ruling Belief of God's Word and Promises. The first most immediate and proper effect whereof is, a concrediting, entrusting ourselves with God in Christ. The Word [Trust] is for the most part expressive of it in the Old Testament. Now that this holy Man thus walked by Faith, the Psalm gives full evidence, and that as to both the parts, 1. Confidence, 2. Assurance.  

1. As to himself, Ver. 2. Notwithstanding the Combinations of his Adversaries to condemn him, he commits his Cause to God for defence, venturing himself upon his Power and Goodness, as a sufficient security; and upon clear evidence of interest claims propriety in God. God is my defence and the Rock of my Refuge; there is life Affiance. My God; there is his Assurance.  
2. As to Others, 1. The Church of the Godly, ver. 14. The Lord will not cast off his People, neither forsake his Inheritance: But Judgement shall return unto Righteousness. That is either, 1. Though the Righteous be now condemned, ver. 21. and consequently Righteousness itself by the perverse Judgement of evil Men; and therefore Judgement may now seem to have left, parted from, and forsaken Righteousness: They do not go together, there's Judgement, but no Righteousness in it: yet they shall meet again. Judgement that hath run away from it shall return to it; the Righteous shall not any more have wrong, but right in Judgement; it shall not be against, but for them.   
Or 2dly. The Righteous which have been deprived of the power of Judgement, or Government of the Kingdom, by a Throne of Iniquity, ver. 20. shall recover their Authority. And 'tis very usual for the Abstract to be put for the Concrete in Scripture, and even in this Psalm, as ver. 11. Vanity for Vain: So ver. 17. Silence for a silent place, etc. So here Righteousness for Righteous Men, and ver. 14. Inheritance for inherited People. Or thus, Righteousness had the Rule in Samuel's days; now in Saul's, 'tis depressed; but shall be restored. Judgement shall be administered in Righteousness under David 's Government, and all the upright in Heart shall return or turn (as that word is oft used, as Jer. 8.4, etc.) after it, that is, shall own it, return to their Allegiance, to Justice and David.  
3dly. Judgement shall return to Righteousness, that is, God shall another day, viz. on the day of Judgement, Vindicate the Righteous, clear up his Dispensations, Judge righteously those that have judged his Righteous Servants unrighteously; and judge his People, repent himself concerning his Servants; and though in his Judgements upon Earth, he hath seemed to be more against them than any, yet will he then be wholly for them, 
Vid. plura c. 17.  and pass Judgement on their side.  
2. As to the Coetus Malignantium, ver. 21. the Congregation of Condemners; he forefees an end of their Prosperity, the beginning of their Calamity, ver. 10. A Pit digging for them, ver. 13. and their final Execution, ver. 23. Thus we see his Faith; and I am ready to think that this was the great Instrument of his Comfort. Whatever troubles befell he could see through them by Faith. 'Twas a judicious saying of a good Man, That in all Afflictions and Straits Faith can find an outgate. This is a real ground of Consolation. All the Bonds, Chains, Cords of Affliction to Faith are, like Sampson's, but as a Thread that hath felt the Fire. All the Rage and Malice of Earth and Hell, but like his Lion: Faith can rend them in pieces. 'Tis too hard for them, it can fetch Honey, Comfort out of them. If this Grace can make that present which is not yet; realize that which being only in its causes is at present nothing; then can it take up the comfort of a Blessing in the Promise, and live upon its sweetness, as if it were already in Possession. There's no distinction of times to Faith: It enjoys not its objects in succession, but at once. Nothing to it is past and to come, (though to sense there be) all is present and in view, in hand. It sees with the Eye of God in the Promise, and therefore sees as he sees. It lives with Christ in Heaven, and therefore lives as he lives, Gal. 2.20. It is an endless possession of Life all at once, as they describe Divine Eternity. Oh happy Soul, that is enriched with this noble Grace, whereby 'tis endowed with God and all things: Oh unspeakable misery of those that live (or rather continually die) without it. To be in Unbelief is to be in Hell, i. e. in state, the place is but a Circumstance. The substance of Hell consisting in three things, 1. Being under a Sentence of Condemnation and the Curse, Joh. 3.18. He that believes not is condemned already. 2. Irrecoverable loss of Happiness, Joh. 3.36. He that believes not shall not see Life, i. e. if he never believe he shall never see Life Eternal. And 3. Everlasting sense of Wrath, Joh. 3.36. The wrath of God abides upon him; does not merely, as Ezekiel's Flying Roll, pass over him; but on him it settles, and rests, and dwells, as in its fixed and indefeisible Inheritance, its proper and unchangeable Home and Habitation. Ah dolorous State! Ah wretched Soul! Better a thousand times thou hadst never been, than to have thus abused thy Being, in precipitating thyself into so formidable an Abyss of woe. Wilt thou then, Oh my Soul, live the life of the Just by Faith, that thou must not always be dying this accursed death of Hypocrites and Unbelievers; and be yet more grievously racked with dismal expectations of infinitely worse to come? Shall invisible and eternal things overrule thee, as having a present sensation or feeling of their reality? Canst thou now and then take a turn in the superior World, as one come to Mount Zion, and unto the City of the Living God, the Heavenly Jerusalem, and to an innumerable company of Angels, to the General Assembly and Church of the first born, which are written in Heaven, and to God the Judge of all, and to the Spirits of Just Men made perfect, and to Jesus the Mediator of the New Covenant, and to the Blood of Sprinkling which speaketh better things than that of Abel, Heb. 12.22, 23, 24? What report canst thou give concerning the promised Land of Everlasting Light, and Love and Life? Hast thou ever been upon the Mount to take a prospect of it? What remarkable thing therein has invited thy serious Meditations, to take a more strict and narrow view, and make it thy perpetual repast and delight? Hast thou walked through the breadth and the length thereof, in a diligent search and survey to behold the Beauty, the Sweetness, the Perfection, the Glory, of the Inhabitants; the Employments, the Fruits, the Enjoyments, the Entertainments, the Joys and Consolations to be possessed there, in an unconceivably rich degree of satisfactoriness; where there's an everlasting Spring, and an everlasting Harvest of unutterable Pleasure and Contentation? Dost thou even now enter upon thy lot and rest there, Heb. 4.3. and live upon the riches of that Inheritance, making a spiritual livelihood for thyself out of the abundance and store of Heaven? Where are thy Treasures, thy Jewels and pleasant things, thy most amiable and delectable Companions? Seeing him who is invisible, Heb. 11.27. Canst thou endure, and bear up under the Rage and Violence of a turbulent ill-conditioned World; the Reproaches and Scorns of Men, the Fury of Devils, the Pangs of Affliction; and in a calm of sweet composure and rest, anchor thyself on the Rock of Ages, as thy best security and singular satisfaction. Really, Faith is all things, 'tis Wealth in Poverty, Health in Sickness, a good Report or Name under Defamations, Heb. 11.2. Pleasure in Pain, Rest in Labour, Life in Death, a Heaven of Peace and Joy in a Hell of Misery and Torment. If thou canst not bless thyself with the solace of a Friend on Earth, Faith will acquaint thee with, and endear thee to Multitudes in Heaven. Although thy Circumstances be as deplorable as thy Redeemers, worse than the Birds and Foxes; yet thy Faith has for thee a House not made with Hands, Eternal. Is thy own Country or City too hot for thee? this Grace finds for thee a better Country, a City that hath Foundations, whose Builder and Maker is God, Heb. 11.16. By it commit the keeping of thy Soul in well doing to thy Faithful Creator. Espouse the ever blessed Jesus, embrace the Precepts, kiss the Promises, Heb. 11.13. and then all's thine own, from the clod under thy Feet, to the height and crown of Heavenly Glory. For Faith to be a Menaicant is impossible. It has all and abounds, and is full, if it be a full unfeigned Faith. A Believer is never in want if he want not Faith, the due degree and measure of Faith. And the measure effectual and acceptable is not high; 'tis the Truth rather than Strength. A Grain will remove Mountains, Mat. 17.20. Make Trees to grow in the midst of the Sea, Luke 17.6. Divide the Waters, and convert Seas and Rivers into dry Land, Heb. 11.20. and make even a Nebuchadnezzar's Hell-hot Furnace of Fire so forget its Property, as not to be able to sing a hair, Dan. 3.27. compared with Heb. 11.33, 34. Every thing must be a Rebel against its own Nature, and bow to the Omnipotency of Faith; that is to the Almightiness of that infinite Nature, which is engaged to, and by Faith. Oh then my Soul, where is thy Faith? What is thy Faith?   

CHAP. V A Fourth Property of the Subject of Comfort, Inoffensive Conscience.  
4. THis Sacred Writer was one that took singular care not to live under the reproach of his own Conscience; That herein did exercise himself always to have a Conscience void of Offence towards God and toward Man, Act. 24.16.  
1. What apprehensions he entertained of that which is displeasing to God we may judge, 1. By his applications to and plead with God for Vengeance upon the workers of Iniquity, Ver. 1, 2, 3, 4. 2. By his deep sense of the Omnipresence and Omniscience of God, which he vehemently urges as a pressing Argument to restrain and awe Men from Sinning, ver. 8, 9, 10, 11. 3. By his esteeming it a part of Blessedness to learn Righteousness under Divine Chastisements, ver. 12. 4. By his enmity against Wicked Men, which he was so wise and good, as not to direct against their Persons as such, but only as infected with odious Crimes, ver. 16. and the whole current of the Psalm. 5. By his accounting and acknowledging it a special Mercy to be upheld by God, when ready to slip, ver. 18. which I unnderstand of sliding into Sin 
* which is argued and proved. c. 11.  6. By his deprecating the fellowship of a Throne of Iniquity with God, ver. 20. The Question there, Shall the Throne, etc. is to be resolved into a Negative Proposition. It cannot, shall not. Why? What because a Throne? No assuredly, 'tis then the Iniquity that dethrones and hurls it down from Communion with Heaven, into Confusion with Hell. And ver. 23. exposes to a certain and remediless cutting off and ruin. This was the Holy Author's sense of Sin in others; and can any Man do thus that makes no conscience of dishonouring God by Omissions or Commissions? Would a Man of his Condition, Understanding and excellent Qualifications, prosecute other men's Crimes with such a height and heat of Enmity, and yet be at peace with and palliate his own? Arraign Treason in others, and allow it in himself? Enhance Public Wickedness, and hug Personal? The aggravations whereof he was more privy to than of any Man's beside, and knew that the Treacheries of a Friend are worse resented than the Violences of an Enemy. 'Tis his own reasoning, Psalm 55.12, 13. Would he not with an implacable Vengeance pursue, and exterminate every Sin in himself, that his own Soul might not become the Butt and Mark for that all-intelligent Vengeance of Heaven, which he truly thought did look with such a formidable aspect upon others? And if so, he must maintain a perpetual jealousy of, and watchfulness over both Heart and Ways; and make Repentance a daily business, prosecuting his Corruptions to the very Death in Mortification, living in a never-ceasing Combat with Satan, and this present inticeing World, as afraid of breathing in the Devil's Air, or walking upon his Ground, or within his Pale; with a Religious wariness observing every step, lest it should be upon a Snare, or into a Precipice, as became a Man after God's own Heart, whose whole course of Life was designedly a walk with God. Would not a Man of this Constitution, with a singular Providence and Caution, eschew all appearances or occasions of, or Temptations to Evil, of every kind, both Spiritual and Carnal? since both alike are visible to that God, who hath [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] an Eye every where, to direct his Vengaence, ver. 9, 10. Psal. 10.14. Would nor this complexion of Soul, oblige his utmost endeavours and diligence, circumspectly to keep his Heart, and engage the assistance and care of Almighty Grace, to be his security against whatever might entangle or defile it. I do not question but that with the highest solicitude and Conscience, he attended the just and watchful Government of his Actions, under the command of these Perceptions he entertained of the invisible Eye, ver. 9 and of his most secret imperceptible Thoughts, upon the Sensations he retain d of God's intuition and censure of all humane Cogitations, ver. 10, 11. Which may be thus rendered. He that teacheth Adam Knowledge, the LORD knowing the thoughts of [Adam] because they are [Abel] Vanity. The Septuagint translate [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not participially but verbally, and Adam, Abel, appellatively, and so they ought, and Adam plurally, Abel not in the Abstract, but Concrete, thus; The LORD knoweth the Thoughts of Men that they are vain, which the Apostle follows in all but the version of Adam, which with him is [the Wise] 1 Cor. 3.20. The Lord knoweth the Thoughts (or Reasonings as 'tis rendered Luk. 9.46.) of the Wise, who of all Men have the greatest skill and cunning to hid their Thoughts, and the highest abilities to solidate, improve, direct and govern their reasoning and thinking Powers, that if any men's, their Cogitations and Discourses, one would think, might be above the brand of the Text. The reason of this change I cannot determine, 'tis satisfactory that it was made by the inspiration of the Holy Ghost, who best knew his own meaning. But shall I offer a Conjecture? The Appellative Adam points to the first Man, from whom the denomination is drawn. And before his fall, no doubt Adam was possessed of a degree of Wisdom, paramount to all his Posterity, Solomon not excepted; and this Name was imposed upon him, when he flourished in the glory of that excellent Spirit. I do not question, but that even in his collapsed Nature, a degree thereof was preserved superior to all in his Successors, unto whom 'tis derived very much rebated, partly though corruption, partly through feminine imbecility. For the difference of natural abilities in Man and Man, or Man and Woman arises not from the spiritual part; all Souls being equal in Nature, Faculties and Power. But the defect of Vital Flame, or Natural Heat and Spirits causing an indisposition of Organs in their first Formation, with a coolness and torpidness in the Animal Spirits, the Souls Vehicle and immediate Instrument in its Operations ad extra; is the true Origin of all those Imperfections visible in the Intellectuals, both of that cooler Sex, and the other; and all may be increased by the Immorality and Intemperance of Parents, or other accidental Causes, Diseases, Passions, External Occurrents, etc. Now may not St. Paul in translating [Adam the wise] allude or have some respect to the incomparable Wisdom of that source of Humane Nature? However it was most accommodate to the tenor of his Discourse there, and not alien from the scope of Place here. For undoubtedly those he calls Brutish and Fools, ver. 8. and Proud, ver. 2. had not humble apprehensions of their own Abilities; but did imagine that in their Oppressions they dealt wisely, as the Egyptians, Exod. 1.10. Atheists, Deists, Persecutors, generally conceiting themselves the wisest of Men, and the profoundest of Politicians; but the rest of the World only a knot of Addle Eggs. Yet the Holy Ghost, who best knows, and never can be out in his Judgement of Men, both here and other where, even in this Book, calls them by their proper Names as Psal. 14. and 53. Folly, Atheism, Persecution, are both in Scripture and Nature individual inseparable Companions, and no marvel. For if a Man can be such a Fool as to turn God out of the World, and Being, in his Thoughts; no wonder if he be such a Barbarian as to turn Men, who are most Godlike, out of the World, with his Hands; and again if a Man can be so bestially Savage, as to imbrue his Hands in the Blood of Innocents', 'tis his Interest to be so foolish as to believe there is no Providence and God. I therefore again demand whether it be possible, for a Man, living under the dominion of these most rational Notions of God, and the folly, brutishness, and madness of working Iniquity, to contradict all the Principles of Sense, Reason and Religion, in so high a degree as to invoive himself in the same Condemnation? Can a Man sensible of Divine observance of, and animadversion upon vain Thoughts, indulge such in his own Mind? and if not vain, sure much less vile and wicked. Will a Man confidently believing and asserting the all-intelligent Nature of God, here represented under the Metaphor of Hearing, dare to permit his Tongue to take an unbecoming Parrhesy, or liberty of bolting out any thing? Shall that Mouth spit froth or filth in the Face of Heaven, which professes that 'tis all Ear and Eye? Lastly, How can he who is so thoroughly persuaded of God's inspection, with an avenging Eye, as to account those brutish and Fools that disbelieve it: Be so impudently daring and flagitious, as (like that Blasphemous Dicer in Fincelius) with impious and accursed Hands to throw his Dagger against Heaven, and stick it in the Heart of God? Oh Hellishness! Oh Horror! I mean be wicked in his Works, which is Deicide, or God-killing. Indeed a Man, i. e. one endowed with intelligent and reasoning Powers, who can proportion his Sensations to the nature of things, much more a Christian Man, that borrows his Light and Eyes too, in a more especial manner from Heaven, must needs behold more uglyness and odiousness in Sin, than any thing imaginable. For we do not take our measures of Privatives, from themselves merely, but that positive Being and Goodness to which they are opposed, and the excellency of the Subject wherein they are seated. Blindness therefore in Man, the most noble Creature endowed with Sense, is a greater evil than in a Brute, especially since Man is capable of using sight to more worthy and eximious purposes. Sin is a privation of Holiness, which is the only mean to bring Man to the possession of infinite Goodness. Heb. 12.14. Without Holiness no Man shall see the Lord. Matth. 5.8. Blessed are the pure in Heart for they shall see God. So Isa. 33.15, 17. Sin therefore is the greatest Evil, because it deprives mediately of the greatest Good natural [or supernatural] God; and as it deprives immediately of the greatest good Moral Holiness. As 'tis contrary to the purity of the Creature it is but a finite evil; but infinite as contrary to the Purity of the Creator. As a violation of the Law and Principles of Nature and Reason in us; 'tis only of a limited Malignity, but of a boundless and unlimited Pestilency, as a violation of the Law and Principles of Holiness in God. 'Tis a transgression of the Law of God, therefore a contempt and scorn put upon his infinite Authority, and Justice, and Holiness, and Power, and Goodness, and Glory, and Happiness. One would imagine it was but a light matter to eat the Fruit of a Tree in Paradise; but 'twas no light matter to do it against a great God, against the express prohibition, and in a slighting neglect of, or vilifying disregard or despite to the severe Sanctions of an infinitely Wise, Holy and Just Creator. Therefore Infinitennss itself being concerned in Sin renders it exceeding sinful; whence nothing in it more afflicts a good Soul, than its contrariety and offensiveness to that glorious Majesty. And indeed Sin as Sin is against none but God. The Facts that are sinful as being against God, may be hurtful or injurious as against Men; but the formal nature of Sin lies not in that, neither is the violation of Humane Laws, therefore a Sin, because against the Sanctions of Man; but only because and as far as Violations of the Law of God, immediately in the matter, or remotely in the Transgression of the Fifth Command requiring subjection to Authority. Therefore says David, Psal. 51.4. Against thee, thee only have I sinned. What? Because being King he was by no Man Challengable, to none accountable for any wrong but God alone? Admit this true in Thesi, yet in Hypothesi 'tis absurd and ridiculous, as part of an Address to God, and an exercise of Repentance. If it be not understood comparatively, or with respect to the formality of Sin; spoken absolutely, 'tis absolutely false. In Sin there is a Fault and a Gild, so in David's Murder, and Adultery. Consider the former, taking away Life is sometimes Justice: When is it a Fault? only when against Law. What Law? God's or Man's? Not as against Man's further than as first against God's. For Man's Law cannot make that Murder which is Justice by the Law of God; nor the contrary. That is Man cannot reverse what God hath established. 'Tis therefore the Divine Law in Nature or Scripture, and that alone which determines concerning the Faultiness or Faultlessness of matters Originally and Architectonically; Man's Law only Secondarily and Subordinately. The formal reason then of the faultiness is the contrariety to the Law of God. And nothing is Sin, merely in respect of the matter, but the Formality. So the taking away Vriah's Life, was not a fault merely as taking away Life; for had he been a Criminal that would have been Justice: But a Sin it was only under the notion, as 'twas taken away under such Circumstances, as the Law of God dissallow'd. The matter of the Sin therefore was against Vriah, but the Form and Essence of the Sin did consist in nothing but only in its being against God, a Transgression of the Law of God, 1 Joh. 3.4. So then, 'tis not the Offence against Man simply and abstractly considered; but the Offence against God, that properly and formally constitutes Sin. Every wrong that is in Sin to ourselves, to Men, to our fellow Creatures, that groan under their thraldom to our Lusts, and far worse for their sake, should affect us, but most of all the wrong we do to God, as being the greatest injury against the greatest Majesty. For even upon Earth, Crimes advance in their heinousness, according to the degree and dignity of Persons. To call a mean Man Knave is a light matter, scarce actionable; to call a Nobleman, Scandalum Magnatum, deeply finable; to call the King so, Treason, punishable with Death. Oh then, what is Blasphemy or any Sin against the King of Kings, the infinitely glorious King of Heaven and Earth. Common sense will assure us, that the more mischief and hurt a Sin does, or may do, the greater it is, and merits greater Punishments. Now the more public and useful any Persons are, so much the more mischievous are any actings against them; because Government is essential to the good of the whole Community, and therefore those who make attempts against Men in Public Place and Authority, strike at and attempt the destruction of all subject to their Jurisdiction. To kill a Judge upon the Bench is High Treason, both as a virtual acting against the King, and also as a murdering the Justice of the Nation, a violence against the Right, and Property, and Life of all, that are or may be in a capacity to receive Justice from him. So to kill the King is virtually a killing the whole Kingdom, with its Honour, Authority, Justice, Right, Property, Government, all that the King is entrusted with, the Privileges, Laws, Liberties, and Immunities of all Men. Sin therefore is an Evil transcendently great, above all Expression, above all Imagination, as a horrid mischievous attempt against the Life, the All of God himself.  

1. Virtually and Practically as far as in the Sinner lies it annihilates, 

1. The Being and Presence of God. For to do that abominable Evil, in his very Eyesight, which the presence even of a little Child would restrain from, this makes nothing of him, lays him lower than the sillyest most despicable of his Creatures, makes him less and more contemptible than a very Baby, and ranks him with Irrational and Non-intelligent Being's, which is to un-God him.  
2. It Annihilates the Authority and Legislative Power of God. For to transgress notwithstanding the impress hereof, upon the Law, is in effect to aver, that there is no such thing, that 'tis but a Fable, a Fancy, nay, 'tis to despise and spurn it out of the World, which is to kick out the Being of God. For that which has no Authority cannot be God.    
2. 'Tis a direct affront to the Holiness of God, as perfectly and irreconcilably repugnant to it; and Contraries as far as they can destroy each other. By thy Impurities thou thrustest God out of thy Soul; he departs when this Evil Spirit enters with allowance; he bears an eternal Antipathy against it, cannot live together it. There can be no Communion betwixt God and Bolial. If Idols be set up God is tumbled down. If Sin must live within thee thou dost thy utmost to make God die, stabbing him to the Heart in that which is the Heart of all his Perfections his Holiness. He cannot live if that die.  
3. 'Tis a Challenge to his Justice, and would Duel it to Death. For whilst I am not afraid of, and restrained from Sin by the Sanctions of the Law, I send a Defiance to the Justice of God, and set myself above it, trample it under my Feet, with drawn Sword, drive it before me gashed with innumerable Wounds, make a Dishclout of it. For did I believe that there were any such thing indeed as Omnipotent Righteousness, to vindicate to the utmost all violations of the Law, 'twould effectually curb and quell the licentiousness of my Spirit and Actions; but whilst it does nothing with me, I make nothing of it. By not standing in awe of it any more than if it were not; in effect I do my utmost endeavour that it be not. I take away its being as to myself, and as far as in me lies to all the World, by making a slight of it. How these Attributes Holiness and Justice are the Noblest Life of God, his richest Glory, which whilst I I rob him of, I labour to destroy him.  
Lastly, Sin is a Contradiction (or Contrafaction rather) to God's Government, an opposition to and counteracting his Regality, Dominion and Rule over the Rational World; Treason, Rebellion against the Sovereign Majesty of Heaven. Yea any the least Sin is no less. One would think that a partly enforced transgressing a Law of God, in mere indifferent matter, when done with a good intention, for a good end, were the least of all Sins. And such was Saul's sparing the best of the Amalekites Cattle for Sacrifices to God, 1 Sam. 15. Saul was but newly settled in his Kingdom, and some grumbled at his Government, 1 Sam. 10.27, and 11, 12. In this not throughly composed state of affairs God commands him to destroy utterly the Sinners, the Amalekites, and all they had, chap. 15.3. But he for fear of the Peopel, ver. 24. i. e. lest they should be discontented with him, and upon his not harkening to them, ver. 24. obeying their Voice, be alienated from him and his Government, as a Man of a stubborn inflexible Spirit, and uncounsellable, spared the best of the Cattle for Sacrifices to God, ver. 15. A good and laudable end, had it otherwise been duly circumstantiated. Yet this God calls Rebellion, ver. 23. and equals it with the most horrid Crimes Witchcraft and Idolatry; and punishes it with the utter rejection of Saul and his House from the Kingdom, 1 Sam. 20.17, 18. Now Rebellion is Treason, to our power destroying the Sovereignty of God, therefore his Being and Life. But an attempt against the Life of God is an Evil astonishingly great and heinous. For 

1. 'Tis in effect a hurling the whole Creation into Ruin and Confusion, because it cannot possibly subsist a Moment without him. But,  
2. And, especially, 'tis a virtual annihilation of God himself, i. e. of Infinite Perfection; and to design, nay to effect, the destruction of all Created Nature, is nothing in comparison of acting toward the destruction of the Deity. For to him the whole World is as nothing, all Nations but as the drop of a Bucket, and the light small dust of the Balance, Isa. 40.15. The World being but finite, to Murder and Ruin all of it entirely, Angels, Men, Brutes, Inanimates, would but be a finite Evil. But God being an Infinite Nature, a virtual destroying him must needs be an Evil virtually infinite; and 'tis but Justice to proportion Punishments to Crimes; especially where the only saving Remedy of infinite value is contemned, which is another act of God-slaughter or Murder. The Holy Ghost therefore calls it a Crucifying afresh the Son of God, and putting him to open shame, Heb. 6.6. And which comprehends yet more Indignity, a treading under Foot the Son of God, and accounting the Blood of the Covenant wherewith he (or rather it, viz. the Covenant) was Sanctified (See Heb. 9.18, 19, 20, 22, 23.) a common (translated unholy) thing, and doing despite to the Spirit of Grace, Heb. 10.29. Wilt thou not then, Oh my Soul, dislike, disavow, relinquish, detest and abhor this greatest of Evils; for God's sake whom it so highly affronts, and offends. Shall any of this abominable cursed thing cleave unto thee? And wilt thou in Affection adhere to it? Oh let the honourable Respect and Veneration thou bearest to that ever adorable infinite Nature, which thou unconceivably wrongest by every Sin, prevail with and overcome thee, to a willingness to debase and loathe thyself for that Evil, that only Evil, Ezek. 7.5. Evil beyond all superlative, even to an Hyperbole, Rom. 7 13. How canst thou do less than prosecute with an indignant and implacable Malice those base sensual desires, which have glued thee to the present, dreggy, dirty, Dunghill Contentments, of a vain, ensnaring, turbulent, vexatious, defiling World, and diverted to a sordid wallowing in the nasty puddle and sink of all Moral Pollutions those noble Faculties which were form by God to ascend above all Visibles, and ravish themselves with the view and fruition of his own incomprehensible Glories. Oh Folly and Frenzy not to be paralleled or equalled by all the Bedlams upon Earth! to prefer the Devil and Hell, before God and Heaven. Thou art destitute of all Sense, Reason, and Shame if it do not cut thee to the Heart, bleed out at thy Eyes, blush in thy Face, and groan in thy Conscience. Wilt thou then, Oh my Soul, in sincerity love thy Maker, who is infinitely worthy to beloved? Wilt thou from that Principle engage thyself to the utmost against every thing which he hates? Shall he to whom thou owest thy Being, Beauty, Hopes, and Happiness, have that interest in thee as to overrule all thy inward-Motions, and bias them into a course perfectly contrary to that wherein they naturally run, and convert all thy Powers into Irascibles, or passionate yet rational Combatants, against those implacable Adversaries of the Divine and Humane Nature, which turn the World upside down, and will ere long bury it in Ashes and Ruins? Oh my Soul, What is there in thy Lusts thut thou canst Love? What in thy Sin that merits not a Vatinian hate? Is it not all Filth, Poison, Curse, Hell? What, in a thing of so pestilent a Nature, can bewitch thee to dote upon it? Why must that which is worse than all the Devils in the Regions of Infernal Darkness, be advanced above thyself, Virtue, Peace, Comfort, Christ and Celestial Glory? Are thy reasonable Powers so abominably seduced and abused by false and fallacious Shadows, and Phantasms, as to represent that in the dress of Heaven, which is the very deformity, foam and venom of those dark Mansions of Horror? Would any Man in his Wits ever choose and embrace those poysonful Toads and Vipers to lie next his Heart, and be warm in his very inmost Affections which to his in tolerable anguish and woe, will be gnawing out his very Bowels for ever, and not intermit those torturings for a moment, but augment them gradually to the uttermost?     
But alas, this is only an Evil to thyself, a poor mean chip of Being. Hell is but a sensible Comment and Paraphrase upon, indeed but an Epitome and Breviate of those Evils which Sin attempts to inflict upon the Deity itself; which being impassable, as a Rock of Marble and Adamant, reverberates and reflects back upon the Head of the Sinner, those Arrows of Vengeance which were directed against it. Were God capable of suffering, since he is infinitely sensible, Sin would torture him more than all the punishments of Hell can possibly do the Devils and Damned there. And the Son of God, for the same reason, and because he suffered in such a measure, as to give satisfaction, which all the Eternal Cruciations of the Damned can never do; did actually feel more evil in Sin, though he never committed any, than there can be evil in the everlasting Woes of Hell. And 'tis but just retaliation, to make the Violators of that Law of Grace, established by this Son of God, for the recovery of lost Man, and his deliverance from the Wrath to come, even all unbelieving finally Impenitents, to feel something of the evil of that wherein he felt much more, and from which they will not be saved by him. Oh than my Soul, awake thy sense, and suffer with him in this Life, under some paining doleful Reflections upon the evil and sinfulness of thy Sin, as an offence and wrong to him. Oh be in bitterness for it, for him, as one is in bitterness and mourns for his Firstborn. Let nothing more afflict and vex thee, than the displeasingness of thy Sin to God, the despite in it to the supreme Majesty of Heaven. Bleed over those Wounds thy Sin has given the Lord of Life and Glory; be every day sick of that which made him die; aggravate it to the height in thy Meditations; and look to Heaven with the most ardent and passionate desires, that God would every day impress something more of his own Image upon thee, that thou mayst hate Sin with the hatred of God himself.   

CHAP. VI The Subject of Comfort, Inoffensive to Man.  
2. AS the Psalmist maintained a powerful sense of Duty to God, so he walked in a conscientious observance of his Duty to Man; as will be evident by considering particulars, respecting his Equals, his Enemies, and his Superiors.  
1. His Compassion to and Condolements of the Servants of God in Affliction, intimated ver. 5, 6. with his Prayers for their deliverance by the God of Revenges, ver. 1. and the comfortable relief and assurances he gives them, ver. 12, 13, 14, 15. testify his love to the Children of God. And 2. That he was not wanting to his Enemies, appears in the instructive Rebukes he gives them, ver. 8, 9, 10, 11. and the severe Cautions and Warnings he presents them, throughout the Psalm. And often the denunciation of Wrath, by a terrible brandishing the Flaming Sword of a Divine Threat, in the Eyes of Conscience, becomes a means through God's Concurrence, either to convert or at least restrain a bold and impudent Sinner. Neither is it usual for any Sinner, with seriousness to look up to God, till he be first knocked down by the dreadful menaces of the Law. Attrition is generally antecedent to Contrition, though often the motions to Contrition be first presented. God himself humbles us ere he will exalt us. When the gentle attractives of Grace cannot draw us, the Terrors of his Wrath must drive us home to our Father's House. When God prevails not by the Cords of a Man the Bands of Love, to win us into an ingenuous acknowledgement of him; he will further try to vanquish our stubbornness, by the direful Scorpions of his Indignation. And 'twas not incongruous for the Psalmist to express a Love to the Persons even of wicked Persecutors, in the same Methods that were made use of by his Maker. Lastly, His conscience of Duty to his Superiors, is plain from ver. 21, 22. compared. For though in ver. 21. he speaks indefinitely, and in general of condemning the Righteous and Innocent Blood; yet the next ver. is determinate, and particular, plainly demonstrating, that the Righteous and Innocent he spoke of were no other than himself, or that at least he was one of them. They condemn the Righteous and Innocent Blood; but the Lord is my defence. Impertinent, if it were not, They condemn my Righteous Soul, my Innocent Blood. And of David this was undoubtedly true as he elsewhere witnesses, Psal. 59.3, 4. The Mighty are gathered against me, not for my Transgression, nor for my Sin, O LORD. They run and prepare themselves without my Fault. There they were gathered together, here they gather themselves together; but 'twas against one whose Conscience did not challenge him for any Crime that could merit this at their Hands. He could appeal to the Lord, to be a Witness of his Righteousness and Innocency as to them, who as to him were not Righteous and Innocent, but framed mischief against him by a Law. But I cannot imagine, that in a solemn Address to God, this Holy Person would profess to be so just and harmless, if it were only so in outward semblance and act. Can he dissemble so grossly (that is act the part of a Knave to God and Man) as to pretend these, and yet permit his Mind and Heart inwardly to boil over in Gall and Bitterness, ready upon all occasions to break out into Injury and Violence? Did he not know that the inward Lust is as really a violation of Innocence, as the outward Act? And durst he tell the Searcher of Hearts, that he was Innocent, when his Heart was Guilty? Well that which was just and right he practised, and his Tongue and Soul did not move in a contradiction to his Hands. No hurt he did, offered no wrong, either in Thought, Word or Deed. He was active for their good in Righteousness; but not at all to recompense them Evil for Evil in Rancour and Revenge. Had he taken a contrary Course? Had he been any other than passive under their active Malice, it might have been a just impeach to both his Righteousness and Innocency. Does he right that withholds from Man his due? Does he no harm that acts to the prejudice and hurt of another? Let it then be granted, that his activity in an opposite way would have rendered him Guilty.  
Particularly, 'twas a Throne of Iniquity that did persecute him, for no Crime of his own: Yet you see he does not in the least attempt or design to avenge himself with his own Hand, or stretch it out against the Lord's Anointed, as he speaks 1 Sam. 26.9, 11. He peremptorily determines, that it could not be done without Gild. Thus here he appropriates Revenge solely to God, as his Royalty and Prerogative, ver. 1. it belongs to thee; and what then has any other to do with it? This is a plain renunciation of all right to it himself: The Repetition cannot but have a singular Emphasis. Twice, O Lord God of Revenges, or to whom Vengeance belongs. Sure the Holy Penman would not have born up himself in Conscience of Innocence, with respect either to God or Man, had he harboured any designs to usurp the proper Honour of the God of Revenges, in seeking by Violence to right himself, against that Throne of Iniquity, which even by a Law endeavoured to do him manifest wrong. So Sacred is the Majesty of a Prince, that a good Conscience cannot be maintained in affronting it, though it act Unrighteously, much less when it acts righteously under an absolute and unlimited Monarchy. There's no relief on Earth against a Throne, though of Iniquity. From its unjust Judgement we have with the Psalmist liberty of Appeal to Heaven; but to attempt otherways, is a manifest violation of the Rights both of God and Man. Of God, by invading his Property. Of the King, for who made thee his Judge, and set thee above him? Let the Supreme Monarch that rules be what he will, Just or Unjust, Jew or Heathen, or Turk, or Papist, or Protestant, true Worshipper, or Idolater, Christian, Antichristian, Religious, Irreligious, Holy or Wicked, I find not any Warrant, either in the Word of God, from Precept or Example, nor in any Ancient Father, not in any approved Protestant Writer, for any Private Persons or Society of such, to oppose him by Violence, but the quite contrary. Calvin I know is charged with Antimonarchical Principles, but how justly will appear to any serious Considerer of that last Chapter of his Institutions; where §. 7. sub fin. he says, The Government of one which least pleased the Great Wits of Old is commended by an eximious Testimony of God, above the rest. And §. 8. permits not private Men to dispute which is best. And though he upon some accounts like Aristocracy, or a temper of that and Polity, as best: Yet saith, Non id quidem per se, Not of itself. But because Kings rarely moderate themselves, etc. which plainly intimates that he judged Monarchy the best in itself, though Monarches not always the best: Yet whatever be less eligible, ex vitio personarum, he will not allow so much as the desire of a change in the Government set over us by God; but condemns it as Foolish, Needless, and Noxious. Non modo stulta erit, & supervacua, sed prorsus noxi● etiam cogitatio. And how strict he is in requiring Subjection, even to Tyrannical Princes, See §. 24, 25, 26, 27, 28, 29, 30, 31. which would be too tedious to transcribe. That which some pick out to snarl at, in the end of §. 31. De privatis hominibus semper loquor, Nam siqui nunc sint, etc. as though he allowed the three States to resist the King: This cannot be concluded from his Words, which are Hypothetical, limited with a Fort, and 'tis but pro officio intercedere, and they are only Persons, [qui se Dei ordinatione libertatis tutores positos norunt] which he does not forbid [non veto]. And let any Man of sense judge whether this be a true or false Proposition. Those Persons who know themselves ordained of God to be Guardians of People's Liberties ought to interceded according to the tenor of their Office, with ferocient Princes, in the People's behalf, and not connive at their Oppressions. To make pro Officio, contra Officium suum, is wise Interpretation; but since he confines them within the boundaries of their Office, or Duty, he must be a very Spider indeed, that can such Poison out of it. But that may seem more important which we find here, ver. 16. He demands, Who will rise up for me, etc. Whatever he meant doubtless he judged it consistent with Innocency, and a good Conscience. To clear which, 

1. The Hebrew to a Word runs thus, Who will rise to me, with the Evil Doers? Who will stand to me, with the Workers of Iniquity? Now make what you can of it for the Doctrine of opposing Princes. Admit that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] may be Translated [For me] or [in my behalf] as 'tis Gen. 23.8, etc. Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not import Opposition and Contrariety, but Conjunction and Association; being of the kindred of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 People. And 'tis not (that I remember) any where in the Bible beside translated [against.] In all places where the Holy Ghost would signify the Enmity or Contrariety of Persons, or things, another Preposition is used, either [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to select one place of Multitudes, because very like the Phrase here, Psal. 34.16. The Face of the LORD is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them that do evil, etc. Or [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to look no farther than this Psalm, and but two Verses below my Text, ver. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They troop against the Soul of the Just. 'Tis not sure for nothing that the Spirit of God here lays aside the usual manner of expressing himself. The reason is above our reach. But may not this account bid fair toward a Probability? That possibly some Persons were with Saul, and his Partakers, from whom the Psalmist had reason to expect better things, than from those who were his professed Enemies. The sense than will be, Which of you all, that being born down with the stream of the times, associate with ill Men, will now rise and stand for me, to interpose and speak in my behalf, as once did the truly noble Jonathan, a Friend incomparable?  
2. The end for which he expected they should rise and stand up, is not expressed in that Verse; but the next has it express [a help] Unless the LORD (supply out of the former Verse) [had risen or stood] a help to me, etc. For since those Words will make good sense, why should alien be inserted? Therefore on the other hand, make up the former Verse, by adding that out of this which was the end of their expected rising and standing, and 'tis thus, Who will rise or stand a help to me with evil Doers, etc. Now consider the quality of this help he expected, was it Forcible, Violent, Vengeful, by Arms and Bloodshed? No, this Psalm repudiates it in his appeals to the God of Revenges: And 1 Sam. 24.12, 13. and 26.8, 9, 10, 11, 16, 23. He disclaims and abhors it as sinful; urgently dehorts from it, and rebukes the temptation to it, when irritated by his Followers, and invited by a fair opportunity and plansible argument. Behold the day of the which the LORD said unto thee, Behold I will deliver thine Enemy into thy hand, that thou mayst do to him as shall seem good unto thee. It was then Moral help that he expected. Help by Counsel and Persuasion, not by Power and Compulsion: Such as he had from God, which was not a coactive, but a gentle, rational, and unforcible bowing the wills of Adversaries to desist. God did not constrain, but incline the Mind and Heart of Saul to cease the pursuit at Selah Hammalekoth; 1 Sam. 23.26, 27, 28. To leave him untouched, and return to his place, when by an experiment he was convinced of his Innocency, chap. 24.22. and a second chap. 26.25. And since he foresaw that the LORD would cut of those Children of Men who stirred up Saul against him, 1 Sam. 26.19. And here doubles the expression of his assurance thereof, ver. 23. 'Tis madness to think that the aid he expected from Men was to usurp upon God, and take the work out of his hands. Therefore when the Amalekite told him he had killed Saul it cost him his Life, 2 Sam. 1.14, 15, 16.    
The Psalmist than was a Man that made Conscience of his Allegiance to his Prince, though wicked, unjust, and a Persecutor. No Man can maintain together Disloyalty and Innocence. The Office of Kings remains unvitiated, under the viciousness of their Persons. Nero was the Minister of God, Rom. 13. in respect of Authority, though the Devil's Servant in his private Capacity. Subjection and Loyalty is due to the Throne, and the Man in it, not to the Beast in the bottomless Pit of Immorality and Barbarousness. Our Duty requires an owning him Politically, rather than Ethically, i. e. we must of necessity be subject to his Power, acting as the Vicegerent of God, and here obey him in every thing. But we must not be actively subject to his Lusts, acting as the Bondslave of Satan, nor therein obey, or imitate him. Yet do not his Crimes to us divest him of his Right, any more than a Father. I find no exceptions or difference in the Precept, Et ubi lex non distinguit non est distinguendum. Where the Law limits not, we must not. Nothing that we suffer from Superiors can null the bond of the First Command. The Gospel as well as the Law obliges to be subject for Conscience sake, Rom. 13.5. Ye must needs be subject not only for Wrath, i. e. for fear of Punishment; but for Conscience sake; i. e. out of obedience to God's Command, and from sense of Duty. In sum, since the Powers that be are God's Ordinations, we must obey all their lawful Commands, submit to their just Censures and Punishments, pay them all their deuce both of Reverence and Maintenance. But since there is an Authority paramount to theirs, which has the first and supreme right over us, and which we must obey, rather than Men; if we be commanded to do any thing forbidden or forbid to do any thing commanded by God, we must not obey, but be willing to suffer without resistance. For whoever resisteth the Power resisteth the Ordinance of God, and they that resist, shall receive to themselves [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Judgement to Condemnation, ver. 2. Now this resistance consists not in a modest refusal to do or not do what these Powers may enjoin, contrary to the Injunctions of God; but in a disorderly, or forcible opposition to their Persons or Lawful Commands; [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] being to set up an order contrary to their order, which is here reported damnable, i. e. when their order is not against the order of God; their Laws not opposite to his. I know not but that this is a sound Rule, That the Higher Powers are to be disobeyed in nothing, except it be as plainly forbidden in Scripture or Nature, as disobedience to those Powers is. I do not say expressly forbid, for sometimes a Consequence may be as plain as a Proposition. But if a Man be not as fully satisfied from clear Evidence, that he cannot obey the Magistrate without disobeying God; as he may be satisfied, that he must obey the Magistrate, in all things where God is not disobeyed; he cannot disobey with a good and safe Conscience. For 'tis a Sin to disobey where God interposes not, as well as a Sin to obey where he forbids. Nothing can take off the obligation to obey, but only Divine Authority, which laid it on. If you are not sure that you have God's Warrant to disoblige you from Obedience, you cannot be sure that you do not sin. For what can repeal God's Law to obey, 
Cautissimi cujusque praeceptum est: Quod dubitas, ne feceris.  but only God. And if you be not sure that you do not sin, you certainly do sin, i. e. act doubtingly not in Faith, which is contrary to a good Conscience, Rom. 14. ult.  
Since then the Command to obey is indubitable, what must I do when the matter commanded is not indubitably Lawful or Unlawful? If the thing in reality be lawful, I sin in disobeying the Power, if unlawful, I sin in disobeying God. Suppose I have weighty reasons to induce me to believe the unlawfulness, and but common to establish the lawfulness; only they are enforced with the weight of Authority; I am not satisfied beyond all scruple, that I shall not sin against God in obeying Man; yet the Arguments from God's Law in Scripture, Nature, and the Reason of the thing would balance my Judgement, did not that inartificial Argument interpose, the Judgement of many Learned and Reverend Men, the Judgement of the Public Conscience as of late it loves to be called. How shall I steer in this Case?  
Ans. 1. The highest deference is to be made to the Public Judgement of Authority, and the Private Judgement of the Learned; and I am obliged to suspect my own Judgement, and Reason, when it runs counter to theirs; and proceed with the greatest Caution and Impartiality, in forming my Sentiments and Arguments, and beware of Pride and Obstinacy; give a full testimony of my Humility and willingness to be informed, and use all possible means for that purpose.  
2. 'Tis a very unsafe resolution of this Case, which I find in the Reverend and Judicious Dr. Saunderson, Better obey doubtingly, than disobey doubtingly; as allowing a less Sin to avoid a greater. For the Apostle, Rom. 14. ult. determines, that to act doubtingly is a Sin, immediately against Conscience, mediately against God. For since Conscience suspects the Act to be a Sin against God, yet admits it against its own sense, 'tis all one to it as if it were really a Sin against God, though perhaps it be not. The Act is against the supposed Authority of God, which at present the Conscience takes to be real, therefore this distemper of Conscience is as real Rebellion against God, as if it acted against the clearest Light imaginable. For apparent and real to Conscience are all one, though not in themselves.  
The Law of God in General, makes Sin and Duty, but not immediately to me in particular, whilst I am inculpably ignorant of it: Promulgation being essential to the obligatoriness of a Law. Except it be so published that none without their fault can be ignorant of it, they are without fault in the violation of it. The next and immediate ground of the binding of a Law, is the apprehension and conviction of Conscience, that it is imposed by just Authority, with an intention to bind as a Law; or that it is a Law obligatory in its own Nature. Not that Laws stand or fall by the Judgement of Conscience, as if Conscience's judging them to be or not be Laws, gave or deprived them of their Obligatory Power; but that if there be sufficient light to make it out to Conscience (not wittingly and willingly prejudiced and blinded) that this is, or is not, the will of the Lawgiver, supreme or subordinate; accordingly it is, or is not, obliged to receive and own this as Law. For if it be clear to any rational consideration what the Legislators Mind is, with his intention to bind to observance; this is a sufficient Promulgation, and doth immediately found the Obligatoriness to us. In short an unknowable Law binds none; because not to be, and not to be known or knowable, is to us all one. But as soon as known, the Law binds the knower. For as Dr. Saunderson well determines, The present Light in the Mind for the time being, is the next and immediate Rule of Conscience; though not the supreme and adequate. And if this Light be derived from, and conformable to its prime and highest Rule, the Will of God revealed in Nature or Scripture, in acting according to it, 'tis a good and right Conscience; but bad when acting against its Light and Sentiments, though they be erroneous, i. e. contrary to the revealed mind of God. For an erring Conscience hampers and entangles a Man, though it really oblige not; because the Man judges that really to be the Mind of God, which is indeed an Error, though to him unknown so to be. Finally acting against an erring Conscience is formally evil, though materially good. Acting according to an erroneous Conscience, is formally good, but materially evil. Acting against a well informed Conscience both materially and formally evil. Therefore that a Man may act without present and future rebuke of Conscience, both his Light and his Act must be according to Rule. For then only 'tis both materially and formally Good, and except it be both, 'tis not acceptable to God; except it be both, the Man is not (though he may fancy himself to be) really Innocent.  
3. Where therefore both to obey and disobey is questionable, a Man must not sin against his Conscience, doubting about the matter commanded, to avoid sinning against his Conscience, doubting about the Authority commanding. For both are carefully to be eschewed; but, 

1. If the Command require not present observance, but permit a suspense for a season, a Man must diligently use all means, with all speed and readiness of Mind, to get his doubts one way or other resolved, out of the revealed Will of God, which is the Rule of Conscience. For that which ties Conscience must lose it, or 'tis fast for ever. As it has a Rule to bind, so it must have a Rule to unbind it. Pretended Conscience without Rule is but Conceit: Conscience against Rule, Corruption.  
2. If no time be allowed for suspense, or if in the use of the utmost means no Resolution can be obtained; a Man must quietly and patiently submit to the Penalty. To suffer though for an erring Conscience is no sin, if the best have been done to direct it aright; but 'tis always a sin to act against Conscience, whether resolved or doubting, as an evident and impudent affronting the real or supposed Authority of God, owned by Conscience. If then the Authorities and Powers set over thee be good, and command Lawful things, thou must be subject in Active Obedience; else thou sinnest both against God and the King, and thy Conscience too, if it know them to be such. If the Supreme Magistrates be Erroneous, Heretical, Wicked, Tyrannical, thou must be still subject, in Active Obedience to their Lawful Commands, in Passive to their Unlawful. To a Tyrant with Title, both in Body and Mind. To a Tyrant without Title, in Body. For thy Mind and Heart must follow the Title and Right though thy outward Man be enslaved to the Usurpation. Subjection then is absolutely indispensible to all Powers whatsoever. Even as 'tis in the case of Parents and Children, Masters and Servants; which therefore are together with Prince and People, etc. comprehended under one general Name in the Fifth Command, and the Duties of the Inferiors under the common notion of Honour. That we may rationally carry the particular Instances of that Honour from any one sort to all the rest respectively, mutatis mutandis. And possibly this may be one reason of St. Peter's subjoyning the Duties of Servants immediately after those of Subjects, 1 Epist. 2.13. He requires submission to Kings, etc. 1. For the Lord's sake. 2. As the Will of God, ver. 15.3. accounting this a well doing, which 4. will silence the Ignorance of foolish Men.    
Then that Servants be subject with all fear, not only to the good and gentle, but even froward Masters, as 1. Thankworthy. 2. An exercise of Conscience toward God, ver. 19 though they suffer wrongfully: And 3. Honourable, though 'tis no honour to bear buffet for Faults, ver. 20.4. Acceptable to God. 5. A thing to which Christians are called. 6. A piece of Conformity to Christ, ver. 20. These are Precepts plain enough, and as strongly enforced with Argument, that a Man had need to be secure that he have an ample and clear demonstration of a release, from the obligation of them, if he intent not to violate his Conscience, in a nonobservance of them. From Servants, parity, nay superiority of Reason will carry the Rule to Subjects, in as much as the benefit of the Public is a more noble and necessary end, than that of a Private Family, and the neglect thereof more fatal and dangerous, issuing in Blood, Ruin and Confusion.  
And now seeing Laws so strict and severe are imposed upon Inferiors by God, necessitating their obedience; a singular Prudence, Tenderness and Conscience is required in Superiors as they respect their own Salvation, to see that they impose nothing by their Authority, that may entangle Men in Sin or Snares, as understanding that they are only Lords over their outward Man, not their Consciences, and that compulsion to Sin renders the Compeller a Principal, and therefore if he reform not liable to a great share of the Damnation. However the Subject Party may with a good Conscience obey, (as in paying unreasonable Taxes) where the Supreme does not maintain a good Conscience in commanding, but grievously sins both against Man and God.  
I have made a large Excursion, (if that be not an impertinent Word, in so pertinent a case) 1. To obviate a Slander, as though we generally entertained odd and unsound Principles, contrary to the Duty of Subjects. 2. To direct the tenderest part of Man, in the tenderest point of general and present Concernment. 3. To correct the unsound and unsafe Principles of two Extremes, 1. Of some, who needlessly to advance Authority, do too much debase Conscience. 2. Of others who in an ungrounded deference to Conscience, too much depreciate and depress Authority. I hearty subscribe to the Doctrine of Rom. 13. in the full latitude of its sense, and readily acknowledge, that Rom. 14. follows after it; but must not deny that the one as well as the other is part of Canonical Scripture, of the Christian Law, of perpetual Obligation, nor affirm that one is inconsistent with, and abrogates the other.  
The chief Exercise of Conscience towards Men is towards the chief of Men. God's Vicegerents on Earth may claim the first respect from his Vicegerent in our Souls; but must not engross all entirely. We in Conscience are obliged to a further Duty to Inferiors and Equals, nay even Enemies; in all things to seek their good, that's Righteousness, in nothing to do them hurt, that's Innocency: In every thing to please them for their good to Edification, Rom. 15.1, 2, 3. thats Perfection. 'Tis true, I am a Devil, if I humour Men in their Lusts, indulge them in their Impieties and Sensualities: A Dog if I fawn upon and flatter them in their Extravagances, for my own ends. A senseless unprofitable Block, if I be altogether unconcerned. My first care must be, not to lead them into Sin or Temptation; my next, to induce them to love and practise Goodness; always having an Eye at their Temporal Good as well as Spiritual, though this mainly, else shall I violate a Divine Law, Gal. 6.10. and therefore violate my Innocency and Conscience, and therefore my Comfort. I am obliged to give no offence to Jew, Gentile, nor the Church of God, 1 Cor. 10.32. Not to put a stumbling-block or occasion of falling in my Brother's way, Rom. 14.13. and a most dreadfully severe Sanction urges and enforces this Law against Offences, Matth. 18.7.  
By Scandal or Offence to Men, I do not mean what merely tends to displease, but to defile: Words, or Deeds, or Omissions, inducing others to Sin, either by acting against the Law of God and Conscience, or forbearing to do their Duty. The World is at such a pass, that a Man can do nothing but 'twill displease, and even Professors of the highest form in their own Imaginations, (who therefore should be more candid and aequanimous) bitterly storm and censure others, who will not both against their Reason and Conscience please them, in their unreasonable humours. This is not to be valued at all. Mine own Light and Reason must be the Principle to guide my Conscience, according to the Rules of God's Word, in the choice of such Methods of pleasing Men for their good to Edification, Rom. 15.1. (which by God's Grace I will endeavour) that I may not be one of the branded Men-pleasers, Gal. 1.10. and plague my own Soul for ever by pleasing another for his hurt, and to his Damnation. If any Man think to impose his Judgement, Fancy, or Humour upon me, as the guide of my Conscience herein, he really scandalises me. If he do not convince me out of the Will of God, which is the sole Rule of Conscience, he lays a stumbling-block before me, to induce me to sin, merely that I may gratify his Imperiousness, Pride, and Capriciousness. I will keep my way, and follow my Light and my Rule; if any be displeased with it, let them bark on, and by't too, it hurts me not. I'll give away my Goods, and my Labours, and my Liberty, yea and even my Life, as far as I can, with a good Conscience, to please, so as spiritually to profit; but give away my Light, my Rule, my Conscience, I will not, I dare not, I cannot. 'Tis a double scandal given first to me, when Men would thus Bias me, to a blind Servitude, unto their Wills; another to them, when in a fond assentatiousness, I become a Pander to their lascivient Humours, and imperious Imaginations. My Soul is of a more noble Extraction and Temper, than to debase itself, to the turn-skin trade of a Parasite, like a Serpent, with the same Tongue to lick and kill, or Great Alexander's Miss, who was fed with nothing but Poisons that her kisses might be deleterious and Murder him. No lighter would my Crime be should I violate my Conscience, in being a pleaser of Man rather than God.  
Neither therefore in this nor any other way will I scandalise my Brother knowingly, nor must he exercise that Tyranny over my Conscience, as to give other Law to it, besides what God hath prescribed in Nature or Scripture. My Practice shall be at his Devotion, as far as it doth not entrench upon my duly regulated Judgement, and wary will I be, that no unweighed Sentiments arrest my Mind, and misguide my Conscience. I'll have an Eye, and an Ear, and a Heart open to receive all Truth freely, without Prejudice or Partiality, and this from any hands whatever, examining and proving all things, as fully as the infirmity of my intellect will permit. But a slavery to the Opinions of Men against the balance of mine own clear and distinct Reasonings I abhor.  

1. I will not do any thing which is every way indifferent, if it be likely in itself, or be found by experience of a tempting Nature and Tendency, If any Man, either through the quality of my Act, or the power of my Example, in matters of that nature, be drawn into Sin; or if it be very probable that he will, upon such inducements, either transgress the Law of God, or imitate me with a doubting Conscience; here will I freely forbear the use of my Liberty, to prevent his Sin, that I may not make it my own by Participation; but then I must not omit any known Duty, nor commit any known Sin myself, though possibly it might prevent his Sin. For I must not venture my own Soul by dishonouring God, to preserve ano. Do Evil, that Good may come, Rom. 3.8.  
2. But if in indifferent things, my Liberty be determined, as by the command of a Lawful Superior, I am in a greater strait. For not to obey the Magistrate in Lawful things is a Sin; and by my Practice to induce my weak Brother to Sin, in imitating me, is also a Sin; What Rule has my Conscience in this Perplexity? It must be considered,   
1. That my weak Brother's forbearance to obey, in a lawful thing is a Sin against God, though not his Conscience; and therefore my forbearance will edify him in Sin against the Law of God, that commands Obedience, although it prevent the Sin against his Conscience; and the error of this cannot null the Sin against that. So that forbear or not forbear I scandalise him, in the one really, in the other putatively; when he acts against his Conscience he thinks he sins against God in the matter done, but does not; in disobeying Authority he sins against God, yet thinks it not. In this he sins immediately against God, because he disobeys God's civil Vicegerent in Public, in the other he sins mediately against God, because he disobeys his Spiritual Vicegerent in Private. Now I conceive that my way here is to do my Duty in obeying the Magistrate, wherein I sin not, whereas I doubly sin if I do not. 1. Against the Law of Subjection and Obedience, engaging me to the Magistrate. 2. The Law of Charity that requires me not to scandalise my Brother. If to gratify his scrupulosity I forbear, I do certainly know that he sins in disobeying. But 'tis only an accidental scandal may or may not happen, that he should be emboldened by my Example, to act against his Conscience.  
To throw this off the Stage, enter Christian Liberty; which to restrain is Sin, though by a Person in Authority, having Laws under him.  
Ans. True, but then be sure that it be indeed Christian Liberty, least asserting it forfeit and lose your civil and corporal Liberty. Now because a right understanding and use of Christian Liberty hath a special influence into Comfort and Peace of Conscience. Let's a little consider it.  
Let it be heedfully observed, that true Christian Liberty doth not consist merely in the indifferent use or omission of things not commanded nor forbidden, but in the release of Conscience from an obligation to do or omit some things, under pain of Damnation. Thus are we set at Liberty from the rigour of the Law or Covenant of Works, which required perfect, personal and perpetual Obedience, upon peril of Death. The Covenant of Grace doth not disoblige from such obedience, but from the peril of Death, though we come short, provided we act sincerely. This is the main of our Christian Liberty. Not a freedom to do or not do, but a freedom from Penalty, upon an easter Condition. And this is all our Hope, Comfort, and Salvation.  
Under the Jewish Law were included many Ceremonials, things in their own nature neither Good nor Evil; yet that Law made the omission of them Sin, exposing to Damnation. Christ by his Gospel hath set us at Liberty. How? What, to do or omit them at Pleasure? No such matters. For than 'twere lawful to Sacrifice, to keep the Passover, to Circumcise, etc. as well as forbear. No, the Liberty granted us must be doubly distinguished.  
1. Into Natural and Adventitious.  
The Indifferency of the use or omission of Lawful things, is a part of Natural not Adventitious Liberty, which understand thus.  
Some things which were in their own Nature lawful to be used, or not used, God determined on one side, by positive Law, under the Mosaical Dispensation: But over and above there were things made the matter of positive Laws, which would never have entered into the Imaginations of Men, had not the first notices thereof come from God. Who could ever have thought of such a thing as Circumcision, etc. had not the first Injunction thereof proceeded from Heaven. Our Natural Liberty did consist in a freedom from that, and like Yokes. But not in an indifferency to use or not use them. So then, by the Law of our Native Liberty, we may use or not use some things without Sin; there's an indifferency on both sides; as to take up a Straw or let it alone, etc. Yet also the indifferency does naturally lie only on one side, in other things as to continue the Body in its Natural State, without Circumcision. But God for wise and holy purposes having abridged the Jews of this Natural Liberty for a season; when the reason of those Laws ceased, was pleased to abolish them, whereby by we became reinstated in our natural Right and Freedom, which otherwise those Laws, when devulged to us, would have taken from us. Now the reason of imposing those Laws was to secure the infirmity of the Jews in two things.  

1. In Faith, of which nature are all the things imposed which have a Typical significancy, as Sacrifices, etc.  
2. In Manners, of which sort are all that have a moral significancy, as Meats, Washings, etc.   
But now Jesus the substance of those Typical Shadows, being come in the Flesh, the Laws concerning them were ipso facto vacated; and by the more plentiful effusion of his Spirit of Truth and Grace, thoroughly furnishing Men for exact Moral Goodness, he took away the necessity both of remembering us thereof, and eking it out by Washings, Circumcision, etc. The Scriptures of the Old and New Testament as a complete Law from the Spirit of Truth, doing the one more sufficiently than a few dumb signs; and the New Nature communicated by the Spirit of Grace, together with Christ's Merit all-sufficiently doing the other. This is the Liberty I call  
Adventitious, not that 'tis new but newly given; not that we never had it, but had it restored, after an interruption. During the restraint 'twas sin to use it. To Christ we own, that now we may again use it without sin, as at first before God abridged it; and this is that we call Christian Liberty in things indifferent as contradistinct to Natural. For Christ as Redeemer did not parchase our Natural Liberty, but gave it as Creator: 'Tis only the Adventitious that we enjoy, by virtue of his Merit; 'tis only this that we are entrusted with the Preservation and Vindication of, by the New Testament.  
2. Liberty is either Positive or Negative.  
The former consists in an indifferency to act this, or that, or the other way at pleasure. The latter in being loosed from the obligation to act. That which Christ the Redeemer bestows, is chief of this latter sort. We are disobliged, loosed from the Ceremonial Bands wherewith the Jews were tied, so as we need not to act as they, under that Oeconomy. 'Tis no sin to us to omit; incurs no Penalty. And this freedom from the guilt and punishment due for Omission, is indeed a privilege, which constitutes the very essence of the Covenant of Grace, in one part of it. The tenor thereof in its Negative part being this, viz. Thy Imperfections, Failures, Omissions, shall not be imputed as Sins effecting thy Damnation. This for want of a better Word I call Negative Liberty. Although thou do not Circumcise, do not Sacrifice, do not Eat a Paschal Lamb, do not Wash, etc. thou dost not sin, thou shalt not be cut off from thy People, from my Heaven. This and none other in these indifferent Matters is Christian Liberty, the Purchase and Gift of Jesus Christ our Lord.  
So that except Magistrates do again introduce the Ceremonial Law in whole or part, they do not at all touch upon Christian Liberty, but Natural only, which they are allowed to restrain in civil things, upon just occasions, as is evident from not only Scripture and Reason, but the practice of all Nations, and Ages, and Families, For would it not be sweet to hear a Child or Servant reply to their Superiors, commanding them to light a Candle, etc. 'Tis not lawful for you to restrain my Liberty. Had you not commanded I might have obeyed, but your imposing has made it unlawfal. Oh dainty, delicate Reasoning! Yet such as some fob off their Consciences withal. 'Tis the same thing, when they command in the Circumstantials of Divine Worship, etc. I charge you to be present at Eight of the Clock, Morning and Evening, to join in Family Prayer, etc. No, had you not imposed a time 'twould have been lawful, now 'tis not. Away with this Foolery.  
In Civils then, and Circumstantials of Spirituals the Magistrate hath a Power, not merely directive but legislative, to whose Laws all are obliged to be subject in Conscience of the Divine Law, the Fifth Command.  
Now suppose the Magistrate by a settled Law have enjoined some things, in their own nature indifferent, which, 1. Induce some to act against their doubting Consciences, for fear of Penalty; whereas. 2. Others are well satisfied in the lawfulness of their Obedience, and accordingly do actually obey; but some may be induced by their example to obey with a hesitant Conscience. What is advisable?  

1. Though the greatest tenderness ought to be exercised towards men's Consciences, and singular Prudence be requisite in Governors to direct them in the choice of Laws, that they may obtain with the greatest inoffensiveness; yet will not men's being scandalised be a sufficient evidence of the sinfulness of a Law, or ground to reverse it, unless the scandal be very general, among the best, and wisest, or something in the matter or sanction of the Law be at least a moral cause thereof. For what can so politicly or wisely be devised which Men of soft Heads, and hot Hearts, may not make occasion of Sin; that there would never be an end of making and repealing Laws, if Men can but pretend scandal, and who beside God knows what is pretence merely, what not?  
2. If fear of the Penalty occasion the Scandal, from a Law about Indifferents; those are not faultless who have not proportioned the Penalty to the Crime, an indifferent tolerable pain to an indifferent fault.  
3. Yet to be scandalised or act against my Conscience, for fear of suffering, is a Sin, the cause or inducement whereof will not excuse though it may extenuate it. Will it avail a Man to say; I violated my Conscience through Fear, any more than I vitiated my Neighbour's Wife through Lust; when the Fear and Lust themselves are Sins as well as those they introduce. Therefore the Rule is, Suffer rather than Sin.  
4. Either 'tis evident de facto, that some are scandalised through a Law, or Example, or 'tis morally certain 'twill follow; or probable; or only possible. This last and probability, except the presumption be strong, are not to be regarded.   

1. If the Law cannot be reversed without prejudice to public order, nor a dispensation obtained, Men must not defame Laws, but submit. For the Law does not necessitate Sin, there's an outgate by suffering. Yet if the Law be needless; 'tis the first duty in the use of lawful means, to endeavour its Abrogation, or get a Dispensation, which if not feisible, I say with Calvin, 
Instit. lib. ult. colt; §. 231. med.  No other Mandate is given us, but of obeying and suffering.  
2. To obey the Magistrate is a duty upon an affirmative Precept, which not binding ad semper, if my obeying induce my Brother to Sin, out of tenderness, I will suspend for a season, though I suffer; in the interim endeavouring 

1. To give him satisfaction in the lawfulness of my Practice, and the necessity of my Duty, which if it convince not,  
2. To demonstrate that my Practice, enforces not his Imitation, since he may forbear and undergo the Penalty, as I have been willing to do for his sake.  
3. To let him understand that there may be danger of scandalising my Superiors, i. e. irritating them to wrath, and to exercise greater severities, both against me as a Sinner against my own Conscience, which is satisfied of my duty to obey, even whilst I suspend; and also against him and others as obstinate, and unsatisfiable, Wranglers, and disobedient to just Authority without just Reason, the matter of the Law being indifferent, ex hypothesi. This Consideration has weight, we both hear and feel it, and may at least balance the alledgement, that my compliance will edify the Magistrate in the sin of Persecution.    
Lastly, If notwithstanding he continue obstinate, since to me 'tis clear, that only Fancy, not Reason, bottoms his disobedience; I will protest against his Pertinacy, earnestly dehort him from acting against his pretended Conscience, which indeed is only blind Opinion, return to my Duty, and leave him to the Law.   
For although my Charity may induce me for a season to be willing to suffer for his sake, yet my Conscience will not permit me to do it always. Not that I pretend Conscience to prevent suffering; but because active Obedience, where I can is the primary intention of God in the Law that subjects me to the Magistrate, and therefore the first and main office of Conscience. Passive Obedience is not the intention of the Law giver at all, in the Law as a Law, as being not enjoined therein; 'tis only the enforcement of it, as a remedy against its violation; the hedge about it. 'Twill be no plea before God, to justify my breach of his Laws, that I was willing to be damned; but an aggravation of my sin, that I chose so great an Evil as the Punishment, rather than submission to so great a Good as the Duty. I am bound to suspend my Obedience, if I can, to prevent my Brother's Sin; but not sinally to deny my Obedience and therein sin myself; to prevent his suffering, that is, damn my Soul, to save his Skin.  
Wilt thou then, O my Soul, herein follow Christ, and perfectly subjugate thyself to that noble Law of Universal Love to thy Brother, whom thou hast seen, that the immortal God whom thou hast not seen may not charge thee with hypocrisy in thy pretensions of Love to himself. Live thou must, thou shalt, in true Love to thy Neighbour, or renounce all Love to thyself. Profess and practise, as thou lovest thy Purity, thy Peace, thy Salvation, a sincere and cordial, not only Subjection and Honour, but Affection to thy Prince, Benevolence, Charity, Beneficence to all Men, out of Conscience to God, as thou wilt answer it before his Judgment-seat. Whatever thou wouldst have others to do to thee, do thou to them; what thou wouldst not have them to do to thee, do not to them. Make their case thine, and act toward them as thyself. Do good to all, but ospecially the Household of Faith. Seek their Temporal, Spiritual and Eternal Welfare, as thine own; and do not think to patronise thy regardlessness of them, by a careless sluggish unconcernedness in thine own nearest concerns; but elevate thine affectionate care for thyself to the utmost degree of Perfection, on purpose, that according to the second great Command, thou mayst have a more excellent measure and rule, whereby to square thy affectionate regard of others.  
But 'tis not enough, O my Soul, to partake of a Moral, thou must aspire after a Divine Nature, as well as escape, or fly from the Corruption in the World in Lust, or Concupiscence, 2 Pet 2.4. To love thyself into Sobriety or Prudent self Government, to  thyself with a Robe of Righteousness and Mercy in thy deal with Men, is not enough, is not the full and adequate Doctrine and Duty taught by the Grace of God which brings Salvation, Titus 2.11. There must be superadded not only a denying Ungodliness so as to crucify it; but a living Godly, leading a Religious Life towards God in Love, Faith, Fear, Honour, Universal Acknowledgement, out of Conscience. For what Conscience in dealing well with Men, and ill with God? that is with the Subjects fairly, and not with the Sovereign? What Conscience in breaking the first Article betwixt God and Man, which is to give him the sole command in his House, thy Heart that living Temple, which is the sum of the First Commandment? What Conscience to dwell in his House and pay him no Rent? No external Acknowledgement and Worship, in Public, in thy Family, in thy Closet? the sum of the Second Command. What Conscience whilst tender of thy own Name to be regardless of Gods? forbidden in the Third Command. What Conscience in stealing time from God's reserved part, when he allows thee so much beside? the Fourth Command violated. Be never so sober, just, free, kind to Man-ward, if thou respect not God, O my Soul, thou hast no Conscience. For where there's no Godliness, there can be no Conscience. Oh, make it thy first and main business to approve thyself too God. Thou canst never be true to thyself or Man if thou be a Traitor to God. Thou hast no greater assistance in thy dutifulness to Men, than a due regardfulness of God. Thou canst have no better evidence of a due regardfulness of God, than thy conscientious dutifulness to Men. Thou forfeit'st the reputation of thy Religiousness towards God, if thou be not Righteous towards Man, and of thy Righteousness, if not Religious. Like Hippocrates' Twins, these are born and act, and sicken, and die together. That's the 4th ingredient of the Psalmist's Character; he upheld universal Innocency and Integrity of Conscience.   

CHAP. VII. The Subject of Comfort, Publicly Spirited, etc. True Christianity, etc.  
5. THis Holy Man was of a Public Spirit, living under a Catholic sense of, and care for the common concerns of the Church of God. Lamenting its Miseries, ver. 5, 6. longing and praying for its redemption from them by the Power and Justice of God, ver. 1, 2, 3, 4, 20. and encouraging his own and its hopes thereof, by a serious reflection upon the Divine Attributes, ver. 1, 2, 8, 9, 10, 11. Providences, ver. 12, 13. and his own particular experience, ver. 17, 18, 19, 21. withal by a Prophetic Spirit foretelling it, ver. 14, 15, 23. all which are plain in the Psalm, and plain demonstrations of a Heart enlarged in its desires, and endeavours for Public Good. A good Soul is not well at ease when the Servants of God are ill at ease. The Sufferings of the Church are made its own by a sympathising Spirit, which is afflicted in all its Afflictions, and cannot enjoy Prosperity, or itself in Contentation, when God's Children are groaning under the Cross: Mourns with Mourning, Rejoices with rejoicing Zion, and uses its interest in Heaven, to work upon the Bowels of the ever-blessed Son of God, that he may demonstrate his tender Commiserations toward his own Members in Misery, by turning the course of his Providence. And that this is a proper method to Comfort we see, Isai. 66.10, 11. Rejoice ye with Jerusalem, and be glad with her, all ye that love her, rejoice for joy with her, all ye that mourn for her; that ye may suck and be satisfied, with the Breasts of her Consolations, that ye may milk out and be delighted with the abundance of her Glory. God had a People, a Heritage, which though Afflicted and broken in pieces here, ver. 5. yet he would not cast off nor forsake, either in respect of Affection or Communion, ver. 14. So neither must we. For 'tis by Virtue of our Union and Communion with that Body, and its Head, that all those comfortable Spirits and Influences are derived to us, which refresh and revive us. I confess 'tis through our internal and spiritual Confederation and Fellowship; but he that values and receives benefit by this, cannot despise and vilify the External. Hence our Psalmist here, as a Member vitally joined to the Body, and partaking of a common Sense, does not only comfort himself and it, with the consideration of the inviolableness of that Union and Communion which was of a spiritual Nature, ver. 14. nor only reflects upon those external Ligaments and Bonds which tied together so numerous a People, into one single Heritage or Church; but also was grievously afflicted for those external break in pieces, rents and disunion of parts, though involuntary, which were the fruit of the outward Violence and Rage of Persecutors. So should we. But then, Oh what Affliction would have rend his tender Heart, in the view of those voluntary tearing in pieces the Seamless Coat of Christ, the Divisions and Breaches we make amongst ourselves. Those Fractions were only some kind of dissolution of their Civil, Political Union, ours of the Ecclesiastical; and Wounds are most dangerous in the most noble Parts. State Factions are not more to be dreaded, than those of the Church, because these have more immediate respect to the Soul and God.  
Lamentable are the Miseries of a Civil War, where Thousands Born, Bred up, Nourished by one common Mother, Brethren by Stock, Blood, Condition, Cohabitation, Membership of the same Body Politic, perhaps of one Name, and Kindred, and Family, of the same Body Mystical, the Church; Blind, and Dumb, and Deaf to the Cries, and Shrieks, and Wounds, and Groans, and Deaths of their own proper Limbs; in a barbarous drunken rage tear off their own Skin, Flesh, and Bones; rive open their very Hearts to let out Spirit, Life, Strength, Soul; hurl one another down to Hell under their Sin, in a deluge of Blood, and worry themselves by piece-meal into eternal Damnation. And are the Church Digladiations in the Christian World less deplorable, when those, whose respite from everlasting Burn, cost no less than the Blood of God, who are denominated from that most venerable Name, washed in the same Laver of Regeneration, Members of the same Spiritual Body, privileged with the same most excellent Gospel, and Covenants of Promise, and would every one be ready to tear out his Heart, that should dare to tell them, that they shall not each possess the blessedness of an unspeakably glorious Heaven, where therefore, as in a Centre, they must meet, if their hopes fail not: When these, I say, who thus concentre and agree in their Titles, Royalties and Expectations, are so far from combining in the common profession and practice of Unity, Love, Peace, Goodness, Virtue, Godliness, Brotherly kindness, Charity, as to grind one another into Atoms, by't and devour one another's Hearts, by bloody Animosities, Reproaches, Rail, Revile, Censures, Uncharitableness, Curse, Excommunicating, Fines, Imprisonments, Murdering, Massacring, for things , and foreign to their holy Profession, recommended in the Mosaical, Prophetical, Evangelical and Apostolical Writings. As if God had not delivered Precepts enough to guide Men to Heaven, ever Party must have new of its own to torture men's Consciences, doubting that there are not Sins enough to damn Men, unless we by our whimsies make large additions to the sum, discovering thereby how much we are afraid, that those, who otherwise would securely tread in the Paths of Life, and gain the Crown of Glory, should not stumble and fall upon our new created Blocks, and thereby precipitate themselves into Hell. For what else is the meaning of our unwritten Traditions, unwritten Canons, unwritten Offices, unwritten Orders, and an hundred more by the by's; Tricks, and Snares, and Trains, and Traps made to help the Devil more certainly to catch enough. Is not the Holy Word of God, the Scripture, in its Rules and Laws, too oft, too much, too foully-transgressed, but the Mouth of Hell must be gagged and racked wider with new devices, that it may be capacious enough to receive the numberless numbers that we resolve to send thither by man-made Sins, as if it were in despite of God. And lest our self-devised Engines should fail of effecting this, and a poor quivering trembling Conscience, that looks asquint at them should chance to preserve its Innocence and Allegiance to God, and its present Light, and Sentiments, by sliping out of or breaking through the Snare, and refusing to wound itself to eternal Death with the Poniard we put into its hands; we must jog and thrust home, and drive on its slow and cautious pendulous Arm, by the violence of such severe indispensible Sanctions, so strictly looked after, so rigorously executed, and all under a bold pretence of Divine Warrant, that if Men have any thing of Nature, Sense, and Commiseration to their own Flesh, their dearest Yoke-fellows, their pretty tender innocent Babes, they must be cruelly enforced to determine to be damned for them, or kill their Hearts by dying before their Eyes, under as many Agonies as ingenious Malice can invent, and this perhaps a thousand times over, beside the bequeathing them to the same or more miserable Fortune, and all this is doing God good Service. As if the Lord that bought men's Souls to ease them, Matth. 11.29, 30. had done it only to sell them again to the most bloody butchering Fiends to torment them. And God who with so much severity prohibits Cruelty, Murder, Bloodshed by his Laws, had laid in an exception, and given Commission for this, to as many as can so divest all sense and bowels of Humanity and Christianity, as to judge none to be Men and Christians but themselves, and invest so much of Wolf, Tiger, Dragon, as to do the utmost to make all others Proselytes of the Gates of Heil, like themselves, when in the mean time Men with the greatest impunity, may violate the noblest Ordinations of Heaven, or upon Prosecuon buy off or commute the Penance for a little Trash and Dirt. Oh dear Lord Jesus! how long, how long shall such a Spirit Triumph and ride in Scarlet? How long shall they tear in pieces thy People and Heritage, under the Beasts Skins wherewith they have clothed them? Oh blessed Spouse of Christ! How long must thou be affronted with the violence of such beastly Ruffians, that under a disguise pretend to be thy-very self, that they may the more securely ravish and destroy thee. The Wolf in the Lamb's skin unsuspectedly to devour it. A Beast with Horns like a Lamb, but a Voice like a Dragon, Rev. 13.11.  
Well, Christ's Servants are not Wolves, Thorns, and Thistles, Matth. 7.15, 16. Profitable to none, hurtful to all, public Curses: But Sheep, Vines, Figtrees, their Temper, their Behaviour, their Fruit altogether good, meek, gentle, sweet, refreshing, reviving, pleasing, generally useful, public Blessings, like their Master every way desirable, grateful; all being better for them, none worse, in Goods, good Name, Body or Soul, their Designs, their Principles, their Temper and Spirit, their Behaviour and Purpose, and Practice being the general benefit of Mankind, and the Church of God; especially that wherein their Lines are fallen. They think it, they represent it, they endeavour further to make and preserve it a goodly Heritage. If it hold the Head, if it uphold the main, if its established Doctrine be truly Christian, if its design be true goodness, if its Worship in the substance be Divine; They bless God for it, they cover its Blemishes, they bear with its Infirmities, they further its Ends, they endeavour to enlarge it, to adorn it with real Beauties, to vindicate it from Reproaches, to promote its Unity, Prosperity, Peace, Purity, Felicity; lament its Miseries, Breaches, Corruptions, Defects, Deformities; but expose it, but defame it they dare not, they will not. This is a truly Catholic Spirit, proceeding in all its actings upon truly Catholic Principles: This and this only, when the risk of Partiality, Censoriousness, Self-idolizing, Faction, Fury, Barbarousness, Madness, Devilism is run will stand upon a secure basis, and yield a Man the blessed Fruits of Comfort, Joy, Peace, and Contentation.  
But I must come out of the Clouds, and be plain: Therefore shall first direct what ought to be owned by a Public Spirit; next what Principles will enable a Man to own what he ought.  

1. Common Humanity engages to be well wishers to that general Nature which is diffused through all the Species, and love that in any Man which I honour in myself. All the Butcheries and Barbarities on Earth issue from men's degeneracy from Humanity into a ferine or diabolical Nature. But since I am a Man nothing humane shall be foreign to my Cognisance, to my Compassion, to my Ear, to my Conscience. When the Vices of Persons give a check to my Bowels, the virtue of the Nature shall retrieve their yearning motions, and when I can see nothing in Men to engage, I will endeavour to imitate the best of Patterns in taking Arguments from myself. I will not so much regard their Conditions as their Capacities, and that in all their Possibilities. If this Nature be personally joined to God, why should not I be joined to it in Affection? Shall I tread that Man in the dirt who may shine as a Star in the Firmament of Glory? Shall a Companion of Angels and God himself, be worse dealt with than a Devil? May Heaven receive him and shall not my Heart? Is God so unkind to me as to give me an Example of brutishness to my own Nature? I must not be worse to him, than I would have him to me, were our circumstances changed; the measures I meet to him, shall I receive of God.  
2. Christianity next, both renders a man more meet, and lays upon me a further bond, to desire, endeavour, and effect his good. The honour of the Name, the power of the Thing. The famed Mr. Fox could never deny an Alms asked in the Name of Christ: but above all the Eternal Father never will, Joh. 14.13, 14. and 15.16 and 16.23, 24. But the Nature, the Life, the Power of Christianity is a Thing incomparable; the highest communication of Divine Goodness, issuing from the lowest condescension of infinite grace. Christ the God of Wisdom dwelling in our Nature by the Holy Ghost, the God of love, and in our hearts by Faith, to root and ground us in Love. Oh the height, depth, length, breadth, of the love of Christ! an Hyperbole to our knowledge, infinitely surpassing, shooting above it, that we may be FILLED WITH ALL THE FULLNESS OF GOD. Oh Mystery above all Mysteries! Oh Grace above all Grace! The Height of most incomprehensible Majesty, in the deepest humility of boundless Mercy, exalting poor degenerate man from the lowest Abyss of unspeakable misery, to the utmost sublimity of celestial Glory, in such an extensive amplitude, and fullness of all the richest blessings, spread abroad over the whole latitude of humane nature, having their spring from that everliving fountain of Eternal Love, and streaming in infinite varleties to the length of all eternity, with such accommodation and suitableness to every of our particular necessities, desires, hopes, as becomes a fruit of unparallelled incomparable Wisdom and Grace. Oh unfathomable Love! thou hast even outdone thyself, and undone me, a man of an unclean heart, and lips for how shall such a poor weak polluted worm be ever able to conceive aright of thy unconceivable plenitude; be thankful for, and speak well enough of thy unspeakable magnitude; with a degree of Love and delight high enough, entertain thy unmeasurable sufficiency, sweetness, and satisfactory Perfection; or faithfully improve, and walk worthy of, thy unmatchably rich and glorious communications. The unsuitableness, the unanswerableness of my Spirit and practice will ruin me, if by another astonishing Miracle of demission, thou do not spread abroad thy quickening, confirming, thy sanctifying and actuating influences throughout all the powers of my Soul; that in thine own strength, I may rightly glorify thee. That is Christianity in its causes; the Wisdom, Love, and Grace of God, in Jesus Christ: and its general Notion an elevation of Fallen Man to God. More particularly, Christianity in the Theory is the Doctrine of Faith in Jesus Christ; in the Practice 'tis covenanting and keeping Covenant with God. This is brief; enlarge your Thoughts thus: Christianity is an undissembled acknowledgement, or owning and receiving Jesus Christ, as the only Mediator betwixt God and man in a hearty Submission to the terms of the Covenant of Grace, Repentance, Faith, and upright Obedience. It supposes Natural Religion, in an universal subjection to the Deity as Creator, Governor, and Owner of all. For if God had nothing to do with us nor we with him, there would be no need of a Mediator; so neither if there were not Sin. Hence it also supposes the Obligation of the Law of Nature, which is the Rule of Natural Religion and the guide of man in his natural subjection to God. It supposes also the Covenant of Nature (commonly called Works) with the violation of it which none could expiate but God-man. And it includes as most essential, the Covenant of Grace, and in special the New Edition thereof, (for the old is Judaisme) i. e. the Gospel exhibiting Jesus Christ as already come, God in our Flesh Teaching for our instruction, Commanding for our direction, Doing for our example and advantage, and Suffering in our room and stead, and for our Sin, All things necessary for our Salvation, hereby satisfying Divine Justice and meriting for us the Holy Ghost with his gifts, grace, pardon, peace and eternal glory, to be given us upon conditions and terms suitable to his own goodness, and our present state; viz. Repentance toward God, for and from dead works that we might serve him the Living God; and Faith in Jesus Christ accepting of, submitting and committing our Souls to him in well doing, with all the fruits hereof, in Love, Meekness, Humility, Self-denial, Patience, Heavenly-mindedness, Watchfulness; in Sum, Godliness, Righteousness, and Sobriety, to be wrought in us and exercised by us, through the Grace and Might of Christ which only makes them sincere and sound, and so acceptacle to God through Christ, who alone intercedes with God on the behalf of Man, for this end, as a Saviour [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to all perfection. Heb. 7.25. This is the sum of Christianity owned by some Professionally only, by others Really also. But because the reality of the Heart is only known to God, whereof he never made us the Judges, We must proceed solely upon the external Profession, as far as it renders the other (real inward owning) credible. Now 'tis in respect of this credible owning of Christianity, manifested by Profession, that a Man becomes a member of the Catholic Church Visible, has a right to all Ordinances, Baptism, Fellowship with a particular Church, the Lords Supper, and consequently Ministry, Ministerial and Fraternal Inspection, etc.   

1. There's no Vital Union, betwixt Jesus Christ, and any particular Person, merely as a Member of a Particular Church, and under that Formality, but only as a Member of the Church Universal invisible. For There's no union of Life but by unfeigned Faith, uncorrupt Love, which are invisible things. These make no Man a Member of a Particular Church actually, and ipso facto, though they give the first and truest right thereto; but of the Catholic they actually do: Nay the Visible profession of them though it give the right, yet does not actually invest in a particular Church, but does in the Universal Visible, and after it has been owned by the Church in Baptism, we are not only Visible potentially, but seen and actually acknowledged Members of the Catholic Church Visible: yet not presently of a particular Church. Though Baptism be in a particular Church yet 'tis not into it, but the Universal. 
Consent without actual associating, does not constitute any a Member actually, but only potentially and virtually.  That which makes a Man a Member of a particular Church is only Actual Association with its consent explicit or implicit. Every one that is truly a Member of the Catholic Church Visible, and gives any credible evidence thereof, either explicit, or implicit, (as Mr. Tho. Hooker truly observes) and essays to join himself to a particular Church; upon that evidence, aught to be received to a participation of all Ordinances, and that particular Church cannot the jure deny its consent, but it betrays its trust and sins greatly both against the man, and Christ also. But then no man is saved under that Formality as a member of a particular Church merely, but only as he partakes of that common Christian Nature, which constitutes the Members of the Catholic Church; Though he sin Grievously, and without Repentance general or particular, may justly be damned, for neglect of joining in the Ordinances with some particular Church or other if he have opportunity.  
2. No man is the Object of our special Love, as a Christian, merely because he is a Member of a particular Church: but only as a Member of the Church Universal, i. e. the particular Circumstances and Practices that confine, determine, and fix him as a Member, in this or that or the other Assembly, are not the first Ground and Foundation of my Obligation so to Love and do good to him, (although they may add to it) but only Christianity. And if any think that a Church Covenant, etc. engage to a more special regard; I answer, That is not, because they are a particular Society, so joined nor as such merely, but because Christians. Else might the Congregation of Condemners here, V 21, be really obliged to Love one another better than God's People and Heritage, the Righteous and Innocent, whom they Persecuted, but I think 'tis undeniable, that every one is obliged by the Divine and Christian Law to love a Good, better than a Bad man, though Confederate with him, in never so strict and sacred bonds of Union and Association.   
I grant that there is an act and fruit of Christian Love proper to Members of Particular Societies, as such, which cannot be extended to Christians at large, Unassociated: Or to Speak more Congruously. Since actual Coparticipation of God's Ordinances, is the Formal act of a Particular Church, as such, and this joint Communion is an Act or Fruit of Christian Love, Depending upon a Condition which Christians are obliged to perform, but oft will and do suspend, though sometimes not without Sin; it follows that this Act of Love is not to be extended to those that do not observe the Condition. In short, the Condition is Consent. For Common Christianity, though it do oblige a Man to consent, to partake of those Ordinances indefinitely, with any true Church of real Christians; yet it does not confine him to this one individual, of which I am a Member; but permits him a liberty to choose the best and fittest for his edification, and other conveniencies; yet not that neither, without the Advice and Direction of Christ's Officers, or wise judicious Christians, or allowance, or connivance at least of the supreme Powers Christian, who are obliged to promote and countenance; yea and constrain Men by Law, to communicate in God's Ordinances, and by no means permit them to be Recusants there, I say God's Ordinances in general, and as his; for as yet I do not descend to consider them in this, or that or the other particular Mode, Dress, Habitude, or way of Administration. Now except other Circumstances concur, no Man by me can regularly be forced to communion with me, though he may be exhorted to it. 'Tis not his Duty, but his Freedom, which I cannot conclude, though possibly the Magistrate may; he must determine it himself, at least if the Public Laws interpose not; and till he do it though he be in a remote capacity, to be the Object of this Love yet actually he is not the immediate Object of it, but potentially only. But if he think to hang off, and will not resolve one way or other; I look upon it as part of the Magistrate's office, to take care that he do live in actual Fellowship, with some particular Congregation or other. And 'tis conformable to right Reason, that the Laws which establish this among Christians, should determine men to that particular Society which lies in their Vicinity, caeteris paribus, not permitting them to ramble where they list, whereby the Law will be eluded: Yet do I not think that 'tis in the Magistrate's Power, to compel all the Neighbourhood to participate in all Ordinances, whether qualified or no. 
Exhortation before receiving the Communion, etc.  There is a bar laid against this by an overruling former Law; viz. that of Christianity, which the English Liturgy owns.  
3. The Consequence of all is, That Public-spiritedness aught to respect Goodness, and christian Goodness mainly, in abstraction from all Circumstances of Persons and Things; and that no Bonds of Relation, etc. should further engage our hearts than may be consistent with the general Obligation to own and honour our common Christianity. Thou art a confederate Member of a particular Church, and lookest upon thyself as obliged, with a more special Love to embrace the Christian with whom thou dost walk in Fellowship, I disallow it not; but canst thou dote so much as to think, that thou mayst be a Heathen to all the world beside, and they such to thee. No all the Acts of Love which thou extendest to the Members of thy own society, are as thou hast opportunity, to be extended to all that really own Christianity, except only such as prerequire their consent, and those also upon occasion if they regularly desire it; and all in as true a degree of sincerity, (though not perhaps in as high a degree of intention,) as if they were of thine own particular combination. 'Tis madness to conceit that the particular obligations of Christianity, do or can null the General.  
'Tis true some men are to be to us as Heathens and Publicans, but than it must be after a due and regular procedure against them, According to the tenor of that so prudent, so equitable, so Charitative Christian Law, Matt. 18.15, 16, 17. But to paganize the whole world unseen, unheard, un-understood, undealt with, is a piece of Charity, which no Charity can Christianize.  
Can I then, dare I condemn, unchristen, unchurch the Christians in afric, in Asia or America; or the European in Greece, and its Communion, etc. or the Protestants in Germany, Hungary, Poland, Sweden, Denmark, Holland, France, &c, or this little Universe, or distinct World, where I reside? If I do I am worse than an Infidel.  
'Tis a Catholic Rule, Gal. 6.10. As we have opportunity let us do good to all Men, especially to them who are of the Household of Faith. Here is a distribution of the whole World into two Classes. In some, community of Nature efflagitates our kindness, in others peculiarity of relation, as Householders with us. All these, not some only, must have something special. What have I to do to make balks where God makes none? Heb. 13.1. Let Brotherly love continue. 1 Pet. 2.17. Honour all Men, Love the Brotherhood, Fear God, Honour the King. What is this Brotherhood? What? only the Members of that particular Society I am embodied with? Away, away, the Brotherhood comprehends all Christians, is never so much as once in the New Testament restrained to a single Congregation exclusively, when Love is commanded to it, or commended when extended to it. 1 Thes. 4.9, 10. But as touching Brotherly Love ye need not that I writ unto you, for ye yourselves are taught of God to love one another. And indeed ye do it to all the Brethren which are in all Macedonia, but we beseech you Brethren that ye abound more and more. He is a Stranger to the Acts and Apostolical Writings that does not observe all Christians every where called Brethren, even by those who were not of the same particular Congregation, Acts 10.23. and 11.29. and 14.2. and 15.1, 3, 23, 32, 33, 40. and 16.2, etc. I challenge all the World to give but one Instance out of the Bible where Christians of any particular Church, were not styled and owned under the Name of Brethren, by any one or more Persons of another Congregation, though of different Nations; nay where Christians though not embodied (as they phrase it) were not so called, as Acts 28.14, etc. All then that are Partakers of the same heavenly calling are holy Brethren, Heb. 3.1. And this Title is not at all given to Christians with relation to a particular Church, but only the Catholic, and upon common Catholic grounds, and no other. Since then the whole Community of Christians must be acknowledged for Brethren, Love them as Brethren, having compassion one of another, be pitiful, be courteous, not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a Blessing, 1 Pet. 3.8, 9 For 1 Joh. 3.14. We know that we have passed from Death to Life, because we love the Brethren; he that loveth not his Brother abideth in Death, ver. 15. Is a homicide, ver. 10. Is not of God, but manifests himself to be a Child of the Devil; chap. 4.20. cannot love God. And sure if even Enemies must be loved, that we may be like our Father, Matth. 5.44, 45. and brotherly love be extended to Strangers, as the coherence in Heb. 13.1. seems to evince, but the duty enjoined there, with the reason of it much more, viz. entertaining them as we would do Angels: Neighbours may challenge it upon a stronger ground, and Brethren most of all, and that in such degrees as take in all things from the meanest Offices, to the very laying down our Lives for them, 1 Joh. 3.16. 
Jam. 1.26.  If the not bridling a ferocient Tongue render a Man's Religion vain; let those with trembling measure the consequence, who neither will govern Tongue nor Heart.  
Lastly, That part of the Catholic Church comprehended within the confines of any particular Kingdom, is and aught to be the more immediate object of every individual Subjects or Members Christian Honour, Love, Care, and Respect, to be manifested by his Prayers for it, Communion with it, defence of it, and obedience to it in all lawful things; seeking its good in the use of all lawful means, with a Religious care and caution, neither to say, nor do, nor allow and permit any thing (which we can hinder) to be said or done to its prejudice. For what is done for or against a part redounds to the whole, 1 Cor. 12.26. and this is to be Public Spirited, viz. to embrace the Public with an universal Love, Care, and Endeavour, active for its Good, preventive of its Hurt and Damage, deploring its Corruptions and Miseries, labouring with affectionate Industry to remedy and heal them.  
Upon these Principles the old Nonconformists Bradshaw, Hildersham, Ball, etc. and many of the later edition, loved, respected, defended, and held Communion with the Congregations in the Church of England, where they could as appears by their public Writings, and known Practice, notwithstanding the bitter Reproaches and Censures of some few, who I wish had as well studied the Case.  
'Twere a great impertinency and folly for me here to engage in a defence of that which has had, and yet hath so many more able Advocates, though if I do not forget and flatter myself somethings occur which nearly touch the merit of the Cause, yet not observed by any; and I will not betray that, which for the main my Conscience tells me is a good Cause, with so short and imperfect a plea as the straits of a little Chapter confine me to, therefore in prosecution of my General design, I shall only suggest something of a more common influence, and wave particulars, till better occasion or call.  

1. In the Church of England are some (I wish there were more) Thousands of as Sober, Pious, Discreet, Judicious Christians, and Hundreds of as Learned, Religious Ministers as Europe affords; who in their Judgements and Consciences seem to be abundantly satisfied with, and strongly plead for its Communion, upon grounds of very great moment, to instance only in the late calm Discourses of the Reverend Dean of Norwich. Now for me or any Man to send all these quick to Hell, as mere Infidels or worse; as without Christ, Aliens from the Commonwealth of Israel, (the true Church) Strangers from the Covenants of Promise, having no hope, Atheists in the World, Eph. 2.12. may discover what Spirit we are of, but will very little recommend our own Christianity, in observance of the Rule, Phil. 2.3. Rom. 12.10.1 Cor. 13.5, 7.  
2. The Church of England and Dissenters agree in all the main Substantials of Christianity, the difference only lies in a few controverted things, of very inconsiderable consequence in comparison. The same Christian Doctrine in all the Fundamental Points, the same general design to promote Holiness of Life; the same Worship in the Essential form, and matter and means, the same Ministry, of Persons separate to perform Divine Offices in the same form of Churches, viz. Congregational, who are embodied not merely by the civil Sanction, but consent to submit to the Ordinances and Ministers of Christ, which with the Departers (I call them rather than Dissenters) constitute the Explicit Covenant, and Essence of the Ministerial Call; but differing only in a few circumstantial Doctrines, in external Modes, and Rites, disputed and disputable to the World's end. And shall so light matters alienate us, embitter our Spirits, envenom our Censures, when we agree in the main? Ah Sirs, should God Almighty thus mark Iniquities, who could stand? Does he appoint a Sacrifice for Sins of Ignorance and Infirmity, hold Communion with us notwithstanding them, not impute them to us? And shall such things be unpardonable only in the Church of England, which judges its own Constitution the most excellent in the World, and thinks it has as much to say against you, as you against it, as much to say for itself, as you for yourselves, which you can no more convince, than it can you?   
Lastly, To justify your departure, nothing can be justly alleged but fear of Sin in Communion. Now nothing can determine what is, what is not Sin, but God in his Word. You are then obliged to produce Scripture as clear to prove Communion a Sin, as 'tis clear from Scripture that 'tis your duty to obey the Magistrate in lawful things. For if the Communion which he commands be not unlawful, you ought in Conscience to obey him in it, Rom. 13.5. The General includes the Particular. But I profess amongst all the Writings against Communion, I have not yet seen any one, or more Scriptures alleged, which apart or in conjunction, will evidently and certainly bear such a consequence. Now turn we the Tables, and bleed a little over poor Sufferers (not as accusing Laws of Government, but personal darkness and short sightedness, Infirmity and Iniquity especially as the meritorious cause) whose Intellects and Consciences may seem to be form under an inauspicious Star, not Mercurial enough to be born before the Wind, but of a genius too set, and Saturnine, which exposes to the censure of being morose, obstinate, Melancholists, etc. But let's see whether any place be left for Pity and Commiseration.  
It is acknowledged just and reasonable, that all public Constitutions, should be guarded with strong impregnable Sanctions, that the honour of the Public Magistrate, which must necessarily, and in Conscience be upheld, and is as highly concerned in his Laws as any thing, may not be at the mercy of every wanton Head, or waspish Heart. 'Tis the general and acknowledged sense of all Nations, and has been of all Ages, and (I think of all Persons) that Religion must and aught to be established by Law. So is the Protestant Profession with us and our Neighbours. And there is not a People upon Earth, nor ever was, but would have Religious Concerns kept sacred and inviolable. Travel through the Protestant World alone, and you shall experimentally find, that the Church of no Nation, no not of New England itself, will endure that its Constitution should be disgraced, its Fellowship disowned, its Worship disavowed, its Ministry disannuled, its Discipline contemned, its Government condemned; but will entertain all affronts of this Nature with a severe Indignation. No wonder therefore that the like obtains amongst ourselves, and even those that are most sharp upon the Church of England, in that very thing give a Testimony how patiented a reception any thing must have, that shall depreciate their own particular Models, and therefore may in Justice grant liberty to every Mother to be fondest of her own Children: For my part I profess ingenuously I like something in all Faces, but all in none, yet will not spit in any. If Men will so far forget their Reason and Religion, not to say common Sense, as to speak evil of Rulers, though unjust, 
Judas 8.  Acts 23.5. Despise Dominion, Blaspheme [Glories or] Dignities, I will not justify them but the Law that condemns them. Yet there is a Chancery to moderate the rigours, which otherwise may be just, and reasonable in some cases; and this will, with a sweet and decorous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and temper distinguish of Persons and Causes.  
No Man is all Devil, no Party all God. The Heaven of Heavens only is all Sun. The void spaces in the Firmament are larger than those filled with Stars. Even those that out of a larger Sphere or Church, form to themselves a little Epicycle, have dark as well as bright matter in it. The Sun itself hath spots.  
We therefore must make a difference, betwixt the Religious and their mimical Apes; the Persons that are in good earnest in their way, and such as do but act a part, and personate those they are not. Men that have throughly imbibed the tincture, and others that are but lightly smutted with it.  
1. Then it shall not be dissembled but bewailed, that amongst the Dissenters there are some Venal Souls, that upon base Principles, and for sinister Ends, fall in here as being disgusted by, or having a peck against some conformable Man, or hoping for a plentiful Trade, or bountiful Contributions, or to piece again a cracked Reputation, etc. Others own their intromission to the Principles of their Education, or customary Converse with others, particular Employment amongst such, the persuasions of Company, etc. Some astonished by the seeming imminency of Death, or awaked by some dreadful Calamity, bring hither an aching Conscience, to be stroked with a gentle Hand, into a secure but fallacious Peace, and conjure down those Terrors which a a form of Godliness is able to deal with. Some, lastly, in the simplicity of their Hearts, having tender and scrupulous Consciences, finding more of strictness and savour than where 'twas their lot to converse before, are pleased with the agreeableness thereof to their Spirit and Temper, though they understand little of the way, and might as well have been led by the Heart to the Church as to a Conventicle, had it been their hap to have met with the like relish in their Entertainments and Company. These are the most innocent of this rank. For some of the rest are ordinarily the Hector's of the several Parties, from whom all the Libels and Raileries (except such as common Enemies forge in their Names) have their Origin. Better Men have better Work, they are not taught the manners of the Court of Heaven, who dare bring an Accusation [or Judgement] of Blasphemy against the Devil himself, Judas 9 much less they who do it against Christian Churches and States.  
But, 2. There are also a number of serious sober Persons, who have no greater design than to be truly good, and promote the interest of real Christianity in the main substantials of Faith and Good Life; who by their Modesty, Gravity, Harmlessness, Honesty, Simplicity, Self-denial, Loyalty, Humility, etc. do sufficiently distinguish themselves from the other, to the Eye of any prudent impartial Observer, yet cannot in the use of such means as yet are administered, receive satisfaction in the matters of difference, therefore are exposed to the severities of Law: These I am concerned that a Court of equity should make relief for.  

1. They entertain a high Veneration for the Holy Scriptures, as a lively Portraiture and Representation of that Eternal Truth and Goodness which is the Nature of God, and the Schools make the Hypostasis of the Second and Third Persons in the ever blessed Trinity. This with them is the Book of Books, which they do not read as other Writings with a liberty to assent and consent as they please, but with a full resignation of mind and will to its infallible Dictates, entirely to subjugate all to its Doctrines, Counsels, Mandates, as the most perfect indefective guide of Thoughts, Words and Actions in the matters of Salvation, and to receive from it a sentence of Life and Death. This Word of God is their daily Companion, Meditation, Desire, Joy, Delight, their all. From these Divine Oracles they derive all their Sentiments, by them regulate all their Worship, in them seek their Comfort, to them, as an Instrument, ascribe their Spiritual Life, with them arm themselves against all their Spiritual Enemies, and adverse Occurrents, and for them are ready to sacrifice their Liberties, Wealth, Ease, Honour, yea their very Lives.  
2. From this reverence to the Bible, and diligent frequent converses with it, arises that awful, feeling, terrifying sense they have of the exceeding sinfulness of Sin, as Paul, Rom. 7.13. For being brought to the Scriptures with a mind to yield up all the Powers of their Souls to the Mind and Will of God therein revealed, the Holy Ghost effectually sets home the Truths, and Laws, and Threaten, and Promises upon their Consciences. They have awakening apprehensions of the Holiness and Justice of God, the dreadful menaces of the Law, the bitter Agonies undergone by the Son of God for the Sin of Man, the dismal Horrors, and Woes, and Cruciations, under the Vengeance of Almighty God in Hell, which makes every Sin very formidable. They are made to understand, that although, in respect of the matter, some Sins are greater, others less, yet no Sin is absolutely little, which is committed against a great God; and also that smaller Sins are aggravated relatively to our Faculties, that 'tis an heinous offence to God, to do the least of Evils, against the clear Light and Conviction of Conscience, or with a full bend of Will and Affection; and that a Sin, in respect of the matter comparatively, and in itself greater, yet is not so to me, if committed ignorantly, unwillingly. Under these Considerations, their own particular Sins are set in order before their Faces, set on upon their awakened Consciences, made bitter, and grievous, and odious; that they Day and Night lament over them, are afflicted with them in anguish of Soul under them, labouring, and being heavy laden, and able to obtain rest no where, till by serions, hearty Repentance for, and from them, with a bitter loathing and implacable malice and hatred against them, they be prepared for, and made willing to embrace the Lord Jesus Christ, in his whole mediatory Latitude, and entirely devote themselves to him, and his Father in the renewal of their Baptismal Covenant, which they most solemnly and unfeignedly engage in, and universally submit to the Terms of, in the Strength and Grace of Christ. Upon this Covenanting with God, they see and know, that to sin against him in any thing wittingly or willingly, will in them be yet more exceeding sinful than before, and still the more they oblige themselves to God, and he engages them to himself, and endears himself to them, by the communication of Covenant-Mercies, the more do they find their Sins to be enhanced in their abominable odiousness to God, and the smart and sting they leave in their Consciences, is so much the more grievous. Oh none knows the dire and dismal things which a wounded Spirit undergoes, but those that have felt. The Spirit of a Man will sustain his Infirmity, but a wounded Spirit, who can bear? Prov. 18.14. And this too has its degrees of Intolerableness, in proportion to Sins, and Sense, and Temper, and Time, and Spirit, and Improvement. Men of strong Parts, great Reading, comprehensive Intellects, large Memories, ready and present Minds, may sometimes soon and easily weather out the Storm. But all men's intellectuals and advances in Knowledge and Goodness, are not of one size. What shall poor weak shallow Heads, or melancholic Constitutions, and therefore strong Imaginations, defective treacherous Memories, but unruly Consciences, do, when both Heaven and Hell seem to be set in Battle-array against them? Horrid Reflections, virulent and violent Temptations, strange and terrible Injections, and Infusions, as drawn Swords gashing, and galling, and killing the very Heart, piercing it through with multitudes of Fears, Troubles, Torments, Sorrows? Can a Man that hath felt this, Groaned under, been Crushed, and Crucifi'd, and Racked, and Rent in pieces with it, and that perhaps many Weeks, Months, Years together, ever make light of the cause of it, ever have other than dreadful Apprehensions of it, as the burned Child?   
Fancy and Reason can never comprehend what Sense, and Experience will testify in these Cases. Speculative Men that stand upon their Heads, which have little or no Communion with their Hearts, who understand every thing better than themselves, very seldom feel any of these lamentable Twitches and Agonies, till a Sickness, a Deathbed, set their thoughts upon another Bias, which in some obtains; (in most not at all) and then according to the largeness of their minds are their Horrors of Conscience, and their feeling may teach them fellow-feeling when it is too late; but the unconcernedness of their Spirits before, conjures down all workings of Commiseration: As a Man of an Athletic Constitution, in the triumphs of his natural Vigour and Health, accounts valetudinary Persons a company of pitiful puling Sneaks, always whining over an itching Limb in the Scurvy, or a smarting Toe in the Gout, or a rumbling Belly in the Colic or Gripes, or an akeing Back in the Stone, or a squeazy Stomach, or tickling Tooth, etc. in which they are the Objects of his Ridicule, rather than compassionate regard: But let his brass Pot receive a sound knock from any of these mauling Distempers, or the like, and the Complexion of his thoughts immediately change, and from the foot he can now Collect the Dimensions of Hercules.  
I doubt not but that (as many Holy Souls enjoy some refreshing Antepasts of the future everlasting Feast of all Delights and Joys they shall sit down with Christ at, in his Eternal Kingdom: So) many wicked profligate Wretches meet with dismal and sensible Prelibations of the never ending Woes and Horrors of Hell; that knowing by some Internal Sensations what awaits them, they may either be awaked into Repentance, or if not, rendered more inexcusable. And sometimes God in his Infinite Wisdom so orders, that even those who ascend not to any height in Debauchery, yet are reduced to such extremities of Anguish, and Pangs in the New Birth, that it comes very little short of those more Dreadful Anticipations in the Reprobate; nay sometimes it exceeds in a considerable degree. Sin must have its Hell of one kind or other, and happy is it for that Man, whose Hell in this Life is preventive of, not introductive to a future: For, beside the unspeakable Satisfactions in another World, this lays the Foundation of the Richest, Sweetest, Fullest, and most durable Consolations even in this Life, according to the common saying; God digs deepest where he intends to build highest. But on the contrary, where be breaks no Earth, he intends to sow no Seed. Those that he permits to be always whole, shall never have, because they never need a Physician.  
General Experience tells, That the Corruption of carnal Ease and Security, is the Generation of a Dissenter. Troubles for Sin are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the first Rudiments of this Embryo. It seldom falls out, that a Man's or Woman's Conscience is thoroughly disturbed, and their fallacious Peace and Comfort utterly ruined, but either the want of a skilful and tender hand, to bind up their broken Hearts, or some check they meet with in an unseasonable hour, from those that should be versed in this Art, drives them (under that great uneasiness of mind) to take Sanctuary in the bosom of one or other, that with more soft and compassionate Bowels, will counsel and encourage them; yet not precipitate them into the Pacifick Seas of Consolation, but gently and by degrees lead them thither, through the Straight of a sound Repentance. I know not how it comes to pass, God's Dispensations always are Wise, Just and Holy, but oft unaccountable; yet so it is, that either the Genius of men's Troubles, under their Penitential Throws in the new Birth, or the understanding, Spirit, manage and conduct, of many Nonconforming Ministers, is such, or these both so Adapted to one another, that the greatest number of Wounded Spirits betake themselves hither for Cure, and find it. The Study of Casuistical Divinity being less gustful to great Scholars, and Rational Theologers, is more the business of those, who having felt some need themselves of it, have also frequent occasion to deal with dejected Hearts, rather than elevated Minds: And neither Rhetoric nor Reason, but effectual Medicines will cure the Maladies of Bodies and Souls. The Sick desire not an Eloquent, 
Non quaerit ager medicum eloquentem, sed sanantem, Sen. Ep. 75.  but Healing Physician; where they are profited, there they love.  
Conscience is such an Impetuous, Imperious thing, as those may know who converse with their own, but who with other men's, much more; that a Man had better have all the World to deal with, than it; especially in a Melancholic Constitution. By Conscience I understand the inward Power, not in the nature of a Guide, but a Judge, particularly in its Office of Condemning, or at least Accusing; as Rom. 2.14. O what Troubles, Tragedies, Confusions, Horrors, does it beget, carry on and torture with, especially in the weaker Sex, that have Souls to save and satisfy as well as the stronger, who sometimes also are made terrible Examples: Witness Francis Spira, etc. which made one say, he had rather undertake the Cure of a Phrenetick in Bedlam, than a Fanatic Conscience. Truly (upon Experience I speak it) I had rather Study an Hundred Sermons, than converse one hour with a Self-condemning Mind: It can understand no Sense, it can hear no Reason, it can feel no Savour, it can receive no Comfort. God is against it, 'tis against itself; the whole Bible in every Leaf speaks to its Discouragement and Damnation, and all the Politics in Hell are up in Arms to confound it, with Scruples, Objections, Fears, what not. Oh! the Doubts, the Dolours, the Jealousies, the inextricable Straits, the Fightings, the Perplexities, the dismal Apprehensions, the Despairs, the grinding Reflections, the roaring Hell that compasses it round about on every side; that 'tis a very Magor Missabib. Really 'twould make a Man sick to think of it, break his Bones, Psal. 51.8. to feel it. Ah! did but those who so bitterly inveigh against fanatics, experience but one day what some of them have felt, for Months, Years together, under the sense of God's Indignation, 'twould too purpose cool that hot Humour which foams out of their Mouths. God grant them Repentance, that they may never feel worse. I would not wish this to the greatest Enemy in the World. 'Tis true, God uses gentle methods with the most, yet these dreadful Instances are warnings to them, and all, not to Sin against Light and Conscience: For this is ordinarily the spring of them, and they a Judgement of God for it.  
Lastly, From this Sense and Conscience arises their fear of offending God, in the concerns of his immediate Worship, which I confess in some prevails so far, as to involve them in the extremes of Superstition. This I take to be an excess of curiosity in Religious Worship, either in thinking to please, or in fearing to displease the Divine Majesty with little things, which are neither commanded nor forbidden: For if the least things in the World be commanded or forbidden in express words, or by plain consequence in special or general Terms, 'tis no Superstition, except more stress be laid upon these than the weightier matters of the Law. 
Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We require that you should pray to God, with an upright and just mouth, not so much look at the Tongue, etc. of Beasts, whether right and pure, perverting and polluting your own, etc.  So that I will acknowledge, that they commit this Sin who think to please God with their extemporary Effusions without inward Devotions, as well as they that conceit they do it, with the Church's form, without the Power of Internal Grace: So they who fear to offend God, by using the Church's form, as such, rather than by formality of Spirit, etc. as well as they that fancy they should more displease him by immediate Conceptions in Prayer, than by luke warm Affections. I will justify neither the Positive nor Negative, 
I think he directs his discourse against the Jews mainly.  the Absolute nor Comparative Superstition. Plutarch I confess falls foul upon that which represents the Deity as Tyrannical, Noxious, hard to be pleased, and works a desponding Dread and Terror, which render it unfit for, and unwilling to engage itself in any Service of God, as fearing to displease in all, please in none. And the Greek Word may seem to extend no farther, than such a fear of Daemons, which the Heathen World did not understand as we, in an infamous sense. Daemons with them, were those Blessed Being's, that ever lived in Happiness, but in an inferior Station, Souls of Heroes and other Spiritual Natures; much what such like as the Popish Canonised Saints, and Mediators of Intercession; to the Noxious Malignant Spirits of the Infernal Regions, they did not apply it: Yet no doubt, the other I have mentioned, are Sins, and may go under this name, in regard of the Affinity they have herewith, according to that common Synecdoche, in every of the Ten Commands. However I am right in terming that over critical fear of displeasing God with little things, Superstition; as supposing the Deity was of so cheap and easy a Nature, as to be bought with Trifles, or so tetchy and supercilious, as to be lost and sold away for such petty Matters, as he would never vouchsafe to take into his Cognizance, and concern himself to Honour with the least Shadow of an Injunction, but has entirely left to the will and liberty of Man: As if a Jew having a Hundred Males in his Flock, without blemish alike in their nature and goodness, out of which he has a free liberty left him by God, to choose any one for Sacrifice, should demur all his days which to take, for fear of offending God, or having chosen and Sacrificed, should perpetually vex his Soul with the dread, that his choice has displeased. This leads me again to the  Point. The sense that some have of the more especial odiousness to God, of blemishes in his Worship. Certainly, of all Sins, those in this most weighty Matter, are most dangerous: For if that the direct and immediate end whereof is to please God, and bring me into his Favour, do displease him, so that I fall under his hate, I am in an evil taking beyond all expression. What shall I do, whether shall I have recourse? The Scripture assures us that God is most Jealous of his Worship, and External Worship, as the Sanction annexed to the second Command evinces: and therefore calls the Sin there forbidden expressly by the foulest name, Adultery, the highest Violation of the Matrimonial Covenant; a Man can bear any thing in his Wife better than that. 'Tis with allusion to this, that the Lord styles himself a Jealous God. This imports that he hath a peculiar and special enmity against the Violations of the Second Command, beyond all other, since this is affixed to no other. And indeed Idolatry may well be set in the uppermost rank of Sins, because the External Woship of Idols does imply the Internal; together with the rejection of the true God, which is a Violation of both the First and Third, yea and Fourth Command, as well as the Second: For he that externally adores other Gods, besides the true, has them inwardly in his bear't, and therefore casts off the Creator of the World; in that he gives him not the Honour of God which is Supreme; takes his Name in vain, seeing it has not that due effect upon his Mind and Heart; and therefore cannot Remember the Sabbath, as God's Rest from his Six days Labour, nor keep it Holy to him, because he owns him not in his Sovereign Excellency and Glory. These Considerations, with the terrible Executions upon the Israelites, and others, for Corruption in the Worship of God, as warnings to us, Rom. 10. are of mighty moment, when duly applied; and therefore no wonder, that Men, who have been in bitterness for other Sins, do above all, dread these against the Second Command, which God, above all, abhors; no wonder if they be jealous (where God is) of any thing that may seem to entrench so near, upon the Honour God. Let Men prate and droll what they will against serious Men, this is certainly the bottom of all their Fears; and that is not a vain Superstitious Fear which is rightly directed here, but the very first principle and beginning of all Divine and Spiritual Wisdom, and ought not to be discouraged and wrested from Men, by the Power and Policy of Earth and Hell, which combine to do this, by exciting other Fears, viz. of Temporal Punishments. The Damnation of men's Souls, by acts so abominable to the Divine Majesty, is infinitely more formidable in its self than any thing: And therefore weak frail Flesh, in which we are oft more sensible, should not be tempted and terrified into a regardlesness of this greatest of all hazards, by any designs upon that most natural Instinct and Law of Self-preservation; which indeed is madness, when it cannot take place, but in the Eternal Destruction of the Soul. I said this Fear must be rightly directed, that it may not be Superstition: And 'tis so, when 'tis graduated according to the nature of the thing, and the Sentiments of the Divine Majesty; so that what he most hates, we most fear, and proceed therein, according to the Revelation of God, and let fall our fear where he lets fall his loathing, or reveals nothing of it, for there gins Superstition. So again, 'tis ill regulated, though we dread to offend in lighter Matters, possibly under Divine Prohibitions; if yet we regard not the main: For to fear, where no fear is, or to fear more, where less fear is; or fear less, where more fear is; these three are Superstition. But to fear proportionably to the greatness of the Sin, and clearness of the Light, is not; but a regular fear of God, which he will accept, own, and reward.  
It is not my Province or Design, nor Proper to this place, to recite, and plead, or refute and disprove the Allegations of either one Party or other; only do hearty wish, that I could see more of that true Christian Spirit of Love, Moderation, and Meekness, on all sides, which the Gospel so earnestly recommends; for Comfort shall we find in nothing else, when the Account is cast up at last. Churchmen, of all others, should be men, of dispassionate, soft, and tender Hearts; because entrusted with the Guidance of the tenderest Part of their People, viz. their Consciences. But truly I meet it not on any hand, except amongst a very few: The violent, bitter, irremediable Prejudices of the Laity, in every Party, have their Root in the Clergy. 'Tis rare to light on a man of a healing Spirit, which is as a speckled Bird when found; the Birds round about are against her, every Man has an Arrow to shoot at her, But, Will the end and issue hereof be Peace? No, it will not, it cannot.  
Since then, that fear to offend God in the Concerns of his Honour and Worship, which would approve itself not to be Superstition, must be a Branch of that general Awe and Fear, which is the beginning of Wisdom; 'tis absolutely necessary, that it have a sure and infallible Light and Guide: For, let not Men think that a fear of offending the Divine Majesty, unprescribed by God in his Word, either in express terms, or by plain consequence, can slip the halter, and get out of the danger of that Scripture, which condemns the Traditionary Man-created Fear of the Scribes and Pharisees, prophesied of by Isa. 29.13. applied by our Saviour, Mat. 15.8, 9 See then to your bottom, that some plain Scripture teach you to be afraid of displeasing God, by joining in the Worship used by the Church; else this very Scripture, which you think makes for you, does really condemn you. For 'tis evident, that such a Fear is a part of that Internal Worship, which you pay to God, and if that be unprescribed by God, Where are you? But it never can be made evident, I think, that the Church prescribes any parts or means of Worship, unprescribed by God; although there be some things adjoined to the Worship, (which is in Circumstantials allowed by all Parties) that are not commanded, (neither forbidden) by God.  
On the other hand, I doubt the Scriptures that are alleged by the Dissenters, are not so thoroughly weighed, so calmly debated, so unprejudicately examined, so fully answered, as they might be; not such a Spirit of Love and Compassion, manifested in the manage of Disputes against them, 〈◊〉 is necessary to win them, and win upon them. For they generally conceive the Replies given, do not reach the Case, and so thought Mr. jean's also, a Man who hath writ something, that I have, in behalf of the Church.  
Now let it be considered, what Christian Equity and Moderation should be extended to Persons, whose Understandings are not omniportant, but Hearts and Consciences good for the main, and in all the Essentials of Christianity; and whether it does not highly become such a flourishing Christian Church, such a noble, well-regulated State, to make a difference of Persons, 
Judas 22.  lest the Bowels of Christ be wounded through our want of Bowels to those, whom the same Church might receive, if some inferior Matters were forborn, and the same Heaven must receive, or we are of all Creatures most miserable. For the Mercies of God's sake, for the Love of Christ's sake, consider again and again, how light a matter a Mode or Ceremony is; how heavy a matter Sin is, and let not Dust and Vanity, be balanced with men's Salvation: Say not Contempt of Public Order is not a light thing, tho' these be. Oh condemn not the Innocent with the Guilty: Let those who contemn manifestly, and contumaciously, suffer; but certainly 'tis not Contempt in all, but a reverend Fear of contemning the public Orders of Heaven, which all Men confess, no Man can order the Violation of. It seems clear to many, that to do things required, is forbidden by God; they are mistaken: Grant it, yet they think, not. Their Consciences seem to be resolved, tho' it be in an Error, unknown to them: Therefore to them, 'tis as clear, that no force can be put upon them, no command of man overrule them, where they judge God has obliged them. They read, they hear, they pray, they study, and consider all things, on all hands, as they are able; yet cannot change their minds, tho' it be highly their external Interest so to do. And shall no humanity be extended to such modest, humble, loyal, patiented, teachable Dissenters, that are ready to engage in all Bonds to live peaceably, in all Oaths to be true Subjects, to subscribe (according to the Act) to the Articles of Religion, abating one or two Non-Essentials, and therefore are of the same common Faith; to the Ten Commands, and therefore agree to lead the same godly Life? Are there no Commiserations for such as these? Oh come Lord Jesus, come quickly; diffuse abroad that excellent Spirit of Love, Unity, and Christianity, which will engage every one of us to judge, that our proper Good is more in the Public than Ourselves, that the common Interest of Religion, is infinitely more our Concern, than any of our little Bones of Contention, that we may not be cracking Nuts, pursuing after Butterflies, smiting our Fellow-servants, eating and drinking with the Drunken, when the Heavens begin to crack about our ears, and all is ready to be wrapped up in a common Ruin.  
Well, Shall we be Christians, or shall we not? Must that which will be our Glory and Crown above, rule our Hearts and Practices now? Let us be Persons of great and generous Minds, disdaining to debase the Nobleness of those Natures, which are capable of enjoying an Immense God, to such a degree of Childishness, as to be infinitely concerned about the miserable things, which little Souls continually scramble for, is it a piece of substantial goodness and honesty? Does it conduce to promote and establish a real Deiformity, or Similitude to God? Will it actually tend to subdue men's Passions, and Pride, and Worldliness, and Sensuality? May we by and through it elevate our Minds to that Heavenly Constitution, as to be meet for Converses with a Pure and Holy God? Does it subjugate the Will of Man to his Maker, render him acceptable to Heaven, profitable to Earth, in the Great Ends of Godliness, Righteousness, Sobriety? Did God institute it for these Purposes? With all my Soul am I for it; I'll hug it in my Bosom, lay it next my heart, honour it with my best endeavours, to advance it in myself, and the world. But if it be only a Trick, a Device, a Policy, to be Grand, and Gaudy, and Terrible, and Triumphant, and Imperious; to salve a Sore, to make, maintain, please a Party; to countenance, keep up an Interest, or suppress, oppress, depress real Religiousness, under some disguising Pretences: Away with it, 'tis unbecoming the Christian Spirit, it savours not, nor of, true Magnitude of Mind.  
This Man is for Prelacy, the other against it; one applauds the National Constitution, comprehending all Congregations, as united under the Ecclesiastical Government of Bishops, and the Civil Government of one Political Head, the King; another allows it not, yet professes, and is ready to give all desired Security for Allegiance. That Man pleads for, and uses a Liturgy, or Set Form in Divine Offices; this would modify all himself. There some think for further Decency and Order, Ceremonies must accompany or follow Divine Institutions; here are a Company tooth and nail against them. This Point of Doctrine must be expressed in such and such Terms, the other is untenable, except in such a Sense and Dress, and every Head in things of this nature, has a different Crotchet. Well, Are the main Substantials of Christianity retained; Irreligion, Idolatry renounced, the necessity of Government maintained, the Deity worshipped in and through the only Mediator Jesus Christ, the Holy Spirit, with his Gifts and Graces, in order to a New Life, acknowledged? In fumm, the Scriptures of the Old and New Testament, in their plain and most obvious sense, received, submitted to, as the perfect Rule of Eaith and Manners; Holiness and Virtue practised, and promoted? Here fix. What d'ye tell us of Unwritten, Unscriptural Phrases and Forms, and Modes, and Orders, and Rites, and Circumstances, and Phylacteries, and Fringes, and Laces, and Fancies, and Fooleries, and Frenzies? To Bedlam with the Madmen, that cannot be satisfied and pleased with the Noble and Incomparable Ordinations of infinite Wisdom and Goodness, but must prescribe to their Maker, and outdo boundless Perfection. Why (like the Egyptian Apes) do we tear in pieces one another's Ornaments; nay, one another for Nuts and Trifles? Are we not agreed in the main Essentials of Christianity? Being therefore of the same Catholic Body, Why must this Man's Head be struck off, because he hath a Feather in his Cap; and the others, because he has none? That Man be begged for a Fool, because, by paying free Rent, he owns a Mesn Lord? Another branded for a Knave, for desiring to be a Mesn Lord himself, or depend immediately upon the King? Some sent to the Hospital, because they need, and would have Crutches, others to Bridewell, who will have none? Are not the one Men as well as the other, and should not common Nature ingenerate a common Sense? Must it still be Homo homini Lanius, Lupus? Are not both Christians? And shall it be Christianus Christiano Daemon? That Man's a Heretic Devil, I'll sear and tear him with my burning Pincers, says St. Dunstan. This is a Schismatic Dog, I'll have his Ears, says another St. Somebody: Thou art a cold Formalist, and Hell must warm and fire thee, says another St. Nobody. And a thousand to one, the Heretic, the Sehismatick and Formalist, is the better Man and Christian. Oh Babylon, Babylon, where art thou not? Really we may (with the Philosopher) light our Candle at noon day among Christians, to seek for Christianity.  
Let it then pass , that a Man can never be public spirited, except upon Principles truly Catholic; nor will any other Spirit or Principles, administer sound, true and solid Comfort, and Peace. As the contracted shriuling, confining, narrow Temper, begets all the Confusions, Broils, Branglings and Bloodsheds, in the world; so it leaves nothing at home in conclusion but dire, ingrateful Reflections, and an horrible Combustion of Conscience; or at the least, Inquietude and Uneasiness of Mind; any thing but Satisfaction, Joy and Rest: Of such Men I say, as Gen. 49.6. Oh my Soul, come not thou into their Secret, unto their Assembly mine Honour be not thou united.  
And now, Oh my Soul, what is thy Trouble, and Sorrow, and Anxiety of Mind? Or, what are thy Desires, Cares, Delight, Joy, Contrivances, Counsels, Activity concerned about? Canst thou feed upon thy sweet Morsels alone, and glory in the Affluence of Personal or Domestic Blessings, while the Gates of Zion mourn? Are any in Affliction, imprisoned, persecuted for Righteousness sake, and wiltest not thou bear a part in their Dolours, Remembering those in Bonds as bound with them, and them which suffer Adversity, as being thyself also in the Body, Heb. 13.3? Dost thou not partake of that common Spirit of Goodness, Compassion, Charity, which as good Blood diffuses itself, and circulates through all the Members of that one Body, ingenerating an universal , and Care of mutual and general Concerns in all and every one that lives by the Life of the Head in Heaven? Art thou weak with the Weak, and with the Offended dost thou burn? 2 Cor. 11.29. Canst thou bear every one's burden, and so fulfil the Law of Christ; and restore those overtaken with Infirmities, considering thyself, lest thou also be tempted, Gal. 6.1, 2. See the Apostle prosecuting this Argument fully, 1 Cor. 12.12. to 27. If thou be acted by the private, straitlaced, selfish Spirit of the generality, who can neither give a jot of ease to themselves, under their Personal Straits and Sorrows, by a serious Reflection on the Welfare of the Church of God; nor will in the least embitter their Joys with any Considerations of the Afflictions of Joseph; suspect thyself to be an Alien from the Life, and the Catholic Body of Jesus Christ, which subsists by a Vital Union with him. What now are the Measures, by which thou actest in thy Station, and with respect to the Members of Christ? If thou espouse, and tenaciously adhere to, only the Sentiments of some Particular Party, or Sect, farewel all public Spiritedness. Thou professest a Belief of the Communion of Saints, as in one Catholic Church; which is indeed an Invisible Thing, as are all Objects of Faith, in its distinction from Sense. Does this Faith work by Love? Thou ownest also one Universal Body, seen in its parts, visible in its whole extent throughout the World, actually by the Eyes of its Head seen in its Unity at once; and potentially by Man. Which is not a Chaos of every thing in confusion, but an Organical Body that in diversity of useful comely Members, Parts, Congregations, (the least of the denomination) Countries, and Kingdoms, makes up a lovely Community. Not a Rope of Sand, but a Golden Chain, where every very Link has its Beauty, Preciousness, Connexion, Suitableness: A Garden enclosed, where variety of Walks, Beds, etc. constitute a fair delicious Paradise. One Spouse of Christ, one Body for one Head. Does thy Fancy or Partiality here make Restrictions? Canst thou, darest thou chop and mangle this Body? Tear off a Limb of this Spouse? Break the golden Chain for one Link? And dote upon these, without regard to the rest? Can thy Love walk not where but in little Severals, and petty Enclosures? In this sense, I cannot disallow that Saying of a Great Person, viz. That the Church of Christ is neither Rome, nor a Conventicle: There may be some Part of it there, but confined to either it cannot be, exclusively to the rest of the World. Art thou a Christian? Then must Christianity command the freest Motions of thy Affections; the Interest of that, thou must and shalt respect, honour, promote and love; not as it is pretended, or conceitedly monopolised by any distinct Party; but as (like the Sun) it diffuses its efficiency, virtue and influence every where, and shines with a lovely radiancy and glory, in any Man whatsoever. Seest thou one, that in the judgement of rational Charity, makes Religion his principal Business, above all labouring, that it may have a prevalent Interest in his Heart? Cleave to this Man, embrace him in thy most near, and intimate Affections, be he of what Party soever. Dost thou find any diligently searching the Word of God, to know him in all his Perfections, not merely for Notion sake, but that his inward Soul and outward Conversation, may be under the Dominion and Command of what he knows: A Man that maintains a high and honourable esteem of the ever blessed Redeemer of the World, the only begotten Son of God, as the alone Saviour of Mankind; taking the greatest care, to gain a true and full Understanding of his Excellency, Undertaking, Offices, and Benefits, that he may entirely devote himself to him. A Man that is daily acquainting himself, how much it is his Interest to live under the Conduct of the Holy Ghost, and therefore studies his inspired Writings, to attain right Apprehensions concerning his Nature, Gifts, Graces, Comforts, that he may aspire after them, inwardly feel them in their power; and accordingly engages his Mind, Will, Affections, Conscience, executive Power, all within and without him, in an universal Subjection to this Holy Trinity in Unity; and with a reverend Awefulness minggled with Love, demeans himself under the Government of that ever Adoreable Majesty, as one that hath present, powerful Sensations of its immediate Presence, Oversight, and perfect Cognizance, of the most secret recesses of his Soul. A man, that understanding his relation to God, owns Him, pants after Him with insatiable Ardour, cleaves unto Him with full purpose of heart, in a singular Complacency; fears, praises, glorifies, trusts, chooses, embraces, acknowledges Him in all His ways, as His chief Good and Happiness; and would not willingly displease Him for a World. And having with a Holy, Religious Veneration observed, approves of, is singularly well pleased with, that Wonder of all Wonders, the Grace of Almighty God, revealed by the Gospel, in giving His Eternal Son, to be the Redeemer of Lost Mankind; God in our Flesh manifested in the fullness of time, to do and suffer whatever Justice required, that our Sins might be pardoned, our Persons accepted, sanctified, and glorified. And Looking unto Jesus, doth hearty acquiesce in the Method of Salvation, ordained by God through him, entirely yields up himself to him, to be, and do, and suffer, whatever he pleases; sincerely accepts of him as an All-sufficient Saviour, submits to his Government in all things, never can be satisfied, but is in a restless Agony day and night, till he gain some good Evidence, that Christ is his, and he Christ's; spontaneously, cheerfully, with a selfdenying, humble, penitent Heart, venturing his All upon him for ever, in believing in him, hoping for his Sake, to obtain the Love and Favour of God, in Justification, Reconciliation, and Eternal Blessedness; and therefore deliberately, freely, with all readiness of mind, engages himself to Christ, by the Renewal of his Baptismal Covenant, with a serious, upright, undissembled Resolution, to stand to it, and abide by it, in despite of all Temptations, and Opposition, thro' the aid and assistance of the Spirit of Grace; praying, waiting, in Faith and Hope, to enjoy his Gracious Influences, leading into all Truth, that by it he may be made free, form after the image of God, by his Grace, strengthened with all might inwardly, and revived by his Consolations. A Man that in order to all these good Ends, diligently examines his Conscience, searches out his particular sins, is afflicted, burdened at his very Soul for them, as an Offence to God, rather than his own Damage; uses all possible means to prevail with his Heart to relinquish them in its affections, forbearing actually to commit them, lamenting over, and reforming sinful Omissions, groans under, and is daily pained with the woeful depravedness of his Nature, his very inward Bent and Inclination to Evil, the Vanity, as well as Vileness of his thoughts, words, and deeds; accounting himself the Chief of Sinners, and therefore maintaining an humble self-debasing Sense of his own Unworthiness, and labours not only to desist from the Acts, but subdue the very Lusts, kill the root by mortification. A Man who lives by Faith upon the Promises for the Communication of a Divine Nature, the Law in the Heart, that he may not only do the External Work of Duty, but have a Dutiful Heart; from and through which Principle, he meditates, hears, reads, praises, confers about the best things, as inwardly loathing the froth, and vanity, and venom of his former Communication, and endeavours that it may be always savoury, seasoned with salt, that it may administer to the use of edifying, minister Grace to the Hearers. A Man that endeavours a right Understanding of himself, is Clothed with Humility; in lowliness of mind, dehasing himself before God, preferring others before himself, and condescending to men of low degree, and esteeming his own Graces less, his Sins greater than any man's; admiring that either God or man should favour him; and therefore with a calm dispassionate Spirit, bears Injuries, Affronts, Reproaches, any Evils that extend to himself; but can bear nothing with Unconcernedness that affronts the Divine Majesty; hath a Bridle for his Tongue, for his Heart, and with a composed Evenness of Temper, renders his Converses amiable, profitable,  to all; grievous, hurtful to none: In all Conditions, Companies, or Occurrences, prosperous or adverse; being the same: An ill turn will make him a Friend as Cranmer, and the worse the Circumstances, the better the Man; living under the power of the Spirit of Sanctification in Obedience, Meekness, Patience, Gentleness, Simplicity, godly Sincerity. A Man that can bear Indignities from all, forbear offering them to any; keeping under his Passions, even almost to an Apathy; keeping down his carnal Appetite, in a sober temperate use of the Pleasures of Sense, and an Indifferency to this present World. A Man that sets his Mind and Heart savourily upon Invisibles, which he evidences by a Conversation in Heaven, and values the Wealth and Glory of the Earth, only as they deserve, and as far as useful for God's Honour in Acts of Piety, the Relief of the Indigent in liberality, and the maintenance of the Reputation of his Profession; with Contentment, embracing the least share of the World, but unsatisfiable, without a large Portion of God and Heaven. A Man that walks in his house with a perfect heart, putting away Evil from his Tabernacle, and advancing Holiness in his own Relations, especially to whom he is useful both by Counsel and Example. A Man that dares not do, or design, or imagine any thing unjust, dishonest, unbecoming Christianity, tho' it might gain Indemnity for his Life. Uprightness, Loyalty, Honesty, Fidelity in all Promises, Deal, Carriage, are his Life; therefore will he not forfeit and destroy it by contrary Practices. A man that has the fairest Notices of Divine particular Love to himself, yet will not abuse them to Presumption or Arrogance, and Contempt of others; that values the favour of Heaven infinitely above the Glory, Esteem, Riches, Pleasures of the World; but despises not these as the Gifts of God: Yet does not behave himself unseemly, when in the higest Repute with Man. Always his Thoughts beget his Words, and his Word is his Deed, and a good Conscience the Guide of all. A man truly faithful to God, and his Sovereign the King. Modesty, Gravity, Seriousness, Industry, Clemency, Sedateness of Spirit, Peace of Mind being his Individual Companions and Ornaments. Yet knows he nothing of those natural or acquired, moral, or spiritual Endowments, that may recommend him to God and Man, so as to swell and huff up his Heart; he has them, as if he had them not. A Man that lives in the view of Death, and therefore dreads it not; whence 'tis, that whatever he hath or doth, or feels, or fears, or suffers, 'tis as a dying Man; and he therein possesses himself and God in Tranquillity of Mind, and a quiet Rest and Contentation. He would be to others, what he expects they and God will be to him. Chief minds the weightiest Points of Religion, in Faith, Love, Mercy, Righteousness: Yet having done all, esteems himself an unuseful Vessel unworthy regard, as having only done Duty, and but a small degree of that neither; therefore finally flies for Refuge to the love of God, and deservings of Christ, as the sole bottom of his hopes to be saved. This is a Christian of whatever particular Denomination, Prelatical, Presbyterian, Congregational, etc. All Persons, all Societies of Persons thus qualified, thou art obliged, O my Soul, to respect, honour, embrace, do good unto, or thou renouncest thy Membership and Fellowship with Christ and his Body.  all the Essentials of this Christianity are received, without such intermingled Corruptions, as undermine or destroy them; so insisted upon, that without violation of Conscience (and so Christianity) thou canst not own them, there impart thy best Affections, thither direct thy serious and religious Cares, and to all, how bad soever, how hostile soever, thy Commiserations. I cannot Communicate with an Idolater, etc. yet I can pity him, and every poor deluded Soul, that either presumptuously, or in simplicity, is carried away from God. For I myself am a Sinner, and stand in infinite need of the Compassions, both of GOD and Man. Love, Unity, Peace, are Matters of so excellent a Nature; Uncharitableness, Schism, Dissension, contain so much of Hell, that these are to be relinquished, those pursued all possible ways consistent with integrity of Conscience; that is, consistent with Allegiance to God: For Conscience is nothing, except in Subordination and Allegiance to God.   

CHAP. VIII. The Subject of Comfort, Honour's God's Discipline.  
6. THE Author of his Psalm, was a Man that embraced a just and equitable Sense, and made a benign and fair Representation of both the Instructive Discipline, and also the Dispensations of God; his special Teachings, his severe Providences. Ver. 12. Oh the Blessednesses (Vocatively 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  
Chastiser  ] of the Nations, etc. 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 rendered 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 tenor of the Psalmists Discourse, but rather the contrary. And even this sense will administer something toward the completing the Character.  
The Psalmist than was one that accounted it a singular happiness to be taught of God: to be throughly instructed in God's 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. 'Tis 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 be'st afflicted, tossed with tempest, and not comforted, V 11. Oh! this is happy indeed, the very Basis and Foundation of all Blessedness; without which 'tis 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 tenor 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, overruling 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 loins 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 joint 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 Shipwrecked, his whole body, from top to toe, an universal Ulcer and Mass of Rottenness, except his Organs of Speech, which the Devil reserved 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 ravished 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. etc. 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 imagined 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, untutored 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 empower 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 virtues 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 tastes of Truths, in their internal Life. Fine and thin speculations, like cobwebs may take, and take with Flies, airy, 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 virtue thou may'st be entirely 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.) Virtue, Temperance, Patience, Godliness, Brotherly-kindness; and in sum 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 rendered [chastise]. Now must we Procecd upon this authorised Version; and 'tis certain the Words will allow it as among other Places is demonstrable from 1 Kin. 12.11, 14. My Father chastised you with whips, etc. 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 Sense. Yet in the place I discourse upon there's nothing to enforce this Sense, but rather the other, as the English Annotator observes. Only the Syriack Version, the Chaldee Paraphrast, Piscator, Vatablus, Ainsworth, etc. render it here as we do [chasten]. And if it receive the former Sense, may it not seem restrained to such Instructions, as in a peculiar manner qualify Men patiently to bear and improve Afflictions? This Sense 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 endure Adversity. Thus I make account 'tis a parallel to Jam. 1.12 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happy] Blessed is the Man that (not suffereth merely, 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, etc. It seems to be an allusion to the Isthmick or Olympic 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 Judgement was [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] approved, 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, etc. and yet more accommodately to this place, [When] Jonah 4.2. Was not this my saying, [when] I was yet in my own Country, etc. 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 Sense seems more suitable than Calvin's figurative: For Moral Rest answers not the Letter of the Text as well as civil. 'Tis rest from, not in the days of evil, as it should, if the moral sense [for quiet of mind] obtain, yet I think there may be a commodious Sense given of the Words, retaining the [until] which is the only Basis of the moral sense; and still interpret the words concerning Political Rest. For [until] does not always signify the cessation of the preceding State, upon the introduction of that which it relates to. Hereof there are multitudes of Instances, Rom. 5.13. Until 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 myself to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai. 22.14. This Iniquity shall not be purged from you till you die. If not till than 'twill never. Not to wander out of this Book of Psalms, Psal. 112.8. He shall not be afraid, until he see his desire upon his enemies; and sure his fearlesness will not determine then, Psal. 110.1. Sat 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 Ruined. 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 his Children, such like Mercy was promised but three Psalms before, viz. Psal. 91. throughout, so Psal. 12.7, 8. Psal. 37. Is. 26.20, 21, etc. and many other Places. God reserves some in safety to behold the destruction of Persecutors; has a Zoar for a Lot; a Pella for the Christians, etc. If this were not so, all Good Men might be extinct, and the Gates of Hell prevail against the Church of Christ. 'Tis also upon good reason. For the end of Affliction is Reformation. If God meet with so good Proficients, under his instructive Discipline, as will and do learn every Lesson he teaches, there will be no need of the Rod, and he who does not afflict willingly will not bring into these Trials except need be, 1 Pet. 1.6. But this I will no further insist upon.  
Let the English Translation then obtain, and it gives us this Point, That in the sense of the Psalmist, 'twas a blessed thing to be under God's correcting Discipline, or instructive Chastening, as a means to prepare for rest, when Instruments of Divine Severity were to be destroyed; Rest in this World, when Judgement returns to Righteousness, and the Upright follow it; and especially in the World to come, when all the Wicked shall be lodged in the Pit of Hell. For the days of Eternity are to the Wicked days of Adversity indeed; and to enjoy Everlasting Rest then, is a Blessing unutterable. This good Man saw nothing in Affliction that could make a Man unhappy. He entertained such a favourable opinion of God's rigours to his Children, that beholding by Faith the good and happy fruit of them, he admires the Blessedness of those to whom so great Evils issue so well; and therefore we may justly suppose, would not be discouraged by the bitterness of the Cross, nor driven by it to an unwillingness to consort himself with the suffering People of God. Would not he put in for his share of that Blessedness, which descended from Heaven, though it cost him a participation of that wretchedness, which was the product of the Rage and Fury of the World? Choosing rather to suffer Affliction with the People of God, than to enjoy the pleasures of Sin for a season; as having respect to the Recompense of Reward, everlasting Blessedness and Rest, with Moses, Heb. 11. And indeed this is an admirable Comfort in all Tribulations, to consider that there is a reserve of eternal Joy and Peace, the sweetest the fullest; that there are Blessednesses, the Blessedness of this Life, the Blessedness of the Life to come, laid up in store for the Servants of God, though accursed by Men in this World. If together with the Rod that we feel, he administer a Word that we may hear, Mic. 6.9. and under his Corrections seal our Instructions, if by his Providences he subdue our Wills to his Precepts, and by the sadness of our Countenances make our Hearts better; if he discover to us the sunshine of his Favour and Love through the dark cloud of Affliction, and bring down a Heaven of Happiness or Blessedness to alleviate the tormenting Purgatory of our Tribulations, whether from Men or Devils; this sure will bow our Hearts to such a degree of aequanimous submission and resignedness to God, that we shall not only sit down in a patiented and quiet Contentation, but be able to rejoice in the good pleasure of his Goodness, although we smart under it, and he that is replenished with Content and Joy, is never destitute of Consolation.  
Be not then displeased O my Soul, that thy Father in Heaven brings thee under the discipline of his Family on Earth. If thy Afflictions be light do not despise or make light of them, if they be heavy and grievous, do not faint under them. Blessedness is a thing of so weighty Consideration, so great Moment, that 'tis madness to forfeit it, by slighting an evil of little moment, folly to reject all support from it, under a burden more intolerable. Let the gracious designs of Heaven reconcile thee to the very Antipathies of thy Nature, and render all those divine Methods, not only supportable but easy and amiable, which have a tendency to endear God, and Holiness; although for the present they do not administer matter of Joy but Sorrow. Heb. 12.11. The peaceable Fruits of Righteousness will abundantly compensate the grievousness of all Calamities; wherefore [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] lift up [

strait  
right  ] the Hands that hang down, and the feeble Knees. Stretch out thyself Heaven-ward to apprehend and reach by Faith, those unconceivable Pleasures and Joys, wherein the Miseries of this Life will issue, if thou makest not visible but invisible things thy scope in this World. Thy Sin or Gild which merits thy Sufferings is indeed sinful [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] i. e. beyond all bounds of Thought and Imagination, that thy highest Conceptions cannot overshoot in their Notions of its real evil in itself. Let it be to thee proportionably grievous. But these Fruits of thy Sins, viz. thy Sufferings, if thou live by Faith upon Invisibles, will work for thee an eternal weight of Glory [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] from hyperbole even unto hyperbole, that the glory in its superlative excellency does doubly transcend the unfathomable malignity that is in Sin, and infinitely overshoot the bitterness in the Affliction; the weight of Glory being commensurate to its Eternity, 2 Cor. 4.17. The [transient] momentany lightness of our Affliction, worketh out for us, an above all expression, conception, comparison eternal weight of Glory. Will not the reviews hereof engage thee, O my Soul, with a kind and dutiful resentment, to accept of the punishment of thy Sin, and exterminate all harsh and unbecoming Conceptions of that God, whose hatred to thy Sin evidenced in his severe Providences, is always accompanied with a singular love to thy Person, whose Eternal Salvation he would compass by the everlasting destruction of thy Sin. Oh be thou ambitious to demonstrate thyself a good dispositioned Child, under that nurture of Love, wherein he evidences himself to be a tender hearted Father. Is it only a gentle Correction, not eternal Damnation, the desert of thy Sin? Is it only a profitable Medicine, though it might have been Poison thy final bane and ruin? Is it only the scarifying a gangrenated Limb, which might have been the scalding and burning for ever of both Body and Soul in unquenchable Fire, unappeasable Wrath? Oh love the Lord for the mitigation, for the transmutation of thy Penance. That thou art in a state where thy Sufferings may be sanctified, therefore are in Mercy; where they may be terminated, therefore are no ground of Desperation; where they may be recompensed, and shall undoubtedly issue in endless Blessedness, if thy stubbornness and non-improvement hinder not. Take it well and kindly at those gracious Hands, that draw the flaming Sword, and turn it every way against thy Corruptions, (which shut thee out) and this on purpose, that thou mayst be received by the Lord Pure and Innocent into Paradise; who by thine experimental knowledge of this evil of suffering, will create in thee a saving knowledge of good, and through these Fruits of the Tree of the Cross, lead thee to the Tree of Life.   

CHAP. IX. The Subject of Comfort, Eyes God in all things.  
7. THis Man of God enjoyed and lived under much experience of divine Goodness and gracious Providence. Under all that happened he eyed and owned the Hand of God. 1. In Affliction. Ver. 17. Unless the Lord had been my help, my Soul had almost dwelled in silence. Ver. 22. The Lord is my defence, and my God is the Rock of my Refuge. 2. In Temptation. When I said my foot slippeth, thy Mercy, O Lord, held me up, ver. 18. 3. In both ver. 19 the Text, In the multitude of my thoughts within me thy Comforts delight my Soul. A Man of common Principles would have looked no farther than second Causes, and the activity of Instruments and Means in his deliverance from Death, ver. 17. Than his own Prudence, Caution, Foresight, Care, and Endeavour in preservation from falling, v. 18. Than his own reasonings and wise conduct of his Affections in the calm and serenity of his Mind, v. 19 But this Holy Soul ascribes all to Divine Goodness. And indeed to such a Man nothing is accidental; he is never at a loss for the cause of any occurrent, when he has not the least prospect of the agency of any thing on Earth, he can find out a supreme mover in Heaven, to whom nothing falls out by chance, without either the foresight of his Intelligence, or the conduct of his Wisdom, or the determination of his Will, or the interposal of his Power, or the liberty of his Permission, which though no cause at all properly, but only that called sine quâ non, which is but Fatua, yet is governed by his Providence, and all the possibilities thereof visible to his Prescience. God is more concerned in the World, than the Artificer in a Clock, who when 'tis set together, set up, and going, forsakes it. He is sure little conversant in Scripture, that imagines the Deity only a general cause, who having constituted things with such and such particular Natures, Propensions, Biasses, leaves them to run out their course without further Concurrence and Solicitude, than to preserve them in the being, constitution and activity he first gave them. There's nothing so mean so fortuitous, but the Scripture entitles God to it, either in way of Efficiency, Direction, Ordination, or Permission. If it be Good, Natural or Moral he is the doer; so if evil Natural, if evil Moral, though he abhor it, cannot effect it, or concur to it as such, yet can he, does he direct and order it, to such ends, as are consistent with his Wisdom, Justice, Holiness and Goodness; which he well foreknows how to do, therefore hinders not its existence, as he easily could do without any violence to Nature, blemish to his Government, or infringement of the Liberty of his Creatures. For to me 'tis no little Mystery, that although God be able to form a Rational Nature, with liberty of Will and Prudence so to manage it, that it shall at no time be compelled to offer violence to its own freedom, but in every act proceed with an even, gentle, sweet Spontaneity, according to the dictates of its own finite Understanding; yet that the infinite Intelligence and Prudence of the Divine Nature, must be thought unable and insufficient, by the reasonable Understanding and Will, to elicit, manage and guide these very humane Actions so as to preserve the same Liberty inviolable. Let something be allowed to Infiniteness; sure it can do whatever Finiteness can, if it be not to its disparagement. If I can bring about my own resolute and fixed Purposes, without prejudice to my own or others Liberty, sure boundless Wisdom and Power can tell how to bring about its determinations by the liberty of the Creature. A Reverend Judicious Divine, my Relation, told me, that for experiment sake, to try the power of an overmastering Imagination, he had oft requested such things of some Persons, in whom he had no Interest at all, which he knew they had an aversation to, using no Reasons, Arguments, Motives, Importunities at all further than the bare proposal; only engaging himself strongly to fancy, that he should obtain his desire, and he seldom failed to prevail. I never had the curiosity to make a trial, but am apt to think there may be something in't, upon consideration of the strange effects of the Mother's imagination upon her enwombed Infant, as to both Impressions on its Body, and Antipathies in its Mind; the transpiring animal Spirits, modified and moved strongly by a material Faculty, may intermingle with those of a differing Body, and overrule their weaker Modifications and Motions, and thereby the material Faculty that acted them, as in Sympathetick Cures, and the votatil Particles of Vitriol, etc. Crude or calcined, do mix with the extravasated vital Spirits, and return with them to their Fountain. I confess these act only as Physical Causes, and cannot vary in their effects of themselves, though other external Causes may thwart them. And what if a Man allow some such like thing to Spiritual Natures. By what impressions they can communicate their Minds to one another, by what impulses they bow one another's Wills; we know not but only the Effects. God never fails to obtain the free voluntary Obedience of Angels. And the more determined their Wills are the more free. The Devil acts with less Liberty than a Glorified Saint; and a Holy Angel, with more than a self-determining Man, who has both liberty of Contrariety and Contradiction, can do both Good and Evil, Act and not Act. Well if my Imagination further, if my short defective Understanding can, the one make such impresses, the other produce such weighty momentous Reasons as shall sway my own and others Wills, to an inhesitant and free compliance, shall I not give that deference to the unfathomable Intellect and Reason of God, as to suppose it endued with Ability, to suggest such things, as shall bow mine own or others Wills to a ready, spontaneous, ingenuous Concurrence, than any thing can, that is deduced merely out of the promptuary of mine own Mind. I find my freedom in acting is gradually more or less intense, according to the satisfaction of my Reason. And if the Reason of God which is boundless cannot induce a more ample satisfaction, than the Reason of a Creature which is but lame and imperfect; and if he cannot with as much Facility without all impeach to our Liberty, lead our Minds to the Contemplation thereof, as in the use of the empire ourselves have over them, we can do; if he cannot also more throughly excite, acuminate, quicken and enlarge our considering Powers, freely to engage, I have done. 'Tis not strange therefore that the Scripture ascribes all to God as the Origin of every individual Motion. I find holy Men in every, though never so fortuitous an effect, of a spontaneous Agent, to look at God. I'll not instance in other than David. And, 1. for evil Events. As he intimates a possibility of Saul's being excited against him by God, 1 Sam. 26.19. and was foretold that the Lord would raise up evil against him out of his own House, and take his Wives and give them to Absalon, under the notion of his Neighbour, 2 Sam. 12.11. So even when he was cursed by Shimei, he owns it as from God, 2 Sam. 16.10. Not that he supposed God had a hand in the sin of the Act, but ordered it as a part of the punishment threatened for his own Sin. 2. Good Events of all kinds he more frequently ascribes to God. Does he conquer his Enemies? 'Tis the Lord that lets him see his desire upon them, Psal. 59.10. and subdueth the People under him, Psal. 18.47, 48. See the whole Psalm; and smites his Enemies in their hinder parts, Psal. 78.66. Do his Friends own and anoint and crown him King? He entitles God to it, Psal. 21.3. When his Father and Mother forsake him, the Lord takes him up, Psal. 27.10. Is he secured in a strong City? 'Tis the Lord's marvellous kindness, Psal. 31.21. What do I enumerating Particulars? every Psalm is an Instance. And indeed were it not so, Prayer would be mere Mockery, and Praise Hypocrisy; 
Epist. 31.  and that of Seneca would be better Divinity, than we are taught by the Scriptures, (which yet to suppose is most horridly Blasphemous) Per maxima acto viro turpe est etiamnum Deos fagitare. Quid votis opus est? Fact ipse foelicem. Let those English it that allow it.  
Now when a Man does thus in all Events take notice of the Finger of God, and thereby give him the glory of his Efficiency, he is in a disposition for renewed Experiments of the Divine Power and Goodness in Peace and Joy. Where the Glory will be given to God he will grant the fullest and sweetest tastes of his Graciousness. But who will lose a Benefit? 'Tis lost where no likelihood of any grateful Acknowledgement. Unthankfulness is the most hateful of Sins. Ingratum si dixeris, omnia dixeris. If God must not reap Praises, he will not sow Mercies. Not that he needs our Gratitude, but that we must own our Benefactor, and testify our advances in Love, when by new Instances he testifies his Love to us. Nevertheless this Love of ours is not profitable to God, but highly (as all other Graces) to ourselves. Our own Advantage and Interest is always at the bottom of our Duty; which indeed can add nothing to God, 
Job 34.  is nothing to him, as neither can our Iniquity detract from him, or hurt him. His good will towards us moves him to take care, that it may be well with us, therefore doth he follow us with his tender Mercies, and richest Blessings, that we may proceed upon ingenuous Motives, in our observance of him, and obedience to him; and may not be obnoxious to the check of Satan, or our own Consciences, for servility of Spirit in that work, wherein consists our Liberty, Honour, and Happiness. Indeed we are not really good if we be not ingenuously good; nor act at all for God if we act not from a filial disposition. Love is every Grace and Virtue, that Spirit of Life which as an universal Cause diffuses its benign animating Influences, through all the Regions of true Goodness and Honesty. All in us that lives to God, every holy Disposition, every gracious Habit, is only a distinct particular modification of Love. Even as the varieties of Nature, in those innumerable differences of Plants, sensitive Creatures and Men in their Bodies, are but Earthly Particles diversely modified, form, fashioned, and qualified. Hence Love is said to be the fulfilling of the Law, Rom. 13.10. But without Love to be Good is impossible, 1 Cor. 13. Where this Grace dwells, God dwells also; and the Soul inspirited by it dwells in God, 1 Joh. 4.8, 16. The more of Love therefore the more of God. He will never be out of our Eye if he be thus in our Hearts. Love there will command our Looks, 'Twas the dominion of this Grace in his Soul, that moved the Psalmist to make such honourable mention here of the Love and Graciousness of God, in his aid and sustentation; 'twas this that in his distress inclined him to take Sanctuary in God; and own all the Spiritual Refreshments that solaced his Heart, as derivations from God; and engaged him to devolve all the Glory thereof upon God. And how should that Soul do other that has all in God?  
Hast thou then, Oh my Soul, evermore and in every occurrent, an Eye toward Heaven, and by thy acknowledgement of the Finger of God in every thing that befalls thee, Dost thou honour his Providence, endeavour to relish his Goodness, and make some progress in thine affectionate pant after him, complacency in him, resolution for him, and dutifulness to him? O let every thing remind thee of his everlasting Commiseration, that in thy lost Estate remembered thee, gave Blood for thy Ransom, the Blood of God. Acts 20.28. The time of thy loathing was the time of his Love, Eze. 16.5, 8. He loved thee out of the Pit of Corruption, Isa. 38.17. He hath prevented thee with the Blessings of Goodness, Psal. 21.3. He redeemeth thy Life from Destruction, and crowneth thee with loving Kindness and tender Mercies, Psal. 103.4. He hath not dealt with thee after thy Sins, nor rewarded thee according to thy Iniquities, ver. 10. Therefore, ver. 1, 2. Bless the Lord, O my Soul, and all that is within me Bless his Holy Name. Bless the Lord, Oh my Soul, and forget not all his Benefits. Hallelujah.   

CHAP. X. The Subject of Comfort, Seeks it solely in God.  
THus much of the Character deduced from the Context, there only remains one thing out of the Text itself, Viz.  
The Psalmist was a Man, who discerned such an emptiness, and insufficiency in all inferior Contentments, as to seek no relief from them, nor take up with any in them, as his rest in Trouble; but in deepest anxiety and distress, did look for, and find all his comfort solely in and from God: This is the very substance and marrow of the Verse. Indeed the whole Psalm is a Testimony of his ceasing from the Creature, from Man, in a believing and affectionate recourse to God:  he cast his Eye upon Earth, the Inscription was Vanity and Vexation. A deluge of Sin and Misery covered the World, that like Noah's Dove he could find no rest for the sole of his Foot below, therefore does he direct his course toward Heaven. Thus Psal. 55.6. Oh that I had wings like a Dove, for than I would flee away and be at rest: But Rest is not a Denizen of this World. Nothing but the Heaven of Heavens is at rest, and here does he fix only. There was a Windy Storm and Tempest without, as Psal. 55.8. and which is worse, a Tumult and Combustion within in his thoughts. A Man may escape from External Confusions; but how shall he fly from himself? If he be out of the reach of all the Bloodsuckers on Earth, and all the Furies in Hell; yet be dogged and haunted with his own turbulent, ungovernable Cogitations, he needs no other Torments. This Holy Man was thus doubly distressed; a Storm Abroad and an Earthquake at home rendered his Condition most dolorous: But for both he hath [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]: he goes not about with the Foxes of this World to relieve himself with subtle Stratagems and Wiles, by carnal Shifts and Policies, a Vanity tossed to and fro by them that seek Death: No, his one great Refuge is to get aloft, to ascend to God. Here is his Defence from outward assaults, v. 22. Here is his Ease in the Torment and Mutiny within; thy Comforts delight my Soul. Nothing can really comfort without God, or any further than as it leads to God. The Creatures are but dry Breasts and a miscarrying Womb. The empty Cisterns will sooner be filled with the Tears of the disappointed Hopeless, than distil upon, or replenish and fill their Souls, with the refreshing Dews of true Consolation. 'Tis in vain to look for living Comforts amongst dead Enjoyments. There's no Life or vital Influence in any thing, to enable it to quiet a troubled Soul, if God be not in it: He is the Soul of all real Contentment. In Separation from him there can be no Heaven; i. e. no Life, no Peace, no Rest, no Glory; all's only Dream and Fancy, and will vanish into Smoak and Fire; yet such as is outer Darkness: And if without him, there can be no Heaven above, much less below in the mind of Man, least of all in the outward Objects of Sense, and carnal Affection, which the Men of the World make their gods and adore. Truth is, whatever they pant after and love in the Creature, is a Shadow, a Counterfeit God. I was going to say, even that which they wickedly dote on below, is only a presumptive Excellency of God: For no Appetite can be taken with Evil, as such; it never solicits us in its own form, but only in the disguise of goodness. Real, it has none itself, therefore is only good in a Vizor, or Mask like a Devil in the habit of an Angel of Light. Omne malum fundatur in bono: When it woos our Affections it brings some visible or apparent good, to speak for it as being in itself likely to meet with nothing but abhorrence. The apparent good is Pleasure, Profit, Honour, the World's Trinity; these are the Baits to our Affections. Now the perfection of these is Heaven, and God: pure and undrossy Pleasure, and fullness of Joy, Psal. 16. ult; solid and immarcessible Treasures, Riches, and Gain, Matth. 6.20. 1 Tim. 6.19. Ephes. 3.8. Phil. 1.21. Luk. 12.33. Rom. 2.4. and 9.22. and 11.3. Ephes. 1.7. and 2.4. Phil. 4.19. Substantial and Royal Honours; whence God so often is styled a King, and Heaven a Kingdom, into which all that are admitted are Crowned as well as the King himself. In short, God is the most pleasing, yea infinitely pleasing, profitable, honourable, honouring Good; the Fountain of all Honour. 'Tis true, the Profits, Pleasures, and Honours of this World are quite of another Genius, Sensitive and Sensual, not Rational and Spiritual: Yet I hold, that if the Spiritual Bodies in Heaven, 1 Cor. 15.44. be endowed with Sense as 'tis probable (Job 19.26, 27. Rev. 1.7. Seeing will infer the rest, External and Internal) even sense itself will receive in Heaven and God, and the most ample Ravishing Satisfaction, in all its possible Capacities, both outward and inward, in Compensation for all those Mortifications and Miseries, wherewith it hath been Cruciated in this Life, even as the Body in Hell, in all its sensible Possibilities is Tormented, as a just Recompense for its Communion with the Soul in all sinful Sensualities. Indeed the sinful Sensuality shall not, cannot have place in Heaven: Not a Man there will desire it, not one need it, but all Everlastingly abhor it. 'Twould be the most unspeakable Torment to those Spiritual Bodies and Divine Souls. The Body there does not so much affect the Soul, as the Soul the Body, and God both. The Spring of all Satisfaction is in God, derived from him to the Soul, from the Soul to the Sense and Body; and whatever Sense does introduce is of the same alloy and quality. There can be no Sensations of Delight in any thing, but what is really refreshing to those pure sinless Spirits: What things soever would be disgustful to the Sanctity of the Soul, would therefore be Torturous to its ever Sympathising Individual Companion, the Body; which Torture, since 'tis utterly Incompatible with Heaven; hence carnal Sensualities are there absolutely impossible. But then Spiritual and Metaphorical Sensualities are the very Life and Soul of Heaven, perceptible by the Spiritual Body, as well as the Soul: I cannot exclude all Natural. The Body in all its Possibilites of sense will be in a perpetual ravishing, rapturous Ecstacy of Delight, through the overflow of those Celestial Joys, which evermore solace the Soul, in the Embraces of eternal, infinite Love and Goodness. I have had a Conceit, which I submit to better Judgements; thus I expressed it, Christ comes in Flaming Fire, 2 Thes. 1.7, 8. Psal. 50.3. which shall consume the Material Heavens, as well as the Elements and Earth, 2 Pet. 3.7, 10, 12, and is designed for Vengeance to those that know not God, and obey not the Gospel; 2 Thes. 1.8. and Perdition to ungodly Men, 2 Pet. 3.7. Now his Saints, Judas 14. Zech. 14 5. as well as Mighty Angels, 2 Thes. 1.7. shall come with him, which I understand of Glorified Souls, to meet and be rejoined to their raised Spiritual Bodies. Upon these Bodies that Fire shall have no Power; to them it shall be no Torture and Cruciation, it shall only be refreshing Light to them, tormenting Fire to the Wicked. The Bodies of both shall be raised Incorruptible, 1 Cor. 15.52, 53. The Fire shall torment, but not corrupt and consume the Bodies of the Damned in Hell itself. God, Christ and the Saints dwell for ever in Light unapproachable, 1 Tim. 6.16. Col. 1.12. and the Light wherein Christ appeared to Paul, was greater, more glorious than that of the Sun at Noonday, Acts 26.13. else could it not outshine it. This singularly Intense Light of Heaven is questionless, an unconceivable, even sensitive Pleasure to the Saints refined Bodies. Now this is my fancy, since Light is delute Fire, the Sun its Fountain a vivid Flame; yet everlasting Light in its highest Perfection, is one of the Pleasures and Delights of Heaven, being the Royal Robe of the Divine Majesty, Psal. 104.2. And his Angels are a flaming Fire, therefore called Seraphims, from their Fiery Splendour and Glory, Psal. 104.4. Heb. 1.7. Isa. 6.2, 6. yet Minister to our good, even in that form Isa. 6.6. Heb. 4.14. Hence may it not be inferred that the framing Fire in which Christ appears, will be so far from being hurtful, painful to his, and their glorified Bodies, as to be an object of special Sensitive Delectation, and cause a pleasurable refreshment wonderfully grateful, to those Celestial Natures, which shall dwell for ever in, and be clothed with the Eternal Light of Heaven: That if it were possible for a glorified Saint to be hurried into the material Fire of Hell, 'twould not be hurt; or for a Damned Wretch to be led through Heaven, the Light thereof to him would be tormenting Fire: But this I leave in Medio as a Speculation perhaps too curious. I question not but that the Almightiness of God, which is engaged to promote to the utmost, the happiness of the Saints, can make those things, that now to the Body are most painful, to be then most pleasureful; that even in its Physical Constitution, as well as Moral, it shall be delighted with that which is distasteful in this Life, if it be not sinful. And possibly Adam's Body in its Primitive Innocent Estate of Creation, might be of the same Constitution, invulnerable, incombustible, etc. as far as was requisite to his security from Death: For I cannot so much as implicitly impute such Collusion to the Divine Majesty, as to imagine that he only threat, n that, as a Punishment of his Sin, which was the condition and necessity of his Nature. Neither will I deny that the Tree of Life was a Sacrament of Immortality: But conceive that, nor he, nor it could be ubiquitary or inseparable; nor do I think that the Deity obliged himself to a Providence respecting innocent Mankind, which would have been a perpetual series of Miracles, since 'twas as easy with God to make Impassibility an amissible Condition of this Nature, as Immortality: But I am not Determinate here neither.  
However the Elevated Sense of that Immortal State above, will be abundantly pleasured with Supernatural and Super-sensual Gratifications, in the Jucundity, Profitableness and Honour of Heaven; the vain and empty Shadows whereof, engage it in endless Pursuits, during this its Degenerate state on Earth. The Generosity and Nobleness thereof will be so Transcendent, that it cannot but entertain with Indignation, Scorn, and Horror; all imaginable Solicitations to any thing sinfully Delightful, Commodious and vain Glorious: Every thing to it being as itself, Sublimated into a Spiritual and Celestial Nature, that it enjoys the sweet of all without the sour, in an unfading Quintessence of most tightly delicious Contentments: where although there can never be any troubled Thoughts, yet may we ever sing, Thy Comforts, Oh Lord, delight my Soul.  
Then, Oh my Soul, delight thou thyself in, and with them alone; and not merely as in the Streams, but in the Wellspring itself. Own God in every inferior means, but rest not where except in God Oh do not in a pompous Dress of Shadowy delusory Satisfactions, cheat thyself into substantial Miseries. Secure to thyself something of a solid durable Nature, by making the son of God, Jesus Christ, thy sure and everlasting Foundation; that being strongly built upon the Rock, when the Rain descends, and the Floods come, and the Winds blow and beat upon thee, thy Comforts may not perish with thee: And Phil. 4.7. The Peace of God which [transcends or] passes all [mind or] understanding, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shall [watchfully guard or] keep [as with a Garrison, 2 Cor. 11.32.] thy heart, and [the devices, thoughts of thy] mind, through Christ Jesus Must God be all in that Eternal Heaven, after which thou aspirest, and is there enough in him to satiate the most raised and sublime Desires of the Spirits of just Men made perfect, and even the Angels, those more Noble and Capacious Creatures: Nay is there an all-sufficiency in him Commensurate to his own infinite Love, in all the possibilities of its Perfection? And canst not thou, Oh my Soul, fill thyself to the brim, and measure out a Satisfaction more than adequate to thy Rational Appetite, in that unmeasurable fullness which comprehends the eminency and glory of all things. If Infiniteness cannot overfill thee a poor Worm, a little Atom of that which in comparison of him is less than nothing, Isa. 40.17. then mayst thou with some Shadow of reason attempt, to eek out thy content, with the Accumulation of other things. But since there is in God all that good Virtually, Unitedly and Transcendently (as in a common Store-House and Treasury, and that without the rebatement and allay of any the least commixtures of Evil, Vanity, or Imperfection, which slain the Glory of all those dispersed Excellencies in the Creation) that thy most unboundable desires, in all their conceivable Varieties, can court or make Suit unto; and whatever thy long reach out after, thou mayest enjoy it, cheaper and better in God than any where; and since beside all this, there is an unfathomable Surplusage of proper Excellency and Glory in that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Maximus Tyrius calls the Deity] Immense Ocean of all Goodness, which has been, is, and will be his own and the whole Superior World's Everlasting Contentation: And since he declares his ready willingness to communicate and impart of all this unto thee; not only what thine own Rational Consideration, but even what his own unmatchable Love and Graciousness can make thee willing to receive, thou canst not but be altogether inexcusable, if thou goest about to patch up an evanid and delusory Felicity to thyself, out of those castaway Shreds and Rags of the inferior Creation, which are not sufficient for themselves, but will be fatally disappointing to thee, and frustrate thy most Solicitous Expectations, whilst in the mean time thou sottishly and frantically defraudest thyself of that plenary Satisfaction and Joy, which is tendered to thee by, and in God, both on Earth to raise and quicken thy devout and active Suspirations, and in the Heaven of Heavens to terminate, and perfect them in an Everlasting Fruition.  
Here then only, Oh my Soul, build thy Tabernacle; Is it not good to be here? Where thy Faith itself shall be converted into Sense, Sight and Taste, in a never ending Possession, of what Eye hath not seen, nor Ear heard, nor hath entered into the Heart of Man to conceive. Thou art allowed to eye and enjoy God in the Creature, obliged to make all sensitive Contents, which thou mayest lawfully or sinlessly receive from the Creature, as so many steps to mount upon, and ascend towards the Spiritual Contents of Heaven; necessitated to use every good thing below, as a Remembrancer to thee of its Perfection in God, that it may blow up thy passionate Aspirations, into a more vehement and inextinguishable Flame and Ardour toward him. In all things thou mayst taste that the Lord is Gracious, and enjoy sweet and comfortable Prelibations of Heaven. This is thy privilege: But on the other hand thou art prohibited to make a God of this World, and Sacrifice the Creature to thy Sense or Sensuality. To be happy in Exterior Things relatively to God, making a Deference to him, whenever that which he hath shed abroad of his Goodness upon them, meets with thine Appetite in any agreeable Harmony, is a part of Happiness indulged to Mortality; but to hunt after Sensitive Pleasure for pleasures sake, and Profits for profits sake, and Honours for honour's sake; taking up an absolute Rest in them, as if the ultimate end of Life, and advancing them to a Competition with, if not Preference before all-sufficient Goodness, this is the greatest Debauchery of Humane Nature, a step of Degeneracy below the Diabolical. For, though the Temperament of this, admit of some hot and dry, fiery and airy Sins; as Pride, Revenge, Malice, etc. yet does it not of all the Four Elements of Sensuality, Fiery Lust, Airy Ambition, Watery Drunkenness, and Earthy Covetousness, against which, Oh my Soul, it concerns thee to Fortify and Arm thyself, with the contrary Elements of Godliness, viz. Watery Repentance, Earthy Humility, Fiery Zeal and Love, Airy or Aethereal Hope, and Heavenly Mindedness, and that which as the Heavens is the Magistery and Quintessence of all Faith Unfeigned. This is the Grace which will carry thee aloft, above all restless Visibles, and possess thee of an Everlasting Sabbatisme, and Rest in the Invisible God, through the ever Blessed Jesus.  
Oh therefore, take heed of changing the Truth of God into a Lie, worshipping and serving the Creature more than the Creator, who is Blessed for ever Amen, Rom. 1.25. Let thy sweetest Enjoyments be so far from creating an Acquiescence, and Cessation of those ever active Desires, which nothing but Infiniteness can satiate, as to envigorate and heighten their Motions toward that Supreme and Sovereign Goodness; where as in a Centre (yet Uncircumscribed, Unlimited) all the Rays of inferior Excellency meet, all the unquiet Pulsations and Palpitations of troubled Hearts, are terminated in a perpetual and inviolable Stability and Rest. Cease from the Creature, Man, thyself, and be filled with God. The Divine Majesty cannot with patience endure to be cast in the Balance with Vanity; 'tis a high affront and disparagement. And, what is it, that in thy Appetite doth so oft Counter-balance the Felicity to be enjoyed in him? Behold and Judge: The whole Earth is but as an invisible indivisible Point to the Heavens; What is it then to God? And what a point of this Point do the most Potent scramble for? And how unspeakably less still is the utmost possibility of thy Quantum? But then again, how large may thine Empire be in thine own mind, if God be Sovereign there? How unbounded thy Lot in the Jerusalem that is above? How Unfathomable, Incomprehensible, Unlimitable, Inestimable, Incomparable thy Portion in God? If thy undervaluing it, and over-valuing that which deserves not to be named the same Day, Age, Eternity with it, do not forfeit it. Here thy mind shall be, not only Illuminated, but Invested, Clothed with the Sun of substantial Wisdom and Truth; thy Will and Appetite dwell in the very affluence and fullness of unboundable and everlasting Love, Goodness, and Righteousness; thy Heart even overwhelmed with a perpetual Torrent, and Inundation of Prosperity, Peace and Joy unspeakable, and full of Glory, in the Fountain of all Perfection the One only God, in Three Persons, Father, Son and Holy Ghost; to whom be Majesty, Dominion, Adoration, Blessing and Praise in the Church, and thee, Oh my Soul, throughout all Ages, World without end, Amen.  
Thus far the Character.   

CHAP. XI. The Nature and Quality of the Psalmist's Thoughts.  
2. I Have obliged myself next to give some account of the Thoughts, the excellent Penman of this Psalm thus deciphered, was cumbered with, under which he could find no redress on this side Heaven. In this Inquiry we shall gain little assistance from the proper signification of the Original Word. It is but by guests that Interpreters render it Thoughts, no necessity from either the Word itself, or the scope of the two places where 'tis used, [here, and Psal. 139.23.] does determine it for Thoughts properly so called, any more than other Actings of the Soul. Of the Inclinations of the Affections, of the Will, it may be understood as well as the Mind and its Motions. Any thing proceeding from any of the Faculties and Powers of the Soul, that resembles the Branching of a Tree, whether it appertain to the Head or Heart, or both, may be included in the sense of it. Therefore we must not exclude any thing within, deny no workings either of Understanding, or Appetite, or Conscience, to appertain to the meaning of the Word.  
But since the Translation confines us to Thoughts, and the Original enforces no sense but what relates to the Physical quality of such like operations of the Mind in general, which resemble the Ramifications or spreading dividing Branches of a Tree; whereas 'tis their moral Nature we are chief concerned about in this disquisition; hence are we again put upon a search into the Context, and Scope of the Psalm, and the Psalmist's present case, that we may obtain a more clear and distinct Idea of them. Now I take it for granted, that in some part or other of the Psalm, these Thoughts are expressed in Words, or at least plainly employed and hinted. Therefore shall I survey it as impartially as may be, to find them out and not clog my Discourse with Impertinencies.  
1. In General, The Thoughts were such as in their Nature did enforce a necessity of Comfort, and that from God himself, as the Text evinces. There seem to be insinuated a contrariety betwixt his Thoughts and Comforts; that the latter were absolutely needful to antidote the former. Had they been good and delightful cogitations, they would have carried a spring of Satisfaction in their own Bowels. Had they been sinfully evil, he would not have said, IN the multitude, etc. which supposes a continuance of the Thoughts, even whilst the Comforts were applied as a remedy to remove the Malignity of them. But sinful Thoughts are not to be opposed with Comforts, that will permit them to continue; but with Contrition, Repentance, Grace, Conversision, Holy Thoughts, which will immediately eject and discontinue them. Yet may I admit that the Thoughts might be such as were occasioned by Sin; Sin might be the object of some of them, the cause of others, yet the form of none.  
They were without all peradventure Uncomfortable, Undelightful, Unpleasing Thoughts; therefore does he derive his Comforts from another Source and Spring. His Thoughts though a broad spreading Tree with multitudes of Branches, yet did not bear a dram of this Fruit. No he never looks for it there, but steps into Paradise, and takes it from the Tree of Life. Thy Comforts. We therefore will suppose, that they were not such as did corrupt his Mind, but disquiet it; sinless they were, but saddening; they induced no guilt, but only Grief; they did not avert his Mind from God and Goodness, but only from Peace and Rest; sinking it into Disconsolateness, till he took Sanctuary in the Refreshments of Heaven. The Text plainly intimates that if he had not found some effectual help in these, his Thoughts would have been an overmatch for him, and have born him down. Therefore Afflicting they were but not Defiling. This was their General Nature.  
2. Particularly, They were of the nature of Meditations, i. e. Heart-affecting Thoughts. Not mere Speculations, or notional Thoughts that were confined within the boundaries of his Mind, and Understanding; but Thoughts that sunk downwards and produced some effects on his Soul. For since no Thoughts are afflicting to us, but only as they work upon those Passions of our Minds, which are of a turbulent tormenting Nature; hence it appears that these had an influence upon his Irascible Affections, (as by a Synecdoche they are called) representing to them some Evils from which they could not but retire in an hostile aversation. For no Evils without us cruciate us, till they thus get within us, and fight us by our own Passions. This is the Beelzaebub that possesses us, and creates a Hell in our Minds, even our masterly imperious Appetite. The Thoughts that create a tumult here, are as so many Fiends to torture us. That rebel rage which they infuse into our Blood and Spitits, disorders, discomposes our whole Man, and makes us Devils to ourselves. Thoughts than they were exciting Passions. Therefore we must search and consider what Passions in particular were in a civil war within the Psalmist, and also the quality of those Evils which excited them. And that I may not be necessitated to repeat things over and over, as the more natural Synthetical way and method of enquiry (first after the Objects here particularly set down, thence concluding the general Acts which only are employed) would compel me: I shall choose the Analytical rather, proposing first the General Passions, conversant about the numerous special Objects, which shall respectively be referred to their general and proper Heads, together with such as are of Affinity therewith, though not expressed in the Psalm.  
The Thoughts than were of three kinds, answerable to three Affections, which were vehemently moved by them, viz. Fear, Grief, Dispair. Any one of these alone is torturous, but altogether intolerable. Grief pains our Hearts as an oppressing load, wastes and washes away those Spirits that should support us, weakens and effeminates our Minds into an insufficency or unwillingness to regard any thing, but what will contribute to its own excesses, till as an impetuous Torrent or Deluge it overwhelm our Soul and Spirit, and sometimes destroy the Body also; and herein it is more anguishful than Fear, because the Evil present and felt stings more cruelly, than when only foreseen in its Causes; the Sense presenting many things to torment us, which before our Fears were not privy to; even as Fear sometimes represents Evils more terrible than they are in reality found to be. But now if to the present troublesome Experience, be adjoined a dreadful expectation of worse to come, or more of the same kind, this will double the torture, because it doubles the perturbation, and further betrays the succours which Reason or Hope might administer to us. But if to both these be superadded an absolute hopelessness of relief that we see, and foresee, and feel ourselves miserable, without any likelihood of Redemption, that either our Reason is darkened by the suffusion of our Passions, so as not to be able to gain a prospect of remedy, or the magnitude of the Evil itself is altogether invincible; this strangles Nature, and makes it sink under its despondencies, into a Hell upon Earth. Of these Fear is the first and lightest, and many times comes single. For whilst an evil is at a distance there's a possibility to prevent its actual incursion. But Grief does often succeed the torment of Fear, as when the evil does not surprise, but gradually invade us, and this is like a new Wound in an old Sore, therefore does more smartingly gall us. Yet both these together are nothing to Despair, which is a compound of the other two, besides what it brings of its own to make a Man inexplicably, unsupportably miserable.  
1. Fearing Thoughts, terrifing Imaginations are bloody Torments, 1 Joh. 4.18. and tear the Soul in pieces. When an Evil is imminent and we are conscious of an inability to avoid or resist it, our Spirits succumb, sink, and in a pale horror retire, and run away from the approaching danger. For some kind of danger is commonly the object of Fear, which is excited when the Mind apprehends, and the Thoughts dwell upon the greatness, nearness, or unavoidableness of the Peril. The danger in the Psalmist's Thoughts seems to be double, viz. of two the greatest evils Sin and Death.  
1. Of Sin: for of that (under Correction) I interpret, ver. 18. When I said my foot slippeth, etc. The Expression is but thrice beside, that I find in the Psalms, and in two of them 'tis evident that a moral slipping or sliding into Sin is meant, and the context gives fair probability for the third also, Psal. 17.5. Hold up my go in thy paths, that my footsteps slip not, that is, that I sin not, Psal. 38.16, 17, 18. When my foot slippeth they magnify themselves against me, For I am ready to halt, and my Sorrow is continually before me, For I will declare my Iniquity, I will be sorry for my Sin. These 3 Verses are connected causally; I know not how to make sense of them, if the slipping and halting be other than the sinning he sorrowed for. I take Sorrow in the latter clause of the 17. ver. not formally, for the Passion of Sorrow, but materially and objectively for the thing he sorrowed for, viz. his Sin; and so account this an equivalent Expression with that Psal. 51.3. My Sin is over before me: And this is not an unusual thing in Scripture for Affections or Actions to be put for their Objects or Effects, as in that very Psalm ver. 3. There is no soundness in my Flesh because of thine Anger, i. e. the effects of thine Anger. And ver. 9 Lord all my desire is before thee, i. e. the objects of my desire, the things I desire. However the Sorrow there was for Sin, ver. 18. and so the Sin was before him, immediately in the Sorrow. I account that the Clauses of those two Verses answer one another thus, I am ready to halt, for I will declare my Sin,— I'll not deny the Truth though it give advantage to my Adversaries, and occasion their magnifying themselves against me. I find myself oft liable to fall into Sin, I acknowledge it, let them make the best and worst they can of it, and triumph as they please. Only do not thou forsake me, ver. 21. Hear me, ver. 15, 16. so as to uphold my go, that though I fall I may not be utterly cast down, Psal. 37.24. The third place is a perfect parallel to this here, ver. 18. and so also in many things is the whole Psalm. 'Tis Psalm 73.2. But as for me, my Feet were almost gone, my Steps had well-nigh slipped: For I was envious at the Foolish, etc. This seems a plain indication, both of the nature of the slip that 'twas moral, a slip into Sin, and also of the kind of the Sin, into which he was ready to slip, or did slip, either Envy or some effect thereof. To Interpret it of slipping into Suffering appears very incongruous, the whole scope repudiates it. For suppose he thought himself in danger of Death, as we shall see our Psalmist was, and intended in this Metaphor to declare it thus, I had almost slipped into Destruction. For I was envious, etc. This sounds harshly to rational Ears; the reason of the coherence must be far fetched, and suppose our sense ere the illation will hold, as thus, That Envy is a Sin, and Sin exposes to Destruction; but this plainly supposes that the first slip must be into Sin, as we Interpret. Why then go we about the Bush? The Original Word where it is not translated slip, doth oft submit to a sense, through the force of the matter 'tis applied to, which imports some thing of Sin, as Psal. 82.5. All the Foundations of the Earth [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] are out of course; Nod, slip, are moved out of their due moral course of Righteousness in which they ought to move. Ps. 55.3. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] They slip, move, cast Iniquity upon me, that is, they lay it to my charge, which without Iniquity they could not do to the Innocent.  
I confess there's nothing in the Context to enforce this moral sense, so neither is there any thing to urge the other. It lies indifferent to both. Therefore 'tis but rational to apply that sense to it, which other places necessitate. For why must a new sense be imposed upon an old Phrase here only, when there's nothing to constrain it? Let it therefore imply 'tis fear of falling into Sin, his sense of a Temptation to it, as Psal. 73.2. That very Sin there insinuated, seems to be in the Psalmist's Eye. Help failed him on Earth, ver. 16, 17. Iniquity was triumphant, ver. 20, 21. and Innocency trampled on; this touched him to the Quick, and was the ground of his Plea, ver. 20. He therefore seems to be inclined to envy that Prosperity, wherein they flourished, whilst himself was in a condition full of trouble, fear and hazard; and yet being ware of the Temptation, he flies to God. Oh! my Foot slips, I am like to be born down with the violence of the suggestion, help Lord, and sustain me, that I may not sin against thee and my own Soul. The Temptation had in sinuated itself into his Thoughts, but had not obtained the consent of his Will, that rises against it, and calls in the aid of Heaven, and God is merciful to him so as to relieve him.  
To this Head therefore may I refer all the disconsolate Thoughts, that arise in the Hearts of God's Servants through the suggestions of Satan. Whether ordinary Temptations, or those extraordinary sudden Injections, which strike a dread and horror into the Mind, and are so far from ravishing its consent, that it rises in Indignation, Enmity, and Abhorrence against them, and would give Worlds to be freed from them. As Atheistical, Blasphemous, Execratory, etc. thoughts of God, Christ, the Holy Spirit, the Scriptures, Providence, etc. These though in the matter of them, they be more abundantly enormous than common Temptations, yet have proportionably a greater check from the Will, which in a more violent Antipathy sets itself against them, and therefore, though they be more our Trouble, are less our Sin, than such as with more freedom are entertained into our Minds. For if it were a sin to have evil suggested outwardly, or from a Devil without us in the gross way of Temptation, whilst our Hearts abominate it, the sinless Lamb of God would not have been free; so neither when invisibly and inwardly; since even external Proposals cannot be understood and known, without inward Thoughts; and 'tis all one whether the Thoughts be excited mediately from something without, or more immediately from something within; whether the Tempter raise the Storm by a Witch, or his one immediate Empire over the Clouds, Vapours, Exhalations and Winds; whether he bring it in at the Cinque-ports of Sense external, or impress it upon the internal working upon the Fancy and Invention, with the aid of Memory. For that by God's Permission he can move matter, is unquestionable, therefore congest our animal Spirits into such Forms and Representations by an immediate impulse, as they are apt to receive from the Objects of outward Sense, which he has the advantage of doing more effectually, upon inspection of our natural Temper and Complexion, and therefore Inclination, that cannot be concealed and hid from his insinuating intellect, and critical Observation. Whence Melancholic Constitutions are most haunted with these black Spirits, and Temptations.  
Hither also is to be reduced Horror of Conscience, either antecedent or subsequent to sinful Practices or the Temptations to them; the former whereof is so commendable in all, the latter confounding. For if Conscience startle and be struck with Amazement and Astonishment, upon the temptation to some horrid Crimes, (as it will sometimes, even in the profligately Wicked, which is an evidence that they are not wholly given up by God) it may be still capable of being touched with lesser, with all, which may issue in true Conversion, through the Grace, Concurrence, and Blessing of Almighty God; or in further degrees of tenderness and reluctance to Sin, in those that are already Converted, as a fruit of that gracious Promise of taking away the Heart of Stone, and giving an Heart of Flesh, Ezek. 11.19. and 36.26. The Psalmist's here, was a dread of this Nature, and although this Psalms give us no intimation of any horror in his mind at present, consequent to evil Actions; yet part of the scope of the Psalm is to excite it in others, whose Crimes he lays open, and aggravates as they deserve. The Conscience of his own Innocency now, did antidote such troubles in himself, but his impleading his Enemies for the foulest Injustice and Babarousness, has a tendency to rouse their sleepy Consciences, into such an awakening sense and feeling as might make them Terrors to themselves; as himself was afterwards, upon his two foul Commissions, Psal. 51.  
Neither are those fears and dreads of Satan, and Spiritual Enemies, which sometimes rack and cruciate the Minds of Men, altogether to be forgotten. He that is amazed at, and implores Divine Mercy against the Temptation, cannot easily be reconciled to the Tempter, in whom, with his Angels there is a combination of every thing that can render Adversaries formidable. What numerous Legions in which not one single Enemy, but is brim full of rancour and rage against us, endowed with a world of crafty Politics, and inventive cunning, to devise whatever that unfathomable depth of Malice and Emity, can direct against us, to ruin us everlastingly; together with an unknown and unimaginably great sufficiency of Power and Activity to execute what they contrive, and they have no limits of their duration on this side Eternity. Oh dreadful Host indeed, what may they despair to effect, upon impotent and degenerate sinful Man. But the dependence of things one upon another, I see, has made me forget my Scope, which was to remember the Fears of Sin, and Temptation to it, rather than the Tempter. I proceed to the  
2. Danger wherein the Psalmist did apprehend himself, viz. of Death, not so much Natural as Violent. His Enemies designed to Murder him by a pretended Law, notwithstanding his Righteousness and Innocency; and for that end had sentenced and condemned him, ver. 21.22. Whence he declares, ver. 17. Unless the Lord had been my help, my Soul had almost, or quickly, dwelled in silence. [My Soul] that is I myself, the better part by a Figure being put for the Person, or rather for the worse part, the Body, [dwelled in silence] i. e. the Grave, as is unanimously agreed by Interpreters, according to Psal. 115.17. The Dead praise not the Lord, nor any that go down into silence. Which is not to be understood of the Soul, but Body only. Psal. 49.12, 20. Nevertheless [or And] Man being in Honour abideth not a Night, he is like the Beasts that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] are silent, i. e. Dead. Psal. 31.17. fully.  
Death indeed is the King of Terrors, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  Job 18.14. Of all Terribles the most terrible to Nature, because it dissolves its most amicable Bands, and utterly extinguishes all those hopes, which it has for many years been kindling; and were it not for the reliefs of Grace, it would certainly fill Men with unspeakable Agonies, could they view it in all its antecedent and consequent Pomp and Circumstances. For 'tis only ignorance of this very solemn change, that causes the most so fool-hardily and without concern, to entertain the thoughts and approaches of it. But a violent Death, 
God's Effections are always better, milder, than his Permissions.  when a Man lies at the mercy of those whose tender Mercies are Cruelty, must needs cause more bitter Reflections than where Nature gently expires under the compassionate tender Hands of the God of Nature, who always contends in measure, that the Spirit may not fail, and the Soul which he hath made.  
To this Head then appertains the trouble arising from Fears of Suffering and Affliction, of what kind soever. In particular those that accompany and follow Death, especially the Terrors of Judgement and Hell, which is Eternal Death. This the Psalmist sometimes felt the sting and torture of, as a preventive Medicine that he might not feel it everlastingly. Psal. 116.3. The pains of Hell got hold upon me, called the Cords of Hell, Psal. 18.5. marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whence perhaps our English Word Cable) it sometimes signifies Corruption, Destruction, Mic. 2.10. Troops, Bands, Companies, Psal. 119.61. either of these may suit well enough. But above all Fear of God's Anger, and just Displeasure, most heavily sits upon the Spirit of a Gracious Man. All the Troops of Hell, and Triumphs of Cruelty, are but Mormo's in comparison. Finite Fury cannot plague infinitely; therefore our Saviour advises, Luke 12.4, 5. Be not afraid of them that kill the Body, and after that have no more that they can do; But I will forwarn you whom you shall fear: Fear him which after he hath killed, hath power to cast into Hell, yea I say unto you fear him. Filial Fear of God indeed brings no trouble, but joy. 'Tis only a Fear working to Bondage, oppressive to Nature, a Rebel against Reason, stupifying the Spirits, enervating the Will, damping the Affections, over-throwing our Resolution, defeating our Counsels, confounding our Consciences, betraying us into a base and unworthy servitude to our own corrupt Imaginations, Errors, and Ignorance, and every exterior Agent that has the power or will to abuse them, and our Credulity to our Prejudice and Perdition.  
2. Grieving Thoughts and Impressions. The Evils did not lie perdue at a distance, but in a close encounter charged home, and wounded his Heart, that it bleeds here in godly Sorrow. Indeed whatever causes Fear and Despair, does also introduce Grief, when it becomes present; but his Mind was overwhelmed with such Reflections, as had a peculiar influence upon his Sorrow, beside those that did produce Fear and Despair.  
As, 1. The Sins of others. The foul Enormities of Wicked Men, whereof several are named.  
1. Pride, Ver. 2. Render a Reward to the Proud; a Reward in Vengeance. In this Sin the Devil began the Dance, and all his Servants wear his Livery, and tread in his Steps. For this their Loftiness and triumphing Arrogance, his Heart groaned out the double, How long? ver. 3. Words of Lamentation. Indeed when men are despised they are either angered or grieved, angered if Proud, grieved if Lowly, incensed if Passionate, if Meek troubled. 'Tis the property of Pride to despise and slight all, but bear slighting from none.  
2. Boasting. The inward filth of Pride and Arrogance foaming out at the Mouth, ver. 4. All the workers of Iniquity [

speak  
boast.  ] themselves; the coherence seems to intimate, that the things they boasted of were their own height and power to oppress the Innocent. Being got to the top of the Mount of Honour, and Worldly Prosperity, which puffed them up they imagined it for their Security, and Glory, to fall down upon, and crush, and break in pieces God's Heritage, and this they gloried in as becoming their Grandeur Potency. Now to be not only trod and trampled upon, with the foot of Pride, and spurned, kicked away like a Dog, but also hear the Proud-doers brag of it, as a brave and worthy Fact, as it heightens the Sin of the Actors, so the Sorrow of the Sufferers; both as an addition to their own Affliction, and also a further aggravation of the Sin. 'Tis easier to bear a scorn in deeds, when a Man has the liberty to suppose that possibly it may not be the issue of design, and a malicious Mind, or that the Agent may after grieve for and repent of it; than to bear their blessing themselves in it, praismg themselves for it, which is a testimony of their love to it, delight in it. But if the Word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] be taken in a softer sense [

shall  
will  ] or do speak of, or speak themselves, praedicabunt se, 
The future for the present tense, a common Enallage except the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be repeated here again, out of the foregoing Verse, as our Translators think it must: But then why not also in the Fifth and Sixth Verses, where the Verbs are all future, yet rendered in the present.  Interlin: i. e. will vaunt, praise or extol themselves, in Words magnify themselves, both think and speak highly of themselves, and by consequence, basely, scornfully, slightingly, of those that are not like themselves in Wickedness; and therefore of those qualities that difference both Parties, speak well of Wickedness, that denominates and delights them, but ill of Godliness which they oppose; yet both perhaps under the disguise of other Names, plausible for their one Wickedness, disgraceful for Holiness, as the manner and guise of the World always has been, and will be; this has not a little of guilt and grief in it. Sin is ashamed of its own Name, and therefore sights against Goodness under borrowed Colours, transferring its own title to that which it opposes; and it cannot but be grief to an Innocent to suffer under the notion of a Malefactor, to have his Name murdered as well as his Person; whilst his Adversaries add Ignominy to Cruelty; but especially it afflicts his Soul, that God and Religion and Holiness suffer, in the repute of the ignorant, and sequacious Multitude, which is led in its judgement of things by the Hand rather than Head; by the power and opinion of its Masters, without making any disquisition or inspection into the reality of matters; taking all upon trust whether it be true or false, good or evil. A Beast that with a strong Bridle, and sharp Spurs will ride freely Blindfold post hast into Hell; but is infinitely malapert and restive in the course toward Heaven; its Eyes, like those of a Fly, consisting of infinite little dim Atoms, without a due proportion of Brains of their own to govern them, and therefore are as wild and wanton in their motions.  
To this may I join the trouble which the Psalmist seemed to be affected with, through other perverse speeches of those wicked Persons, which though not so expressly, yet may implicitly seem to relate to Pride; because interposed between the mention thereof and the effect of it, in Boasting, ver. 4. How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall they pour out as a Fountain does Water, and speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which properly signifies things hardened with age, yet upon the point to be removed, and pass away; as may be gathered from the use and signification of its root. These hard things they spoke, I take to refer unto others chief, as what follows did to themselves. 1. Hard things, in Enoch's Prophecy, recited Judas 15. were spoken against God. May not our Psalmist refer to that Prophecy, which no doubt came to his knowledge, either by Tradition or the Prophetic Spirit: If so, then may they possibly be those recited ver. 7. or such like false Atheistical, Blasphemous against God, his Providence, Word, Ways, People. 2. Hard things, Psal. 31.18. were spoke against the Righteous, proudly and contemptuously in Reproach, ver. 11. and Slander, 13. whence his Eye was consumed, and his life spent with grief, ver. 9, 10.  
To this Head then may we reduce all those troubles which arise from the Persecution of the Tongue. Threaten, Aspersing, Defamations, Detractions, Censuring, uncharitable rash Judge, Mockings and Deridings, and clothing Goodness and good Men with Reproaches, branding them with odious Names, contrary to their real Nature, speaking all manner of Evil, Matth. 5.11.  
3. Persecution, which here was bloody and barbarously cruel, ver. 5, 6. They break in pieces thy People, O Lord, and afflict thine Heritage; they slay the Widow and the Stranger, and murder the Fatherless. Wherein both their Inhumanity and base Cowardice manifest themselves, in that they rage against the weak, impotent, and friendless, that have none to plead for, succour, relieve, and help them alive, or revenge them when dead. This is justly imputable to Dreg and Saul. The former by killing the Priests of the Lord, 1 Sam. 22.18. did exceedingly afflict God's Heritage and People, and broke them in pieces and made many Fatherless and Widows, and afterward murdered them in a savage unparallelled manner, ver. 19 and when he had done boasted of it, Psal. 52.1. as the Wicked here, if that was not the same fact. Saul also slew the Gibeonites, 2 Sam. 21.1, 2, 5. called Strangers, 2 Chron. 2.17. These may be here understood as well as Proselytes.  
Here then David lost his Friends and Favourers by a violent Death, and hither may we refer the loss of Friends and Relations by a natural Death. A cause of Grief as just as common. But especially to this Head belongs the troubles for the Miseries and Calamities both of Church and State. When the Gates of Zion mourn, we are but ill Members thereof, if it create not some kind of Sympathy in our Hearts.  
4. Atheism, disbelief of God's Omniscience and Providence. Ver. 7. Yet they say the Lord shall not see, neither shall the God of Jacob regard it. This was indeed the spring of all their other Sins, and therefore as Asaph, in another like case was affected with it, Psal. 73.11. They say how doth God know, and is there knowledge in the most High, & c? So here is David very much concerned about it, and so much the more because Divine Vengeance seemed to be concerned so little, ver. 1. whence he spends the 4 following Verses to evince and convince them of the infinite unlimitable Knowledge of God, whereas he contents himself with a bare mentioning their other Sins, without such reasoning against them.  
And indeed any serious Heart that duly ponders its dependence for Life, Motion and Being upon God, will be tenderly sensible of all Affronts put upon him; will not with patience endure that he should fall under Disparagement. As a dutiful Child will hear untouched the Reproaches cast upon a Stranger, or any other rather than its Father. He who can be content that God should go less than infinite in all Perfections, can be well pleased that he should not be God, and that the World be deprived and destitute of his Government and Providence, which would be the greatest mischief to it conceivable. Better infinitely, that the whole Universe should be hurried back again into its Primitive Chaos and Confusion, than God be lessened in any one of his Excellencies. If ungodly Souls disavow any Divine Attribute, and seek to rob God of the honour of that, without which a good Man cannot live, or live comfortably, 'tis a Dagger at the Heart, and wounds the very Soul, and so ought to do in all that are tender of the Glory of their Creator. For our own sakes we have reason to abhor Atheism, in every degree and form of it; because if there were not a God, or if he were not of infinite Understanding, we were of all Creatures most miserable; not only as deprived of our true Felicity, and the hopes of it, (for how should he reward us did he not know or regard us, and our Integrity?) but we should fatally be exposed to all the vilest Indignities, and most deplorable Calamities, the Wit and Rage of Men and Devils could devise and inflict upon Earth; and since their and our Being's are altogether incorruptible, as far as Spiritual, we should in like manner be dogged and pursued with their implacable Malice, in our separate and immortal State; and be desperate of succour and deliverance from that Eternal Erynnis, those innumerable Legions of ever torturing Furies, that would be let lose upon us, to lash and sting us, with the utmost of their virulent Indignation. For how should the Deity relieve us, if he know nothing of us. 'Tis therefore the highest Interest of real goodness, that there is a God of Unlimitable Intelligence and Love, to supervise and care for us, that no Evils can be imagined against us, in the most dark and secret recesses of Hell, much less on Earth, but are to him as visible, as though Writ or Graven in the Roof of Heaven, by the Finger of God, in Letters form all of Suns or Stars; and he is replenished with that Wisdom and Graciousness, which both knows how, is perfectly willing, and effectually engaged to counteract them.  
But as this and the other Three, so all the Sins of the Wicked are a bitter Grief to a good Soul. Whence David, Psal. 119.136. Rivers of Tears run down mine eyes, because they keep not thy Law. Be their Sins only Omissions, which in the Estimate of the World are of a lighter Nature, though not in the account of God, and an Illuminated Conscience; yet will they be grievous to those that love the Lord and his Laws: And 'tis a good token of Integrity when the Sins of others are a burden. Self may engage a Man against his own Sins, but if the wickedness of those we have not concern with, deeply affect our Hearts, 'tis an Evidence we are acted by the Interest of God.  
Let this then, Oh my Soul, overrule all thy Passions. Live under some sense with God: What dishonours him, let it humble thee. Be not so much troubled at the Mischiefs, wherewith Men in the Triumphant Madness of their Prosperity, endeavour to plague thee, as at the Sin whereby they duel Heaven. Where thy Father suffers most in his Glory, do thou suffer with him. Thy Irascibles never act more commendably, than when they run upon the Errand of thy Maker. Thou art angry and sinnest not, when angry at Sin. 'Tis hard not to Sin in Sorrow, if it be not Sorrow for Sin. And if thou groan under the Wickedness of others, sure thou wiltst not, canst not, dar'st not be so much a Hypocrite, as to go light under the greater Load of thine own. Thou art conscious to thyself of many Circumstances, aggravating thine own, which thou hast no reason to apply to the Crimes of any beside. Where thou knowest of most Evil, and that is in thyself, there must thou spend Oceans: since the little in comparison, which thou knowest of other men's faults, requires thy Rivers. Let thy Sorrows bear Proportion to thy Condition and Conscience. Weep, or at least mourn for, and bemoan others, but most thyself. There must thou pay thy Drops, here a Deluge.  
To this place therefore appertains all Spiritual Trouble for Sin, and the want and weakness and defectiveness of Grace, with the effects thereof; That Anguish of Mind, which springs from the sense of Sin's odiousness of God: The Agonies and Anxieties of the New Birth, and under Relapses, whatever goes under the name of a Wounded Spirit or Troubled Conscience. But,  
2. Not only the evil of Sin, but other Evils, in themselves or to him in effect, did sadden the Holy Psalmist's Soul. Two especially,  
1. The Prosperity of the Wicked, their Joy; but his smart, Vers. 3. How long shall the Wicked, Oh LORD, how long shall the wicked triumph? A common Offence and Trouble, to both the Religious and Rational World. The Gracious Servants of God often bemoan it. What a Multitude of Precepts and Comforts doth the 37. Psal. present, as an Antidote against fretting about it? Habakkuk bewails it, Hab. 1.2, 3, 4. Jer. Ch. 12.1, 2, reasons and pleads with God concerning it. In Job, How many Discourses are there to this purpose? And every where in the Psalms; to instance in one more only, Psal. 73. Vers. 3. I was envious at the foolish, when I saw the Prosperity of the Wicked: After a Description whereof he adds, Vers. 21. Thus my heart was grieved, and I was pricked in my Reins. This also was a stumbling Block to the Philosophical World, whereof the more Considerate and Virtuous made a good use, others a bad; reasoning from the unequal Distribution of Temporal Things, against the Being of God and Providence; into such Absurdities may those run, who having but dark Apprehensions of Immortality, and the Eternal Recompenses of a Future State; take their measures from sense, and consider not the Unproportionableness of this present moment of Temporal Life, to a vast Immense Eternity.  
2. The Unprosperous, Afflicted, Persecuted State of the People of God, did excite in him sorrowful Reflections. I doubt not but that with a broken Heart he Writ down that Complaint, Vers. 5. They break in pieces thy People, O LORD, and afflict thine Heritage. They slay the Widow and the Stranger and murder the Fatherless. Sure with a Soul melted into Sympathising Commiserations doth he remember this. So Asaph, Psal. 73.10. Therefore his People return hither, and Waters of a full Cup are wrung out to them. 21. Thus my Heart was grieved, etc. which refers to all before Discoursed, concerning prosperous Wickedness, and suffering Godliness. And, How can the Body in many parts of it suffer, and the rest have no ? Thou art not vitally united as a Member to the Body of Christ, Oh my Soul, but may'st justly dread that he will cut thee off, as a dead Libm, and bury thee in Hell, if thou be insensible of its Pains and Agonies. Show that the common Soul and Spirit Animates thee, by a common sense with the rest of the Members, that Communicate in it with thee. If thou be not with them in Passion, yet be in Compassion. Why Persecutest thou me? Says Christ to Saul, Acts 9.4. The pain is in the Members, the sense in the Head. Christ disclaims thee, thou art none of that [me] whereof he is so tender, if thou sufferest not by Commiseration, when his Servants suffer Affliction. Put on thy Bowels, if thou desirest the Yerning of his, when thy Condition shall be like theirs. With the Prophet Jerem. 9.1. Say Oh that my Head were Waters, and mine Eyes a Fountain of Tears, that I might weep Day and Night, for the slain of the Daughter of my People. My Bowels, my Bowels, I am pained at my very Heart, the Walls of my Heart make a noise in me, I cannot hold my Peace, because thou hast heard, Oh my Soul, the sound of the Trumpet, the alarm of War.  
To this Head may be reduced all those Troubles, which are Fruits of Public Calamities to Church or State, Persecutions, Martyrdoms, Massacres, etc. Wars and Violence, Oppressions, Injuries, etc. whatever may be the Effects of the Rage and Fury of Men, and Malice of impure Malignant Spirits. These being the Permissions of Providence to punish Sin, which, as Executions of Justice, God attributes to his own Efficiency. Amos 3.6. Though mediately, may we not also refer hither the immediate Effects of his Power and Justice, in Plagues, Sicknesses, Famines, etc. Since they agree, though not in the Instruments and Means, yet in the Original and Author, and Meritorious Cause, and Principal End.  
3. Despairing Thoughts and Reflections, are beyond all Imagination Afflictive; and of this Nature, we find some oppressing the Psalmist's Spirit, although they were not of the worst kind. For despair he did not of Mercy and Relief from Heaven, a Misery of all other most intolerable. He only despaired as being destitute of all Hope, of Help and Succour from Man. Vers. 16. Who will rise up for me? Who will stand up for me? The redoubled Interrogation implies a more vehement Negation. None, none at all: For, unless the Lord had been my help, I had gone without Redemption. Vers. 17. All the hopes I had upon Earth, did utterly fail, there was none shut up or left. I was reduced to the utmost extremity, and that was God's opportunity. He was seen in the Mount, when the Knife was at the Throat, and defunct was all confidence in Man.  
Now although the failure of all Earthly Supports be grievous, yet when a Man has encouragement to devolve himself on the neverfailing Goodness of God, he is never destitute of a Satisfaction which will abundantly Counterveil those troublesome Disappointments; and therefore his Condition is not really miserable: But if this fail also, if his strength and hope Perish from the Lord, Lam. 3.18. that he be in Saul's sore Distress, 1 Sam. 28.6, 15. and can have a Prospect of nothing but Eternal Death and Damnation: Tongue cannot tell, nor Heart imagine the Anxieties, and Agonies, which as a Prolepsis and Anticipation of Hell, sting and excruciate his miserable Soul. There's nothing on this side that Dungeon of everlasting Darkness and Woe, can equal this; which made Spira sometimes wish himself in Hell, that he might feel the worst. Oh doleful Perplexity indeed! when a Man out of a distracting fear of Hell desires to feel it. Oh Horror! when anguish of Mind under dreadful Expectations, enforces his will to choose what is infinitely more anguishful; and the Drops of Brimstone and Fire that scald his Conscience, urge him to a strange unaccountable freeness, to be ever consuming in that Bottomless Ocean, where Mitigation of Torment, end of Misery, abatement of Sense, will be not only desperate but impossible. Oh Despair! thou art the sum and strength of Wretchedness, the Bitterness and Poison of a never ending Death, the Fuel and Flame of an unutterable Torturous Hell. Blessed is the Soul that never shall, never must feel thy racking Horrors in this, or another World.   

CHAP. XII. Comforts in general.  
MY last Explicatory Undertaking, was to consider and describe the Comforts, which now cast so benign an Aspect and Influence upon this Holy Man's afflicted disconsolate Soul.  
They may be considered either [

Formally or  
Materially,  ] Formally in their proper Nature and true Constitution, as an inward refreshment and ease to the Heart.  
Comfort is a Map of Paradise, the lovely Meet-Help and Succour of desolate, distressed Man, the Blessed Repast and Banquet of Holy Angels and Saints: The Uncreated, Eternal Heaven and Jubilee of God himself; the Light wherein he ever dwells, that spreads abroad its sweet reviving Rays, as largely, and liberally as its Fountain, the super-intending Care and Goodness of Heaven, and especially unto the humble and contrite Heart, settling it in a firm and durable Repose and Peace. And when the Sin of degenerate Man had banished it from the Earth, and his own Soul; the infinitely Wise and All-knowing God, the Father, the dearly beloved Word and Wisdom of God, his only Begotten Son, and the Eternal Spirit of Truth and Grace, did by an ever adoreable astonishing Method of Goodness and Love, contrive a Retrieval thereof, that under its loss Man might not continue the most miserable of the whole Creation. 'Tis the sweet reviving Breath of boundless Grace, and compassion in the Eternal Father, infusing new Life and Vigour into Fainting, Groaning, Bleeding, Dying Hearts, and Enspiriting them for God. A refreshing Beam from the Son of Righteousness, which infuses Warmth, Strength and Soul, into the disconsolate Heart of dejected Man, that lies benighted in a Hell of Misery and Darkness: The Oil of Life poured out by the Holy Ghost, upon a Benumbed, Frozen, Restive Soul, which gently turns the Wheels of Action in a smooth, free, ready, easy, speedy Course, and continues them in an unwearied motion toward Heaven: A sweet and lovely Paraphrase upon the Promises, Engraven in a Wounded Heart by the Finger of God: A powerful Antidote to the Poison of Tormenting Grief and Despair, sweeter than Sorrow can be sour: An all-satisfying Foretaste and Anticipation, of the never Intermitting, never Terminating Joys of Eternity.  
When the Sovereign Majesty of Heaven would Ingratiate himself, and though in a humble Demission and Debasement of his Glory, yet appear in his highest Loveliness to Man, 'tis in a Robe of Light, Joy, Comfort and Peace; and when a Wounded Spirit that's discouraged in its Work, by the pressure of its own self-created Woes, desires to be entertained into, and empowered for, and cheerfully to engage in his Service, it implores and sues for the Joy of the Lord, to be its Strength. When God's Heralds have been denouncing War to Rebels, Vengeance against Enemies, thereby terrifying them into a War and Enmity against their Sins: He next Commissions them as his Ambassadors, to revive those troubled Souls with a message of glad Tidings of Joy, and Peace, and Consolation. 'Tis the refreshing Dew of Heaven upon a barren heart, that has been scorched and parched with the fiery Indignation of the Almighty, which causes it to bring forth Fruit with rejoicing: The gracious Smile of the ever Blessed Jesus, upon a weeping wounded Spirit, that's sick of its sins and sores, sick for the sense of his Love: A hand let down from above, to lay hold upon, and bring up from the deep an oppressed Spirit, sunk with the weight of its own woeful thoughts, into an unfathomable Abyss of Miseries: A returning Pillar of Cloud and Fire, to an Israelite indeed, that was bewildered and lost, in a vast howling Wilderness of Danger and Horror, to direct and lead it with Joy to its Celestial Rest: A secure and welcome Port of safety and repose, for a weatherbeaten Soul, that by the storms and surges of Almighty Vengeance, hath been Shipwrecked and split all to pieces, in a Contrition and Humiliation for Sin: A Bed of ease and quiet for a weak and sickly weary heart, which hath been wrestling and labouring under the weighty Load of Divine Wrath; set on, and made more grievous by the Lashes of a Scourging Conscience: A Heaven of unspeakable Delight and Satisfaction, descending into, and raising up a dejected Mind, which it found deeply buried in a doleful Hell of Wretchedness and Woe. Oh sweet and amiable Peace! How lovely are thy Looks? How dear and pleasing thine Embraces? What art thou not that is good, desirable, delightful, contenting, satisfying? Riches in Poverty, Health in Sickness, Honey in Life, Heart-ease in Death, the Glory of Eternity.  
But to give a Logical Description of it, Formal Comfort is the inward Rest, Quiet, Contentment, Satisfaction, Ease and Refreshment of the Mind, arising from the View, Sense, Consideration, Application, and feeling of such proper and suitable Remedies for all manner of Troubles, as answer the Necessities, Exigencies and Desires of the Soul in all things, strengthening for Work, supporting under Temptations, inspiriting for Sufferings, cheerfully to bear them, perfectly to conquer them, and everlastingly to triumph over them.  
Taken Actively, and in Fieri, it imports a Man's applying to himself the things which God hath provided, to refresh and strengthen him.  
Passively, a Man is comforted when upon the Application of such things, the Mind, Heart and Conscience are satisfied, and settled within themselves, in a calm and quiet Rest and Peace. This is Comfort in facto esse, as the Schools phrase it.  
If we speak properly, and according to the English Translation here, This Formal Comfort is not that Comfort which the Psalmist reports; but rather the delight in his Soul, which did, or might issue therefrom, as an effect from its immediate Cause, and therefore is not a stranger to the Text.  
Yet indeed, the Comfort here mentioned, is not to be understood Formally, but  
Objectively, or Materially, for comforting things; as in Physic, a Cordial is not the Comfort the Heart receives, but the Medicine, which has Virtue and Power to Comfort the Heart, as a means under Providence.  
In Discoursing to this, several things might be considered.  

1. The Matter or Thing itself, which comforts, which is God, his Being, Nature, Perfections, etc.  
2. The Instrument, Vehicle, or Means.   

1. Revealing, Tendering, Conveying; The Word, and in special, its Promises.  
2. Receiving, Appropriating, Applying.   
Faith 

1. In the Mind, Thoughts.  
2. In the Heart and Will, Consent.    
3. The Condition or Qualification, without which no right to Comfort is possible.  
True Goodness, particularly, Goodness in Distress.  
4. The Principal immediate, Efficient,  
The Holy Ghost the Comforter.  
Some of these, I acknowledge, concern Comfort Formally considered, as well as Materially. For though the matter or thing Comforting, [God] have no cause, and the Spirit cannot be said to be in respect hereof, an Efficient, but only of the Formal Comfort, or Satisfaction in our minds, and of the Instrument and Condition, the Word being of his Immediate Inspiration, and Sanctification, his proper and peculiar Work: Yet the Word is a means to beget Formal Comfort, as well as convey the matter of it; so also is Faith. And Goodness is a Qualification necessary to inward Peace, as well as right to the Material Cause of it.  
I am not concerned, except about the Matter, Means, revealing, containing, and the Believing Thoughts, that receive and apply; with the Holiness, that prepares the Heart for Reception and Application of Comfort.  
Whatever Comforts, is something of, or from God, The Father, Son, and Holy Ghost; yet those things from them, Comfort not in the same manner, as they do themselves. The Word and Promises are a Cordial, as far as Messages of Love from Heaven, no otherwise: As they bring good News from our best Friend, they revive us; but nothing can give ease to our Minds, which doth not report something of God. If our Troubles be Spiritual for our Sins, the assurance by any sound Evidence, that God has pardoned them, dispels our Sorrow, Fear, and Despair: The feeling that God has purged away their Filth, taken away their Dominion, quiets us, as an Evidence and Testimony, that he hath pardoned us, and is reconciled to us; but all this only as a token of God's Love to us. For a good Soul cannot sit down with its own Mercy, without the God of Mercy. Nothing Spiritually Comforts on Earth, but what will solace in Heaven. There God alone is the Eternal Ravishment of glorified Souls. Now God, as the matter of our Comfort, solaces us merely as apprehended, and applied by Believing Thoughts. If we think not of him, we derive no Content from him; and our Thoughts taking in some comfortable Notion of God, lay it before our Concupiscible and Irascible Affections, that being embraced by the former, it may appease, still, and quiet the other; which is heedfully to be observed, this being the true and natural Method to attain solid, and substantial Peace, and Consolation: For they are Brutish, not Rational Comforts, that we are not led to by Light in the Mind, observing the suitableness of the Object to our Condition, which prevails with our Will, to close with, and embrace it. Till this be done, our Passions cannot be rationally calmed. God doth not work upon them, as Christ upon the raging Sea, by way of Empire, and immediate Power, to hush them in a moment by Miracle. That Peace which springs in the Conscience immediately, without any antecedent Actings, and Perceptions of the Mind, or Election of the Will, is Delusory, not to say, Satanical.  
There's nothing that can any ways Comfort, but God is that very thing, either Formally or Eminently: He is the sum and substance of all Appetibles, Eligibles, Comfortables, as the Chief Good and Happiness of Man; who, as he wants nothing for his own everlasting solace and contentation, so neither for ours: Whatever is of a refreshing Influence, either to Body or Mind, is the Ordination of God, both in its Matter, and that peculiar Formality: For he both made all things, and endowed them with all their Powers and Virtues, which all are superlatively in himself; i e. either in his Nature or Power, in Essence or Equivalence. God's Love is a Comfort to our Souls, and God is Love. Meat and Drink are a comfort to our Bodies; God is not these, but he can create and give them, and in Heaven supplies the want of them, by causing us not to need them, and giving us better in himself, that Countervails them. Thus 'tis also in all other Cases; whatever satisfies us, is from him, is in him. Thy Comforts delight [or look favourably upon] my Soul. Thy Comforts which thou [

Art  
Givest.  ]   

CHAP. XIII. Comforts in God.  
I. THE Comforts which God is, delight the Soul. These or none. For nothing issuing from God, is greater or better than himself, He is much more than all without him, therefore a more sufficient satisfaction; both because there is a plenitude of Perfection in him, and because he can enlarge the capacity of the Recipient, and quicken the perceptive Powers, more tightly to sense, and relish the Sweetness of all those delectable Excellencies that adorn his Nature. Now as God is every thing which is comfortable, so every thing in God is a Wellspring of overflowing Consolation, to a good Heart, his Being, Names, Attributes, etc.  
1. His Being or Existence. That there is a God, therefore a regarder of Goodness, infinitely concerned to promote it, to support it, to reward it. The First without beginning, the Last without end. Who possesses all Being in himself eminently, and gives Being to all things, that have a positive Entity, and that very good, Gen. 1.31. Without whose Agency, neither thy Sorrows, nor thy Comforts can be; and if they receive their Being, then also their Balance from the best hand in the Universe. One that has Being so, as nothing else can; not thy Sins, not thy Sorrows, not thy spiritual Enemies, etc. not an arbitrary precarious Existence; but necessary, , self-originating, unalterable, unperishable: To which all other Being's are nothing in comparison, faint, evanid, fading, Isai. 40.17. There's none beside. As his own Being is the greatest reality, so can he make those Comforts which depend upon it, to administer abundantly more reality of refreshment, than there can possibly be real evil in all the Miseries of a thousand Worlds. He will be and abide by us (when all else fail us,) as an everlasting Fullness of all Essential Consolations.  
¶ 2. His Names and Titles.  
El.] Verse 1. Elohim] Ver. 7.22, 23. A strong Plurality, in Unity of singular Excellency: Sufficient therefore to relieve: for he is  
El shaddai] (an additional, not indeed express in the Psalm, but necessary to be mentioned in order to the explaining of the following Jehovah, so often used here) God All-sufficient, or Almighty. In him therefore is there abundantly enough to satisfy intensively all Appetites, in all their extents and possibilities. This Name he gives himself, with respect to his making Promises, wherein mercies are exhibited as future; whence it secures to us fully his singular Good Will, and engages our Faith and Hope, and improves, and heightens them into an Assurance, that Blessings and Comforts, now out of our hands, shall in due Season (which himself is fittest to choose) be put into our possession by him: Under his Name  
JEHOVAH], mentioned Ver. 1.3, 5, 11, 14, 17, 18, 22, 23. the proper and immediate reason of his giving himself this Name, being his present purpose to fulfil with his Hand, what he had spoke with his Mouth long before, and give actual Being by his Power and Providence to that, which only had a possible Virtual Being, in his Promise made under the Name of Elshaddai. This then is a Name, intimating, that He is not a Promiser afar off, but a Performer at hand, ready to comfort us in, and save us out of our Spiritual Thraldom, under Corruption, Temptation, and Affliction of Body and Mind. And being  
Adonai, (which the Jews always read instead of the Tetragrammaton (as the Name Jehovah is called) except where they are together) Lord and Sovereign over All; he hath a Right and Power to dispose of all Persons, and Things, according to the good pleasure of his own Will, and cannot be controlled in his Purposes, or Performances, by any, but at their Peril. Whence 'tis always likely to be best with those that in reverence and humility, subject themselves freely to his Government, which is designedly managed for the Good and Comfort of his Subjects, and the final Trouble and Disquiet only of his Incurable Enemies; therefore must and will for his own Glory, and his Servants highest Advantage, overrule, and overcome the Malignity and Malice of Hell, the Madness and Rage of the World, and the Corruptions, and Confusions of our own Hearts; all which, without his Interposal, would be irremediable and intolerable. And as  
Jah, Ver. 7.12. 'Tis congruous and decent for him to do all. It highly becomes a Nature so excellent, so communicative, and bountiful, to disspense of those Delights, in which he for ever dwells, and solaces himself; to such of his Creatures, as place their sole felicity in Him, and cannot, will not take pleasure in any thing without him.  
¶. 3. His Attributes, are a rich Mine of Comfort: both singly and conjunct; as divers Conceptions, but one only indivisible Perfection.  
§. 1. His Wisdom and Omniscience, Ver. 9.10, 11. 'Twas a Question only becoming the Frenzy and Folly of a degenerate wicked Heart. How doth God know? And is there Knowledge in the most High? Psal. 73.11. Yes that there is, as you shall know to your sorrow; but the Godly do experience it to their wonderful Satisfaction. All the Evils we feel, He knows very well, though we cannot; nay, though we will not, though we dare not represent or describe them; and a Friend's Knowledge of its Troubles, is some ease to an oppressed Heart. But our Griefs are not only the Objects of his Understanding, but the Dispositions of his Wisdom, which being infinitely more comprehensive than ours, did design, and knows how to effect our greatest Good out of that, which our shallow Capacities apprehend to be the greatest Evil. 'Tis no little Solace, that boundless Wisdom, which can never project Evil, doth perfectly see and know this to be best for us, which it dispenses to us: And though now we cannot fathom the Mysteries of this manifold Wisdom, Eph. 3.10. (as how should Finite comprehend Infinite?) Yet the Reasons of its Proceedure, will be unfolded hereafter, to the general Satisfaction of the whole World. Have we not then sufficient ground to acquiesce, and be pleased with that now, (altho' we cannot dive into its Methods) which with the highest complacency we shall acquiesce and rejoice in for ever, when we more truly understand it?  
Beside, Infinite Wisdom is stored with Means, Devices, and Ways, to comfort us, beyond all we are able to conceive. The incomparable Riches of Divine Consolation, are owing to the inexhaustible Treasures of that Wisdom, which can find out such as are most suitable, and most seasonably and effectually apply them: And foreseeing what may be a Bar to them, can tell how to use the most proper Methods to remove it, this being its most genuine work, to know, choose and use, the most accommodate and efficacious Means, to bring about the most excellent End. We triumph in the enjoyment of such Relief in a Friend on Earth; Have we not abundantly more reason, to solace ourselves in the friendly aspect and superintendence of such an infinite Perfection in Heaven? Is Satan continually injecting Terrors or Troubles, or exciting disgustful horrid Imaginations? Does he appear in the guise of the Fool, and say, in thy heart there is no God, & c.? Psal. 14.1. Does he with Job's Wife put on the desperate Bedlam, and bid thee Curse God, etc. and die? Job 2.9. Does he personate the Cheating Knave, and advise thee to defraud either God of his due Worship and Honour, or Man of his due Respect and Right? Does he transform himself into an Angel of Light, and engage thee to be wise and Righteous overmuch? Eccles. 7.16. Or lastly, Does he come in his own Form, to invite thee to Lying, Pride, Malice, Revenge, Slander, Backbiting, etc. his proper Sins, in which, with a daring Impudence, he would outbrave and outface even his Maker, in his Accusations of the Brethren, & c.? Whatever his Methods, Eph. 6.11. or Wiles, Devises, 2 Cor. 2.11. Snares, 1. Tim. 3.7. 2 Tim. 2.26. Depths, Rev. 2.24. Whatever his Stratagems, Policies, are, to delude, defile, disquiet, or destroy thee, however cunningly, craftily managed: Yet still is he not too wise for God, who well knows how to defeat all his Designments, and amongst infinite other, has this one Method to lead thee to Comfort, (even when thine Adversary hath out-witted and got the better of thee, and is leading thee into Temptation, Trouble, and Torment,) viz. to bring thee thorough the narrow way of Repentance, to a New Life of Grace, Peace, Joy, and Consolation, present and eternal. This he doth oftentimes with Man, Job 33.28, 29. Read from the 14th. to the 31st. Job 28, 28. Unto Man he said, behold the fear of the Lord, (true Religiousness) that is Wisdom, and to departed from evil, (true Repentance) that is Understanding. He knows how to rule the raging of that Sea of Sorrow, Terror, and Anguish, wherewith the Devil attempts to overwhelm thee, and shipwreck all thy Hopes, and Happiness; and so turns the Storm into a Calm of Godly sorrow, that Satan's Creature yields, and gives place to the Creation of God, and the Grief which God exhales, does issue in the fruit of the Lips, Peace, of the same extraction; 
Is. 57.19.  and thus is Satan overreached and baffled in his most subtle Contrivances, and his Machinations to ruin our Comfort, become means for its Establishment.  
But if his own immediate Actings be seconded with the Agency of his Instruments, that all the Politics on Earth combine with those of Hell, to overturn our security and rest: Yet are they never the nearer their Purpose, of subverting the Counsels of Heaven, for the solace of our troubled Hearts; but rather promote them, whilst they drive us nearer God, as our everlasting Refuge, and Sanctuary, in whom we may be sure to find a Fullness of Joy and Compensation. Is all the Carnal Wisdom on Earth set on the rack, to devise the Ruin of True Religion, and Thee in the Profession and Practice of it? Are wicked Men thy particular Foes, in a Confederacy against thee, contriving thy Destruction in Spirituals and Temporals? Yet wherever they deal wisely, proudly, cruelly, He is above them? Art thou thyself, are all Men else at a loss in their Thoughts, either, how Religion should be secured, in whole, or in part, when at any time its Enemies conspire against it; or how Jacob should arise when he is very small; or how thy Personal Interest should be safeguarded, or how thy Health restored, or Death prevented, or Deliverance be wrought under some grievous Calamity, or any Mercy obtained for Soul or Body, thyself, thy Friends, or the Church and Nation? Be not solicitous, the All-comprehending Wisdom of Heaven can never be at a Loss, this unsearchable understanding has all Possibilities present in view, and cannot but choose the best for Himself, for Thee, for All; and it seldom gins of its Work, till all be at their Wit's end; when every thing else fails, and the Wisdom of Men has given up all for gone, Divine Wisdom resumes the Work, and glorifies its self, in bringing it to Perfection. In short, all the Artifices of Earth and Hell, cannot invent or reduce into Circumstances, so deplorable and desperate, as to over-match the Contrivance of Infinite Wisdom for our Comfort, under and after them; its Provisions are truly Catholic, extending to all possible Cases, Conditions, Seasons, Places, and Persons; whereof the Holy Scriptures are a full Evidence, as a legible Declaration of the Unfathomable Wisdom of God. Here are the Rivers, whose Streams make glad the City of God, Psal. 46.4. Oh the Adoreable Plenitude of the written Word of God, which comprehends the whole Counsel of God for our Illumination, Effectual Calling, Sanctification, Justification, Comfort, and Eternal Salvation! There is nothing devised by the Infinite Understanding of God, for the Ease and Quiet of troubled Hearts, but which is contained in the Bible, a Transcript whereof upon the Heart, creates a Life of Joy, Peace, and Rest. God's Wisdom speaks Peace to us, in no other Language than that of the Word. 'Tis indeed visible in his Works of Creation, and Providence, which are under its Conduct, and bear its lively Characters, but these scarce intelligible, without the Sacred Writings. Here only is all perspicuous and plain, that's needful, either to purify, or pacify the Conscience. What a World of Consolatory Matter is couched in this one Psalms, will appear anon: What then is there in the whole Book of God? Judge of the Immense Ocean, by this Little Rivulet. Admire and Reverence that incomparable Abstract of the Wisdom of Heaven, in these Lively Oracles, and hence derive all thy Consolations.  
§. 2. This Wisdom is not alone, nor in this Case, a Self-mover, but goes upon the Errand and Designs of Infinite goodness: An Attribute brimful of Solace, Joy and Rest; as our Psalmist found, Ver. 18. especially, and every where, Ver. 12, 13, 14, 15, 17.19, 21. Indeed, every Request in the Psalm supposes it, and every Assertion refers to it, even his Complaints are Addresses to it, and all his Expectations are from it; 'tis the good Blood that runs in every Vein, not a Verse but points at it. Now, as Wisdom chooses the Method and Means of applying Comfort, and pitches upon such as are most accommodate in particular: So Goodness administers the Matter in general. Every thing that creates the light of Gladness and Consolation, in a dark benighted, troubled soul, is a spark, a beam of Goodness.  
The Goodness of God lies in Two Things, Love and Holiness. Did I call them Two? They are both but only Love. Love in us, is Holiness, as a Conformity to the whole Law of God: Holiness in God, is nothing but Love to himself, as the alone perfect Law and Standard of all Incomprehensible Excellency and Glory. But to consider them as distinct.  
Love is that illustrious greatest Light amongst the Divine Perfections, the benign Rays whereof, are plenteously reflected through the Sun of Righteousness, upon wretched and miserable Man. God is Love, 1 Joh. 4.16. and Love in its Perfection is God; that Love, which God is, is God, and diffuses its sweet Influences upon us, in wonderful variety. Not that it is other than Unity indivisible, invariable in itself; but that it meets with several respects, and produces divers effects in us. We are Sinners, the guilt it pardons, the filth it purges, the power of Sin it subdues. We are miserable through sin; Love lays it to heart, that's Mercy: Is afflicted in our Afflictions, there's Compassion; has yerning Bowels towards us, which is Pity; bears much at our hands, and this is Patience; suspends the Punishment due to our sin, either for an Indefinite time, therefore called Forbearance; or a great while, whence 'tis styled Long-suffering; or exempts us wholly, under the 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 Wellspring of Everlasting Consolation! There's no Exigence befalls Man, either through 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 itself, 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 concerned 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 rejoice in the  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, 'tis 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 ourselves, 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 Childlike, 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, always 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, etc. 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 rejoice 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, etc. And indeed, let the storms rage, and the sea roar, and beat as high as it can, there will for ever be sure Anchorhold, for a good Soul, upon the Rock of Ages: Fix there, and thou canst never shipwreck; 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, thyself to thyself freed from the bondage of Sin and Satan. Though I be in no  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 'tis countervailed and over-toped 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 myself 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. 'tis 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 myself, and in myself. 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 myself, 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 myself as a Loan of Love; what I am I own to Him; but by my sin, I have lost both myself and Him: If now by a new Charter, He restore to me a better Right to Himself, and to myself, in His Son Jesus Christ, whose I am by Right of Redemption, and not mine own; if He reinvest me in a Liberty to enjoy myself in Him, which I could not do under so bad a Master, so cruel a Tyrant as the Devil; this is a piece of the choicest Happiness which I can enjoy on this side Heaven. Liberty to sin, is the most uncomfortable Bondage. Necessity to serve God, the most solacing Liberty. The most of this do we enjoy, when we live most in, and are swallowed up of the Love of God. Corruption is a Dungeon, a Prison, a Pit; God loves us out of it; Isa. 38.17. into the glorious Liberty of the Sons of God, Rom. 8.21. Love is the Wealth of Heaven and the World, a Treasure invaluable, in Comparison whereof, every thing, all the Riches, Honours, Pleasures; all the Substance and Glory of the World, is contemptible, Cant. 8.7. Every Comfort is comprehended in it, 'tis the Life and Soul of all; they are but Carrion-Contents, that are possessed without it. Oh Incomparable, incomprehensible Love! How hast thou even outdone thyself in thy Provisions for the Consolation of inconsiderable Man? What infinite Desires could ever have wished, what infinite Goodness could ever have bestowed a Gift greater than Infinite? God's Love gives no less, and sure it can not greaten.  
Love is all Comfort, and Holiness in God, is not a Barren Womb, but Pregnant also with the sweetest Consolations. From this Topic, the Psalmist derived Refreshment to his thoughtful mind, Ver. 20. Shall the Throne of Iniquity have Fellowship with thee? The Quaere carries in its bowels a Negative Resolution. No, it shall not. It's Iniquity, and thy Sanctity, are altogether Incompatible. Though it attempt, yet cannot it prevail, to overturn thy Throne; 'twill therefore assuredly be overturned by it. Ver. 15. Judgement shall return to Righteousness [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and after it, all the Upright in Heart. I take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, to be significative of Time, as well as Place. The Expression is allusive, supposing Judgement and Righteousness were parted to a great Distance, and that Righteousness was in a settled, fixed Habitation, from which Judgement, as a thing in motion, was departed. And 'tis true, Righteousness is of a stable, 
Sunt certi denique fines, quos ultrà citraque nequit consistere rectum.  firm, invariable nature: Judgement or Proceedures in Law, are changeable, sometimes wrong, sometimes right; now on this side, then on the other, depending upon the mutable Constitution of the Judges. Whence 'tis, that Judgement is here represented as a Traveller from home, but upon the Return, in which motion it should never rest, till it (which had been so long absent) got to the abode of Righteousness again. Unrighteous Judgement did then prevail, but begun to be weary of itself, and at length must down, and Righteous Judgement be set up and established; which, when once accomplished, the upright in heart, would certainly be advanced. Let but true Justice obtain, and immediately after that, Upright Men will return out of the Retirements, into which Unrighteousness had driven them, and be in repute again. Goodness cannot be suppressed by Justice, but only by Injury; and when it is turned out of doors, cannot be introduced, except by the Sovereign Goodness of God, to which its Restitution is here ascribed, Ver. 14. as a Fruit of his Abode with, and constant Adherence to his People. The whole Process then of the Prophet's Reasoning, is this; Although God's People be now oppressed, and ruined by the violent Perversion of Judgement: Yet God will not always permit it to be so, but will establish Righteous Judgement first, and then relieve his People by it. Divine Purity then, will not long permit the Dominion of Unrighteousness. God's Holiness will e'er long harass all Unholiness out of the World, and confine it forever unto Hell. There shall be none in thy sight abroad, there shall be none in thy heart within. That which is thy greatest Discomfort on Earth, which muddies thy Thoughts, disquiets thy mind, racks and tortures thy Conscience, discomposes thy Affections, blasts thy Hopes, sours thy Joys, burdens thy whole Soul, makes Heaven and Earth groan, and sigh in Pain; shall finally give place to the Divine Nature, which the Promises bring thee in part, 2 Pet. 1.4. and Heaven will perfect. Oh blessed solacing Hope, a secure Anchor in the deepest Sea of Sorrows! Art thou at present in Affliction for thy unholiness: Know that this very trouble is a dispensation of boundless Love and Sanctity, directed by unfathomable Wisdom, and of most illustrious Wisdom, acted by unconceivable Love and Holiness, for thy highest advantage; to embitter thy Corruptions, separate them from thy Soul, and prepare thee for the embraces of the tenderest Affections of Heaven, and its everlasting Joys and Rest. Neither can there any other Temptation or Affliction befall thee, without God's leave, and his Goodness can no more be excluded out of his designments than his knowledge; even his Permissions are subservient to the purposes of his Love, nor can any thing betid us, which will yield an Argument to prove that he is not Good, any more than that he is not God. Whatever Perplexities sink thy Heart, if they have a tendency to defile thee, they are Enemies to Divine Purity, and it will overcome them, cannot be vanquished by them; if they tend to disquiet thee, the unboundable Love that embraces thee, will not, cannot leave thee to succumb, and finally to despond under them; if Spiritual, this infinitely gracious Spirit, is an Adversary to them, and will master them; if Temporal, there is a Remedy against them in the Goodness of God which is Eternal.  
Divine Goodness answers all things, not as Money, limitedly, and with restriction, but universally, and infinitely. In it is the substance of all real Good, in it Compensation for all Evil, else could it not be, what it cannot but be, infinite. A Feast is made for Laughter, 
Eccl. 10.19.  and Wine maketh glad the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Lives, or Living.  Life. Oft in Scripture do we find comforting the Heart, attributed to our Natural Repast, by Meat and Drink, Gen. 18.5. Judg. 19.5, 8, etc. 
Or, Truly Meat, & truly Drink.  Poor Comforts, in comparison of Jesus, whose Body is Meat indeed, whose Blood is Drink indeed, Joh. 6.48. to the 59th. Wine makes glad the Heart of God and Man, Judg. 9.13. Psal. 104.15. But the Love of Christ is better, Cant. 1.2. And more to be remembered, Ver. 4. The Bread of Life, and the Waters of Life, are the very Life of all Comforts, the Sweetness of all Comforts and Joys. Any Mercy enoyed with the Love of God, is sweet indeed. Whence in the Return of the Ransomed of the Lord with Songs, and everlasting Joy upon their heads, Isa. 51.11, 12. Jer. 31.11, 12. 'Tis Prophesied, That They shall flow together to the Goodness of the Lord, for Wheat, and for Wine, and for Oil; and for the Young of the Flock, and the Herd; and their Soul shall be as a Watered Garden, etc. Yea, there ' 'tis. The Blessings of this Life, are then good indeed, when the Donation of the Goodness of the Lord, Divine. Love with them, gives them a Relish incomparable.  
Job sometimes consulted his Bed for Comfort, Job. 7.13. and 'tis no little satisfaction, to enjoy the quiet Repose of a single Night: But what are all the downy Contents of this Nature, to the Everlasting Repose and Rest, both of Body and Soul in the Love of God; who, though he be an everliving Activity, yet is an everloving, quiet, resting Place, for all that having been wearied out, with the Sins, and Labours, and Troubles, and Miseries of a Cumbersome World, betake themselves to him, as their only Contentation. Cant. 3. King Solomon (as a Type of Christ) made Himself [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a Conjugal Bed, 
This the Original Word may seem indeed most properly to signify, from the 7th. Verse, where the Espousals plainly refer to this; that Exhortation being grounded upon this Narration.  the midst thereof, being [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Strewed with Love, for the Daughters of Jerusalem. A Bed of Ease indeed: The Whole World cannot Afford a Bed as soft as Love; as sweet as the refreshing Love of an infinitely Lovely, and Loving God.  
I have read of a Man, who not content with Epicureism in Retail, resolved at once to gratify every Sense with an accumulated Association of all imaginable Sensualities; yet all was only the Swinish Pleasure of a Day: But there is an Eternity of Delights in the Favour of God, first to the Soul, but redounding to the Sense also. Truly Light is sweet, and 'tis good for the Eyes to behold the Sun, ('tis a Periphrasis of Life, as the Connexion with the followng Verse demonstrates) Eccl. 11.7, 8. How delicious is the Flavour and Fragrancy of Odours, and the inexplicable Varieties and Ravishments of Sounds? etc. But are these worthy to be thought of, in Comparison of the ever Refreshing Light of God's Countenance, the Never-fading Delights of Divine Love and Goodness, the Unimitable Splendour of the Sun of Righteousness, 
Mal. 4.2.  who is the Brightness of his Father's Glory, 
Heb. 1.2.  the savour of Christ's Precious Ointments, Cant. 1.3. The rapturous Melody of the Celestial Choir, but above all the every thing Harmonious, Beautiful, Lovely, Glorious in the Divine Nature; wherein our very sense shall be in a generous transport with the highest incomparable, supersensual, everlasting Gratifications; much more our Minds. For the Goodness of God is every thing, pleasing, profitable, honest in the utmost eminency of Glory. There's no mole in this Beauty, no spots in this Sun, no Night to this Day; but an immense and eternal variety of all delectable Excellencies in an invariable unity of unblemishable Perfection, nothing to give a check to the Appetite, to interrupt and abate the pleasure of Enjoyment, or put a period to the solace accrueing from it.  
It singularly pleases a Man to be well thought of, and well provided for. When Men are low, yet if their Reputation run high, it bears up their Spirits in the depression of their Estates, and as Noble Blood in the Veins is by many accounted an essential Dignity, when their Wealth and Substance falls into detriment, that their Heart cannot stoop to any servile Offices or Employments, below the Grandeur of its more stately and generous Pulsations; their Glory they think shines as the Sun through a Cloud, and is like a Cordial Elixir in a fainting fit of Fortune: So Credit of both kinds [

Fame  
Trust  ] both as it imports the Honour of a fair Reputation, and Good Name, and as it entitles a Man to a right in the kindness of his Friend, and the belief of all Men; that every one speaks well of him, is ready to do well to him, all Honour him, all Credit him, and freely Concredit their all with him; this is valued as much as Money in the Purse: The Wisest of Men prefers it as more eligible, Prov. 22.1. and affirms that it makes the Bones fat, Prov. 15.30. But if the Love of God put a value upon us, (and worthless that we are, we have nothing else to recommend us) as the Kings Stamp upon a Brass Farthing; if he ennoble us with his Grace, 
— Nobilitas sola est atque unica virtus.  that we can derive our Pedigree and Extraction from Heaven, through the New Birth, this is the truest, sweetest, noblest Satisfaction. We are indeed the basest (through Sin) of the whole Creation. God made us at first, through his Image, next in honour to the Holy Angels; Psal. 8.5. We by our Apostasy and Corruption, make ourselves not a little lower than Devils; and in this debasement does Divine Goodness find us; but here it does not leave us. Love, and Love alone exalts us, and crowns us with Glory, Dignity, and Hon ur; and how high we are in the account of Love, (however base in ourselves) is demonstrated by the price it was willing to pay for our Redemption. Nothing raised us to this height in the estimate of Love, but only Love, according to Deut. 7.7, 8. The Lord did not set his Love upon you because ye were moe, etc. But because the Lord loved you, etc. His Love was its own and only motive, and why should it not? What can be a more noble Incitement to it, than the Glory of its most excellent communicative Nature? What moved it at first to design an Object to diffuse its benign influences upon? What lovely qualities were in a nonentity, to draw it out into such admirable Condescensions? Let it then go no less than self-sufficient, all-sufficient, without the subsidiary invitement of all external Objects. Divine Goodness neither needs nor desires a Procatarctick cause. And this is a Comfort unspeakable. Were I to bring my welcome to Heaven, and to be dignified with the honour of so renowned a degree of Perfection, as to be able to stand upon my Reputation before God, and not beg his good Opinion but merit it, the Conscience of my deficiency and demerit, would for ever confound me. But since Love brings my all with it, and its arguments to respect me, are derived from its own Bowels, and its height is so wonderful, that there can be no proportion in the highest created goodness to it, so as to deserve it; and its depth so unfathomable, that the greatest misdeservings cannot put a bar to the liberty of its actings for the relief even of the Chief of Sinners. 
1 Tim. 1.15.  Have I not a World of reason to cast off all melancholy desponding Imaginations, and solace myself in this Paradise of everlasting Love and free Grace? Oh Joy unspeakable and full of Glory!  
To be well provided for is next. The World had rather live by Sight than Faith. He's but ill to live, all whose Wealth is in another Man's Pocket; and may be puffed away with the malevolent Breath of 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 rejoice, 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 easy upon our Hearts, in a pleasing agreeableness, we do not envy Crowns and Sceptres. 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 entered into the Heart of Man to conceive the fullness, 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 sour, 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 robbed 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 'tis for the best, and if I had been to carve for myself, and spin the thread of my own Fortune, I could not have pitched upon any thing so eligible as what is dispensed 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 jointly 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 itself. 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 itself: and that I shall lose no Metal, but only Dross, which 'tis my happiness to do, and even that loss (if my gain of Refinement and Purity deserve that Name) will be recompensed 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 burdened 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 embraced 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, 'tis not unto Death, but for the Glory of God, Joh. 11.3, 4. Love will lose 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. 'Tis Love's property to chastise, 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, encourages a fainting Hope, alleviates the grievousness of Pains, discusses Trouble and Fear: and under the Wings of the Son of Righteousness we have it, his Power and Skill are not lessened, nor his Bowels and Love diminished, by his translation into a state of immutable Perfection. Here's an Antidote against every Plague and Poison, a Salve for every Sore, not like Humane, only of a finite limited Virtue, but of infinite and universal Efficacy. Oh wonderful Love! thou art the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the true Elixir of Gold; which is always at hand, because Omnipreseat; can never fail, because Omnipotent; never decay and lose any virtue, because Eternal. Who can do less than ever dwell upon thee, who hopes for ever to dwell in thee, 1 Joh. 4.16.  
If a Man be always bending his Mind to poor upon his Troubles, they sink him; but if any admirable strange thing, if any thing of singular pleasure, and delight, present itself, it gives a diversion to our Minds, and putting by our bitter Reflections upon those ingrateful damping Grievances, that swallow up our Thoughts and Joys, makes us forget our Pains and gives us ease, whilst we are taken up with those more powerful Contemplations. And is there not a relief of this Nature in God, in whom every thing is wonderful? He is all Miracle, his Essence, Subsistence, Perfection, Providence; but above all his Goodness, Grace and Love, with the fruits of it; What infinite Beauty? What admirable Fullness? What unconceivable Freeness? What astonishing Descents? What transcendent Varieties? Oh the Riches! the Joys! the Pleasures! the Triumphs! above expectation, Desire, Thought, all freely tendering themselves, and wooing our Minds and Hearts to a serious Consideration, a kind and dutiful Embracement. Oh sweet inviting Magazine of Wonders! how shall I endure to leave thee, who can with no patience endure to think of being left by thee? In thee I am in Heaven, how can I descend from thee, yet 'tis time to give myself the divertisement of a walk in another Paradise.  
§. 3. Justice itself under the Conduct and Influence of this over-shadowing Goodness and Love, though perhaps not sensibly at present, yet really is become the most comfortable of all Divine Attributes, 
Remuner ative Justice is in reality goodness.  to a believing Soul, through Jesus Christ; notwithstanding that it is the most terrible, to the impenitent Christless. A Paradox easily made out, thus: That which makes our Mercy and Comfort sure, and necessary, that we cannot miss of enjoying it, is more comfortable, than that which leaves it at liberty, and only renders it possible. When a good thing is in the free dispose of a Donor, that he may choose whether he will bestow it or no, we can have no certainty at all that we shall receive it; no not when we have infallible assurance of his Inclination to bestow it: For 'tis still in his own Power, and he may suspend the Gift as he pleases, without any impeach to his Honour. And though it may to us seem Congruous to his goodness to grant it, yet is he not necessarily tied to our Laws of Congruity, neither can they impose upon his Freedom, and make his Mercy fatality. God Almighty bears a singular good Will to all his Creatures, especially the reasonable, would not that any perish, 'tis no pleasure to him; but that all Mankind should come to the knowledge of the Truth, and (through Repentance and Faith in Christ) be saved. This Repentance and Faith are his Gift, which remain in the free disposal of his own good pleasure, to confer upon whom he pleases: therefore the Gift of Repentance stands upon a Peradventure, 2 Tim. 2.25. without any injury to Divine Goodness, which is not at all the less, though this Blessing be denied to the greatest part of the World, and to all the fallen Angels: For more Goodness and a strong Inclination to Communicate, transfers no right, therefore no wrong is done by the suspense or denial of the Gratuity expected. But then Justice supposes a right, and dueness of the Blessing, and that it cannot be in Righteousness withholden, therefore makes it undoubtedly sure from him, that cannot possibly be unjust. Now, though nothing be, or can be due from Justice to a Sinner, considered as such, but only Indignation and Wrath, on account of the Covenant of Works; yet the Covenant of Grace transfers a right to Mercy, upon those that fulfil its Conditions: Therefore the gift of Pardon to the Repentant, is no less an Act of Justice, than free Goodness and Grace; and there the Scripture lays it, with Sanctification also. 1 Joh. 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all unrighteousness. Mark first [Faithful] which respects the Promise and Covenant, granting aright out of mere good Will and Grace, and then, and not till then, [Just,] distributing what the Covenant and Promise had made due, and an Irrevocable Right. Oh rich Comfort! Pardon and Purification, and both from Justice! What can we expect more to satisfy our utmost Cravings? Since these are Virtually all Spiritual and Celestial Mercies, giving a right to Peace and Glory. Oh everlasting inexhaustible, mine of the sweetest Joy and Rest! What is the source of all thy Sorrows? Nothing but sin: This grinds thy Conscience in pain; this brings all the external Grievances of thy Life. By Nature thou art as bad as Sin and Hell can make thee, though not in the degree, yet in the kind of badness, viz. Moral Conscience of forepast Wickedness, is a Cutthroat to all Comfort. men's eyes when opened indeed, are more apt to look backward than forward. Upon Reflection, past Evils of Sin sting more smartingly, than the Remembrance of past Evils of Suffering can refresh and solace. 'Tis not so Comfortable to think that the worst is passed in Affliction, as grievous to consider past Evils of Sin, for which the worst is to come. The pleasure in acting is infinitely short of the pain in repenting; especially in Hell. A Man would forfeit all the Joys of his Life, upon Condition he had never defiled his Conscience: as the Devil in the possessed Woman told the Bishop of Cambray, that he could be willing to suffer all imaginable Torments to the World's end, so he might but then return into Heaven. Nothing more bitter in the Belly, than the Sins that were most sweet in the Mouth: The Digestion troubles the Bowels infinitely more, than the Mastication gratified the Palate.  
But why is Sin so dreadful? What is it that makes thy formerly pleasing Transgressions so torturous in the Recognition? Truly this, God knows them, remembers them, is concerned about them, engaged to animadvert upon them; his Justice and Wrath will not let them pass; thou canst not get through his hands, with thy Lusts about thee, as easily as they passed through thine. Oh this is the sting of Sin! 'tis a fearful terrible thing to fall into the hands of the living God. The unutterable Agonies and Woes of Hell, and the horrible Tempest of Divine Vengeance, and indignation in everlasting Burn, which will be tormenting above all, that any understanding, but that of God, can comprehend; the bitter Weep, Wail and Gnash of Teeth, without Ease, Release, Mitigation, Relief, or End; this intolerable after-clap of Sin, is even to the remembrance and forethought, almost as Cruciating as itself to the sense and feeling will be confounding. God's Writing down all our Miscarriages in his Book, out of which all the Power and Policy in the World can never expunge them; his setting even our secret Sins, in the light of his Countenance, which makes them infinitely more visible than the Sun in the Firmament; is a consideration that sticks and stabs us to the Heart, and Murders all our Comforts at once, and buries us in Horror. Yet now, if there can be any good token found that this Handwriting is blotted out. If a Man can be assured that Iniquity and Transgression, shall by God be remembered no more, this is the most reviving transporting Solace in the World. But, how can I have a Testimony that God hath thus privileged me? How shall I know that he will forgive and forget my wickedness, if he do not tell me? Who can search into the bottom of his Counsels, and know his purposes and practice in Heaven, if himself do not reveal them? And there are but two ways of revealing any secret thing, viz. by words and by works. Words spoken and written; Deeds in Signs. The Holy Scriptures reveal God's general Will to pardon some, yet do they not name, but only describe the Persons, giving their true and lively Moral Character, setting down at full such Qualifications, as may be to any Man a clear Evidence, who is, and who is not made happy in this forensecal Mercy of Justification. If an Angel from Heaven should address himself to thee, with this Comfortable Message, That thy Iniquities are pardoned: If a Bath-kol, a voice in Thunder should name thee, and say, Be of good Comfort, thy Sins are forgiven thee, thou couldst not be secure, that this was not an Illusion to abuse thee into Presumption, if thy inward sense did not report those tokens, on which the Word of God does suspend thy Pardon: But if thou canst but produce these, all the Angels and Voices from Heaven imaginable, though as particular and clear as possible, telling thee thou art unjustified, must be acknowledged, accursed Deceptions, because they Preach another Doctrine, than Christ has done in the Gospel, Gal. 1.8.  
Well then, that thou may'st find a good token for good, thou needest not ascend into Heaven to search the Archives, or court Rolls of the upper Bench there, nor turn over the Book of Life in a curious tracing out thy particular name; but having duly informed thy mind, what are the signs of a Pardoned State, look within thy Soul and Conscience, and diligently inquire and examine without Partiality, and a bias selfward, whether the present State, Constitution and Frame of thy heart, be that in reality which is enroled in the promises of the Book of God, the Scripture, which tender to thee Conditionally, the forgiveness of Sin, produce but those Conditions, let it but appear upon sound Evidence, that will satisfy thyself and the World, and thy Judge; that having truly repent of thy Sin, thou livest under the Dominion of Faith and a good Conscience; and Justice itself is obliged to Faithfulness, for the granting thee Indemnity and Remission, and the sense thereof in thy own Soul. For if a Man can truly say, that he hath repent, and stands to what he has done, in steadfast Resolutions, never to return to folly, his Reflections upon former Sins will not be torturing, though they may be grieving, because he hath the promise of Mercy and Pardon, Isa. 55.7. Acts 3.19. which Justice itself is obliged to perform: For Conditional Promises in themselves are Dispensations of free love, which was not obliged by any necessity or Congruousness to offer such Blessings upon such terms; yet once made, and the Conditions observed, the Donation of the Mercy becomes the interest of strict Justice and Righteousness. But, although the New Covenant admit of Repentance, which that of Works could not; yet this Condescension is only through a Mediator Jesus Christ. If therefore to thy Penitence thou do not superadd Faith in him, neither will those after Thoughts be sound nor introductive of Peace, because without Christ our Righteousness and Peace objective and causal without us, Jer. 23.6. 1 Cor. 1.30. Mic. 5.5. Eph. 2.14. there can be no Pardon and Peace formal within us, Rom. 8.1. and without Faith no Justification, no Christ, Rom. 5.1. Joh. 3.18, 36. Yet both these must be evinced to be sincere and sound, and thereby be themselves justifiable and justified; which nothing can do but the exercise of a Good Conscience, Acts 24.16. This alone is to us the surest Evidence, that our Repentance and Faith are unfeigned, and that we deceive not our own Souls. Indeed the basis of all true bliss and solace is a good Conscience, in Justice and Innocency toward Man, Inoffensiveness and Piety toward God, Moderation and Sobriety in myself; the contrary to these and Comfort are incompatible. 'Tis but a colloguing with my Conscience to my utter Confusion to tender it Peace, if it be not pure, Jam. 3.17. No Man can be groundedly quiet in Mind if filthy in Heart and Life. If thou be a Devil thou must carry thy Hell about thee, visibly, or under disguise in its self, or its Causes. Thou hast no just Right to the sweets of Religion, if a stranger to its Power. A Man's first Designs for Joy, are, or aught to be laid in Self-survey and Reflection. If he can find nothing of God within, he can take comfort in nothing of God without, but by an unjust Usurpation and Sacrilege. All the goodness of God signifies nothing to an ill Man: But a Good Conscience [or heart] is a continual Feast, Prov. 15.15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He that finds all right at home, who has no rebuke nor cause thereof from the Domestic controller and Comforter in his Bosom, is happy. Now, there can be no goodness in Conscience but only from God, and as far as in Conjunction with God. God in thy Conscience makes it good; for he is all Goodness, and there neither is, nor can be any except in, and from him. And all the goodness which is in thy Conscience from him, is first from his Faithfulness, acting under his Love in the Covenant, wherein he promises to give a new heart of Flesh, 
Ezek. 36, 26, 27. Jer. 31.33.  and Writ his Laws in it by his Spirit of Promise, which he engages shall cause us to walk in his Statutes, etc. Next and under Faithfulness all the goodness in thy Conscience is from Justice: For the Right that Fidelity gives to Mercy, Justice is obliged to maintain. God must perform his Word, because he cannot deal fraudulently, that is unrighteously. If thou be good and holy, 'tis only because God is Just and Righteous. He cannot pass away a Right by Deed, Hand and Seal, and afterward resume it. If we have thus made a Mercy thine, he will not defraud thee of it. Lastly and under all, Power actually confers upon thee, all that goodness that adorns thy Conscience. Oh sweet Combination and Harmony of Love! in all concurring to create thy Peace! Oh how valuable is it! that Love must unite so many Perfections, in so strong an Engagement to qualify thee for it, and then enrich thee with it, and the sense of it. Here's the Glory and Crown of free Grace. Grace is free thus. 1. As nothing but God's free Will and Goodness moved him to design so great unmerited Mercies, upon so mean and inconsiderable terms. 2. As nothing but his free Grace, without all desert in us, prevails with him to work the Conditions themselves and terms in us. But now, when free Grace has proceeded thus far, then Pardon, and Holiness, and Peace are not any longer free in this sense, viz. reserved wholly still in his Power to withhold; but by the Motion and under the Conduct of free Grace, as its Ministers, Fidelity and Justice take up the Administration where free Grace left it: so that God cannot deny these Mercies, his Word being past, because he cannot deny himself, and cease to be faithful and just; that is, to be God. Thus, what is free Grace in the Original, Rise, and whole process mediately; is in the closing and completing Acts thereof immediately Justice and Righteousness. Thou Repentance and Faith be not claimable upon any account, but mere free Love; yet when this admirable Goodness has conferred Repentance and Faith, it makes Pardon, Peace, Comfort and Heaven challengable, even in Justice (though not as merited yet) as Conditionate Mercies. Whence the Apostle speaks roundly, Heb. 6.10. God is not UNRIGHTEOUS, to forget your work and labour of Love. In some the Gift of the Conditions, Qualifications, Dispositions for Blessings, is only from free Mercy and Grace in God; whence those Conditions in us are called Graces, the name of the Cause Metonymically given to the effect; Grace within us, from Grace without us in God: But the gift of the Blessings and Privileges themselves upon performance of the Condition is really Justice. Our absolute positive State is from Grace, our relative from Righteousness; yet such Justice is also Originally free Grace, because 'tis not a natural Act of Justice but Voluntary. I mean such Justice is not a thing, which God of himself by necessity of Nature was tied to, antecedently to the free Engagement of his own Will; but his free Mercy without any other Motive, than its own Generosity and Nobleness of Disposition and Ingenuous Freedom, did pitch upon such a Series of Dispensations in boundless Wisdom and Goodness, that (these Acts of Liberty interposing) Justice must needs be obliged to prosecute the beginnings of Love, and do such things in order to our Happiness, as before those Acts of Grace, it was not tied to at all; and this is chief done by the Interposition of Faithfulness. An instance will render all more plain, it shall be that which we Discourse of Comfort. Justice of its own Nature is not at all obliged to comfort a Sinner, though Penitent; but contrarily, the natural state of Justice engages it to punish Sin, not only with the Pains of Penitence, but Wrath and Vengeance, although a threatening should never intervene: For I suppose the threats to be in this different from Promises, that the former declare the natural, both right of the Lawgiver, and dueness of the Penalty, and desert of the Crime, which the reason and nature of the thing had fixed before, only since the Right was invested in the Lawgiver, it was in his Power, upon just and valuable Considerations, to make a Relaxation, or Commutation. But, Promises do not declare, but give a Right, not to the Promiser, but him to whom the promise is made, either absolutely or upon Condition; whereby things are put out of his own Power, either absolutely or conditionally. Now therefore, God by his Son has freely made this Declaration, Matth. 5.4. Blessed are they that mourn, for they shall be comforted. God cannot utter Falsehood, nor break Promise, nor withhold Right; hence 'tis, that the Administration here falls into the hands of Justice, upon the Interposal of this free act of Mercy, in making the Promise. Threats proceed according to the natural right of the case, in the substance of it, though they may vary from it in Circumstances, in which the Punishment may be alleviated or heightened, at the Discretion of the Judge, or Solemnity, Pomp, Grandeur of the Matter and Process. So Promises proceed according to the will of the Promiser, as to the matter or thing promised, which he may pitch upon, and choose at his own Arbitrement: But, when the Bond is once out of his hands, it may be Sued at the Bar of Justice; only he retains a liberty to Circumstantiate his own grants, when he cannot recede from them in substance, the Right to which is not invested now in him, but the Persons to whom the Promise is made. Comfort than he must in Justice give, 'tis the Mourners Right, if they be right Mourners. Mercy and Fidelity gave the Right, and Justice cannot disannul it, although it be not a natural, but adventitious Right; and although this Justice be not the Original necessity of his Nature, but the free Dispensation of his Grace. For, Gon. 18.25. shall not the Judge of all the Earth do right. His Love has made this Just, and his Justice will give its due to his Love. That Eternal invariable Righteousness, which is a steady fixed Propension, to render and distribute Right in all possible Cases, and give all imaginable deuce, is no changeling in this Case, where the right and due is not any natural Resultancy from the condition of the Creature, but a mere Condescension of undeserved Grace: Justice may suspend, but cannot overthrow the Right of Mercy, but is obliged to own and observe it, upon account of the Sacrifice, and Merit of Our Lord Jesus Christ.  
Indeed, this is all the Foundation of a Believers hope in Judgement: For Judgement is a Work of Justice, which distributes Dues, and particularly Rewards and Punishments according to Works. Therefore the Reward of Believers, is attributed to the same Justice that punishes Unbelievers, 2 Thes. 1.4, 5, 6, 7. We ourselves glory in the Churches of God, for your Patience and Faith in all your Persccutions, and Tribulations which ye endure; a manifest token of the Righteous Judgement of God, that ye may be counted worthy of the Kingdom of God, for which ye also suffer. Seeing 'tis a Righteous thing with God, to recompense, 1. Tribulation to them that trouble you, 2. and rest with us to you who are troubled, etc. This, as well as the other is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Just. 'Tis the Office of Justice to take notice in all its proceed of Right and Wrong; but if the Right approve its reality, 'tis 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 another's 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, altar 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: Wherever that is, the Act is formally Justice, and nothing else; although some other Virtue 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, Cherubin, Seraphim, found a right to it, able in the nature of the thing, to command and necessarily overrule strict Justice, so as 'twould 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 boundlessly above the Proportion of any finite Qualities or Operations. Those ever Blessed Spirits are doubtlessly incapable of exerting any Acts, that in Arithmetical Proportion, can be as considerable and valuable as the Reciprocal Actings of the Deity, that are returned upon them. For instance, those flaming Ardours of Love in Seraphims, which denominate them, cannot in the Estimate of Reason and Justice be conceived 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 Devil's 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 Inferiors 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 usurped upon the Fall. Even good Souls have a difficult Work to disengage themselves from it. However 'tis madness to conceit, that the imperfect Duties or Graces of the lapsed Sons of Adam, can stand in a Parity with Celestial Recompenses: Nay, the Proportion cannot amount to the height of that called 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. 'Tis 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. 'Tis just then to recompense Tribulation to the wicked, because their Works merit it. Just to recompense 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 recompense 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 recompense 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 itself, of the bitterest Sufferings. The Antepasts or foretastes of Heaven, are incomparably a greater delight than the very sense of Misery can be a Torment: Therefore sure these exceeding glorious Riches of Celestial 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 virtue 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 delayed, but never can be finally denied; and this we own chief 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 be done by another hand than our own, that we are secure no guilt (therefore no ground of greater trouble) can cleave to us, in the requital of those Evils, which they contract Gild by inflicting upon us. Therefore David Blesses God for preventing his avenging himself with his own hand, 1 Sam. 25, 39 But, is there an avenger like God? Who not only can and will vindicate his People's repute, from the scandal and reproach of the Malevolent, but revenge their wrong upon the sturdiest and stoutest, that strengthen themselves in the Mountains of prey. For, he is engaged thereto, both by nature, as the God of Revenges, Vers. 1. and by Office as Judge of the Earth, Vers. 2. and also by Covenant and Promise, Deut. 32.35, 36, 43. Rom. 12.19. Vengeance is mine: I will repay saith the Lord. He will prosecute the injurious with a vindictive hand; and this is no small Comfort, to see a perfection in God throughly engaged, and active to plead our cause against the wrongs of Men, when their height and power procure for them indemnity, that to seek, or even think to regain our right is formidable. Hence we must not, cannot avenge ourselves; nor is it fit we should. We are not wise and good, and just enough to be entrusted with a matter of such moment, as Judgement in our own cause. Where we feel hard hands, we know not hearts, therefore cannot fathom the deep abyss of malignity therein, nor consequently measure out, and proportion our Punishments to Crimes in their full or right Dimensions, but must be constrained to leave something to God; and why not all? We shall be prone to act our own Passions, rather than execute Justice, and by overdoing out of self-respects, or underdoing with respect to Persons; expose ourselves to the revenges of Heaven, which needs not our wrath or wrong, to work its Righteousness, nor will overlook our miscarriages without due Animadversion. But, if we commit all to him that Judges righteously, we shall have right ourselves, and do no injury to others. And it will be no grief, staggering, stumbling, or offence of heart to us, that we revenge not ourselves, 1 Sam. 25.31. (which implies how much that might trouble us) but a Satisfaction and Comfort, that it lies in his hands, who both can, and will do it, and time it for the best, Luk. 18.7, 8. 'Tis the fate of Innocency to have the weakest visible interest on Earth. The Wicked walk on every side: Their Numbers, and Powers, and Policies, and Malice combine against Holiness, and for the most part oppress it, Eccles. 4.1. and 8.14. and 5.8. but yet it shall rise when they fall, be glorified when they are condemned; and though the guiltless, oppressed, meet with no comfort or Comforter on Earth; they have both in Faith and Hope, and may rejoice and triumph, in prospect of the Day of the Lord, which will both right and recompense the wronged, beyond their utmost Imaginations; they shall be comforted over all the Evils they have suffered, while the other are tormented. Thus does Justice administer Comforts, in reversion to the outwardly afflicted, by the injustice of Men, and in possession to the inwardly Wounded, by the mixed actings of the Mercy and Justice of God. Thus are all Comforts, as products of Love or Rightcousness, the fruits of gratuity, liberty, or necessity in God.  
§. 4. The Omnipotence of God, as Executor to his Mercy and Goodness, Executioner to his Vengeance and Justice, does not carry an aspect of Terror, but comfort to a Holy Soul. Even out of this Eater comes their Meat, and out of this strong sweetness. 'Tis able, and the Perfections upon whose errand it goes, engage it to fetch our Comforts out of, even their contraries, and convert our Corrosives into Cordials; much more to derive and deduce them out of their Causes, out of all their Possibilities. This helping hand, was one of the Psalmist's encouraging Supports, and gave no little ease to his Heart, Vers. 17, 21. With what an undauntable courage did Achilles adventure himself into all perils, in confidence of his case-hardned impenetrable Armour; the assurance that he was out of danger, that no Weapon could make a breach upon his Vitals, was the strongest support to his Magnanimous Heart. But, What are Brass and Steel and Adamant, to the impregnable Defences we enjoy in God? Our Buckler and Shield, Psal. 18.2, 30. Gen. 15.1. Deut. 33.29. Prov. 2.7. Psal. 28.7. and 33.20. and 91.4. and 115.9. and 47.9. and 84.11. and 144.2. Prov. 30.5. Psal. 3.3. A Shield about me; therefore Vers. 6. I will not be afraid of Ten thousand of People, that have set themselves against me round about: And here, Vers. 22. The Lord is my defence. Here's a Security unparallelled, Armour indeed unpeirceable. The Body of Christ is truly invulnerable: No Weapon form against it shall prosper, Isa. 54.17. Nothing can reduce it into the State of Mortality. The Gates of Hell cannot prevail against it, Matth. 16.18. nor against the meanest Member thereof, because built upon the Rock. If Christ dwell in thy heart by Faith, and thou in him by Love, Men may rage's and Devils storm against thee, but the Rock cannot shrink under thee. The Ship cannot sink that carries Christ within the hope of Glory. The Covenant is inexpugnable, Grace inextinguishable, God's Love unchangeable, his purposes irreversible. Thou art unconquerable because God is. Forsake not this thy Defence, be not a Traitor to thyself, and nothing can hurt thee; nothing can wrest thee out of an Omnipotent hand, and whilst in it nothing can ruin thee, though Fury and Malice may kill thee; yet it does not damage thee, it does but only render thy happiness immutable, it does but only bring thee back to the felicity thou lost, reinstate thee in Paradise and Innocency, nay, advance thee above it, in Impeccability and Immortality. And, to what more can the loftiest Ambition of Humane Nature aspire? To be freed from all Evil, and enjoy all good, is the substance of that Felicity, which the most enlarged Appetite pants after. And the Omnipotence of God is all things real and possible. There cannot be a created desire commensurate to its ability to secure us, or satisfy us. It is a proper and all-sufficient remedy, against the Disconsolateness, which may arise in our Hearts, through two of these kinds of troubles, in our Thoughts, which I instanced before, viz. the dreadful and despairing. Nothing can possibly be so formidable, as to be capable of being a match for Almightiness; nor can there be the least shadow of reason to despair of any thing, if infinite Power undertake it. To be safe from fear of Evil, is a wonderful Satisfaction. Danger of all kinds must be removed, or we are not safe; the fear of all removed, or we do not think ourselves safe, and the conceit does torture as much as the thing, which disquiets no further than as apprehended; and the foresence sometimes, becomes more grievous than the feeling. But, where can there be safety, if not in an Omnipotent hand? Where without it? He is the Rock of my refuge, says the Psalmist, Vers. 22. The Name of the Lord, is a strong Tower, the Righteous runneth to it, and is safe, Prov. 18.10. and 29.25. and 21.31. Psal. 4.8. & 12.5. Infiniteness is an impregnable Fortress, Psal. 18.2. Here have we the comfort of being above the reach of Malice, in a quiet and secure Sanctuary. Build thy Tabernacle here, and nothing can endanger thee; make sure of an interest in this, and thou hast no reason to be afraid.  
But if thy Fears be not blown over, yet a solid Hope may waft thee into Paradise. This is a thing that in the greatest hazard will buoy up a sinking Heart, and the more grounded our Hope, the more refreshing. Cut the Cable and lose this Security and we float a drift without Card or Compass, in a bottomless Gulf of Misery. Nothing so deadly as Despair. 'Tis the utter wrack and ruin of all our Joy. But if we have good reason to expect liberation from an unsupportable Evil, or to wait for the communication of a satisfying Good, or of the continuance of its Enjoyment, so that a sufficient compensation will be made us in this, for the hurt we received by the former; or if the evil invading us cut off our hopes of present recompense; yet if we be certain of a competency of support and succour, or that we shall not feel it in the full amplitude of its malignity, but with abatement and mitigation, that it shall only have a short being, but not biding and rest upon us, that we shall see through it, we are less solicitous in our Minds, and herein feel no little relief. Now what a safe ground have our Hopes to anchor upon in God's Almightiness. Here's all Hope, nought to be despaired of. What is there not to be had in boundless Perfection? What may not be hoped for from omnipotent Goodness? Can there be any capacity in a finite Being, to which infiniteness cannot extend? Can there be a rational expectation in a limited Nature, to which unlimited Grace will not accommodate itself. The unfathomable excellency of God declares him all-sufficient to answer thy expectance to the full, and his free gracious Communicativeness and Promise, render all thy hopes from him rational. Thou canst not desire, much less expect, more than God can give, and he is willing to grant more than thou canst hope for. Nothing in thee can be the measure of his unmeasurable Power and Bounty, in dispensing whatever may be for thy good, and 'tis not rational Hope, which is not guided by this discretion, to look for nothing but what is good in itself or to us. For evil is not appetible, and what is not the object of Desire, cannot be of Hope, but Fear. Now the Judge of what is Good or Evil in itself, or to us, is not our Fancy, or Appetite, or Lust; but the unbiassable Wisdom of God.  
We must therefore have recourse to that powerful Hand, which is the Agent and Factor for such unconceivable Wisdom and Grace; and what cannot that do in our troubled Hearts, which both in Heaven and Earth can do all things, exceeding abundantly above all that we ask and think, Eph. 3.20. It can both prepare us for Comfort, by conquering our enmity against it, indisposition for it, unsuitableness to it, and by creating those Qualifications and Conditions, which are prerequisite to our enjoyment of it; and also prepare it for us, and apply it. Is thy state so bad that thou canst not be duly comforted? Almightiness can change it by regenerating thee, Eph. 1.19, 20. with 2.1. And supply out of the foregoing Verse, [that ye may know] what is the exceeding greatness of his Power to us ward who believe, according to [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the inworking of the might of his Power, which be wrought in Christ, raising him from the Dead,— and you who were dead in Trespasses and Sins. For as the Learned observe, this is the plain and evident coherence; what interposes, is to be included in a Parenthesis. Is thy Heart so stubborn, sullen or overwhelmed with Anguish, or any other Passion, that Rachel-like thou wilt not be Comforted? even this his Power can subdue and bow into a spontaneous forwardness to accept his gracious offers. Art thou so debased and vile in thine own Eyes, that thou darest not presume to be Comforted? Omnipotence can and will be the instrument of Goodness and Fidelity, to create inthee an humble confidence in receiving and applying it, as thy peculiarly designed Portion, for which thou art under an immediate preparation. The Tempter is not so able to molest as thy Redeemer to pacify thy Conscience, and because he is more able he is more willing also. The liberty to act, in acting, being proportioned to the potency of the rational Agent. What we can best do, we most readily, freely and cheerfully do. Every thing that can be congruously done, is not only possible, but facile, easy to Omnipotency. He made a World with a Word, Gen. 1. By a Word sustains it, 2 Pet. 3.7. And the mere suspense of that Word will destroy it, as follows thence by necessary consequence; For if by that Word they be reserved in store for the Fire of that day, it follows, that without it they cannot be reserved. The effect must needs be removed, with its immediate continuing cause; they cannot be kept and reserved without a Keeper and Reserver, continuing his influence for that end, as the Light cannot subsist if the Sun, Moon and Stars be taken away. This Word of Power which upholds all things, Heb. 1.2. is engaged for the sustentation of troubled Hearts, Psal. 55.22. For the bruising Satan (the great troubler of Souls) under our feet, Rom. 16.20. which is spoken, I conceive, with relation to the Devils discomforting Power: My ground is the title given to him who effects this, viz. The God of Peace. The Devil's power to discompose and disease us, cannot equal God's power to heal with Peace; which therefore, and because 'tis produced out of nothing in us is styled a Creation, Isa. 57.19. I create the fruit of the Lips, Peace, Peace to him that is far off, (the Gentile) and to him that is near (the Jew) saith the Lord, and I will heal him. What the end of his creating Peace was, he had told in the foregoing Verse 18. viz. to Comfort him. I have seen his ways, (Covetousness going frowardly in the way of his own Heart, ver. 17.) and will heal him, I will lead him also, and restore Comforts to him and his Mourners. And who is this I, that undertakes all this? You may be resolved herein by ver. 15. 'Tis the high and lofty one that inhabits Eternity, whose name is Holy, who dwells in the high and holy Place, etc. Words importing the most Majestic Sovereign Power. King's have the Power of Peace and War. The Creation of Peace is an Act of God's Supreme Majesty, as well 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. etc. 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 suit 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 control 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, endeavouring to make a breach in, or of that secure Peace, wherewith a Good Conscience, as a Brazen Wall, doth guard, fortify and surround a true Servant of God, by a Commission derived 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 pitched 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 Apostasy 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 threatened for Sin, the threatening 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 determined and expressed 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 waved? Therefore the Satisfaction given must be by suffering the Penalty to the full, in its substance. The Threatening 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 virtually infinite. The Condition of the Creature will not admit of a Punishment intensively infinite. Therefore the Death threatened can only be extensively infinite, that is Eternal. But an eternal duration that has a beginning is not actually infinite, virtually therefore. The Sin then being virtually infinite, the Punishment proportioned and threatened must be virtually 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 virtually infinite suffering, viz. that intensively so. And 'tis very consistent with Justice to admit this Commutation, since it has its full demand therein, viz. a Punishment proportionable to the Fault, i. e. virtually infinite. But now nothing short of Omnipotency, or infinite Power can bear, or wrestle thorough 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 'tis 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, etc. 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 myself 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 straight 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 reduced to such a pinch of extremity, that without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God in the Mount, a supernatural Conduct and Power, 'tis 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 overwhelmed 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, etc. 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 rendered Necessity and Destiny. Yet a Promise that may never be performed 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 performs the Condition.  Therefore also the comfortableness of the Promises, depends as much upon the invariable Nature of God, as the sweetness of the matter itself, which is tendered in the Promise; and here the Holy Ghost leaves it, Heb. 6.16, 17, 18. An Oath is [to Men] an end of all strife. Wherein God willing more abundantly to show to the Heirs of Promise the immutability of his Counsel, confirmed it by an Oath; That by two immutable things, in which it is impossible for God to lie, we might have strong Consolation, who have fled for refuge, to lay hold upon the Hope set before us. No state is perfectly comfortable that is changeable for the worse. Be our Contentments never so refreshing, yet the fear to be despoiled of them will introduce a secret sting and bitterness which will allay their Pleasantness, and so much the more, by how much the sweeter they are, and yet the more, as the parting time still approaches nearer. But when it comes indeed the torment and anguish in their loss is so intolerable, that the satisfactions of our forepast Enjoyment are utterly obliterate and forgot, like the seven Years of Plenty in Egypt; and we are ready to wish rather never to have felt them, than so to be deprived of them. But now the Nature of God not admiting the least variableness or shadow of change, Jam. 1.17. And all the Promises of God, being in Christ, yea and in him Amen, 2 Cor. 1.20. And the Gifts and Calling of God being without Repentance, Rom. 11.29. We are secure that our right and possession is indefeisible, and the Comforts that we really partake of in God at any time, are ours for ever. For he abides faithful, and cannot deny himself, 2 Tim. 2.13. Though we believe not, and so the Promise be not fulfilled to us in particular, because we observe not its condition, yet this will be no impeach to the Fidelity of God, but rather a confirmation of it. For if the Mercy were granted, where the condition on which 'tis suspended is not performed; God would not act according to his Word which is conditional, but would appear to change both his Word, and that whereof it is a Declaration, viz. his Will and Purpose. God's Promises therefore are of an invariable Nature, because he himself is so. Absolute Promises shall undoubtedly be fulfilled absolutely, Conditional, conditionally, not otherways, because God is unchangeable. Heaven and Earth shall pass away but of his Word not a Jot or Tittle. For it is for ever seated in Heaven, Psal. 119.89. His Faithfulness therein is to all Generations, ver. 90. His Promises are a sure never failing Foundation. For even those Promises which in their immediate Nature are conditional to particular Persons; yet to the Church in general are made Absolute, because the Condition itself is promised. For he that has engaged that the Church shall not be extirpated and destroyed, no not by all the Malignity and Violence of the Gates of Hell; has obliged himself to such a series both of special and common Providences as will infallibly secure it both from internal corrupting Principles, and external destroying Powers. Which yet cannot be done unless the inward Graces be given which entitle to the Promises, as well as those outward defences granted, which may guard against external assailings. And indeed every Promise is made absolute by the greatest Promise, which if it do not this, under the notion of a Covenant, properly so called, yet does it as a Testament; under which Title the Holy Ghost recommends it to us in the Gospel, especially in the Epistle to the Hebrews. Those holy dispositions which are required by the Covenant and Promises as terms of Mercy, are bequeathed as Legacies by the Will and Testament of our Redeemer. The Covenant by him is converted into a Testament. That which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.15. The New Testament taking place after the death of the Testator, ver. 16, 17. is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 8.8. A New Covenant. It gives the Privileges, Pardon, Peace, Comfort, Glory, upon Conditions: But than it gives the Conditions themselves also inconditionally. For he that hath made Repentance, Faith, Love, working Obedience, the Conditions of Forgiveness and Salvation, hath promised also to write his Laws (therefore the Laws requiring those) in the Heart; whence they are styled Gifts of God: Repentance, Act. 5.31.2 Tim. 2.25. Faith, Phil. 1.29. Joh. 6.29. Love, Gal. 5.22. 1 John 4.7. Though all after-Grace be given Conditionally; yet the Condition itself, or the first Grace, must necessarily be given Inconditionally, or we shall make a process in infinitum, and never find a First to be the Condition of the Second, etc. or we must resolve the first Grace into mere Nature, or admit a work of Man for which he is not at all beholden to the Grace of God, that yet is so acceptable to God, as to have all the exceeding great and precious Promises of the Gospel Covenant suspended upon it.  
To every Promise there's an answerable purpose in the Will of God. For if Promises were not expressions of Divine Purposes, they would be mere Mockery and Delusion, i. e. Engagements to give what never was intended to be given. As therefore the Decree to pardon and save Men, is Conditional, but the Decree to create in them the Conditions is absolute; so also 'tis in the Promises, which are therefore immutable, because the Decree, the Will, the Nature of God is. Whence Divine Veracity stablishes and fixes our grounds of Comfort, from the rest of God's Perfections, and adds new poise and weight to the Balance, without which, all our Mercy is only Liberty, and our Expectation nothing but strong Imagination, our Faith Fancy. For what have we to do to hope, that a Majesty so exalted, and eminent, will in a peculiar manner, above the course of ordinary Providence, (or indeed in that) concern himself about us, till he declare it? And what confidence can we have in any Declarations, if we have no assurance of Fidelity in the Revealer? Sinners have nothing in God interested about them, but vindictive Justice and its subservient Attributes, whilst they continue under the First Covenant, and reject the terms of Grace. Men may declaim what they will at rovers concerning the merciful Nature, and boundless Goodness of God to his Creatures; 'tis acknowledged they are unspeakably Rich and Glorious; but though they be the necessity of his Nature, essentially considered, yet their egress and flowing out into transient Acts, is Arbitrary and merely Gratuitous. His Nature is all Love, and Kindness, and Goodness; yet these are not the next ground of Hope. Go preach this Doctrine in Hell to the Apostate Angels, extol the Mercy of God as high as the highest Heavens, Rhetoricate upon it with the Tongue of a Cherubin, through all the Varieties and Flowers of an Invention as large as the Universe, as lofty as the Sky; make them believe if you can, that they are under the dispensation of Grace, that infinite Bowels will not permit any of his Creation to be finally Miserable; see whether you can mock them into hopes of Salvation, with so comfortable an Oration. No, there can be nothing but Despair where no interposal of God's Faithfulness. Goodness and Love, be they never so unmeasurable and free, do but only contribute to the height of the Misery of those who having forfeited all the excellent Fruits of them, cannot find or expect a return of their Embraces and Blessings in the hand of Veracity. For the remembrance of lost Happiness does but only Torture and Crucify, with the more grievous and anguishful Reflections, if there can be no retrieval; and none can possibly be secure, that Mercy once forfeited and lost shall again be presented to his choice, and acceptance till Fidelity be engaged, that his Faith and Hope may stand firm upon the bottom of a Promise. But upon the intervention of this Attribute, if there be a bond upon the Truth of God, there's one also upon every other Perfection of God. Wisdom, and Goodness, and Justice, and Power and all; even the very Being of God is laid in pawn, and every thing in God must subserve to the interest of Veracity, all concur to observe and accomplish its Obligations, all are responsible for it; since 'tis no more possible that God should be a Liar, than a Fool, Wicked, Unrighteous, Impotent, Nothing: Fidelity therefore is in a more special manner every Attribute of God, because every one is under a special voluntary bond, to stand by it, over and above the Natural. For though 'tis true, that there is no real difference in God, but all that is represented to our infirm Faculties, under distinct Notions is in him, one omnifarious, single indivisible Excellency, producing various Effects from whence it has its various Denominations; the one uncompounded Divine Essence, as wisely managing all things, in Himself, Heaven, and Earth, being called Wisdom; the same undivided Essence as Loving being called Goodness; the same also as distributing Right being called Justice; and as Effecting all things called Power, and immutably engaging in Promise, Faithfulness; one and the same Being, in the most perfect simplicity of Nature, is all; which Unity of Attributes I call the Natural Bond, that binds them; and the Plurality being merely nominal not real, is only instanced in accommodation and condescension to our imbecility and shallowness of Understanding; yet to sublevate the same impotency in us, and beget the firmer Confidence and stronger Consolation, the Holy Ghost does associate Divine Perfections and Actions, throughout all his inspired Writings, in an Engagement for us. As those two immutable things, Heb. 6.17, 18. both which, viz. Counsel and Oath, being mere spontaneous bonds, yet are bottomed upon and derive their Immutability from something in God that is of Natural Necessity, i. e. his Unchangeable Nature; but are combined in a strict voluntary Union, (I mean depending merely upon the Will of God) to confirm our assurance of Mercy. So here, that Wisdom, Goodness, Justice, and Power, which no necessity of Nature did oblige to own sinful Man, with any gracious Condescensions, are all by the free act of God's Will, which nothing but mere Grace moved him unto, (viz. by his Counsel and Oath the bonds upon his Veracity) so immutably engaged to act in subserviency to his purposes of Love, that they cannot be themselves, if those Counsels obtain not. Thus those Perfections which are naturally one in Essence, are voluntarily made to be one in Efficience; as they are one in Nature, so freely made one in Operation; whilst by the gratuitous and unnecessitated Act of God, all are tied to a concurrence in observing the designments and ends of Faithfulness, this voluntary Bond he hath laid upon himself, evidencing that to be his free choice, which is the necessity of his Nature; that as 'tis absolutely impossible in itself that God should be a Liar: So there may not be the least imaginable shadow of a reason for us, neither to make him one, by our unbelief, 1 Joh. 5.10. But our unbelief may be rendered utterly and eternally inexcusable; nor to make him evil and unloving by our Disconsolateness, but his boundless graciousness under the conduct of his trueness to his Promise, may re-establish our Comfort upon an everlasting Foundation; that as the matter of our Joy and Consolation is treasured up in that inexhaustible Magazine of all delectable Sweetness and Satisfaction, the Goodness of God; so his Veracity may be a most certain and infallible means to secure it for us, and ascertain us, that in God's due time, we shall enter upon the full, and perpetual enjoyment of it.  
§. 6. The Presence of God is a wonderful Comfort. That he who is all this Good insured to us, is not a God afar off, but at hand, both in a general and special sense; both as a God and as our God. Here you see he is represented as Hearing and Seeing, ver. 9 which necessarily imply Presence. For these Powers being attributed to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Figure after the manner of Men, who are never admitted in Law, as Eye and Ear witnesses of any thing, unless present; when we divest them of the Figure, and interpret them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Nature of God, they here import, That God is Present, as a Witness of all the Cruelties of these savage Butchers of God's Servants. But whether this will carry it or no, 'tis sure, the special Presence of God does infer the General. For if he be in a peculiar manner Present, this cannot be in the exclusion of his Essence; which is Immense, circumscribed by no place, yet in all. Now this Gracious Presence is plainly implied in ver. 14. Neither will he forsake his Inheritance. The Negative infers the Affirmative, not to forsake is to tarry, to continue present with. Neither is that ver. 22. alien from our purpose, My God is the Rock of my Refuge. It would be a strange Refuge in which we were not capable of being present, and our being present in, and unto, and with God, does clearly demonstrate his Presence with us. The Presence is mutual. When therefore a good Soul takes Sanctuary in God, under the assurance of Propriety in him, this imports the Gracious Presence of God.  
That the Psalmist derived comfortable Considerations from hence, to compose and allay the Fluctuations of his turbulent, unruly Thoughts, I doubt not. And it is a Theme very pregnant, to think, that wherever I am, I am with God, infinite Wisdom, Goodness, Justice, Power, Faithfulness; that there are more with me than can be against me: Why should not this revive my troubled Heart, under all the Machinations, and Violence of Men and Devils? As it did God's Servants of old, 2 Chron. 32.6, 7, 8. And he [Hezekiah] set Captains of War over the People, and gathered them together to him, in the Street of the gate of the City, and spoke to their Heart, saying be strong and courageous, be not afraid nor dismayed for the King of Assyria, nor for all the Multitude that is with him, for there be more with us than with him: With him is an arm of Flesh, but with us is the Lord our God, to help us, and to fight our Battles: And the People leaned themselves upon the Words of Hezekiah, King of Judah. The Comfort of these Words, which was a Stay to their disquieted Minds, did consist in the Assurance he gave of the Presence of God. And what more common in the Scripture, than for God himself immediately, or mediately, by his Prophets, or Messengers, to encourage his Servants unto, or in, any difficult, hazardous, displeasing, terrifying, troublesome Undertaking by this, I am, or I will be, or God is, or shall be with thee? But incomparably above all things of this Nature, is that most satisfying Ground of everlasting Consolation, beyond all Miracles, which we have in IMMANUEL. That for the Recovery of Lost Mankind, the Eternal Son of God should descend from the Height of his Sanctuary and Throne in Heaven, to become GOD WITH US. The Excellency and Beauty of Heaven. The Son of Righteousness, did Eclipse and shroud his Transcendent Light and Glory, in the dark shadow of mortal flesh, that in the humility of our Nature, he might do and suffer that for us, (who had debased ourselves even unto Hell, Isa. 57.9.) which would be effectually conducible for our Exaltation, to the very Akme of Celestial Perfection and Felicity. This, This is the everlasting Wonder and Astonishment of Men and Angels, an Act of Grace, and a Means of Peace, truly worthy of an infinitely Glorious God 'Tis only in Virtue of this, that sinful Man has any gracious Presence of God at all. 
Joh. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If God had not thus Tabernacled in our Flesh, dwelled in our Nature, we could have had no dwelling in God, but as in a Consuming Fire, and Everlasting Burn. All the Support we can derive, either from God's Essential Presence, or Voluntary, depends entirely, upon the Hypostatical Union and Presence, of the Only-begotten, Dearly-beloved of God, to our Nature. But dismiss we this to further Consideration, in its proper Place, 'twas necessary to mention it here, as the very Basis of all our Comfort, in any thing of God.  
Let a Man be Paradised in the sweetest refreshing Garden of all Sublunary Delights; yet, Solitude will be an Embitterment to all his other Joys; he that can evermore be alone, is either a Devil or a God. The Deity pronounced that State Bad, when Man's State was at the Best: 'Tis not good for Man to be alone, Gen. 2.18. No, his own Thoughts would devour him, his Troubles crush him down, and sink his Spirits into Despondency and Confusion. 'Tis no little Solace in Misery itself, to have a Fellow, though it be in Suffering; and an Aggravation, when our Sorrows are unparallelled. Is it nothing to you, all ye that pass by, behold and see, if there be any Sorrow like unto my Sorrow? etc. Lam. 1.12. was the Sting of the Church's Misery: But There hath no Temptation taken you, but such as is common to Man, 1 Cor. 10.13. is a singular Comfort, under the most grievous Depressions. 
Solamen miseris, socios habuisse doloris.  Society is an Alleviation of Calamities; our Griefs are not so oppressive, if they be in Consort: Company begets a Harmony in Sorrows, and the Consonancy of their Dolours makes a kind of pleasing Music in Consent with our own, although no other Interest knit them to us, than Community of Cares and Troubles. But how pleasant is the Society of a Friend, to whom we can ease our Hearts in Adversity, and who, by condoling our Afflictions, and bearing our Burdens, lightens our Crosses, and cheers our fainting Spirits by comfortable Discourses whom also in all our Prosperity, we can make Partaker of all our Joys, and all in whose Comforts we have a common Interest, whose Good we can rejoice in, when we suffer Evil ourselves, in the noble Sensuality of reciprocating Kindnesses. If the accidental Society of any be sweet, much more this Elective; neither is the Natural and Relative inferior, especially where the Love is not mere Liberty, but Necessity. What an unspeakable Solace, is the tender pretty Babe, to the Compassionate Mother? With what ravishing Exultations, does she entertain it into her Embraces? How does her Heart leap for Joy, at the very sight of it? And her Bowels yern over it? And in its Enjoyment, can triumph over all her other Misadventures and Misfortunes? In general, any thing to which we can let out our hearts, in an entire Affection, administers Satisfaction: The very working of Love, and Commiseration, singularly pleases. There's no Solace but in something that delights. Thy Comforts delight my Soul. Under Perplexity no Peace. The Heart cannot rest in what displeases. What's unlovely is indelectable. Whatever delights, comforts; whether it be in our own Act, or an outward Object. Now in incident Company, there's something pleasing, something (and often much more) displeasing; else we embrace it with Friendship. In a choice Friend, there's much more pleasing than displeasing; for we always give some Allowance for Humanity. If a Relation, in which blind Love sees the least ill, yet do in nothing displease, 'tis adored and made a God. Whatever is mortal, is not without some kind of Embitterment. The purest Gold has its Alloy, 'tis but so many Caracts fine: But God is infinite Delectation always in thy Company. Thou art altogether incapable of Solitude. He that fills the Universe, is ever with thee, Ps. 139.18. Yet not accidentally, but substantially, essentially; nor only as a Spectator, but every way concerned: Afflicted in all thy Afflictions, Isa. 63.9. So thou enjoyest that Solamen. And if thou hast elected him for thy Friend, he hath no less chosen thee. In his Love mayst thou rejoice, into his Bosom pour out all thy Griefs, and meet with a Sympathy in his Compassionate Heart. Upon him mayst thou cast thy Burden, who has promised to sustain it, and thee, Psal. 55.22. He cares for thee, 1 Pet. 5.7. He is tenderly affectioned towards thee, kind to thee, all his is common to thee; when none else will or can, a Friend will he be, and a Relation too, the nearest, the sweetest. To the Natural Relation founded in forming and begetting thee, as a Faithful Creator, Merciful Father; he hath for thy further Comfort superadded a voluntary tye, in the condition of a Bridegroom, Mat. 25. the beginning. But as if Espousals were not firm enough to prevent thy jealousy of a dereliction, the Conjugal Bond is actually tied, Thy Maker is thy Husband, Isa. 54.5. Rom. 7.1, 2, 3, 4. therefore has he obliged himself to ever enduring Cohabitation and Love, with everlasting Kindness will be embrace thee, never leave thee nor forsake thee.  
Neither are his Converses, and Communication less delightful than his Company and Presence. The Discourse 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 Oil to the Joints, 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 Honeycomb, 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 Ambassadors 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 whisper 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, wherever he speaks and makes 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 mocked with a Lie, and bewitched into a false deceitful Joy, with a Falsehood, 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 always be present personally, with their Company and Counsel to minister to our Peace. A Virtual 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 ecstasy of Contentation, here as in a Glass we behold them, their lively Portraiture is afresh painted hereby in our Imagination; we hear them, we talk with them, solace ourselves in this Fantastical 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 beat of his affectionate Heart, in a tender regard of thee; read of the astonishing effects of his wonderworking 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 Virtue, 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.  
God's 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 Centre is every where, Circumference no where; in all Varieties of Co-present Being's, the same invariable Perfection, no other on Earth than in Heaven; that he can without any alteration in himself, or varying of his place, make Heaven to be any where, every where; therefore the Joys and Comforts of Heaven: For, I reckon that Heaven does not import any difference in God, but in us; no change in his Being but our Vision; no new Object, except Christ's Flesh, but new Eyes. Every Spirit (and therefore the Father of Spirits) hath a Power to conceal its Presence, as well as its Sentiments, from all other Spirits, except God: Yet there's a difference betwixt the Latency of other Spirits, and the Deity. A finite Spirit is hid through the suspense of its Agency Ad extra, its acting upon things without itself; so the Deity cannot be hid. For, if it wholly cease to act upon any Being, that Being will wholly cease to be, because all live, move, and have their Being, in and from Him, Acts 17.28. which Spirits that see not with Eyes, but Intellects cannot but perceive; only 'tis unobserved by Man, whose Mind looks through the Apertures of Sense; which together with itself being darkened through Sin, has but very obscure and weak Reflections upon that Being, without which he cannot be; 'tis hid to him by a Veil of Flesh, that envelops his Intellectual Eyes, or else he shuts, and will not open them to behold this invisible Nature; which is in reality, more conspicuous and evident, that is, knowable than any thing in the World whatever. But, the Deities concealment of itself, is with respect to some more special Voluntary Operations, which give Testimony to his presence, and demonstrate the Finger of God; which when suspended he is (and therefore the Comfort of his presence is) hid from our Eyes. Such are either Miraculous or Gracious: For although every thing in Nature, both in respect of his Being and Agency, be a sufficient Indication of the Existence, Presence and Efficiency of God; it being impossible that any Natural Powers should exert themselves in a suspense of the Influence of his; the Concurrence whereof gives them to be what they are, and do what they do: Yet the Deity, sometimes, as being itself the Law of Laws, does in its Actings, vary from, go beside, nay contrary to the common and ordinary Laws of particular Natures, and so invert the course and order of things, as to give peculiar evidence of his Presence, and Power by Effects, wonderful surprising and astonishing: As the Flood of Noah, the first that falls within the Cognizance of History after the Creation. I need not particularise more, the Scripture is full, nor balk that, for all the ingenious attempts of a late Author, to deduce it from Natural Causes, it being demonstrable, that some necessary parts of his Hypothesis, stand in need of the violence of Miracle, or the whole process will stick, and produce nothing.  
Yet the Manifestations of the Divine presence, which constitute Heaven, are not in the instances of Power, but Goodness; even as the Discoveries of it in Vindictive Justice form the Miseries of Hell. That Goodness and Justice essentially considered, which make Heaven and Hell are Omnipresent, as being the Divine Nature. But, the Objects of them cannot aspire to an Ubiquity, being of a limited Nature. Should they circulate through all the Regions of Immensity, the condition and sense they partake, would present them still with the same unaltered, unalterable Nature of God. Heaven and Hell would be in every place, where Souls so sensed reside; the Discoveries of God importing no change in him, but only in those to whom the Discovery is made: Heaven and Hell not being more the alteration of our State, than the awakening of our sense to discern, and apprehend, and feel that, which before we did not, though before it was the very same immutably, and will continue so everlastingly.  
This is the Natural State of Heaven, but the Christian State is somewhat more: For the choicest, sweetest Discoveries of God are therein made, in and through the Mediator God-Man, and in special to Mankind, through the Manhood of Christ; which being of a limited presence settles the Divine Manifestations, in a certain limited place, sufficient to comprehend all Elect Angels and Men. This Divine Presence we enjoy by Faith here, by Sight hereafter. We have as much of God and Heaven now, as we have of Faith. Divine Manifestations are proportioned to our Believing. All the Effects of Divine Goodness, in, and upon us, depend upon this Christian Grace, and the degree of them, upon the degree of it. Gain but this, and thou hast God and all. Nothing can pierce the Heavens, but this Eye. 'Tis the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] substance of things hoped, for the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Evidence [Eviction] of things not seen, Heb. 11.1. By it Moses saw him who is invisible, vers. 27. We never can be without a Heaven, if we have but Faith; it realizes to us that presence of God, which through Christ is the sole and full ground of all Celestial Comforts, Satisfactions and Joys. Psal. 16 11. In thy presence is fullness of Joy, and at thy Right Hand are pleasures for evermore. In Heaven thy presence, Chamber where thou sittest upon the Throne of Glory, clothed with Honour and Majesty as with a Garment, and discoverest and displayest the Splendour of thy incomprehensible Excellency and Perfection: And at thy Right Hand, where thou hast said, my Lord should sit till his Enemies be made his Footstool, Psal. 110.1. In and through this Jesus, at thy Right hand are pleasures everlasting. But, these are chief the Comforts of a Future State; Is there not something at present to stay, and yet inflame the Appetite? Yes, vers. 8. I would always possess that Saturity of Joys, which is before thy face. Therefore, I have set the Lord always before me, because he is at my right hand, I shall not be moved: Therefore my Heart is gladded, and my Glory [Exults] rejoices; my Flesh also inhabits in hope, because thou wilt not leave my Soul in Hell, nor give thy merciful [or excellent] one to see the pit of Corruption, but thou wilt make me to know the path of Lives— He is at my right hand, and therefore Gladness and Joy in my Heart and Soul. But, Oh what is there at His right Hand! My Faith setting him now as present before me, brings singular Satisfaction and Delight? Oh then, what will sense and sight be, when I shall possess the reality of that which I now believe. The result is, That the presence of God, apprehended by Faith, or Vision, is a thing which comprehends the substance and fullness of all Pleasure, Joy, and Consolation.  
Indeed, nothing Comforts, but through some kind of presence: It either is, or is conceived to be and made, indistant by our Cogitations. Humane Infirmity requires something in hand, or in hopes that are as secure, and therefore as good as in hand. Absence of a solacing good, although only imaginary, is tormenting. God cannot but be near every one of us in Essence, and we find him so to be by the effects of his Goodness. Since than he is at our right hand naturally and necessarily, we must voluntarily by Consideration and Faith set him before us, have an Eye upon his presence, fix it in our Minds and Meditations always: And it will replenish us with Spiritual refreshment and solace unspeakable. For, if God he with us, and for us, who, or what can be against us? What can trouble or terrify us? How can that Soul be left in a Hell of disquiet, that lives in the presence of God, i. e. in Heaven? For, where God is, there's Heaven; he is the all of it, 'tis nothing without him, and his presence is enough to convert any thing into Heaven. There cannot possibly be so much Evil in those Infernal Regions of Wickedness and Woe, as there is good in the presence of God. 'Tis an infinite good. There is not so much Power in Hell itself, to impress the sense of its Evil upon a tormented Soul, as there is in God, to impress the Comforts of his presence upon a gracious Heart. Neither doth the Justice of God more enlarge the Capacity of a Man, to sense, and anguishfully apprehend and feel the Misery of his absence in Hell, than his goodness doth widen the Soul's Capacity, to comprehend the felicity of his presence in Heaven; that I Judge the Saints to be more happy above through their Inheritance in Light, than the Damned are miserable in outer Darkness.  
In the Omnipresence of God we have with us, all Things, all Perfections, all Satisfactions, all that ever God can be, or do, or give; and in his gracious Presence we have an Engagement upon him, to be, do, and give all that he can to us; And what can we wish, what can we imagine more? God is Allpresent by condition of Nature, but graciously present only by Compact and Covenant, whereby he obliges himself to be our God; that is, every thing which he is in himself, that we shall enjoy the benefit and comfort of all, and every of his Unimitable Soul-satisfying and saving Perfections. Now the gracious Presence of God is nothing else but his manifesting himself to be with us, by his Communicating all Covenant Mercies to us: Making us Partakers of a Divine Nature, granting us Pardon, Peace and Comfort; giving us the full use and advantage of all his Attributes, of his Son, of his Spirit; every thing that he is, and hath, which will do us any good for this and another World; satisfying us with his likeness, and filling us with Joy unspeakable and full of Glory.  
When Esau therefore came off only with his Lean [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Gen. 33.9. I have much, well might Jacob roundly and triumphantly declare, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] I have all, vers. 11. He can want nothing, 
Habet omnia, qui habet habentem omnia.  who possesseth him that hath all things. He is never Poor, or Naked, or Blind, or Wretched, or Miserable, who enjoys the presence of God. He can never be distressed for want of Grace and Holiness, or Pardon, and Peace, and Pleasure, and Joy, and Comfort, who is not without God. For, Isa. 57.15, etc. Thus saith the high and lofty One that inhabiteth Eternity, whose name is holy. I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble, and to revive the Heart of the contrite ones: I will restore Comforts, etc. I create the fruit of the Lips, Peace, Peace, etc. A Blessed Denizen indeed: But as he dwells and resides in us, so also do we in him, Psal. 90.1. Lord thou hast been our dwelling place in all Generations. Psal. 91.1. He that dwelleth in the secret of the Highest, shall abide in the shadow of the All-sufficient. Vers. 9, 10. Because thou hast made the Lord my hope, even the highest thy Habitation: Evil shall not befall thee by chance; Plague shall not approach thy dwelling. Make God thy home, and no harm can reach thee: Thy Spiritual home will secure thy Civil: That Eternal, thy Temporal: That was thy first, and must be thy last; toward which, 'tis strange that thy Appetite works with no greater Violence. In every Creature there is a natural instinct and pressing desire, inclining to return to the place of its Birth, to that Country, to those Persons which had its Maiden Affections. Notwithstanding the Dominion of reason in ourselves, 'tis no little Gratification to our Fancies, to enjoy a retiring place, and home, where we may refresh ourselves after all our wearisome Labours and Travails.  we are beside, we are not well, here are our Hearts, our Delights, our Joys; whence we say Proverbially, Home is Home though never so homely: And the Spaniards.  
My House, my House, though thou be small,  
Thou art to me th' Escurial.  
Our Spirit is from God, in his bosom was it born; there is our House, not made with Hands, 2 Cor. 5.1. our Eternal Mansion, and is there not infinitely more agreeableness and pleasingness, in him to our Souls, than there can be sweetness and suitableness in any material Home to our Imaginations. We do not inure ourselves, by Love to dwell in God, 1 Joh. 4.16. therefore are so well content to be absent from him, to ramble like Vagabonds, choosing the Life of Cain or Coryat rather than that of Christians and Saints, whose being and bideing, should be solely, and electively in God as it is essentially and naturally. On for such a Disposition of Soul, as would never permit us to be at ease, but in serious Reflections upon the presence of God, with which we are ever surrounded whether we will or no: And if we consider this, how can we be any other, than Engarrisoned in Peace, and Joy, and Consolation? Well might the Psalmist say, Thou comfortest me on every side, Psal. 71.21. for round about him and within him also, dwelled a Comfort no less than infinite, the Supreme Majesty, able, and of Authority to command the presence of all Good, and countermand the presence of all Evil; and the Sovereign Mercy of Heaven, willing, and of sufficient Love and Fidelity, to make every thing a means of Grace and Peace, and all things (according to his Promise) Work together for good, to the true Lovers of him, and the called according to his purpose, Rom. 8.28.  
§. 7. Lastly, The Eternity of God is a ground of Comfort, as fingular, as itself is incomprehensible. Everlasting Consolation is built upon no other bottom. A perishing Content is in effect none, because it issues in nothing but the greater dissatisfaction. The durableness of our Joy, is its Crown; and since 'tis in the Eternal God, it can be no other in Duration than what he is. Therefore as there is in God's presence a saturity or fullness of Joy, in respect of Magnitude and Intensiveness: So at God's Right Hand pleasures for evermore, in respect of extent and continuance. And 'tis probable our Psalmist might derive some of those Comforts, which did bear so favourable an Aspect upon his troubled Soul, as vers. 14. does not obscurely intimate; For the Lord will not cast off his People, neither will he forsake his inheritance. The Negative excludes universally, perpetually, He will never cast off nor forsake; it also infers the Affirmative, He will own, and accompany his People, and Inheritance for ever and ever: Which he is enabled to do only by virtue of his Eternity. Possibly that Expression, vers. 22. may also import something of like nature; My God is the Rock of my Refuge. He could not be unacquainted with the Song of Moses, and the Blessing he pronounced upon the Twelve Tribes, Deut. 32. and 33. There are these Titles first of all given to God. Rock in the Song is five times applied to the Lord, vers. 4, 15, 18, 30, 31; twice to Idols, vers. 31, 37. But, that which I have chief in my eye, is Chap. 33.27. The Eternal God is thy refuge; very proper and Emphatical: For 'tis the Eternity of God, that renders him a sufficient, and complete Refuge. Notwithstanding all other Perfections, if he were not the Everlasting God, our Refuge would finally fail, and be none at all. He is called The Rock of Ages, which our Translation renders Everlasting Strength, Isa. 26.4. And indeed a Rock the most indissoluble and durable part of the Earth, is an Emblem of perpetuity, A Rock of Refuge, is therefore an everlasting security and comfort. Nor is it a mean Satisfaction to remember, that as there is a sufficiency of Ability and good Will in our God; who by Covenant is engaged to put an end to our troubles, and replenish us us with the Joys of his Salvation: So he lives for ever to continue them, that they shall have no period short of Eternity. He is an ever-over-flowing fountain, of Everlasting Consolations, as they are called, 2 Thes. 2.16, 17. Now our Lord Jesus Christ, and God even our Father, who hath loved us, and given us everlasting Consolation through Grace: Comfort your Hearts, etc.  
Our Consolations are Eternal, because God is, for in him they are as in the Wellspring, therefore cannot be as Waters that fail; as Jerem. Expostulates, Chap. 15.18. If they could, our Wound might be incurable indeed, refusing to be healed, and our pain perpetual. But, all this shall certainly have an end, because God cannot: This cannot be Eternal, because God is. Whatever is wanting in the durableness and sweetness of these fluxible, perishable Enjoyments, which we possess on Earth; whatever we suffer, through the continuance and bitterness of our Calamities, is made up, and amends made us abundantly, in the Perennity of all Excellencies in God.  
There is in this Attribute, a suitable relief in all kinds of Distresses, outward and inward. All the short lived Comforts of this World, have a better Being and Life in the Eternity of God. Thou losest thy Friends and Relations, the sweetest, the best; perhaps by the immediate hand of God, as the Psalmist here by the violent hands of wicked Men, vers. 5, 6. The Church of God in some places is laid waste, and the stormy Cloud hangs over more, and its implacable restless Adverries threaten all. The Innocency of Christ's Lambs is no Protection against the Thrones of Iniquity, in Babylon and Hell, vers. 20, 21. No, that's the very ground of the Quarrel and Enmity. Conformity to them, Innocency and Iniquity would reconcile them. Dost thou tremble for the Ark of God? And is thine own Personal Jeopardy or Suffering in Body, Mind, or Estate, in any extremity? Be not disinayed. Nubecula est cito transitura: The greater the Tempest, the sooner over. Storms may huff against the Heavens, yet cannot hurt them, but only spend themselves: And the Church is oft called Heaven in the Apocalypse, and its Officers Stars from betwixt our Eyes, and which the most raging furious blasts, may dispel and drive away the Clouds, that Eclipse and darken them, but still leave those Celestial Lamps more clear and inextinguishable, whilst themselves are extinct in a moment. The Dragon's Flood will be soon swallowed up, and the fury of Men and Devils shall quickly faint and melt away, but the Love of God to his chosen, never, never. Isa. 40.27, 28. Why sayest thou, Oh Jacob and speakest Oh Israel? My way is hid from the Lord, and my Judgement is passed over from my God? Hast thou not known, hast thou not heard, that the Everlasting God, the Lord, the Creator of the ends of the Earth, fainteth not, neither is weary, there is no searching of his understanding? Therefore possesses he an unfathomable Skill, and Ability to refresh and revive thee; but this is laid as the Foundation Stone, upon which thou may'st rebuild thy decaying hopes, viz. that he is the Everlasting God. I therefore return again to that, Deut. 33.26, 27, 28. There is none like the God of Jeshurun, who rideth upon the Heavens in thy help, and in his Excellency on the Sky. The Eternal God is thy refuge, and underneath are everlasting Arms, and he shall thrust out the Enemy from before thee, and shall say, Destroy them. Israel shall then dwell in safety alone, etc. Happy art thou, Oh Israel, who is like unto thee, Oh People, saved by the Lord, the shield of thy help, who is the Sword of thy excellency, etc. Hence in the Title given to Christ, Everlasting Father, and Prince of Peace, have an immediate Connexion and Dependence, Isa. 9.6.  
If trouble be long, 'tis light, but brief, if grievous. 
Si longa levis, si gravis brevis.  Goodness cannot groan for ever, because it leads to God; and the more 'tis oppressed, the more it grows upward, Heaven-ward, where it shall only enjoy its everlasting Crown. The Fire upon the Altar of God, will be inextinguishable, if from Heaven; and those Celestial Sparks of Divinity, or Grace, which the Holy Spirit kindles, will by the bluster and storms of Affliction, conceive a more vehement Flame; perish and die, they cannot, as long as God lives, from whom they derive their Being and Eternity. But, suppose all other sweet Satisfactions, whether Spiritual Joys and Refreshments, or Temporal Contentments be totally extinct as to present sense; yet finally they shall not, because they possess a perennity of Life in God: And when Goodness and He meet in the Superior World, these will revive, and Misery die. I grant the most flourishing Gourds of Earthly Pomp and Glory, may whither in a Night, as being a vain Pageant, and mere Phantastry, Acts 25.23. The fairest, freshest, sweetest Flowers, of the Youthful Spring, of Humane Life, may be blasted in a moment, and converted into dust and rottenness: The most pleasing Sunshine of the smiling Morn, of a fortunate Prosperity, may suffer an Eclipse, and issue in a dismal Hurricane of insupportable Calamities: Nay, Heaven itself may seem to frown, and a dark Cloud to cover the Light of God's Countenance, Lam. 3.44. But, none of these Evils can extend beyond the Grave there are they buried, and with them Sin, their Cause, never to have a Resurrection: Then dawns the Day of everlasting Light and Blessedness, and all Darkness, Dolours and Shadows flee away. Be our Miseries as great as they will, or can, they cannot outlive Mortality, if our guilt do not, and it shall not if true Repentance live within us. At the daybreak of Eternity we enter upon a Life of Contentation and Peace, as endless, as transcendent. The Death of our Bodies, is the Death of our Troubles, and the Resurrection of those Joys, over which Death hath no Power. As there will then be no more beginning of Wretchedness, so no end of Felicity. The worst turn that the Devil, and his Instruments can do us, will turn to the best advantage, and those Souls that die to the Body, shall live in Christ; they are unclothed of Dirt and Putrefaction, that they may be for ever Clothed with God and Glory: That as the Death of the Body, is the easer of all our Pains; so the No-death or Immortality succeeding, is the Introducer and Maintainer of an unboundable Fullness, of everlasting Soul-Satisfactions. This we own to the perpetual Duration and Life of God. Whence the Psalmist, in a sad Prospect of the evanid Nature of present Things, doth solace himself with a view of the permanent Being of God, Psal. 102.11, 12. My days are like a shadow that declineth, and I am withered like Grass: But thou, Oh Lord, shall endure for ever, and thy Remembrance to all Generations. I said, Oh my God, take me not away in the midst of my days, thy years are throughout all Generations. Of old hast thou laid the Foundation of the Earth, and the Heavens are the Work of thine Hands: They shall perish, but thou shalt endure; yea, all of them shall wax old as a Garment, as a Vesture shalt thou change them, and they shall be changed: but thou art the same, and thy years shall have no end.  
We are possessed of many Transitory Comforts, but of none Eternal beside God: And if any true Content arise from those movable Enjoyments, it springs from nothing else in them, except that, which being eminently in God, is in him of an everlasting Nature and Perfection: Whatever pleases, doth so far refresh and comfort; but all that pleasantness, is only a little ray of Divinity, transmitted through the Cloud of Flesh and Blood, or the more clear Heavens of our Rational Powers. Amiable Relations are Comforts, beyond all things under the Sun; but their lovely Qualities are only a dark Shadow of the unparallelled Amiableness of God. To be beloved by thy Friends is a Comfort estimable above Gold, but neither the Act, nor the Object durable, no, nor the Motive exciting or inviting that Affection. Can any Man Rationally solace himself with a Being loved for a moment, when he shall be deserted or hated for ever? Fading Love on Earth will not do, without the never fading Love of Heaven: Though all the World for a while adore thee, What compensating Pleasure can that bring thee, if Hell everlastingly burn thee? All thy forepast Joys on Earth will rather add new Fuel, than administer one drop to cool thy flaming Tongue. No Love therefore is indeed considerable and comfortable, without the Eternal Love of God: Nor in the assurance of this is any hatred or rage valuable, dejecting, formidable. As Eternity is the Venom and Sting of the Torments of Hell; so 'tis the very Triumph, Jubilee, and Heaven of the Joys of Heaven. If in the loss of these lauguishing expiring Comforts, we can succenturiate or substitute any thing of God, we richly gain by the loss as possessing unspeakably more pure, substantial, heart-reaching, durable, everliving Comforts, in the everliving Spring; who can, and will give them that relish and sweetness, which shall abundantly more than answer, what is slipped away from us, as well in its delicious Gratefulness, as Eternity. Mortality is the great disgrace of all Worldly Enjoyments, but it receives a plentiful Compensation in the Immortality of God.  
Thus have I considered the Comforts comprehended in those Attributes of God, which offered themselves to the Psalmist's Meditation, as I find them either expressed, or plainly implied in this Psalm.   

CHAP. XIV. Comforts from God.  
COuld I allow myself the liberty, I might here instance those Comforts, which are administered from the consideration of the Divine Persons, Father, Son, and Holy Ghost; and the Relations wherein God stands to us, and we mutually to God. But I have determined to confine my Discourse chief to such Heads of Matter, as fall within Cognizance of the Psalm, and not make endless Excursions to things, which none can imagine ever to enter into the Author's mind, in order to the Revival of his disconsolate Heart. I pass therefore from the Comforts, that God is, which was the first general to the 2. The Comforts which God gives.  
That which God is in himself, and hath revealed to us, is wonderfully refreshing: But, there's also something, which not being immanent, and essentially Constitutive of the Divine Nature, but passing from him to us, doth singularly relieve our troubled Souls. Of this kind, Promises, Providences, Privileges, Experiences, offer themselves to Consideration. What was needful to be observed concerning Promises, fell in under Divine Fidelity, as included in its very Notion, therefore shall all further Disquisition anent them be superseded.  
Providence is the transit of God's Wisdom, Power, Justice, Goodness, Faithfulness, out of Heaven, and himself into the visible World, Governing, Protecting, Caring for, Directing, and Ordering all, for most excellent Ends, worthy of God. Under the conduct hereof, all things prosperous, or adverse, the greatest, the most minute, Natural, Moral, Spiritual, necessary or fortuitous are deduced from their immediate proper Causes, guided and sustained in their Actings, secured from external Violences, maintained in a due steady, agreeable Station, and order to compose the Beauty and Harmony of the Universe, and be conducible to advance the Glory of their Maker, in both the general and special purposes of his Love and Goodness, or Justice and Righteousness. And there is not a more reviving consideration to God's afflicted, tossed with tempest, and not comforted, Isa. 54.11. than this, that they are the peculiar care and charge of Heaven, which as it is concerned for the Catholic good, so in special for those that love God, and are the called according to his purpose, Rom. 8.28 insomuch, that Prosperity cannot be more delectable to their sense, than Afflictions of all kinds are made to their Souls useful and profitable. 'Tis always best for them to be in the worst external Circumstances, as never being more dear to God, more regarded by him, who is most tender of them, when the Devil and World are most cruel, and when the outcasts, offscouring, and refuse of the Earth. When here they can expect nothing, beside Reviliags and Buffet, the liberal Alms of the Church's Enemies, they are likeliest to receive the more bountiful tastes of Divine Goodness, possess more of his 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 Church's 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 Prophetic 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 Issue out of those Attributes, in all these Varieties of Providence. And the truth is, although what God is in himself be eminently and virtually 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. 'Tis therefore not only the Nature of this Supreme Goodness, as it transcends all in Perfection: But, also 'tis 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 rays 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 itself, in infinite methods of Providence, wherein he dispenses to us of his own fullness, according to our various Exigences and Appetites. The out go 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 virtually 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. 'Tis indeed the first Foundation Stone laid in the Fabric. In virtue 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 Rhetoric, and ravishing Suada, to embrace these so rich, so profitable, so necessary Provisions of abounding Love: Alas! it cannot, it dare not: Why? Because 'tis Presumption, 'tis 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? 'Tis plain: All Right is founded in Sanctification. I am not Sanctified; I lie in my Sins, dead and buried in Gild 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 gainsaid, if it assume right. 'Tis 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 own 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 Proceed with his Israel according to the Spirit. For he not 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) ' 'ttwere 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 'twould 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 Man's 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 ourselves, to think any thing, as of ourselves, but our sufficiency is of God. See also again Eph. 2.8, 9, 10. Let him stand forth and be a public 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 quickened 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 men's Sentiments may be under Temptation, Melancholy, etc. 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 Mans 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 Zion, 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. Weep 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 washed 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 testify 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 rejoicing and ground of Comfort, though our sufferings abound, Vers. 5. The Peace of a good Conscience, is a powerful Antidote 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 regained the Sovereignty; it necessarily follows that the potency of all outward Evils to torment me, is boundlessly 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 Hypocrisy 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 falsehood say this, if he knew it not. And 'tis 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 'tis 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, etc. 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. 'Tis 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 ourselves 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, 'tis 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 unrighteousness, 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 enlightened 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; 'tis impossible they should be divided. Canst thou without self-deceiving, say with the Psalmist, and in his sense [MY GOD] then canst thou as truly say, I am Pardoned, I am Sanctified, etc.  
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 Gild, 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 itself 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 itself, 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 ourselves, 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 Son's 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 looked upon as Traitors to be destroyed. That is, our strongest and most delightful bent of Will, being for God and goodness against Sin; we sin not out of Love to sin as dntiful Subjects obey their Sovereign out of love to obedience. Yet so masterful and imperious are our Corruptions, that they will fight against us under their Chains, and taking their advantage, knock us down and ravish us; that according to Rom. 7.18. to the end, we sometimes do that we would not, or do not that we would, our delight being in the Law of God, after the inner Man, which no unregenerate Man can truly say. But the Law in our Members does [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] counterwar and captivate; and Sin dwelling in us does overbear our most determinate purposes in some particular Act, although for the-main, and in the general course of our lives we keep it under, always dislike it, are afflicted with it, would give Worlds to be rid of it, and use God's appointed means for mortifying it, that we may gain an absolute Victory: Though it may get the better in some slighter skirmishes, yet we remain Masters of the Field. In brief, when Sin has our liking, allowance, love, delight, 'tis a King; when not a Tyrant. The former is inconsistent with Sanctification, not the latter; therefore does not debar our right to Pardon and Peace, though it may darken our Evidence, and so damp our Comfort. But if we enjoy this assurance, that God is ours, we have Evidence also that Grace is ours, Pardon is ours, Peace is ours, and therefore may solace ourselves in its abundance, Psal. 37.11. As on the contrary, antecedently to this assurance, there can be no secure and well bottomed, although there may be a fallacious and presumptuous Peace. For Peace of conscience always supposes Peace with God, and this discovered by some overt act, else 'tis but a drunken Dream. If a Man have no testimony that God is reconciled to him, 'tis all one in effect, as if he were not reconciled. The old Maxim must here obtain non esse, & non apparere, tantidem sunt. The privilege we enjoy is to us a nonentity; the comfort we feel not, to us is not. My Soul is in woe because I have offended God, my trouble cannot, must not cease, till I know that the offence is passed by and forgiven, no nor then neither wholly; if I be an ingenuous Child, I shall be grieved whenever I review the disingenuous baseness of my behaviour toward my heavenly Father, although he resolve never to remember it to my prejudice; yet with this difference; before pardon I shall be afflicted with a tormenting Sorrow, the issue of Fear, which will at present extinguish and overthrow my comfort; but after sense of Remission only, with a more generous Compunction, and godly Sorrow, the fruit of Love, consistent with, although it something diminish and detract from, the fullness and sweetness of my Consolation. If I can sit down content under the dishonour I have done, and the Provocation I have given unto my affectionate and tender hearted Father, I am an unworthy Child; nay if I so little and lightly regard his anger, as to be in no pain, but at ease under it, and so affront and undervalue his Love, as to be at rest and content without it; I am a Rebel, not a Child, a Devil, not a Saint. Now let a Messenger be with me, one of a thousand, to show my uprightness, Job 33.23, 24. that I have sincerely observed the Conditions of the promise of Pardon, and therefore God is gracious to me, and saith, deliver him from the pit, execute not the sentence of Condemnation pronounced by the Law against him, I have found a Ransom or Atonement, the Satisfaction my Justice hath received at the hands of the Redeemer, shall be available for him, to all intents and purposes, as fully as if he himself in person had given it: Mine anger is turned away from him, I am at peace with him, I have pardoned him: If I have good testimony of this, it quiets my Heart, dispels my Doubts, allays my Sorrows satisfies my Conscience, replenishes my Soul with Comfort and Peace.  
Hence that sweet reviving Proclamation, Isa. 40.1. Comfort ye, Comfort ye my People, saith your God; speak ye comfortably [Hebr. to the heart] to Jerusalem, and cry unto her, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] because her warfare is accomplished, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] because her Iniquity is pardoned, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] because she hath received from the band of the Lord [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] too double for all her sins. There is an express causal Connexion betwixt these things. Proclaim Comfort, because 'tis thus and thus. Here are three Grounds of Comfort, and all from [your God.] I begin with the last and lowest, which is therefore the Foundation.  

1. Punishment inflicted to the Satisfaction of Justice. She hath received two double. She, i. e. the Church, a Body complex and compounded of Head and Members: If not in the Members, yet in the Head Christ Jesus, she has born the Indignation of the Lord in so full a measure, that all the further claims and demands of Justice as to her, are sinally silenced as far as they concern the Penalty. And 'tis not unusual in Scripture, for that to be ascribed to the [

Head Christ  
Body the Church  ] which is proper to the [

Body  
Head,  ] and this in consideration of the Mystical Union, and Communion betwixt the Head and Members. Act 9.4. Saul, Saul, why persecutest thou me? 2 Cor. 1.5. As the sufferings of Christ abound in us, so our Consolation aboundeth by Christ, Rom. 8.17. if we suffer with him. Isa. 49.3. And said unto me, thou art my Servant, O Israel, in whom I will be glorified. 'Tis apparently spoke to, and of Christ, as the whole Context demonstrates. But let the sense be proper and not relative to Christ, viz. that the Body, the Church, had suffered Double, i. e. sufficient in the estimate of her tender and compassionate God, who is afflicted in all her Afflictions, and in the depths of his Love, makes aggravating, greatning Representations of all the Miseries she groans under, as if she had born Punishments truly more than proportionable to her sins; yet this implies both an antecedent Compensation made by Christ, in virtue whereof God is so wonderfully propitious, and candid in his Opinion and Sentiments concerning her Sufferings: And also, that although these were not a real and full Satisfaction in the nature of the thing, yet they were accepted as such, and so accounted in the repute and benign Interpretation of her reconciled God, who seems as it were repentingly, and rueingly to declare this, as Jer. 31.20. Hosea 11.8, 9  
2. Since there seems to be not only a causal dependence of these three, and the Comfort here tendered, but also of each upon other, that the latter appears to be a ground and reason of the former, hence grievous Suffering is alleged as the Motive upon which the Divine Majesty was pleased to vouchsafe Pardon. Her Iniquity is pardoned, because she hath received two-double, etc. Else [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] must be here Translated [that] as in the two former Clauses. Indeed in the New Covenant Oeconomy, Satisfaction made [Actually or Virtually] (as the Lamb of God was slain from the beginning of the World,) is Antecedent to Pardon, and the meritorious Cause of it.  
3. By like Reason both from the Nature of the thing, and the Contexture of these Clauses, Warfare [or appointed time for hostility] is accomplished, 
Remissâ culpâ, remittitur poena.  when Sin is Pardoned. The Fault being forgiven, the Punishment [Eternal at least] is remitted, and sometimes the Temporal wholly, however in the nature of a satisfactory Penalty. Gild is pardoned, but the Essence of Gild consists in a binding over to Wrath or Punishment: Therefore the punishment is remitted in this Notion, that it shall not be inflicted in virtue of that Obligation to Wrath, although the very same material Pains, under another form, viz. as Corrections, ver. 12. may be undergone, nay must be, in some degree and kind. Acts 14.22. Psal. 34.19. 2 Tim. 3.12, etc. I know no Declaration or Promise made by God, that these and the like shall not continue part of Canonical Scripture, and be true to the World's end. Afflictions are formally Penal, till Sin be remitted, but afterward the Sting is taken out, and they are not Conflicts of War, but only Chastisements of Peace. The Enmity of God is then terminated, the Warfare betwixt him and the Soul issued, in a serene, perfect, and everlasting Tranquillity and Peace. And therefore,  
4. These Foundations being laid, the Word of Promise Proclaims and Cries, Comfort ye, Comfort ye yourselves, for I am your God, who command and warrant you to do it: There's nothing now to debar you from assuming it, and quieting your troubled Hearts with the application of it; it is ready for you and you for it; it invites you with its amiable aspect, to run into its Embraces, and solace yourselves with all the Marrow and sweetness comprehended in the Covenant and Promises; all is yours by right. And consequently,  
Lastly, When God proclaims Peace, and cries Comfort ye, Comfort ye, Conscience transgresses, if it do not so likewise. For being God's Viceroy and Judge in Man, it hath no Commission to Act, but derived from God; from which it must not, cannot swerve an Hair's-breath without incurring the Penalty of its Presumption. The Law of God in Nature and Scripture is the perfect and adequate Rule, and Standard of all its Proceed; herein are all its Powers contained, a counterpart whereof it retains, (after Illumination) within itself, which Copy is null if it do not perfectly agree with the Original: To interline, or raze out, does wholly evacuate, and destroy the validity of its proceed. Therefore whatever God says or does in the Concerns of his Government within us, Conscience must not vary from in the least tittle; it must speak when and what he does; and be silent where he is so. If God condemn, Conscience must do so likewise, if he absolve, Conscience must justify also, neither adding to his Words, nor diminishing, nor yet concealing his Counsels. If then he be at Peace, Conscience is obliged no longer to proclaim War. If he call to Comfort, it must not contradict his Calls, and so oppose and blaspheme his Grace, it must harmonise with Heaven, or else it abjures its Allegiance to God, and acts by Commission from Satan, and lies against the Holy Ghost.   
In sum, all Spiritual Discomfort is finally resolvable into trouble, 1. about a Man's ¹ State [

Absolute  
Relative  ] or ² Frame of Soul, or ³ Way of Walking, or ⁴ Particular Acts of Sin, or ⁵ Satan's Temptations, or ⁶ Divine Derelictions; under all which there is abundant Comfort in this [MY GOD]. For if he be, my State is good, witness the Covenant. My Ways and Frame shall be so, Jer. 32.38, 39, 40, 41, and 24.7. Deut. 30.1, to 10, Inclusive. Ezek. 11.19, 20. and 36. 25, 26, 27, 28, 29, 30, 31, 32, the latter part of 36, and beginning of 37. By these exceeding great and precious Promises, not only Healing, Sanctifying, Stablishing, but also Preventing and Pardoning Grace is given for particular Acts of Sin, and assurance that God will not finally forsake us, therefore not leave us to the Will and Power of the Old Serpent, though he tempt to Sins as black as the Regions he Inhabits, as foul as his own Face, as malignant as his own venomous Heart. The Fear of God which his everlasting Covenant engages to give, will command, urge and enforce thy dissent; or the Love of God will oblige him to Pardon as he hath promised: if thy Consent be ravished, because his Covenant Grace, the Law in the Heart, will enable to Repent and Believe for Pardon. Here's all. The Comfort of Sanctification we have in the forecited Psal. 119.50. and Isa. 12.1. O Lord, I will praise thee, though thou wast angry with me, thine anger is turned away and thou comfortedst me. Rom. 5.1. Being Justified by Faith, we have Peace with God. There's the Comfort of Justification, upon which two all Spiritual Comforts depend, yea and Temporal also; upon the latter as to their Substance, and the former as its Evidence. For we know not that we are pardoned, but only by feeling ourselves purified by God's Holy Spirit of Grace. Whence Isa. 32.24. The Inhabitant shall not say I am sick, the People that dwell therein shall be forgiven their Iniquity. Sickness the sharpest, the nearest, the most perilous of all Bodily Troubles, by a Synecdoche, put for all the rest; the bitterness whereof is antidoted by the sweet of Pardon and Peace; sense of Pardon will take away sense of Pain, because it takes out the Poison and Curse of it. That is the comfort of forgiveness or exemption from eternal intolerable Pains, does outbalance the trouble of any temporary tolerable Pains, as joy for the birth of a Manchild drowns the remembrance and sense, of all preceding Pangs and Sorrows, Joh. 16.21.  
Lastly, If to all these be superadded any plain and sensible Experiments of Divine Goodness, in the special Fruits of it, this doth abundantly satisfy and solace our Souls, as completing our evidence of right, to the Comforts of God; being as it were an immediate Testimony from Heaven, that God is ours in Covenant, and owns us as his peculiar Treasure, Mal. 3.15. For 'tis a confirmation of our Assurance of, and Title to Comfort, under the Hand and Seal of the Holy Spirit of Grace and Consolation. This contributes to Comfort thus, and thus only, as corroborating our assured Persuasion and Evidence, that our Peace is not self-flattery and deceit. For 'tis merely in virtue of Assurance, that we are enabled to comfort ourselves in God. Assurance, I say, in both its parts, both as referring to an external Object, viz. Propriety in God, all of God, and as respecting those inward Qualifications, and Dispositions, which if I do not know to be true and sound, I can have no Evidence that God, or any Covenant Mercy is mine. For I can have no demonstration hereof but only by the Effects: And if I be not sure that these are genuine, the true Productions of God's Relationlove, the Legitimate issue of the Marriage Union betwixt Christ and my Soul, I cheat myself, under the disguise of a fallacious Peace, into real Wretchedness, and Woe. The Assurance therefore of the Truth and Sincerity of my Grace, is to me the very bottom Stone in the Foundation of my Comfort; and an experimental sense of the vital Influence, Presence and Power of that indwelling Grace is the basis of this Assurance. This the Psalmist here does make the nearest ground of his assuming to himself Comfort in God, ver. 17, 18. Unless the Lord had been my help, my Soul had almost [or quickly] dwelled in silence. This was an Experience in a Temporal Case, and plainly implies that in his extreme peril, when there was no help or hope, visible in and from the World; yet God did interpose in a peculiar remarkable manner, so that it could not but be apparent, that his Deliverance was a special work of Providence. So ver. 18. When I said my Foot slippeth thy Mercy, O Lord, held me up. I was in such eminent danger, so near falling, that I could not see any possibility of recovering myself, but 
Betwixt the Stirrup and the Ground,  
Mercy I craved, and Mercy found.  A visible, palpable, observable, special Intervention of Mercy, sustained me, when otherwise I was irrecoverably gone. These were possibly some uncommon undertake of Grace and Providence for him, 
1 Sam. 23.6, 27. and chap. 25.  like that in diverting Saul from the pursuit, when he had hunted him to a view; and the other in preventing his revenge upon Nabal, or such as Hozekiah begged, Isa. 38.14.  
I know Experiences are things of late more derided than understood by some Admirers of a Rational Religion, but whose pretended Reason is indeed too hard for their Religion, overturning its Basis, that Lowliness, which would instruct them to think there are other Men and Christians beside, that understand themselves, though not understood by these, and no more dote on an Animal Religion than their Accusers, who are prejudiced and prepossessed against them, by other things than either Religion, or Reason, or common Sense. But these I refer to the after-thoughts of one of the great Propugnators of that way, the Author of Anti-Sadducism, Page 39, 40, in 4º, in one point of the highest Experience, and sometimes most of all scoffed at, viz. Communion with God. His Reason at length was reconciled to the Thing, yet so will not his Charity to the Persons of those that always owned it, they must be still Melancholists, and any thing ill enough, which a stout Reasoner ex Particulari, can make them. But possibly their Reason as in that, so in other particulars, that have undergone the same fate, may in like manner approve itself, when it has the happiness to be thus an Aborigin in the Rational World, for 'tis below the grandeur thereof to receive it from the poor despised Animal.  
Well, blessed be God, that Heaven is an Experimental as well as Rational State; although, I doubt, the Religion thereof will on that account proceed and commence animal, in the Schools of Reason's Idolisers. 'Tis no matter, I shall still commend three things, as necessary Antecedents to Sincerity, in the practice of true Religiousness, 1st. Reason the lowest, the Handmaid, which must submit and veil to the 2d. Faith, the Chamberlain, of which is begotten the 3d. Experience, the Treasurer, the Heir of Faith, which hath the honour to abide, live and inherit when Faith ceases and dies, yet it is not posthumous, but brought up under it, till it arrive at maturity in Paradise. When I speak of Faith, I am not so fond as to postpone a credence to Divine Revelations in the Scriptures of the Old and New Testaments. I build all Christian Faith upon that bottom solely, and exclusively to all Unwritten Traditions, or pretended Revelations which can never found a Divine Faith, of which alone I discourse. Neither am I so stark drunk as to think that those Scripture Revelations are not most highly rational, in the matter of them, as well as the motives to believe them; nor yet so frantic as to advance any Experiences unconform to Scripture. Let the Antinomians and Papists see to the first; the promoters of Reason in contradistinction (not to say contradiction) to Scripture, look to the second; and Enthusiasts to the last. Experience with me is nothing but a sensible (yet rational) feeling of the performance of Promises, to a Man's self in particular. When my inward sense assures me, that the spiritual Covenant Mercies, are really bestowed upon me, and my outward Circumstances demonstrate that God owns me with the Temporal, I do not place these in Opposition but Conjunction, for without the inward Experiments, the outward signify nothing. They may be and are Providential, but not Federal. Both are called Tastes of God's Goodness and Graciousness, or of his Word, Psal. 34.8. 1 Pet. 2.3. Psal. 119.103, etc. Now when an Experience of the performance of any Promise superadds as it were a Seal to that Faith which received it as true, it gives a more full confirmation to a Man's title to the Covenant, and all the Blessings and Comforts of it, and a further ground of quieting the Heart, and therefore is completive of Comfort, as Faith is inchoative. For if I do but weakly and doubtingly apprehend and apply the Comforts that are in God; yet when he bestows upon me some special token of his Favour, 'tis an emboldening, encouraging, pledge of his willingness to grant more, and a testimony of his owning my right to all. As in case of litigious Titles, when all stands upon the same bottom, if the Occupant freely yield up part to the Claimer, 'tis a virtual acknowledgement of his right to all, and therefore exceedingly animates him in his future proceed for its recovery. Oh Divine Experience! the blessed earnest of everlasting Consolation, how sweet, how satisfying art thou? When a disconsolate Heart is sick of its own wants and woes, weary of itself and the World as insufficient to yield the least drachm of solid Contentation, 'tis necessitated at last to send out Faith as a Harbinger to seek for Peace and Rest, which it can no where find but in God, and no way deduce from God, but through those free Engagements which his boundless Goodness has exhibited in the Covenant of Grace. These Blessings are as a Honeycomb in the promise, but Heaven in the performance. Indeed Heaven is no more nor less than the full and universal accomplishment of Promises; and that partial, incomplete fulfilling them in this Life, wherein consists the happiness of Experience, is no other than an Antepast or foretaste of those eternal Felicities which constitute that immortal state.  
And now am I got to the foot of that Ladder whose top is Heaven. Comfort is the Offspring 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 itself. 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 called 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 called 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  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, etc. 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 testify 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 obtained, and  
3. Works those Conditions in us: 

1. Repentance, to qualify 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 'tis only as far as we have the first Assurance, for without this we cannot assume to ourselves 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 uneasy 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 profane Persons, must have an answerable persuasion 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 always 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 ourselves into real woe, under a delusory dream of merely fantastical 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 do that were not good, and shall loathe yourselves in your own sight, for your Iniquities, and for your Abominations, etc. First the Principle and Power must be conferred by God, then and not till then the practice by Man will commence and begin, but all under the influence of Divine Grace. 'Tis first I will, I will, than 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 loathe yourselves, i. e. by my Power; nor will I do it without your ask, 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 thorough 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 satisfy ourselves, and approve our Consciences to God, that we do not play the Hypocrites, and cheat ourselves 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. 'Tis then demonstratively clear, that all the boundless Treasures of Soul-satisfying Contents, which are laid up in God, Christ, the Holy Spirit, Heaven, the Covenant and Promises, are no actual Comfort to us, but only by the mediation of Grace within us; nor Grace itself except its Integrity and Truth be evidenced plainly to us. So that in short, all Comfort does immediately spring from Assurance. A Man hath so much Peace as he hath of this, and not a jot more. This is the nearest matter and ground thereof, yet not absolutely and in itself considered merely but relatively to Grace, but neither Grace absolutely, no, 'tis relatively to God, that it introduces real Consolation, viz. as an evidence that God is ours, and as it carries out our Souls to him, to place their whole Felicity in him. This therefore is the Genealogy or Pedigree of Comfort, 'tis the immediate Offspring of Assurance, which is the Offspring of Grace, which is the Offspring of God. Assurance comforts, as it refers to Grace; Grace comforts as it leads to God; God comforts Architectonically, Originally, Eminently, as the principal Efficient and Matter of all Legitimate Consolation. Thus have I finished all I conceive necessary to explain the Nature, Origin, Matter and Method of deriving Comfort into the Soul.   

CHAP. XV. Inferences.  
I. Doctrinal.  
WHat remains, is only to deduce some profitable Inferences, Doctrinal and Practical, immediately from the Text in its Coherence and Scope, and such only as are clearly included in the Bowels of it. To direct wherein, I shall make 2 Tim. 3.16. my Card and Compass. All Scripture is Divinely inspired, and profitable, for Doctrine, 

for Evidence,  
for Conviction,  
for Reproof,  
for Correction,  
for Rectification,  
for Reformation,  
for Instruction,  
for Discipline,   which is even that in Righteousness.  
My Doctrinal Inferences are Three.  
1. Hence see that it is a very lamentable thing for a Man to be left by God, to be worried by his own Thoughts. In what deplorable Circumstances would David have been, had there been no Divine Comforts, to moderate and assuage the violence of his turbulent Cogitations? There's nothing in Man better or worse than Thoughts. If a Good Angel act them, they are Birds of Paradise. They are the furest Guides, the sweetest Companions, the soundest Comforts, the First Movers in the Heaven of Virtue and Goodness, the last alive to God, the most delightful Anticipations of Everlasting Blessedness, which realize those Pleasures and Joys, that are unutterable, the bright and fair Idea of the Invisible Majesty and Glory of God Himself. Contrarily, if acted by an Evil Genius, they are the very Beelzebub of the lesser World, the Ignis Fatuus, that leads us into the Pits and Precipices of Error, Wickedness, and Woe: They are the Locusts and Smoke of the Bottomless Pit, that darken the Heavens of Peace and Contentation, devour and blast every living thing in us, the dreadful Image and Representation of the black Horrors, and Confusions of Hell. A Man is a Brute, a Fool, a Madman, or a Devil, as his Thoughts are; and his Thoughts will be as bad as Hell can make them, if Heaven do not supervise, govern, and direct them; and yet there needs no other Fiend to debauch them, than that Corruption that first entered into us by them, and does perpetually dog and haunt them. How many by them have been hurried into Hospitals, Halters, Bridewell, Bedlam, and the dismal Regions of eternal Darkness? How do they act all the Parts, appear in all the Forms, advance to all the degrees of Malignity and Misery? But in none more than the Melancholic. Here Satan rides as in a triumphant Chariot, the Wheels are Thoughts, which by presenting Objects, and exciting Corruptions, he sets a going, sometimes with Consent, sometimes without. Hence proceed Atheistical, Blasphemous, etc. Injections, which ravish the Mind, in the greatest abhorrence of the Will: Hence despairing Reflections, which realize and antedate those intolerable Cruciations of outer Darkness; Hence terrifying Motions, which deaden and betray the Aids and Supports of Reason and Religion, and finds a Devil in every Corner. Any one Thought, armed by Justice, and acted by Satan, is sufficient to embitter all the Joys of Life, and render a Man as miserable, as is possible on this side, never ending Miseries. Who then can bear up against a Multitude? Guard me Dieu de moy, was my Schoolmasters Motto. No Man can have a greater finite Enemy than his own Thoughts: A Multitude of these Tormentors within, is worse, than all the ravenous Lions, and Bears, and Tigers, and Wolves, in the Universe; which by Power, or Industry, or Policy, Art, and Wit, a Man may avoid, but how shall he escape from himself; and that which is nearest himself, his wild, mad, untutored, ungovernable Cogitations? 'Twas then no improper Litany, From myself, good God, guard and deliver me.  
2. See here, that the best of Men, may fall into such Perplexities, that all natural Aids may be insufficient for their Relief. Not [my Carnal Contents, and the Pleasures of Sense]; not [my Worldly Grandeur, and the Hopes, or Fruition of a Kingdom]; not [my Invincible Spirit, Valour, Conduct, Victories, and Military Glory]; not [my Rational Considerations, and Philosophy,] but [thy Comforts] are the Sanctuary of his persecuted, and persecuting Thoughts: Here, and here alone, does he find repose and rest. Indeed, if it were not thus, we could not be ourselves. Did we enjoy all at home, we should not be Men, but Gods. Selfsufficiency is an incommunicable Perfection of the Deity. He that can be without all other Persons and Things, is all. Sociableness is the Property and Felicity of Humane Nature; and therefore declares its Dependency. Man cannot be without Man, much less without God. But if the Constitution of our Natures had been such, that in all Exorbitances of Thoughts, we could readily compose ourselves, into a serene and sober Calm of Rest: Such is our Native Pride and Self-fullness, since we were debased, and emptied of all good, by the Fall, that we should never be induced to pay our due Tribute of Honour, and Homage unto God, to which not so much Ingenuity leads us, as necessity drives us. 'Tis true, in the State of Integrity, Man was endowed with an Ability (not to recompose and redintegrate the Disorders and Ruins in his Mind and Conscience, introduced by irregular, pestilent, and intemperate Cogitations, which suppose Loss of Integrity, but) to maintain in his Soul, a constant and durable Peace and Rest; but than 'twas, because he was possessed of a Sufficiency of Wisdom and Goodness to govern his Thoughts with that Balance, as to secure himself from all their Inordinacies. But in lapsed Nature, the Case is otherwise: An unresistible Impetus of Thoughts, is sometimes inevitable; for there are two Principles in degenerate Man, of a contrary Genius, which possess his Principal Faculties, Reason (but this much debilitated) in his Mind, Corruption (tho' not without some Alloy) in his Will. In all Moral Essays of Reason, 'tis very much thwarted by Corruption, and even in its Speculations infinitely weakened and debased. The Will possesses a kind of Empire over the Mind, to excite, divert, direct, or determine Thoughts, and vary all their Circumstances, by proposal of Objects, etc. and sometimes to give a Supersedeas to some kind of Thoughts, though not all; but oft it raises up such Spirits, as it cannot conjure down, and very seldom has Dominion over the Matter or Subject of our Thoughts, to bias the Mind into such Conceptions of Things, as it pleases, difform, and dissonant, from the Nature of the Things themselves, except where there is a more than ordinary Debauch, upon both Mind and Will. For the Reason of the Subject, must necessarily accord with the Reason of the Object, if there be any Truth in our Conceptions. Thoughts disagreeing from Things, are Errors, and Delusions. The Remainders therefore of Corruption in the Will, after its Renewal by Grace, together with a subtle Tempter, and sometimes the Holy Spirit of God himself (as under Convictions of Sin) do excite such Cogitations as are too hard for us, and bear down all the Supports of Nature, raising such Tumults, and turbulent Affections, that our Spirits are ready to succumb and sink under them, into the most pensive Dumpishness, Dolour, Despair, Horror, and Confusion. He is a Stranger to Himself, the World, the Scriptures, Christianity, the Church, and particular Souls that know not this. If any will not yet believe it, I remit him to Bedlam, where his Sense will convince him, what doleful Tragedies of this nature, have been, and are acted by Amorous, Envious, Studious, Dolorous, and Religious Melancholy, to omit other kinds. And what Man is there, that with any Sense and Seriousness, reflects upon his own particular Sins, against the Holy Majesty of Heaven, in their odious Aggravations, together with the declared Displeasure and Indignation, the menaced Wrath and Curse of Almighty Vengeance against them, and his Person for their sake; but will sometimes find so great and oppressive Perturbations in his Mind and Conscience, as to be utterly at a Nonplus, and scarce able to secure himself from Despondency? Who is there, that in some, either common or uncommon Calamity, or imminent Danger thereof, does not sometimes find the Passions excited by his Thoughts, to be an Over-match for his Reason? Who but a senseless stupid Log, does not a little sometimes pass the bounds of Decorum, in the Internal Workings of Sorrow, upon the I oss or Death natural, but especially sudden and violent of, or any considerable Crosses in, and by dearest and nearest Relations, and yet more especially when their immortal Souls are apparently hazarded, if not finally lost and sunk into Eternal Damnation.  
Now, no inward Affections are Self-movers, they neither do, nor can act, but upon the apprehension of Sense, or Motion of Thoughts, or Influence of some exterior very powerful Agent, that can make immediate Impressions upon the Blood and Spirits, as neither are our Thoughts, (no, nor can be) any Molestation or Affliction, but only as irritating our Passions. And I would gladly see the Man, who by Rational or Religious Considerations, has reduced his Thoughts and Passions to that equable Temperament, and Balance, that they neither are nor can be induced or impelled, won, or wrested into any Irregularity, or Excess, by the single or united Powers of Earth, Hell, and Heaven; which last never depraves them, though it oft punishes us by them. Surely Job was a very good Man, yet the Extremity of his Afflictions provoked him to talk, and therefore think extravagantly. And if God Almighty cast away the Reins out of his hands, and let lose a Man's Thoughts upon him, (and who is there that gives him not a world of Provocation) I know not whither, even the most mere Man's Thoughts may not hurry him on this side Hell. If any desire a full Conviction, what a wicked Man's Thoughts can do, let them a little survey those dismal Regions of Everlasting Horror (not in Person, as the poor Prisoner in Alex. ab Alexandro, 
Genial. Dier.  L. 6. C. 21. but) in Thought and Meditation; and I hope it will do him this Good, viz. engage him to implore Omnipotent Grace, to Restrain and Govern his Thoughts, that they may not be an Introduction, and Earnest, of those easeless, endless, remediless Woes; and if his Thoughts thereof, will permit him to sleep or rest, before he hath done this, he thinks to little purpose.  
Lastly, Behold the infinite Condescension and Care of Heaven, towards impotent degenerous Man, in the Provision made, not only for his Necessity, but Consolation. Rather than our Thoughts should be too many, and so an Over-match for us, the Divine Goodness will interpose and relieve us, and has exhibited such a full Treasury of Comforts, that no Distress can befall us so uncouth, so uncommon, so inextricable, as to be out of the reach and road of the Relief therein tendered us. That so inconsiderable a Piece, as a Sinner, a Pourtraicture of Hell, limned after the Image of Satan, (the Father of all Wickedness) an Enemy thro' natural depravement, to God and Goodness, should engage the Solicitude and Providence of Heaven, in such admirable instances, to retrieve its lost Happiness, and recover it out of the Sink and Abyss of Filth and Wretchedness, that it may be set aloft in the Galleries of Glory, and be beautified in, rather than beautify, the Presence-Chamber of the King of Kings: This, this is a wonder beyond the Dimension of all other Miracles, to be ascribed to the Benignity and Efficiency of nothing Inferior to Infiniteness. Men may flatter themselves in their sweet Harangues concerning the Celsitude, Dignity, and Nobleness of Humane Nature, let it in its positive State as the effect of a most excellent Cause, be advanced, and admired as much as it can, by Words or Thoughts, yet what is it comparatively to God? What is it under the debasements of Sin? Which is infinitely more odious to God, than any thing short of Himself, can be pleasing; so that nothing less than Divinity, could give Satisfaction for the Wrong it did to the Supreme Majesty of Heaven; not all the natural Excellencies of the whole Creation, not all the Moral Perfections and Performances of Men and Angels; and what Account is to be made of a drop of Honey, intermingled with an Ocean of Gall? The ever Adoreable Son of God, who was much more a Man, in respect of all eximious humane Endowments, than ever any born of Woman (besides his Sinlessness) yet in the Person of David saith of himself, Psal. 22.6.4. I am a Worm and no Man, (if that be not to be understood estimatively, that he was no better in the account of his Reproachers, that shaked the Head at him, saying be trusted in the Lord, etc. compare this with Matth. 27.39.43. See also Psal. 8.4, 5, 6. Heb. 2.6, etc. In Job 25.6. Man is considered with respect to that which does most of all ennoble, viz. Goodness and Righteousness: Yet (because 'tis allayed with the Mixture of many Imperfections, and Miscarriages, and Pollutions, by reason whereof he stands in need of Pardon and Justification, that he cannot insist upon it, as capable of rendering his Person and Actions in strict Justice acceptable to, or allowable by the Righteous Judge of Quick and Dead) Bildad there will admit him to stand in no higher Rank than that of a Worm, when any thing in him aspires to a Competition with God; as indeed, there's no Proportion betwixt Finite and infinite. And that the High and Lofty One that inhabits Eternity, should humble and debase Himself, to engage so admirably for so minute a Being, make Provision so incomparably rich and glorious for a vile Worm, is a Work of unparallelled Bounty, and Magnificence, congruous and answerable to the immense Perfection of God, but infinitely above the Merit and Meanness of Man.  
Comfort! 'Tis a comprehensive, an incomprehensible Blessing, like Him who Gives it, who Is it. All that God hath done, still doth, and intends to do, is implied in it, or may be inferred from it. All the eternal good Purposes of the Divine Majesty, for the Benefit of Man, the whole Undertaking and Purchase of His Wellbeloved Son, every of the Gifts, Graces, and Workings of the Holy Spirit, are summed up here. For a Man is not capable of actual Comfort, till he enjoy Assurance, as hath been evinced, nor of assurance, till he be Justified and Sanctified; nor of these, without the Spirit of Grace, nor of that without the Mediation of Christ; nor is he capable of Eternal Comfort, till he enjoy all these in their Fullness. This one Mercy therefore is All; because where It is given, All are given before or with it, and it is given as the Fruit of All; the Bestowal of it, being the consummate Act of Divine Munificence. In Sum, Comfort in part, is part of Heaven; perfect Comfort, is perfect Heaven. Oh astonishing Grace! Oh unimitable Goodness in the Donor! Oh unlimitable Blessedness in the Possessor! Oh what is man, Lord, that thou art thus mindful of him, or the son of man, that thou dost thus visit him! Erect thyself, Oh my Soul, into an admiring Contemplation, of this Descent of Majesty, so stupendous, so benign, so beneficial. Refresh thy Thoughts with it daily: Let it dwell with thee: Resolve, and endeavour to endear to thyself, that infinite Goodness, which so incredibly humbles itself, for thy advantage. Improve it for that end; for if this Meditation do not Better thee, thou wilt be worse for it to all Eternity.   

CHAP. XVI. Elenctical Inferences.  
NExt I have Deductions of Two Sorts, according to the Signification of the Word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Convictive and Reprehensive. The Convictive, are either Theoretical, or Practical, concerning Faith or Conscience.  
This First confutes and condemns the Doctrine of Incertitude; or the Impugners of Assurance: For if in this Life there be Comfort, there must be Assurance. The Latter is neither Possible, nor Rational, without the former: Which is thus proved.  
Divine Actual Comfort, being that Satisfaction, Ease, Quiet, and Peace of Mind and Conscience, which settles our discomposed, discomposing, troublesome Thoughts and Affections, into a sweet Harmony and Rest, cannot possibly be a brutish stupidity of Conscience, but must proceed upon Light and Evidence: For God does not act upon us as Blocks and Stones, which have no Faculties or Sense to guide them, but only an Obediential Power in a passive way, to yield to the Conduct of His Wisdom and Omnipotence. He does not still and becalm our tempestuous Hearts, as the Sea, which knows not what it does, when it submits to the  Violence of His Commands. No, He leads our Rational Powers in the sweet Method of their spontaneous natural activity into the Paths of Righteousness, which issue in Peace, Jam. 3.18. Which is therefore called Guiding, Luk. 1.77, 78, 79. To give the Knowledge of Salvation to his People, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the taking away of their Sins, (whether by Remission or Sanctification, or both) 78. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] By [or through] the Bowels of Mercy of our God, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in which, the Dayspring, [Sun-rise, Mal. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, East, Mat. 2.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] from on high hath visited us. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [to make an Epiphany, to shine forth;] To give Light to them that sit in Darkness, and the shadow of Death, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to straighten,] to guide, straight, our feet into the way of Peace. A pregnant Scripture for my Purpose. Peace, than there can be none that's Solid and Divine, (of which alone we inquire) out of the way of Peace. We cannot, when sitting in darkness and the shadow of Death, stumble, or hit into that way, without a Guide. No other Guide can there be, but the Sun of Righteousness, the Dayspring visiting us. Without Light, He neither can nor will be our Guide. This Light from the Dayspring, is no other than the Knowledge of Salvation, in the taking away of Sins, which when particularly applied to myself, is only this, I know that I shall obtain Salvation, by this, viz. the taking away of my Sins, and that's neither more nor less, than Assurance; all which Blessings accrue to us, through the Bowels of Mercy of our God.  
'Tis not possible that a Man's Conscience should be truly comforted, except he know that Comfort appertains to him, is his right. For though the Contemplation of Golden Mountains may gratify the Imagination of a Fool, yet no wise Man counts himself richer for a dream of the Spanish Silver Mines in Potosi, etc. or the Golden Tagus, or Rio de Plata. That Athenian is upon Record for no Philosopher, who solaced himself with a conceit that all the Ships arriving at the Port were his own. Sound Peace of Mind is always founded upon good Evidence of an undoubted Right to Peace. For if I doubt that I deceive mine own Soul, in speaking Peace to myself, where there is no Peace; that very dubiousness will rack and torture me, as much as (possibly more than) I should have been, bade I never claimed Peace; since an usurpation of what I have no title to, is a new sin superadded to the old sore of Soul-disquieters, and the very fear that I am guilty of it hath Torment. Now I cannot possibly be assured that Comfort belongs to me of right, unless I find within myself the dispositions that qualify for Comfort; that is, except I be consolable, I cannot be comforted. If I be not agreeable to Comfort, it is not agreeable to me. For the right to Comfort is not Absolute but Conditional. 'Tis not Nature that entitles to it but Grace; therefore in all the Epistolary Salutations, 'tis first Grace, than Peace. Whence a Man can be no more assured that he hath right to Comfort, than he is assured he hath true Grace. And Experience demonstrates, that a Person, if he understand himself, to be absolutely inconsolable, who cannot be satisfied, that he hath really performed the Conditions of the Covenant of Grace, as far as is necessary to found a present right to the Blessings of that Covenant. Doubt of this, and doubt of all. I must have good and sound Evidence of this, or I build upon Sand. Imaginary Grace will only introduce imaginary Right, therefore none but an imaginary Peace. The Superstructure can be no more firm and stable than the Foundation. Whence it being impossible to be really Comforted, without a sound persuasion of Right, and impossible to be certain of right without certainty of the truth of Grace, it follows that Comfort is not possible without Assurance. Therefore not rational. 'Tis a very imprudent part in a Man to speak Peace to himself, when God does proclaim open War; absolute madness to arrest Divine Consolations, when it is Indispensible Duty, to apply and meditate Terror, to bless himself with appropriating Promises, when his Condition is palpably under the Threatening, and he either knows it or has just reason to suspect it. There's no middle state between Sanctified and Unsanctified, Pardoned and Unpardoned. If a Man know that he is Unjustified, yet assume to himself the Comfort of the Promises, he presumes senslessly and sottishly to give the lie to God. Let such read and consider Deut. 29.18, 19, 20, etc. If any doubt of his Pardon, yet apply Comfort, he gives his Conscience the go-by, and makes fair weather in despite of Heaven. In short, Peace of Conscience cannot possibly arise from any other scource, than Conscience of a State Frame and Way acceptable to God. If I have no motives to conciliate a Credibility to this, and yet will solace myself, and cast off all trouble, care and fear, hush the storm within, compose the rolling Waves, and settle; 'tis but upon the Lees, the Mire and Dirt, and too much a Token and Testimony of Madness, Drunkenness or Searedness of Conscience.  
The 2d. Part of the Conviction concerns Conscience, which 'tis as necessary to establish as the Mind. Truth and Sincerity in the Heart being as momentous and considerable as Truth in the Head or Understanding.  
Humane (nay all sublunary) Nature is fond of Ease and Rest, and entertains all Perturbations with reluctancy and dolour; but above all trouble of Mind and Conscience is most uneasy, Comfort and Peace most natural, agreeable, and grateful. Prov. 18.14. and 17.22. and 12.25. and 15.13. Hence every one would and will, (if it be possible) live in some kind of Peace. But 'tis the unhappiness of the Generality through ignorance, inconsideration and greediness of Rest, to snatch at the mere shadow, and so that they may but be free from Pain, and the dreadful Convulsions and Cramps of Conscience, matter not whether it be through Sleep, Numbness, Stupefaction, or Death. But this is not to be accounted Peace, any more than a Swoon is Rest. 'Tis really a Disease the Lethargy of Conscience; out of which when it awakes in this or another World, 'tis tortured with the cruelest Pangs, stung and racked with the most direful Anguish and Agonies imaginable. It therefore is of no little consequence to know, whether our Comfort be genuine, that we dream not ourselves into deeper Woes, in the embraces of false and fallacious Joys. Let our Consciences therefore see to it that they be not put off with Phantasms and Illusions, instead of solid Consolations. Seeing then there is a World of adulterine cozening Peace, what may be the Criteria, the distinctive Characteristics of true and false Comfort.  
They differ, 


1. In their Origin, or Rise and Antecedents,  
2. In their Attendants or Company,  
3. In their Subject, and the condition of the Persons.  
4. In their Effects and Tendency.     
1. Carnal Comfort springs out of Security, Spiritual out of Sense. An impenitent Sinner is at quiet in his Mind, either because he never knew the deplorable Wretchedness and Wickedness of his Natural State, or never would know it, or because knowing it and being frighted therewith, he takes a sinister method to conjure down the sense and terror of it; either murdering Convictions by diverting his Thoughts, Cares, Course and Conduct, as the Profane; or stopping the Mouth of Conscience by entering into the road of Religion, as do the Hypocrites, when yet there's something that passes Judgement underneath, and whispers to them that all is not right, and justifiable before God, whatever their shows may be before Men. Or if through blindness of Mind or Self-flattery they have arrived to that depth of Delusion, as to deceive their own Souls, and being accustomed to collogue with God, are left by him to believe a lie, (as 'tis just for those that mock God with shadows, to be permitted to feed thereon themselves, and to be imposed upon by that whereby they attempt to impose upon their Maker) they live in a Calm, and die in a Mist, not knowing where they are till they feel themselves in Hell.  
But these are perverse, preposterous Methods to Peace, which will issue in a more destructive War and Confusion. True Comfort grows out of, and in the midst of Thoughts, multitude of Thoughts, which affect the Heart with godly Sorrow: Such I scruple not to call that of the Psalmists, which the Context exhibits, and the Text implies under the notion of Branching, here rendered Thoughts, but which no less includes the Affections, and every thing which issues from the Soul as the Bough from the Tree; beside that his Trouble, and therefore Grief, did mainly respect the public Interest of the Church, Religion and God. This was the Harbinger of his Joy. And that Comfort is of this Lineage, appears by many Scriptures, as Psal. 112.4. Unto the upright there ariseth Light in Darkness. Only those that sow in Tears, shall reap in Joy, Psal. 126.5, 6. Ye shall weep and lament, but the World shall rejoice, and ye shall be sorrowful, but your sorrow shall be turned into joy, Joh. 16.20. See also Isa. 57.18. and 61.2, 3. Matth. 5.4. If there be not first troubled Thoughts, Comfort will neither be sought, given nor valued. The most take no thought about their Condition and Comfort, yet are at ease, because they never engage their thinking Powers; so the senseless, careless, wicked ones; the rest of Men who sleep in the soft Bed of patched formal Religion, and dream themselves into carnal Security, (as the Pharisaical) never think thoroughly. Their Thoughts are a lively Emblem of their Devotions, or these of them; all superficial, nothing solid and to good purpose.  
A Man is only that in Religion, which his Thoughts are. Home Thoughts, that go to the bottom of things, and represent them as they are, and go to the bottom of the Heart, and touch it to the quick; make a Man sound and serious in Soul concerns. But overly Cogitations only paint the outside, and form a pretty Picture of a Saint, do not renew and reform within, where the Eye of God looks for a more eminent Comelyness and Glory, Psal. 45. 〈◊〉. Such Thoughts may possibly lick and sleek over the Affections, and give them a Face, but cannot give them Life; and where our Sorrows are not a living Spring, they will never issue in other than dead Contents and Joys. Those Thoughts that never warm and melt the Heart, do but terminate in cold Comfort. If they do not mould, and fashion, and frame our Souls aright, as the Potter does his Clay, we shall never be Vessels of Honour to be replenished with divine Consolations.  
Oh then, my Soul, where are thy piercing heart-wounding Reflections? Will the Alwise God be so profuse of his medicinal healing Balms, as to apply them waste where there are no Sores? Can the all-knowing Physician of Souls be so indiscreet, as prodigally to consume and spend his reviving Cordials, where neither the Head is sick, nor the Heart faint? Do no mollifying Considerations distil down as the dew upon the Reck beneath, to supple it into a repenting tenderness? Dost thou never ascend in thy Meditations to the third Heaven, and take a deliberate view of those yerning Bowels of Commiseration which did compass thee about, when in thy Blood, with the rest of Mankind, devoted to everlasting Destruction, upon account of thy violation (in Adam) of the Covenant of Nature? Does not God's Eternal Love, which was its own motive to establish that Heaven and Earth-astonishing Occonomy of Grace, for thy restitution to a condition of Hope and Happiness, sometimes solicit and invite thy serious Cogitations to dwell upon it till it thoroughly insinuate itself into thy inmost Recesses, and with a gentle fervour thaw thy frozen Affections, and soften thee into godly Sorrow. Art thou hardened against the powerful impressions of that admirable Grace? Behold then further in Golgotha, a spectacle that would regele and dissolve even Eyes of Flint, and intenerate a Heart all Rock of Adamant. Oh behold thy panting, groaning, bleeding, dying, Redeemer, the ever-blessed Son of God, breathing out his oppressed Soul, under the burden of thy Curse, to procure for thee an Inheritance of everlasting Blessedness. This, O this is a melting sight indeed. Did the very Rocks relent, and rend asunder, the palsied Earth divest its obstinate natural stableness, and as if there had been a luxation of all its Ligaments, compose itself into a tremulous Palpitation; and the very face of Nature itself put on Sackcloth, gather Blackness, enwrap itself in a Mourning dress, and envelop all its Glories in a noonday night, upon that fatal Eclipse of the Glory of both the visible and invisible World, the Sun of Righteousness, that the Philosopher did not without good reason infer, upon the Contemplation thereof, that it imported either the God of Nature's Passion, or its verging towards a Dissolution? And shall that which overcomes all the repugnances of Nature, find and leave thee a piece of the nether Millstone, with a pervicacious stubbornness hardening thyself against Sorrow? In a compassionate regard of thy wretchedness, he did then by strength of Love how the Heavens, 
Psal 144.5. Isa 64.1.  that he might come down, humbling his Deity to embrace thy beggarly Humanity; but Oh! Whither wilt thou fly for Sanctuary, when he shall break and burn down all, at his return in the flaming Severity and Vengeance of an impartial Judge, to render Recompenses even to thee amongst the rest of impenitent Rebels? If he find thee such, what Rock (more impenetrable than thyself) wilt thou search out to cover thee? 
2 Pet. 3.  When the Heavens being on fire shall be dissolved, and the Elements shall melt with fervent heat, What shelter canst thou meet with as indissoluble as thy brawny Heart, that in a contumacious pertinacy has so long stood out against all the choicest methods of Divine Goodness to dissolve thee, to reclaim thee? Wilt thou consider, or wilt thou not? Shall thy thoughts draw out those penitential Waters that will return in a tide of Joys? Hast thou ever been oppressed with the thoughts of thy Sins, thy Ungodliness, thy Worldly Lusts, thy Pride, Passion, Selfishness, Earthliness, Unbelief, Lukewarmness, Hypocrisy, Customariness of Spirit in holy Performances, or omission of them, etc. and perseverance in these Evils, and the like against the Dictates of Conscience, Convictions of the Spirit, Warnings of Providence, by a hard and impenitent Heart, treasuring up Wrath, against the day of Wrath, 
Rom. 2.5.  and Revelation of the Righteous Judgement of God? Will neither the thoughts of Love and Heaven engage thee, nor of Wrath and Hell affright thee into Seriousness? Oh the damnable obduracy and unconcernedness of an unrenewed Heart, that neither Life nor Death, though Eternal, neither Felicity nor Misery, though Unfathomable, can prevail upon, not to be willing, and take the ready method, to be unutterably miserable, till the lamentable experience and feeling of the one eternally, do utterly extinguish all hopes of the other, except Almighty Power, to introduce Repentance, create such bitter and sensible foretastes, that with Heman, Psal. 88.15. 'tis ready to groan out, suffering thy Terrors, I am distracted, thy fierce wrath goeth over me, thy terrors have cut me off. For 'twill be a wonder if any thing less prevail with it to fly from the Wrath to come, Matth. 3.7.  
Did thy thoughts, Oh my Soul, never affect thee with these and the like things, as the greatest Realities, matters of Sense not of mere Speculation? Hast thou never been sick and sore through the plague of thine Heart? Art thou whole without a Physician? Hast thou never a Spiritual Wound, or want, to force and drive thee out of thyself? Seest thou never a divine lovely Perfection, a suitable attractive Excellency in Christ to draw thee? In short, hast thou never entertained any feeling Considerations of the true way to Comfort? Never studied that course and procedure of Divine Goodness, whereby he leads to it? Never entered in at the straight Gate of Repentance, which alone admits into the Mansion of those unfading Joys? Hast thou never got thy native Blindness of Mind, in some good degree healed by the Spiritual Eyesalve of Heaven? The digusts of thy Spiritual Palate remedied by a savoury relishing taste of the sweetness of the Truth as it is in Jesus? Thy connatural rockiness dissolved, by the softening influences of the Spirit of Conviction and Contrition? If not thus, I like it not, thy Peace I fear is naught, away with it, 'twill end in Confusion. But if thy thoughts be deep and powerful, and have thy Heart at command: If thou weigh and consider with all seriousness and deliberation the necessity of being qualified aright for Peace, and the danger of presuming thy Conscience into a calm cessation, under a state of Enmity to God; that for thy life thou darest not entertain a jot of Comfort, further than thy Light, Spirit, and Condition can be fully reconciled to it, and freely admit it, upon a full and thorough pondering all Circumstances, and examining thy Heart, searching thy Conscience to the bottom; because as much afraid of being abused by Satan, and Self-flattery into a false Peace, as ambitious of, and in love with a true: If thou reflect upon those Sorrows which are introductory to Spiritual Joys, to inquire whether they be of the right Model, what Image and Superscription of God there is upon them, and with infinite care and endeavour strive to rectify whatever is amiss therein, whether respecting their Object, Motive, or End, that thou mayst not take the left Hand way, but the right, by weeping Cross to Comfort, still renewing thy Griefs for their own failures, till the real Effects demonstrate them to be indeed according to God: 
2 Cor. 7.9, 10, 11.  If thou canst not be satisfied till Sin, as Sin, an offence against God, truly break thy very Heart, and work it into an ingenuous tenderness, that the warm Bosom of everlasting Love thaw thy frozen Affections, and with its sweet and gentle Impulse and Influence, melt the flinty Rock within, and pour it down in Penitential Showers, that not mere Self-love, which engages Grief in a fear of Wrath, and desire of Indemnity; nor mere Natural Conscience, acting upon Rational Principles without respect to God, may draw out thy Sorrows; but thy disingenuous, unworthy, base carriage, to so kind, tender, affectionate, every way amiable and obliging a Father, may dissolve thee into repentant Groans and Dolours; if thou take as much pains, that thy Penitence may be sincere, as thou cherishest desire, that thy Peace may be sweet, and sure, and under the conduct of this endeavour feel any Reviving; these are the Comforts of God.  
2. True and false Comforts differ in their Attendants, or Company. Sound Peace is always attended with War and watchfulness against Sin, and a sincere delight in God and Goodness. As in the Psalmist, How afraid was he of slipping? What a singular respect did he bear to God, whom he owns in every thing, and to all intents and purposes, as his God, his Defence, his Rock of Refuge, his upholder, etc. 
Vers. 22. Vers. 18.  Contrarily false Joys are at Peace with Sin, and have little or no respect for God or Holiness: However there's nothing cordial there, all's but pretence and Phantastry. A settled course of Sin; Love to any one Omission or Commission; Servitude to Sin, are utterly inconsistent with the Peace of God, which passeth all understanding. For this keeps watchfully both Mind and Heart, as with a guard and Garrison, Phil. 4.7. Therefore true Peace always lives in a state of War; there's an Enemy in prospect, What need of a Guard where no danger? The Foes that immediately assault the Mind and Heart, are Error and Sin; these are the Sting the Strength of the old Dragon, who can harm us by nothing else; these batter down our Defences, make breaches in our Walls, bury our Peace in Rubbish and Ruins: Which therefore only lives, when it fortifies and secures against these; but if they prevail it certainly and inevitably dies, and is incapable of a Resurrection, till Sovereign Grace renew us to Repentance; beating down our Corruptions, and reviving our decayed Graces, that we begin with new Life and liveliness, to strive against Evil, and to do good; which the Scripture enjoins under the Metaphor of entering into, and in at the little pressed, narrow, or straight way and Gate.  
God will not lose this precious Seed of Peace, by sowing it among Weeds or Thorns, or Rocks, or common Roads: A good and honest Heart only receives it, keeps it, and is kept by it. He that hath really felt the bitterness of enmity with God, as every one must ere he be solaced with a sense of his Love; cannot easily be reconciled to his own woe, or return to the silthy Vomit that brings it. For War with Heaven is Hell; where pure unmixed Justice acts against Sinners, according to the demerit of their Sins, and without Intermission or Mitigation; and Sinners act against God, with the full and unrestrained bent for their Wills, without regret or rebuke of Conscience, for the Sins there committed; though under the deepest Agonies, and most dismal Remordencies of Conscience for the Sins committed here. And if the highest degree of this Enmity be the lowest Abyss of Misery, all inferior degrees must necessarily in the same proportion, partake of the same Nature, and retain as much of the latter, as they do of the former; and an Ounce of Mercury is Poison as well as a Pound. I know there are Mountebanks in Religion, that dare adventure to drink down a Toad, in confidence of an Orvietan or Antidote; but that had need be sure (which yet is impossible) that this Preservative be not in the Power of an Enemy, who hath liberty and authority to withhold it at pleasure, even in their extremest Necessity, else they certainly swallow their own (as to themselves) remediless Damnation. If Men take the boldness to sin upon presumption, that Repentance and the Merit of Christ will secure them; who yet may be fully assured, that both are solely the gift of God, whom by their confident and daring impudence herein, they infinitely disoblige and irritate; they for a while after this sweet Fig, may enjoy the content of a little rotting ease, but the Poison is secretly insinuating itself into their Vitals, and corrupting them with so malignant a Contagion, as renders their Disease the more incurable, and their eternal Perdition inevitable. He that is in love with such Comfort as this, may take it, much good may it do him, if it can; but I fear he will never have Joy of it in another World.  
We dread that which hath once burnt us. Ask a wounded Spirit, what ease there is in rebelling against Heaven, and what Satisfaction it can hope for in that state of War, and how in its present circumstances it can relish all those sensual Joys, wherefrom it once received so much seeming Contentation? Oh now, they are Wormwood and Gall, and create in Reflection as much anguish and torment, as ever they did comfort in Fruition. The Honey is gone, the Sting remains; the Pleasure is vanished, 
Rom. 6.21.  the Pain emerges, and will endure till a thorough Penitence, and unfeigned Faith, introduce a sense of Reconciliation with God, that it becomes as clear and evident, that the Enmity in our minds against God, and God's Enmity against us is abolished, as before it was plain, that there had been no good understanding betwixt us. For, how can an enlightened Conscience be quiet till it be satisfied, that it stands upon good terms with its Sovereign Lord? If its fears build upon the old bottom, viz. a persuasion that omnipotent Wrath is arming against it; how can it be at rest? To be patiented under this, much more to be content, most of all to be pleased and Jovial, is brutish stupidity and senselesness, or desperate fool-hardiness and madness; which can issue in nothing but the everlasting torturous Sense, and Plagues of Hell, if boundless Mercy prevent not, by a sound awakening, and Conversion. There cannot then be any Divine Comfort, if there be not a sweet Composure and Harmony betwixt Earth and Heaven; and this can never be where a Man is at peace with his Sins: Therefore whatever quiet may seem to be in such a Soul, 'tis only personated and illusive; it reaches not to the real bottom of the trouble, takes not out the Core.  
But on the other hand, when a Man makes Repentance, and Mortification, Faith, and a good Life the main employ, which drinks up his Spirits, and Strength, and Time; industriously contending, in all things to approve the sincerity and heartiness of his Affections, Designs, and Aims, and whole Deportment in the sight of God; and whilst he is thus doing, finds any quietude Rest and Satisfaction of Mind to sweeten his Work, and settle his Conscience; he may be confident that this is the true Comfort of the Holy Ghost. For as 'tis impossible to enjoy true Peace under reigning Sin, so 'tis inconsistent with Divine Goodness, and Federal Love to permit a true Heart, entirely devoted to him, to delude itself into true Miseries, under the vizor of false Joys. I confess, if a Man be too greedy of Comfort, and too hasty in his Applications, without due consideration, and endeavour, and care to derive his Satisfactions from solid Grounds, laying the stress upon things which will not bear it; in such indeliberate precipitation of Judgement, concerning a Man's state, and the true root of Comfort, when he found'st it upon any thing less than substantial Piety, Righteousness and Sobriety, as the evidence of his Right; he may abuse himself with an unsound, unsolid Peace. Therefore I always suppose that the procedure, in order to Comfort be justifiable, and the Grounds upon which a Man bottoms his Evidence be genuine, and that his reason and judgement lead him leisurely in the Scripture way, to Heart-ease and Rest; else all may issue in greater inquietude and trouble, whatever fair Wether may at present flatter his conscience. But if Spiritual sense, light and a serious Preponderation of all circumstances, according to the preceding particular, direct our motions hither, and true Religiousness confirm them; we may be secure, that mere Shows and Pageantry do not now delude us into a Fairy Paradise. A weak Head, 'tis true, may lead an honest Heart into a deceitful Peace. And 'tis not the design of Grace to abolish or reform the natural Depravations and Deformities of our Faculties so much as the Moral: But that which is defective must not be made a Standard. A good Soul that understands itself and observes solid Rules, in comforting itself, cannot be deceived in that Peace which it possesses, whilst it loves God and keeps his way. Such as a Man's goodness is, will his Consolation be. If that be but External and Hypocritical, this will be insincere and delusory; but a true intelligent, honest Heart, proceeding with a just caution, shall never be gulled with a Mock-Peace. For, Psal. 97.11, 12. Light is sown for the Righteous, and gladness for the upright in heart. Rejoice in the Lord, ye Righteous. What God sows, they shall reap. Psal. 85.8, 10. I will hear what God the Lord will speak, for he will speak peace unto his people, and to his Saints, etc. Mercy and Truth have met together, Righteousness and Peace have kissed each other. Their embrace is strict and indissoluble; God hath espoused them, they cannot be divorced. What he hath joined together, none shall finally separate and part asunder. They give mutual testimony each to others integrity and soundness. In Life they are lovely, in Death they cannot be divided, but will cohabit eternally.  
Where then, Oh my Soul, is thy Righteousness, not particular merely, but universal? Show me thy comfort by thy Works, for 'tis dead being alone. As the Body without the Spirit is dead, so is Peace without Holiness, which is its very Life and Soul. If thou be not Godlike, thy Joys are not Heaven-like. All true pleasures are drops of those Rivers at God's Right Hand, Psal. 36.8. and 46.4. and 16. ult. If the Waters of Life have never quickened and cleansed thee, those Streams of Divine Comfort never yet did refresh thee; thou hast only drunk of the Abana and Pharphar of muddy, carnal Contentments, not of the pure Fountain of Celestial Consolations. Wherein then can thy uprightness, and real honesty of heart approve itself to God? Is this thy rejoicing, 2 Cor. 1.12. viz. the Testimony of thy conscience, that in simplicity and godly sincerity, not with fleshly Wisdom, but by the grace of God, thou hast had thy Conversation in the World. What hast thou to show more than an Hypocrite? Wherein does thy Righteousness excel that of Scribes and Pharisees? What are thy Principles, Motives, manner of acting, Aims and Ends, in thy whole course of Life? Dost thou really act, 1. From God, a Spirit of new Life, breathed into thee by God. 2. Through Christ, as the Foundation of thy hopes of acceptance. 3. By the Spirit, as thy immediate aid in every Holy performance. 4. Unto God, as thy ultimate end. Hast thou no secret reserved dalilah's? No one thing in which thou wouldst have liberty, and presume upon Pardon: Dost thou not run upon a bias in Religion, and twine aside in some sinister respect to self, or the popular Vogue, in which thou wouldst be somebody? Is it thy great and uppermost care and study to be true to him that sees in secret, rather than applauded by those who only see the Outside; that thy inward gracious Dispositions may go no less than thy outward Semblances? Art thou above all things jealous of thy deceitful Heart, afraid of Hypocrisy; willing to do any thing that may tend to a full discovery of thyself, to thyself? And if all be not right within, or suspected not to be, Art thou unspeakably troubled till it be righted? Thou art full of thoughts, but have thy Meditations been effectual through Christ, to break thy heart from, as well as for sin, and bow thy Will to a Conformity, and subjection to God's Will of Precept and Providence, and bring thee to an intelligent, selfdenying, humble, penitent, believing, affectionate owning thy Baptismal Covenant, in its whole latitude, with sincere and indeflexible Resolutions to stand by it for ever? And dost thou expect thy peace in no other way? Hast thou been industriously and laboriously diligent, to gain a true and thorough understanding of thy State, and Frame Godward, searching all to the bottom; very solicitous to see in a clear light? What Conditions and Qualifications are prerequisite to dispose thee for Comfort, and to be clear, that in reality they are in thee, and that thou dost not build thy Evidence hereof upon self-flattering, deceitful Grounds, but dost in truth find, that the interest of God is Sovereign and Supreme in, and nearest thy Heart, hath the universal Regiment and command over all, being thy singular delight; and whatever thou feelest to oppose, becomes on that account an intolerable burden, thy daily lamentation? Thou darest not assume to thyself any comfort, nor be at rest in thy Spirit, till thou be'st in some good degree safied, that God and goodness have (as far as Humane Infirmity, and this present state will permit) the all of thy Heart, Mind, Soul and Strength, or thy most earnest, pressing, active, industrious, persevering desires hereof; which not to feel is a grief and torment insupportable, and drives thee to new exercises of Repentance and Faith in Christ for Pardon and Aid, that thy second endeavours may be more upright, thy after thoughts more efficacious: And dost thou seek and find ease and rest for thyself in no other method, than looking and coming to Jesus, with a weary, labouring, heavy-laden Heart, entirely devoted to him, and therefore sincerely willing and desirous to learn of him meekness and lowliness of Heart, and to take his Yoke upon thee, which is easy, and his Burden which is light, Matt. 11.29, 30. If this be thy frame, practice, and way, and thou canst not, wilt not comfort thyself, till thy sense and real feeling of these things, and a full insight into thyself, make thy way very plain, as infinitely afraid of being cheated by Satan, or choosed by thine own deceitful Heart, under a shadow of Spiritual Joys, into substantial Woes. If thy Feet being first guided into the paths of Righteousness, be guided also with this caution and wariness, into the way of Peace, and settled in a quiet and comfortable Repose; this ½ doubt not is real Divine Consolation.  
3. The differences of true and false Comforts, which are derived from the Subject, or Persons feeling their reviving Influence, or rather indeed the adjuncts of those Persons considered in their absolute or relative State, are as palpable as any. The soundest Joys, being only the Possession of a truly Regenerate Godly Soul. The unsound lodging in the wicked Hypocritical, for the most part as their proper Habitation: So that if it can be known to a Man's self, whether he be really good or bad, it may ordinarily be known whether his Peace be right or wrong. But for this, I refer to the Characters of the Psalmist in the beginning of this Discourse.  
I only add, That where there's no Life, there can be no true Comfort. 'Tis My God, vers. 22. Now he is not the God of the dead, but of the living, Matth. 22.32. 'Tis no less true in a Spiritual sense, than a Natural. If My God in natural Relation, argue the Life of Nature: My God in federal Relation does as strongly infer the Life of Grace. For 'tis not any where affirmed of Cain, Esau, Judas, etc. after their Death, that God was then their God, as of Abraham, etc. although they be no less alive in Soul; the Immortality whereof is a common Privilege, and admits of no degrees in one more than other. My God then to Abraham, etc. is another thing, and to be taken in another sense, than that wherein it may be applicable to Cain, etc. since 'tis used of the godly after Death, in an appropriate incommunicable sense. It may truly be applied to the very Devils and damned in any sense, not importing the Moral, Spiritual Life of Purity and Peace; but in this 'tis the sole Prerogative of the godly, that are born again, not of Blood, nor of the Will of the Flesh, nor of the Will of Man, but of God, Joh. 1.13. When therefore our Psalmist owns the Divine Majesty, under the Relation of My God, the meaning is, Mine to whom I am confederated, united as a principle of new Divine Spiritual Life, as the Soul of my Soul, in whose all I have a true federal Right, in his Being, his Perfections, his Knowledge, Coodness, Love, Life, Peace, etc. whose Comforts therefore benignly eye me, and invite my acceptance, because I, and all mine are his, He himself, and all his through (not Creation merely, but) the Covenant of Grace, are mine; I therefore possess living Comforts, because I enjoy a living God as mine own, by Vital Union.  
Indeed, Spiritual Joys only affect Spiritual living Souls. Cordials are never administered to disanimated Carcases, nor Divine Comforts to the Dead in Sins and Trespasses. First Resurrection, than Ascension into a Heaven of Rest. Natural, Animal Life inherits no Spiritual Peace, 
1 Cor. 15.44, 50, 51.  any more than a natural Body, Celestial Pleasures. All must be changed ere they can be translated into this Paradise. As the corruptible part of us is abolished at the Resurrection of the Body, else we cannot enter into Life: So the corrupting part must be Crucified at the Resurrection of our Souls, or we cannot enter into Peace. Isa. 57.2. He shall enter into Peace, they shall rest upon their Beds, walking in uprightness. A Scripture something cloudy, which the former clause being singular, this plural in the Hebrew, and both Figurative renders yet more perplexed: But by a Transposition not unusual, and taking the last word of the foregoing Verse as a Supplement to this (being 'tis the Substantive to the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it may be read thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteous walking in his uprightness shall [

come  
go  ] into Peace; they [i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sickly Men of Mercy or Holiness] shall quietly rest upon their Beds. 
To complete the sentence and sense, understand and insert here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [walking in uprightness] for although the number disagree, yet the matter requires it.  An exceeding proper allusion to the Signification of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Enosh, A Bed for the sick. The Bed is either, 1. The Grave for the Body, a common Metaphor, 2 Chron. 16.14, etc. (as 'tis to style Death a sleep) yet this would but be a jejune Interpretation, improper to the place, for even to the wicked 'tis so. 2. Therefore the Bed imports the state of everlasting repose and rest for the Soul in Heaven. Though righteous and merciful Men, of infirm Bodies and Souls, be taken away from approaching Evils, yet living and dying in uprightness, they enter into never ending Rest and Peace. That is their Portion after Death, and the first Fruits thereof their present Possession.  
That of Solomon, Eccles. 2.2. is every way verified of the wicked. I said, of laughter it is mad, and of mirth, what doth it? For what greater frenzy, than to laugh in the face of incensed condemning Justice. And, Oh mirth, what didst thou? In the midst of the devouring Fire and everlasting Burn; which are already kindled in a cauterised Conscience, though for a little while raked up and smothered. But whether so or no, I am sure there's just reason, that even in laughter their hearts should be marvellous sorrowful, because the end of that mirth will be doleful heaviness, Prov. 14.13. For the wicked are like the troubled Sea, when it cannot rest, whose Waters cast up mire and dirt. There is no peace saith my God to the wicked, Isa. 57.20, 21. But when the Lord Heals and Leads, he will restore comforts to Mourners, Vers. 18.  
Art thou then Spiritually alive, O my Soul, or dead? Dead thou art if destitute of Soul. Thy Soul is God: Christ is thy Life, Col. 3.4. The Life thou livest in the Flesh ought to be by the Faith of the Son of God, Gal. 2.20. And he also is thy Peace, Mic. 5.5. Eph. 2.14. If thou livest in God, and God in thee by Faith and Love, thy Peace is solid and genuine; but in Disunion, and Separation from God and Christ, there's neither true Life nor Peace. Enjoyest thou a Christ within thee? He is then thy hope of Glory; therefore thy Haven of Rest, Joy, and Consolation. Dost thou experience any Communion of Life betwixt thyself and Holy Jesus? Dost thou feel any thing of his powerful, gracious Influence? Holy Souls are Spiritually moved by the Holy Ghost, which is the bond of Union betwixt them and God. By him Christ dwells in us, 1 Joh. 3.24. Rom. 8.9, 10, 11, 15. Hath this quickening Spirit enlivened thee? Thou may'st know that the Spirit of Grace hath quickened thee, by his Fruits, Gal. 5.22, 23. For if thou livest in the Spirit, thou wilt walk also in the Spirit, Vers. 25. And the Law of the Spirit of Life in Christ Jesus, will free thee from the Law of Sin and Death, Rom. 8.2. (which naturally thou walkest by) that thou wilt [affectionately savour (so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Matth. 16.23. Col. 3.2.)] mind, relish the things of the Spirit, not of the Flesh, Vers. 5. If thou art (or hast a Spiritual Being) according to the Spirit, Vers. 5. or in the Spirit, Vers. 9 he houses [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in thee, and makes thee Spiritually minded, which is Life and Peace, Vers. 6. and by degrees destroys out of thee the minding or savour of the Flesh, which is Death or Enmity against God, Vers. 7. Hast thou studied these things to know them, and thyself, whether thou dost really feel them, throughly considering, and searching all within, to see what one thing thou canst pitch upon, that will be a sure Evidence, that thou livest in the Spirit, and he in thee; without which, thou canst never groundedly say [My God] as the Psalmist; for thou art none of his, Rom. 8.9. therefore he none of thine, that is, by federal Union. What then are thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? These are the surest Testimonies of a Life in God by his Spirit. 'Tis a very comprehensive Word, full of sense, no one in our language can express it. For it includes the noblest Actings of the whole Soul, in knowing, considering, minding, regarding, thinking wisely, discreetly, prudently, powerfully, effectually; with affection, savour, and a spiritual taste and sense of sweetness and delectable goodness, with the result hereof, those stated Principles, which these actings establish as a Law to our Consciences, Affections and Practices; not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or agency of the mind, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fruit of its Operation, the thinking of the mind, and the thought form by the mind. Upon what Objects dost thou fix thy Minding and Willings of this Nature? And what kind of things, of what Virtue and Efficacy are the savoury Cogitations that issue from these mindings? When thou settlest these Workings of Soul upon the Flesh and the World, thou makest them thy gods, as the carnal heart does. Truly nothing deserves, or can be worthy of this contention of Mind, but what is Spiritual and Celestial. Wherever this is engaged, from thence is thy Life, and thy Peace is Congenerous to thy Life. If the best things habitually and statedly enjoy these endeavours and motions of thy superior Powers, and maintain an inviolable Authority over them; thy Life is the best, and no other thy Consolations.  
Lastly, real and deceiving Comforts may be differenced by their tendency and effects. They both end as they begin. The cheating Peace of the Profane and Hypocritical, will never produce any conscionable persevering cares, and endeavours, to please God and profit Men. But, the joy of the Lord, is the Souls strength in his service, and evermore leads to him in Holiness of Heart and Life; and to more lively actings of Faith, Love, and Gratitude, to growth in Grace and Godliness; as is not obscurely intimated in the example of the Psalmist. We will suppose the actings of his Grace to proceed in the same tenor, with the Expressions thereof in the Psalm. For we have no other Evidence thereof, and may Rationally judge this to be a Report of his inward Sensations, in their Nature, Order, Progress, and Perfection, as we find in other Psalms. Well, his Faith, which at the beginning appears something pendulous, weak, and wavering as to that particular thing, about which it was first engaged, viz. the Interposal of Divine Justice, to secure the Church from the rage of its Enemies, and could only look for this in a Petitionary way, and view it in its causes, Vers. 1, 2, 3, etc. does after this favourable Aspect of Divine Comforts in this Verse, grow up to a prophetical confidence, in the certain futurity of the event, Vers. 23. And as it had eyed the cause, Divine Vengeance, in a Duplication of the Address to it, in the first weak act of affiance, Vers. 1. So also, Vers. last, presents a double Testimony of the more established and strong act of confident assurance, that the effect which he expected, should undoubtedly be produced. What he only saw the possibility of, in the first workings of his Faith, he foresees the Existence of in the last; what he only begged that it might be, in the infancy of his Faith; he peremptorily concludes, and promises himself, that it would be in this its Maturity. Then his Faith only wishes, here it determines; there was his Supposition, here is desinitive Sentence and Decision; that his Prayer, this his Answer. The Victory of his Faith over all preceding fears and dubitations. Hope triumphing over his Despondency.  
And that Comfort has a special Influence, thus to heighten Faith, and perfect its actings is apparent from the nature of the thing. For since it is the quiet, and rest of the Mind, upon good Evidence of the Love of God, to a Man in particular through Christ, it can do no other than embolden his Addresses, and encourage his confidence. Even as when a tender Father receives into, and cherishes in his bosom, a reconciled Child, and speaks to his Heart: This removes fully all those Jealousies and Doubts, which the remembrance of former unkindnesses and distances might create, and invites the Child to a more inhesitant and free recumbence upon, and committing himself to this so amply attested love and tenderness, of his now no more angry Father: So by the like reason it introduces an additional fervour and flame to the Child's love, and engages him to a more full and ingenuous Expression of his dutifulness and filial observance. And no less may be gathered from 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 'tis with that seeming distance and strangeness, that we meet not with a word of appropriation to himself in special: But upon the benign 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 Honeycomb for myself 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 myself, 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 myself. 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 shows, 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 acknowledgement 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 'tis 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, etc. To comfort all that mourn: To appoint unto them that mourn in Zion, to give unto them beauty for Ashes, the Oil 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 establish 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.  
Show 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 empower 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 Virtue, and abhor Immorality, Viciousness and Hypocrisy, 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 God's 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 ourselves 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 itself do but enjoy rest, matters not though all the World be in trouble; nay, grudges others the quiet it enjoys, and triumphs, or secretly rejoices 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 concerned for the content of any beside itself, will rather add Affliction to the afflicted, than endeavour or rejoice in their Consolation. Thy Comfort is not good, if not conformable to the Fountain of Goodness in Communicativeness: As far as confined 'tis 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 rays abroad, to revive and refresh the Disconsolate Heart, 'tis but a glimmering Meteor, not a Beam from the Sun of Righteousness; and thus does it not extend itself, if a Vital Heat and Influence do not accompany it; as 'tis but a flashy, wild, deceitful Spark, Isa. 50.11. which will vanish into Smoke and darkness, if it be not kindled by a flame of true Love to God and Universal Righteousness. Wherefore thou canst never bless thyself 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 woeful plight, which the Apostle, with so much concern, reports, 1 Thes. 5.3. When they shall say peace and safety; then sudden Destruction cometh upon them, as Travail upon a Woman With-child, and they shall not escape. Be ready to speak a word in due season to the weary, but be cautious in solacing such as the Apostle describes and reproves. Rom. 3.17, 18. Who have not known the way of Peace: Why? There is no fear of God before their eyes; lest the terror of that threatening arrest thee, Ezek. 33. For by publishing Peace to those against whom thou shouldst proclaim War from Heaven, thou wilt delude them into everlasting Death in their Sins, under the mask of Life and Comfort; but their Blood shall be required at thy hands. God's Tenders of Peace, are only conditional, and so must thine.  
Look to it then, O my Soul, as the one thing needful, in the first place, that the Grace of God bringing Salvation, and therefore everlasting Consolation to thee, do efficaciously teach thee this Righteousness, to be very industrious to lead others, (whose Concern God sometimes seems to prefer before his own, Matth. 5.23, 24. and Chap. 12.1, 4, 5, 6, 7, 8.) especially thy Relations, in the right way to Peace, informing their Judgements, rousing their Consciences, reproving their Sins, directing their Practice, counselling, commanding, restraining, and constraining them, as far as possible, to be good, and do good freely, with an ingenuous spontaneity and readiness of mind. But as thou must learn others, so under the influence of that beneficial Grace, thou thyself must be learned to deny, so as to crucify, all Ungodliness, spiritual Evil, and worldly Lusts, carnal Wickedness, and live soberly, in a just temper and moderation of thine own Spirit, Affections, Passions, Appetite; and godlily, in a religious assiduity of Endeavour to please the Lord, and approve thyself to him through Christ, in all things. This is both the true undeceiving Mean to attain Comfort, and also the certain and inseparable Fruit of it: The more thou growest herein, the more redundant will be thy satisfaction; and if, on the other hand, thy Peace be as a River, thy Righteousness will be as the waves of the Sea, Isai. 48.18.  
Try then thy Comfort by its Productions: If it will permit thee to dishonour God and defile thy Conscience, to be vain in thy Spirit, and vile in thy Communication and Conversation, to debauch others, and damn thyself, neither fearing God, nor regarding Man, nor valuing and taking care for thine own self, 'tis no better than its Progeny, and will but only lead thee hoodwinked, in a pleasing dream of Paradise, into the depth of Hell: But contrarily, if thy Peace be procreative, and bring forth Twins, a heavenly Spirit, and a holy Life: If it be as the Dew to thy Graces, and cause them to flourish, and yield their Fruit in due season: If it enlarge thy heart God-ward, and carry thee as upon eagle's Wings to thy Redeemer, in a more entire, affectionate, cordial subjection to his Authority and Government, its Origin is Heaven, and in those everlasting Pleasures and Joys will it finally terminate. Leading thee to sound and real Goodness, it will undoubtedly issue in that far more exceeding and eternal weight of Glory.  
The Reprehensive part of this kind of Inferences, cannot be omitted; happy we if there were no reason for it. I only will prosecute it in one Instance.  
Therefore just Matter of Challenge and Rebuke will arise upon this Doctrine, for sitting down under the Perplexities of our own mad Thoughts; without a due care to prepare for, and possess ourselves of the Comforts of God. I confess the generality of Men are presumptuously bold in dividing these, and with a daring Impudence will rashly arrest the Promises, with a heady Violence rack and torture them, or cut and mangle them, (as Sciron and Procrustes did all Passengers) till they seem to be made fit for their own Beds, and become unwillingly willing to lie down with them. Comfort must conform to them, they will not to it. But these will certainly inherit Confusion, when those ravished Comforts relinquish their too sat awakened Souls at Death; or lie down in the most grievous Horrors, if before that dismal hour they be ever roused into Repentance. And oft it falls out that those who most audaciously usurped Divine Consolations in their impenitent Estate, become most shy of them after their real awakenings; they dare not be deluded again, by an over-forwardness; their assuming to themselves Peace without Right before, cost them so dear, that it makes them more jealous, suspicious, and cantious in bottoming it, ere they can adventure again to apply the Promises. But as Presumption leads some blindfold into a false Peace, so Despair causes many to reject a true. Some receive this at the hands of Justice, as a merited Punishment for aggravated Sins, and procrastination of Repentance, to be judicially given up by the Lord to Horrors of Conscience, so deep, so durable, as not to be able to see any thing but Terror in the whole Book of God, till he remit this Punishment, and lighten his hand. Others are knocked off from the Promises by the Spirit of Bondage, in a smart and home-conviction of Sin and divine indignation because of it; God hereby designing to make them more meet for it. And indeed none are more afraid of receiving Comfort than those, that being throughly startled with the discoveries of their Corruptions and God's just Anger, do really stand in most need of it, and are under the divine Methods of Preparation for it. Such stand off, and dispute their own Title, either, 1. through Ignorance or Inadvertency, not understanding or considering themselves, and the Work of God within them: Or, 2. through Humility and Tenderness, as afraid of presuming: Or, 3. through a Spice of Pride and Haughtiness, as resolved to bring their Penny to the Promise, ('tis Mr. Hooker's Phrase); not content with such Qualifications as God limits in the Word, in order to Peace, they must supererrogate in their Preparations, and be better than they can be, still complaining of Unworthiness, Unworthiness, (which in one sense is true) as if they would not receive Comfort, gratis, nor accept of the Gift upon God's Terms, making them need it, and meet for it; except they be, (which none possibly can be) worthy of it, merit and deserve it. Or, lastly, through a kind of obstinacy and stubbornness of Spirit, and the predominancy of Melancholy, (to which every thing that is saddening and dejecting, hath too much of agreeableness and sweetness,) as if they were in love with their Griefs and Woes; will not attend to any rational or religious Arguments, that might relieve them, Rachel-like refusing to be comforted, although they can give no just and satisfying reason, for that Recusancy. It may be they are pleased with the Sensuality of Sorrow, because it hits their Humour, harmonizes with their Dumpishness, and gives them a little ease, by cherishing their Disease as Water in a Dropsy. Neither can I render any other reason, why others who pretend higher, should imagine they can never be excessive enough in their grief for Sin, but are still ambitions to find their Head become Waters, and theirs Eyes a Fountain of Tears, that they may weep day and night; which if they experience in any desired measure, then are they well satisfied, and at ease, making this an Ingredient of their Comfort, styling it melting and being affected; which when they feel not, they are all upon the whine, and cannot be reconciled to their more deep, solid, and less superficial Repenting and Dolours. But this womanish part of Repentance in God's Whinls (as one used to call them), though in its due degree and place desirable and commendable, yet is the least considerable and lowest thing in it; as every judicious Divine and Christian very well knows, being only sensitive, not deliberative or spiritual in its rise and acting, and real nature; and the former, viz. melancholic Pensiveness, and delight therein, is no part of Repentance at all, but only an effort of natural Constitution, or a gratification thereof, including nothing reasonable and humane, nor divine and spiritual. No more is any thing in that Person, who cannot satisfactorily resolve that Quaere of the Psalmist, Why art thou cast down, ob my Soul? And why art thou disquieted within me? Psal. 42. ult. For this is distinctive of sound trouble and unsound; the former has some special and particular Matter, as a reason and ground to allege for itself; the latter either can give no reason at all, or hovers in the wild confusion of generals; whence it springs, and how it rises, and for what it is, lies in the dark. Let not that pass then for right trouble, which cannot give a just account of itself at the bar of Reason, guided by the Word of God: and if it cannot stand there, how will it plead before the Tribunal of Christ? Where we must render a reason of all things done in the Flesh, whether good or evil, 2 Cor. 5.10. the very Thoughts of the heart being there to be judged, Rom. 2.15, 16. troubled and troubling thoughts as well as others. As then those are infinitely blame-worthy, who maintain an ungrounded Peace in their minds, although their hearts have never been sensible, and sick of their native habitual enmity against God and Holiness, and will not be beaten out of their presumptuous confidence in the Goodness and Covenant of God, although altogether unqualified; and those also who being a little chastised with the Whips and Scorpions of the Law, in a tart Conviction, and Terror of Conscience, soon grow weary of the burden and pain; and being more sick of their Corrosives, than their Corruptions, begin Doglike to lick whole their Sores, and will have the Promises right or wrong, as a lenitive or stupefactive rather, to ease their pains, or destroy their sense; (though the Core abide within) and being well-pleased, and satisfied with the palliate Cure, trail on a little while till the more deep lance of a thorough Conviction discover the deceit; or the incurable gangrene break out at Death and Judgement, to their ineffable Horror: So likewise are they worthy to be greatly blamed, on the other hand, who are really sick, but afraid of Balm, and the Physician; and though every Sin be made grievous, and pain them at the very heart, and nothing in the World would be more acceptable than a Saviour, whom to subject themselves to they appear hearty resolved, and willing to embrace every one of his Laws; yet make danger of applying to themselves, and taking encouragement from his Promises of Mercy (that in Him are Yea, and in Him, Amen) because, forsooth, they are not so and so humbled, holy, affectionate, etc. As if 'twas not Evangelical New Covenant-Perfection, i. e. Uprightness, but Legal, Personal, Universal, and Perpetual Obedience, which God required as the Condition of the Covenant of Grace, and they must not dare to accept of Christ and his Benefits, except they were so good beforehand as to stand in no need of them. But why I beseech you thus in love with your own Torture, and desirous still to abide upon the Rack of Anxiety and Dolour? Trouble is not its own end. God does not wound our Consciences, or crucify our Comfort in carnal Things, merely because he loves to torment us, or that we may be Devils to ourselves, by protracting our own Woes beyond the bounds of Decorum and Necessity. He only designs by the Antiperistasis of our Sorrows, more to sweeten the Joys of his Salvation, which he hath prepared for us; and by mingling Gall and Wormwood with our delicious Sins, to embitter that, which only prepares us for, and assigns us over unto the direful Miseries of everlasting Damnation.  
In brief, one would not think that the reason of any could be reconciled to their own Woes, much less their Sense: Yet common Experience tells us, that some will every moment be conjuring up new Fiends to torture themselves; and seem to study nothing else, but by fetching in all the Fuel they can possibly reach, and all the Fire that divine Vengeance breathes out in the Scriptures, to kindle a Hell in their own Consciences; as though Misery were their proper Element, and infinitely more desirable than divine Mercy, which they solicitously fly from, and with all imaginable Artifice and Industry fence against, as if in a pernicious Malice against themselves, they were sure 'twould be their utter undoing to be happy. Corruption, Temptation, and a dark cloudy Complexion, with confederate strength and stratagems, besiege and storm their Imaginations; which having invested, from thence, as a strong Citadel, they batter down their Reason, so that nothing can be heard or regarded, but what will take the stronger side, to war against Comfort and God. Display before them all the amiable Beauties of Infinite Goodness and Love, in its wonderful descents to the Chief of Sinners, with whose Transgressions their sober Considerations cannot dare to equal their own: Represent to their view in a clear Heaven of Light, the incomprehensible Glories and Condescensions of the ever to be admired and adored Son of Righteousness; whose astonishing Free Grace induced him to be willing for the sake of lost Mankind, to suffer an Eclipse under that thick Cloud of divine Vengeance, which was due for the Sins, not of one particular Sinner only, but of the whole World; and the Merit of whose Passion was sufficient to expiate the Sins of infinite Worlds; yet will they scarce allow this to be a balance for their own. Lay open before their Eyes the rich and glorious Treasury of the divine Promises, and gracious Invitations to such as are under like Circumstances with theirs; and therefore to them as fully and clearly, as if their Names were engraven in the Front of every one of those Bonds upon God's Fidelity, or these written upon their own Foreheads, or proclaimed to them by name from Heaven. Discover to them with the brightest Evidence, that their Spirit, Condition, Frame, and Preparations, are really such as God hath described and required, as the sole Conditions of his Grace and Mercy; and that there is as perfect an Agreement betwixt their inward Sensations and State, and those God will certainly own and embrace with his Love, as can reasonably be expected and desired: Yet will they find some subtle, cunning, studied evasions and shifts to persuade themselves and others, that they have some reason to be mad, in rejecting all; and will stiffly argue against their own inward sense and feeling, and lie against their own Experience, rather than by receiving these Comforts, comply with the Bounty and Kindness of Heaven, that so freely and graciously tenders them.  
Why then dost thou contend against thyself, oh my Soul! and quarrel with the admirable Condescensions, the most bountiful Tenders, Largess, and Munificence of Heaven? Art thou weary of thy Sins, and under a practical Conviction of their abominable offensiveness to God, hearty willing to relinquish all; following thy desires and resolutions hereof with serious Cares and Endeavours, not abiding the very thoughts or hankerings of thy heart that lean towards them, carefully avoiding all Occasions, Temptations, Motions, which might irritate thee to commit them, in indignation and revenge against thyself for indulging thyself in them; now resolutely bend with the Aid of God to mortify them, and not to spare hands, feet, or eyes, the most sweet and endearing dalilah's, thy Master-reigning Sins, constitutional, customary, pleasing, profitable Corruptions, recommended by Age, Calling, public Allowance, Practice, which to forbear may expose to Scoffs, Scorns, Sufferings, Death itself, as in Times of Persecution. Art thou daily in bitterness of Soul for them? Are they evermore in their odious Nature and Aggravations before thee? Art thou watchful against them, and unto the contrary Duties, Graces, and holy Exercises, that there is not one Law of God, which 'tis not thy earnest desire and labour to observe, hearty imploring the strength of Heaven to engage in all for thee, and manifest its Might in thy Weakness? And when thou hast done thy best, hast thou learned to deny thyself as an unprofitable Servant, having only done what (nay far less than) thou oughtest? Not daring to omit any part of thy Work, nor when done most exactly, to make a Christ of it: but committing thy Person and Performances, by Faith into his gracious hands, to be presented to his Father, sprinkled with his Blood of Satisfaction, perfumed with his Incense of Intercession; nothing but divine Free Grace, through Christ's Mediation, becomes the sole Support and Stay of thy Hopes, as well as the Foundation of thy Faith; maintaining in all a never-ceasing Jealousy over thy slippery, treacherous heart, lest it slain all thy Actions with Impurity, or corrupt all thy Intentions by Hypocrisy; a Sin to be feared and wrestled against, above all other, thy perpetual dread and hate? Is this thy state, frame, and deportment? And yet dost thou boggle at the Promises, and start aside in aversation from, or a rejection of their refreshing Consolations, upon I know not what frivolous Pretences? Oh thy Folly! Oh thy Fury! For beside the infinite wrong to thyself, both as a knocking of the Wheels, that thou dost but drive heavily in God's Service, and a living in the confines or a corner of Hell, when Heaven is opening to thee its everlasting Gates; thou also blasphemest the unconfinable Goodness and Love of thy heavenly Father, the affectionate Bowels and Grace of thy compassionate Redeemer; thou grievest the Holy sealing Spirit of Grace and Peace, and givest the lie to the Promises; Sins as Hellish, as any thou hast already renounced and forsaken. Has Almighty Love and Grace checked the exorbitancies of thy dissolute licentious Will and Affections, bounded the raging Sea of thy Lusts, insomuch that thou darest not, wilt'st not pass the limits he hath confined thee to by his Laws? Hath God enabled thee with a free undissembled Consent to embrace the Conditions of the Covenant, in repenting, and cheerfully giving up thyself to be governed in all things by the ever-blessed Son of God, which is a performance of thy part of the Covenant? And canst thou conceit that infinite Fidelity, which gives thee the power to do all this, and works in thee to observe thy part, will not be real and faithful, in perfecting what concerns himself on his part, but that his Covenant is mere Collusion; that he hath only brought thee into a Fool's Paradise, and all his great and precious Promises, are only great and pompous Nothings, not worthy to be relied on? That he hath done all this for thee, carried thee through the burden and heat of the day, and tenders thee thine Hire, yet will be angry if thou accept it. For why dost thou not receive and enjoy the Comforts of the Promises and Perfections of God, so liberally presented to thy embracement, so sweetly by their amiable Aspect inviting thee? Is it because they do not suit thee, are not proper and sufficient to revive thee? Is it because thou needest them not, desirest them not? No, nothing of this Nature. What then is the matter, oh my Soul? They are fit for thee, but thou art not fit for them, not duly prepared. That's something, if true. But who told thee so, God or the Devil? If God, show the Scripture. Out of the Law and Testimony must thou produce something more than I have described, that God requires to qualify thee for his Mercy. Something more than an unfergned owning his Covenant, in serious resolution, care, endeavour, and industrious, laborious diligence to go through with thy part of it, under the influence of his Power and Grace, and Holy Spirit. Doth Satan tell thee that this is not due Preparation? And dost thou, darest thou believe him rather than God? God forbidden.  
Where then dost thou stick? What art thou afraid of? Is there any thing to be feared but Sin? There 'tis: Thou art afraid of sinning by too hasty applying the Promises for thy revival. A very laudable Fear. 'Tis well that Sin is dreadful. Stand to that. Be then also afraid to sin, by refusing to apply them, thereby continuing thy perplexities. For 'tis very certain, 

1. That 'tis a Sin not to serve God cheerfully, with Love; especially when he hath done for us whatever is necessary to engage us thereto. If he have in reality prepared thee for those Comforts, which he hath prepared for thee, he hath done that, upon account whereof he will expect thy ready, ingenuous, affectionate Obedience, whether thou be satisfied as to thy Preparations or no. But if thou still refusest his Comforts, and protractest thy Troubles, thou eludest the highest Engagement to love him, and in despite of his Goodness perseverest to do his work as a Slave only, wilt not as a Child, which is a high Affront to thy Father.  
2. 'Tis a Sin to reject God's Offers, a Scorn put upon his Goodness to refuse his Free Gifts. When he creates a Storm in our Thoughts, and drives us before the blast of his Indignation, into the Port of real Holiness, then does he generously tender us those needful refreshments, which will revive our weatherbeaten Souls; can we now spurn them away from us, and be innocent? Here therefore is Sin on both hands. How shall we cast the balance? We must not sin ourselves into Comfort, neither must we sin it away. Cut the hair. Well then, all depends upon this, the determination, what is too hasty, what too slow application of Promises? And this upon the preceding Quaere, what is due Preparation? For to apply Promises, when rightly qualified, is no Sin, but Duty; therefore to neglect it is Sin. Then are we too hasty, when we run before we are bidden, not otherwise. God by creating in us the pre-required Promise-dispositions, bids us take all the Blessings in the Promise which they dispose for. When the Condition is performed, the Covenant is a Command to accept its Merey, which cannot be refused without disobedience to God. 'Twould be strange petulancy, when Christ says, Come ye Blessed of my Father, inhere it the Kingdom, etc. to reply, no, I dare not, I am not qualified. Such is the refusal to inherit his Comforts, when he hath wrought in us their Conditions. And if the forementioned be not, where are they? Remember, Oh my Soul, thou livest not under the Covenant of Works, but of Grace: And if thou doubtest of thy Preparations, resume thy Work, try them better, make them sounder, that thy second and renewed Essays may be unquestionable. Yet remember also, that 'tis a grievous Sin to belie thyself, and deny God's Work; he expects thou shouldst consider, and own the Operation of his Hands, and give him the Glory of the Fruits of his Love in thy Regeneration. Take heed of detaining the Truth in the Prison of unrighteousness: Be just to God and thyself. Do not dare to blaspheme his Grace, by attributing it to other Causes. As thou must not flatter thyself, so neither forswear the Grace of God.    
If thou yet allege, that 'tis God's Work to comfort by his Spirit, who does it by inclining the heart to accept of his Tenders, which thou dost not experience; but rather he renews thy Troubles and Disquiets, by presenting new Matter, or setting on the old; therefore shouldst thou assume to thyself the Solace of the Promises; 'twould not be a Comfort of God's making, but thine own, and so a mere Fallacy put upon thy Conscience.  
I answer, 1. by Retort: If God do his part to incline thy heart to accept of Peace, but thou resistest him, and against his Will resumest thy Troubles, and quenchest those Motions of his Spirit, that were intended to allay thy Disquiets, and create Peace, whose is the Fault now? That this may be cleared,  
I answer, 2. That God's moral Motion is antecedent to, and leads all Physical, his or ours. For since he inclines in a way suitable to our Nature, as he himself, as we, and all rational Nature's act, where the Mind and Reason leads the Will, and inclines it; therefore by presenting Objects and Reasons, urging and enforcing them by sense and feeling of misery, disquiet of heart, and woe, God strives with thy Will to move it freely, to embrace those freely-offered Comforts, without which thou perceivest thyself plainly to be ready to sink into Horror and Despair. But thou against both divine Reason, and thine own Sense, stiffly, irrationally, and malapartly refusest to yield to either; and yet art so sottish as to impute thy Frenzy to God. Avaunt Blasphemy. If the mighty important Persuasives of Heaven cannot prevail upon thee as a Man, never imagine that the Almightiness of God will miraculously drag thee as a Beast, or a Block, into that Paradise of Rest and Satisfaction, which now thou startlest and tremblest at. And understand that if thou beest a Rebel against the Reason of God, thou wilt also be a Fighter against the Power of God. If a rational Mind act in repugnancy to his Wisdom, much more will an irrational, brutish Will against his Omnipotence; there being less aversation in any Man to be subdued by the Golden Liberty of forcible Arguments, than the Iron-necessity of Club-Law.  
The result is, that to refuse divine Comforts when qualified for them, is an evident fight against God, and to deny our Qualifications, when hearty grieved for, and undissembledly willing and active to divorce from, and never return to any thing displeasing to God, the Father, Son, and Holy Ghost, and unfeignedly desirous, and diligent to espouse the Divine Interest in all things, without tergiversation or delay: This is an apparent Rebellion and Lie against the Holy Ghost, and our own Souls; which, Oh my Soul, there is an absolute necessity, that thou shouldst be much more afraid of, than thy mere imaginary Presumption in accepting that which is so clearly and freely tendered to thee by God. And what dost thou mean herein, oh foolish and unkind to thyself, oh ingrateful, and impious against God, that the wise, and rich, and sweet Provisions of Heaven, in boundless Compassions to thy Necessity and Misery, laid at thy Feet, should be trod in the Dirt? That thou wilt not vouchsafe to be so merciful to thyself, and respectful to God, as to permit his healing Balms to be poured into thy bleeding Wounds; but in a blind Zeal against thy unworthy self, or an over-righteous Revenge against thy abhorred Sins, or an humorous Peevishness, or Pertinacy of Spirit, or I know not what, woundest those gracious Hands, which, in infinite Tenderness and Commiseration, offer so benignly, by these most effectual Medicines against all Anxiety and Woe, to deliver thee out of thy wearisome Hospital, into an everlasting Heaven of Pleasure, Joy, Peace, Soundness, Safety, Rest, and Consolation? Oh thy Madness! to choose thy Miseries and Vexations, rather than so blessed an hope, so unutterable Happiness. What! be fond of Hell, and dote on thy Torment, and prefer thy Prelibations of eternal Plagues and Horrors, before these Earnests of those unspeakably glorious, future Recompenses? Is it not even so? This is and well may it be for a Lamentation.   

CHAP. XVII. Instructive Inferences.  
Waving the Corrective Deductions, because in part coincident with the Elenctical, as I have managed them, I shall close all with the Instructive. And here, as all along I have done, I shall especially direct about Spiritual Comfort, as the foundation of, and introductive to all other that's worthy of Name.  
Every disquieted Heart is melted into a passionate longing after Peace. If it can but see any dawnings of a lightsome day of Joy, after the gloomy night of its Troubles: If after all its tremulous Palpitations, and Passions, and Horrors, it may be supported with the Reviving of the least glimmering Hope, that God will entertain any Thoughts of Reconciliation; it seems to glory in a willingness to be, or do any thing; to submit to any Terms whatever, that may be conducible to this happy and amicable Closure. To promote this blessed End, and compromise of differences betwixt incensed Heaven, 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, persuading, 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 wandering 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 yourselves 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 Psalmists, in intimo meo) Thoughts that stick by us, and are not easily shaked 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 fixed; as a Weathercock may now face a blustering Storm, and in a moment the sweet and refreshing Sun, but never feel any thing, never taste any durable Disquiets or Joys. Lay up therefore a good Stock beforehand 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. 'Twould 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, etc. 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 Judgement shall return unto Righteousness, and all the Upright in heart shall follow it. Here we behold the Condition of Man, troublous under chastening: But, 

1. 'Tis comfortable in that 'tis only Childlike 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 Virtue and Satisfactoriness. Then sense 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 thyself in thy evil Manners; that is, forbear all Designing 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. 'Tis a blessed thing to be chastised, 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 Gild escapes a present Reckoning, because the Righteous Judge intends to pay them home in another World. If thy Father in Heaven forbear thee not, 'tis because he hath forgiven thee the eternal Penalty; and that's a blessed thing indeed, Psal. 32.1, 2. Sin must smart; if thou beest made to feel its Evil by Corrections now, 'tis 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 burden laid upon one, who by Grace is, or shall be made strong, or mighty, to bear and improve them. 'Tis 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 Chastening. 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 thyself; yet if God call thee out to Affliction, thou art strong, not in thyself. 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. here'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 uphold thee with the right hand of my Righteousness. 13. I, the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee, etc. Deut. 33.26. There is none like unto the God of Jesurun, who rideth upon the Heaven in thy help, and in his Excellency on the Sky. The Eternal God is thy Refuge, and underneath are the Everlasting Arms. He is a mighty Man indeed who thus, under chastening, is supported by the Almighty Power of God.  
4. 'Tis Jehovah, the Performer of Promises, that chastizes; and therefore his chastening itself, is not the Execution of the Old-Covenant Threatening to a Child of God, but a fulfilling of a New-Covenant Promise. Psal. 89. If the Children of him whom God makes his Firstborn, Ver. 27. and his Throne as the days of Heaven, Ver. 29. do forsake my Law, etc. Ver. 30. Then will I visit their Transgression with the Rod, and their Iniquity with Stripes. I call this a Promise, not a Threat, nor a bare Asseveration (because inserted as Matter of Privilege, amidst a Cluster of Promises, true in a sense of David, but redounding to Christ and his Children and Seed, Heb. 2.13. Is. 53.10.) But (as to Israel in Egypt, so) to all his spiritual Israel, when in their most grievous Agonies and Oppressions, he reveals himself by his Name Jehovah, in a peculiar manner: For to no Condition are more Promises made, to none more fulfilled. 'Tis a blessed thing indeed, under all the most doleful Circumstances of Providence, to inherit in Jehovah all the Promises. In this art thou richer under the very depth of Poverty and Distress, than in the Gain of infinite Worlds.  
5. God's Corrections are Instructions; the Word signifies both; and however to the Children of God, they are inseparable. If God thus teach, with a strong Hand, he will also teach out of his Law. Job 34.31, 32. Elihu there accounts it a very proper Petition, Surely it is meet to be said to God, I have born Chastisement, I will not offend any more; what I see not, teach thou me: If I have done Iniquity, I will do no more. Therefore David, Psal. 119.71. professes, It is good for me that I have been afflicted, that I might learn thy Statutes. Our blessed Redeemer was in this an excellent Pattern, Heb. 5.8. Though he were a Son, yet learned he Obedience by the things which he suffered. And God Almighty declares his confident expectation of this from his People, Zeph. 3.7. I said, surely thou wilt fear me, thou wilt receive Instruction, (which supposes some to give it) so their dwelling should not be cut off, howsoever I punished them. Indeed if then our Ears be not opened to Discipline, and our Instruction sealed, when God sets on his teachings with Blows, we are very bad Scholars. But Mic. 6.9. The Lord's Voice (the voice of his Rod) cryeth unto the City, and Wisdom shall see thy Name, hear ye the Rod, (the Lord's voice in it) and him that hath appointed it.  
6. God chastens in order to Rest. Rest from Adversity, and the Days of Adversity. Rest not merited, but given, and given by Jehovah, that can command it, who is a self-mover, and free in his Communications, and when in thee there's nothing to be a motive to his Bounty, can and does take Arguments from himself. Thy Miseries shall have an end, and a happy end. They shall issue in that which is an earnest and pledge of the highest Happiness, Rest, Everlasting Rest. Thy Weekday Labours, and Sorrows, and Sufferings, shall terminate in a blessed Sabbatism; even in this Life if God see it good, however in the Life to come, God will give it, and then who can withhold it?  
7. All the while thou art in Misery thou livest under distinguishing Mercy. Thou art not ranked with the Wicked, nor reserved for their Woes. In chastening thee God differences thee from them, who though they live in a Paradise of Prosperity, yet even there (as Adam) are digging their own Graves, and burying all their good Fortunes. Whilst the Lord chastens thee out of thy Sins they are sinning themselves into Plagues, beyond the dimension of Chastenings. Thou art only carried through a blessed Purgatory, they into and left in the Pit of Perdition, which their own Sins and God's Justice are preparing for them; and thy Sufferings shall last no longer, than till their Iniquities be full, and the Pit made ready to receive them, in which work both their own Wickedness, and Divine Vengeance make haste. Their Foot shall slide in due time, for the day of their Calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his People, and repent himself for his Servants, when he seethe that their Power is gone, and there is none shut up or left, Deut. 32.35, 36. Rejoice, Ob ye Nations therefore with his People, Ver. 43. Therefore thus saith the Lord God of Hosts, Ob my People that dwellest in Zion, be not afraid of the Assyrian, He shall smite thee with a Rod, and shall lift up his Staff against thee after the manner of Egypt. For yet a very little while and the Indignation shall cease and mine Anger in their Destruction, Isa. 10.24, 25.  
8. Thy Affliction is not unto Rejection and Desertion, as in the Wicked. The Lord will not cast off and forsake, though he chasten, ver. 14. no, but own and return unto his Servants. Although he may sometimes seem to departed, yet 'tis with yerning Bowels, and a returning Heart, and the reason of this is that  
9 He owns his Propriety, even when he corrects. They are his People, his Inheritance, an Inheritance that cannot, that shall not be alienated. The Devil and Wicked Men may by God's Permission usurp and make a forcible Intrusion and Entry, but the legal Right abides with God, and he will infallibly recover it, in his own way and time. Joh. 10.27, 28, 29. My Sheep hear my voice, and I know them, and they follow me, and I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater than all, and no Man is able to pluck them out of my Father's hand.  
10. The Lord will be thy Patron and Advocate, to plead thy Righteous cause, that although Judgement be departed from Righteousness, i. e. Unrighteous Judgement be passed against thee, yet God will turn the Scales, and cause Judgement at length to weigh thee in a right Balance, and sentence shall be given on thy side.  
11. Thy Affliction shall issue in Honour and Advancement. When God exalts Righteousness thou shalt be with it, follow after it, have like fare with it; whether it be done in this World or the future. If in this Life you continue under these Depressions, yet the honour of a glorious Kingdom is reserved for you at that day, when Judgement shall infallibly return to Righteousness.  
Lastly, Hence it highly concerns you to consider, and search into your Hearts, that you may know your own Uprightness 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 employed within. Reflect upon yourselves and see what title you have to so rich Blessings. If you can approve yourselves in Integrity to God, you shall have Comfort and Joy unspeakable and full of Glory, (even in and under your sorest Trials) from the experience of Divine Goodness in all these Particulars. Busy 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 Broils. 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 thoroughly, 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 thoroughly the Cursedness and Offensiveness of Sin, the Glory of a virtuous Heart and Life; to take a due prospect of the Terror of Death, Judgement and Hell, and the Blessedness and everlasting Joys of Heaven is the beginning of that Wisdom, which alone will overrule 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 suppressed and dashed out of Countenance. The Psalmist with one of these Considerations, viz. that of the Divine, all-penetrating Eye of Providence, supposed himself an overmatch for, and able as with a smooth Stone out of the Brook, to strike dead the barbarous profligate Goliahs', that raged 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, Domestic, 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 Offspring, 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, than 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 nonsuit 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-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 overrule 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 Sovereign, 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 usurped 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 relics of the Divine Image in thee. 'Tis 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 Sanctify, 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 thyself, viz. to pass from one public Action to another, with remembrance of God.  Mark. Ant. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Marc. Antonin. Lib. 6. §. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  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, etc. Be mindful of God, etc. 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 thyself 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 not where fixed, they will get advantage by nothing; according to the Proverb of the Rolling Stone. Therefore  
Command thyself in chief, is a good Monition of Mr. Herbert. If thou losest the regiment of thine own Mind, and canst not bridle the exorbitances of thy Thoughts, bring them to a beck, like one in Authority keeping them under control; and if thou hast not a good stock of profitable matter, treasured up in thy Memory, to entertain them with at all times, maintaining thy Jurisdiction and Dominion over them, to be able to divorce and divert them from any thing, to any thing, thou canst never live in Tranquillity and Peace. Those Cogitations that break the pale, and run out of course, will still be creating Civil Wars, and Combustions among thy Passions, and interrupt the Serenity of thy Conscience.  
Hence it is that Meditation is not the immediate duty of, nor proper for the constitutionally Melancholic, whose temper it is to be too cogitabund, and their Disease to be altogether unable to bias their Thoughts, and to be too willing to lay out those Cogitations rather upon any thing than what is Joyous and Comforting. Let such make use of other men's Thoughts, rather that their own, and be more in Company and Conference, than Solitude and Soliloquies. 
Neme est ex imprudentioribus qui relinqui sibi debeat. Seneea Ep. 10.  'Tis dangerous riding in that Chariot, where there will be no other Company than the Prince of Darkness; and Melancholy by some is called the Devil's Chariot. 'Tis oftener managed by an Evil Spirit than a Good, therefore 'tis no Wisdom for a Man to trust himself with it alone. And if trouble of Heart for Sin degenerate into it, as sometimes it does, 'tis good to set a guard upon it, to live under Inspection. A Man can never keep himself secure from Sins or Sorrows, that hath none to keep his House but a dumpish Mind. Think thou, but not too much, that thy Thoughts do not swallow thee up, as they will if that black humour prevail within. Get a guide for thy Thoughts, lest they misguide thee into Darkness. And for that end,  
3. Get a clear practical notion of God. This was the Psalmist's great relief. In every Distress he could find an accommodate suitable Satisfaction and Solace in God. Did the Wicked rage and revel in the Blood of Innocents'? His Faith beholds a revenging Hand ready to execute Judgement for them. Did those presumptuous Deists, encourage themselves in Cruelty by renouncing Divine Providence? He understands and convinces them, that it supervises all, even to the very thoughts of the Heart. Did he feel the treachery and failure of Friends on Earth? He both knew and found a never failing Friend and Helper in Heaven, etc. In every Trouble and Exigence he meets with God. Now had he been unacquainted with his Nature and Perfections we should have seen nothing of all this; and then in what deplorable Circumstances would he have found himself, under those surrounding Calamities? Whence could he have taken any Encouragement? Let us take a view of Men making no such Reflections, and therefore its likely but little acquainted with such Notions. And the Instance shall be in his own Companions, 1 Sam. 30.3. David and his Men return to Ziklag, find it burnt with Fire, their Sons and Daughters taken Captives; wherefore, ver. 4. They lifted up their Voice and wept, till they had no more power to weep. Ver. 6. And David was in great distress, for the People spoke of stoning him, because the Soul of the People was bitter, every Man for his Sons and for his Daughters. Here was wild work. What fury of Passion, first in Grief, next in Rage; first they swelled in Tears, than would swim in Blood; and what would they have been the nearer? To such Excesses will the frenzy of a drunken Appetite lead Men, that are ignorant of God, or entertain no serious Considerations of his Excellencies, and their concern in the Government of the World. Now behold, did not an other Spirit rule in David, a Man acquainted with God? Yes, a brave Heroical Spirit, Ver. 6. David encouraged [fortified, garrisoned] himself in the Lord his God. Mark, His knowledge of God, and Interest in God, now mightily bore up his Heart, and stood him in very good stead, else might his Spirits have sunk with theirs. But whilst they were impotent through effeminate or diabolical Passion, he was strong in God. Their puling and peevishness, did emasculate their Hearts, and melt them into Pusillanimity and Cowardice, that they did not dare to confront and face this present hardship: but he became Courageous and Valiant in God, so as with an undaunted, masculine Fortitude, and greatness of Mind, to triumph over, and outface the imminent Storm, and work his way through it, though with redoubled Violence, from both Enemies and Friends, it rushed upon him.  
And truly since all our Comfort is originally, and eminently, and consummately in God, 'tis impossible to enjoy any sound Quiet, and Heart-ease, under ignorance of him. For how should a Man be able to draw and derive Comfort from he knows not what? But if he see that fullness of all delectable Joys in God, which are all-sufficient to relieve his Mind, and compensate his sorest Troubles, (as the Love of God in Christ will) and contemplate, study, and dwell upon that infiniteness of Soul-satisfying Good, till the inviting amiableness ravish his Desires, command his Delight, engage his Soul in the most vigorous pursuit and endeavours to gain an Interest therein; he shall not fail to obtain that sweet reviving Solace and Peace, in the most acceptable season, which will place him as in a corner of Heaven. Our Sorrows are more than half removed, when we gain a sight of their most efficacious Remedies. If a Man at unawares have drunk Poison, 'tis no small satisfaction to see and be sure of a prevalent Antidote. Despair is the sting of Miseries. Be the Storms and Surges never so high, and beat upon us with seemingly the most fatal Violence, yet if our Hope can but meet with any Anchorhold, if we can gain a sight of Land, if we behold a sufficiency of Help and Security there, our Despondencies only are Shipwrecked, we escape. Those Hopes can never perish that steer towards Heaven. If our Course be guided with an Eye upon the Star, 'tis safe. But if the very Heart despair, 
Psal. 73.26.  and Hope be sunk, yet that case cannot be desperate, that's under-taken by God. Almighty Love is never at a loss, either in Ability or Will, to secure those whom it once Embraces; which if we understand, neither our Help, nor our Hope, can perish from the Lord. Fix therefore thine Eye here.  
In sum, God is all in all, in him (if we will but oblige ourselves thereto) may we behold infinitely more than enough to still the raging of our troubled Minds, and all engaged in Covenant to meet us more than half way. Pardon of Sin, Propriety in God, are there promised, and lest we should object incapacity to enjoy and be happy in so rich and glorious Blessings, 'tis added as the Crown of all that he will dispose and prepare our Hearts for it, by engraving thereon his Holy Laws, by that means perfectly removing all obstructions to our Hopes, and occasions of our Fears, that with a full assurance we may enter upon our Inheritance, of his Everlasting Consolations. This he hath most plainly revealed, this he does most fully accomplish to his chosen Servants. If we be partakers of his Nature and Image, through the Law of the Spirit of Life in our Hearts, setting us free from the Law of Sin and Death, all is our own; and how is it possible for him that knows all this, that really believes and feels it, by any scruples and jealousies to make his Life miserable.  
Dispel then, Oh my Soul, those Clouds and Mists that benight thy Understanding, thereby turning the Day in thy Will and Affections into Darkness. Endeavour to open the Windows, that the Glory of God, in the Face of Christ, may shine upon thee with a powerful Ray, to warm, impregnate and spirit thee, with a new divine Fervour, Strength and Life. Study the Scriptures which are a bright Beam of the Sun of Righteousness, a fair Pourtraicture of that Eternal, Essential Word of God, who is the Brightness of his Father's Glory, the express Image of his Person. Let thy Mind in its Meditation dwell continually here with delight. To ruminate hereupon Day and Night, is the true method to attain the soundest Wisdom, even that which is Eternal Life, consisting in the saving, effectual, transforming, experimental, practical, fruitional knowledge of the only true God, and Jesus Christ whom be hath sent. 
Joh. 17.3. 2 Tim. 3.15.  This is Wisdom unto Salvation, through Faith in Christ Jesus. Be thy Intellectuals as bright as those of an Angel of Light in other things, so as to understand all Mysteries, Philosophical, Political, Theological, yet if thou here be in the dark, thou art but a Hell, which though in its Physical being surrounded with Heaven, yet is at the greatest moral distance from it, and therefore no wonder if thou never seest the day break of Joy, and Rest, and Peace. Ignorance which some account the Mother of Devotion (but is indeed of Damnation) is always pregnant with Disquiets, Troubles, Fears. The Night is full of Terrors, Cant. 3.8. Lucretius adds, As Children by Night, so Men fear in the Light. 
Omnia nobis fecimus tenebras; nihil videmus, etc. Sen Ep. 110.  But Seneca corrects him, We make all things darkness to ourselves; we see nothing, neither what's hurtful, nor what's profitable, yet ramble on without Pause or Prudence. What a mad thing is Impetuousness in the dark.— But if we will the Day may down: And thus, If a Man will let in the knowledge of things Humane and Divine, not merely to be dashed, but died with it again and again, recognising, recollecting what he knows; if he examine what is truly good and evil, what falsely, if he inquire what's Honest, what's Filthy, and what is Providence. What can be spoke more wisely, more truly. This he prescribes as a Remedy against Fear, which he makes the Daughter of Tradition rather than Truth. A wise Man (and then he must be good, for Wickedness is Madness and Folly) fears nothing slavishly. 
Nemo nostrum quid veri esset excussit & metum alter alteri tradidit, ib.  For nothing is formidable but to Ignorance, false Opinion, Improvidence and Wickedness.  
Fix thyself therefore, Oh my Soul, upon the right Basis of Truth, leading to Goodness, and thou art above Gun-shot. Nothing can hurt thee, if it do not first debauch thee, thy Mind with undue Sentiments, and thy Heart thereby with corrupt Notions, nothing can disquiet thee, till it debase and abuse first thy Judgement, and thy Conscience by it. Good Intellectuals will promote good Morals. Entertain high, noble and worthy Conceptions of God, and every thing that guides to God, and this will singularly conduce to thy security against Vice, and to thy establishment in Virtue, and thereby in tranquillity of Mind. For two things concur to solid Consolation, clearness of Apprehensions, and calmness of Conscience: Serenity above, Tranquillity below. The worst of Men may have the one, none but the godly wise have both. The Devil has Light enough in his Understanding, though he be the Prince of Darkness, his Notions are sublime, but Peace has he none. A dreadful Storm may rage's in the Conscience, when the Sun shines clear in the Mind; Men of great Parts and Gifts, and deep Heads, have not always the quietest Hearts. The simple Unlearned, saith one, rise up and take Heaven by Violence, whilst we with all our Learning drop down into Hell. 'Tis well if more Scholars be not found in Hell than Heaven. 'Tis not how much, but how well a Man knows that is conducible to Peace. On the other hand the Tempest may be hushed, and Conscience charmed to a stillness, but then the Heavens above are dark and cloudy, and a new Storm sleeps in its causes, if thou be an Enemy to God. The Witness within may be gagged a while that it cannot speak out, The Lion chained and muzzled in his Den, that it cannot worry thee, but afterward it will be let lose upon thee, armed with the greater fury, perhaps even in this Life; and it is more tolerable to be lugged into Goodness, by a snarling, snatching, tearing Conscience now, than have all thy Bones broke and devoured by it, and the roaring Lion of Hell in his den of everlasting Darkness. woe, woe be to that Man that never wanted, or was without rest and quiet in his Mind. A dumb Conscience is a dark one, and If the Light that is in thee be Darkness, how great is that Darkness? If nothing within thee did ever proclaim War, nothing has right to speak Peace. He that never saw God as an Enemy, never yet saw Him as a Friend. If thou be ignorant of thy own State, thou are ignorant of God, unacquainted with his Peace, with his Joy. Thus, Oh my Soul, if thou beest ambitious to enjoy any real approvable quietness in thy Mind, thou must maintain in it clearness of Notion concerning God. But although there be Light in the Heavens, it may suffer an Eclipse (or rather thou dost, for the Light leaves not the Sun, but the Earth) if thy Corruptions, as an opaque Body interpose. Wickedness in the Heart opposes the efficacy of our Notions of God, that although we retain them, we are no better for them, therefore 'twould be better for us were we without them. None lie deeper in outer Darkness, than those that ascend highest in Light and Knowledge in this Life, but improve it not. He that knows his Master's Will, and does it not, (and so his Master and loves him not) shall be beaten with many stripes. Our Passions are proportionable to our Sensations. The more enlarged our Minds are, the more enlarged are our Hearts to receive Comfort from our raised Speculations, if we conscionably improve them; but if not, so much the more Anguish, Vexation and Torment. He that knows most of God, knows most to torture and rack his Conscience for ever, if like a Devil, he notwithstanding it, rebel against God. If thy Illuminations do not warm thy Affections of Desire and Love, they will awaken those bitter Passions of Fear, Grief, Horror, and Despair, as anticipations and earnests of Everlasting Woes.  
Labour therefore to superadd to thy knowledge of God a true Notion of thyself, and thine own estate, absolute and relative, of the latter by the former. For by what thou feelest thyself to be in thyself, must thou judge what thou art in relation to God; and thus thy inward sense must bottom thy Faith, i. e. thou mayst have good ground to believe that God has justified, pardoned, accepted, adopted thee, and will save thee, if thou feelest by inward sense, that he hath Regenerated and Sanctified thee. Thus the Psalmist ere he claim Propriety in God, ver. 22. lays the Foundation of that Assurance in Conscience of Innocency and Righteousness, ver. 21. Admit this to be meant of particular limited doing harm to none, good to all, or only to the Concerned, viz. his Enemies, that sought his Life: Yet since 'twas such as could approve itself to God, 'twill infer universal. For particular Justice, etc. is not to be pleaded before God, if it be but Hypocritical; and such it is, if its Principles, Motives, Ends, be unsound. But if these be sound, they will certainly be Introductive of, nay they are Universal Righteousness: That is, if Love to God and Goodness, respect to his Will and Command, and an Eye to his Glory, lead and induce thee to Act, and regulate thee in harmlessness, and just dealing with Men; they will not permit thee to rest there, but with the same Efficacy and generous Violence urge and command thee into Sobriety and Godliness: Yea Love to God and Goodness, is eminently both. Particular Justice then without Universal is mere Hypocrisy, and upon a bottom so base, so weak, so sandy, no wise Man dare build the confidence to say, My God, no nor arrogate to himself a privilege of so noble and eminent a Nature, no nor last would a serious Considerer so much as dare to mention Innocency and Righteousness toward Man, in a solemn Address to God, without a secret check from his own Conscience for, and a serious deprecation anent his own Injustice, and Nocency before the Divine Majesty; had he not some inward Testimony of his Uprightness. We will then adventure to suppose, this carriage toward Man to be only an instance of that Cátholick Sincerity, whereof the Psalmist was an excellent Pattern, and mentioned as an aggravating Circumstance, inhancing the guilt of these Persecutors that broke in Pieces God's People, ver. 3. Viz. That they did this without any manner of Provocation, merely out of Malice against their Goodness and Relation to God, and him in particular, only upon false and ungrounded surmises.  
However this be 'tis certain, that if a Man do not partake of the Divine Nature, in Holiness, in Faith, Virtue, Knowledge, Temperance, Patience, Godliness, Brotherly Kindness, Love, he can never make his Calling and Election sure, 2 Pet. 1.4, 5, 6, 7, 10. i e. except a Man know God experimentally in having his Image renewed upon his Soul, he can never know God comfortably in any true assurance of his Love and Favour, and pardoning Grace; therefore never solace himself with the being, much less abundance of Peace. Thus than if thou knowst not God, thou knowest not thyself; if thou knowst not thyself, thou knowest not God. Here therefore, Oh my Soul, lay out thine endeavours and cares, to get a true understanding of thy state, whether truly Sanctified. Thou hast no true peace if not born again to it. Get a distinct notion concerning the New Birth in general, and thine own in particular: For thou hast nothing to do with any thing in God, if thou beest not again begotten of God.  
Lastly, Endeavour to attain a clear notion of the Covenant of Grace, its Nature, terms, and Obligation. For, be there never so much Comfort in God, and never so much need, and disposedness in thee for it; yet what can make God so far a Debtor to thee, as to necessitate him to bestow it on thee, if he do not oblige himself thereto? To that Covenant than dost thou owe all thy right unto, and hopes of enjoying God, and his Consolations. If thou found not thy confidence there, 'tis lost, and thyself also. No wise Man will neglect the perusal of those Deeds, by which he holds his Inheritance. Thy Comforts are indeed but only Copy-bold, look to it.  
4. I advised to endeavour a clear understanding of thine absolute state of Sanctification, under the preceding Particular, upon Supposition of such a state in Being. But, what if it be not? Non entis nulla est scientia. We know not that which is not. Lest therefore an error be found in the very Foundation of all, in that which above all things is most essential to, and differential of true Comfort, my next Rule is about that.  
Make sure that thou be converted from Darkness to Light, and from the Power of Satan to God. Lay the Ground Work of thy Peace in true Penitence. For as Seneca, Fidelissimus ad honesta, ex Poenitentia transitus. I subjoin, ad solantia. 
Nat. quaest 1.3. init.  Repentance most undeceivingly leads to honesty and peace. Thou canst never pass by Land to Paradise, but by Water, the Sea of godly Sorrow. The Laver must stand betwixt the Tent and the Altar; wash thou must, ere thou canst make Atonement with the Psalmist; thou must be righteous and innocent ere God revive thee. The Wisdom that descends from above, is first pure, then peaceable, Jam. 3.17. None but the Eagle can face the Sun. A Salamander cannot subsist in Water, nor a Fish in Fire: Nothing that is unholy can live in the Element of everlasting Light, Joy, and Rest: None but a true and honest Heart must be blest with a Heaven of unperishable Consolation: God will not justify and encourage Wickedness, by the entail of true Contentation; nor appropriate the Portion of his Friends to his Enemies. Give the children's Bread to Dogs; neither deny Celestial Manna to his Israel, though in the Wilderness. Even Rocks shall yield Honey to his People that harken to his voice, and walk in his ways, Psal. 81.13, 16. And he speaks peace only to his People, and holy (or merciful) one's, Psal. 85.8. and none are ever made such except only by Regeneration. The single Eye sees farthest; none but pure Hearts can look into Heaven, and there see Visions of Peace. If old Simeon wait and hope to see the Consolations of Israel, he must be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] just and devout, Luk. 2.25. which no Man is by Nature, but only by converting Grace. God alone enjoys himself in perfect Rest, nor can any thing partake of this Moral Rest, further than 'tis 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; 'tis 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 itself, 'tis seconded with its Individual Companion Happiness: If a Man have no feeling of this, 'tis because be hath none of the other.  
See to it then, Oh my Soul, that thou be form 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; 'tis 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; 'tis 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 Dunghill 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 men's, appropriated by thy Consent, Counsel, Connivance, if not Compulsion. Oh how numerous! Oh how heinous! How soon didst thou begin like a bloody Butcher, thus mortally to Wound thyself? How long hast thou continued with a never ceasing frenzy and fury, to gore and torture thyself, in every Limb, every Faculty, every Place, Time, Company, as if thou couldst never be barbarously enough truculent in thine own Execution, except thou couldst create a raging Hell in every distinct atom of Body and Soul; and by infinite Tormentors, Devils, rack and rend, and tear thyself, 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, etc. 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 foolhardy 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! Couldst 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 dost of thine own, yet dost 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 dost 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 thyself, 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 ache, 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 Sluices 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, Murdered? 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, Bloodsucker, Murderer! Hast thou bathed thine Hands in thine own, and the Heartblood 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 thyself in the deepest pit of Perdition. Did he suffer such dolorous Torturing 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 thee into Heaven, when thou debasest and hatest, and would sin him if it were possible into Hell? And yet does not thy Heart relent, and smite, and gall thee? Oh is this thy kindness to thy Friend, to thy Redeemer, to thyself? Oh! What dost thou deserve for these foul Villainies committed against a Person, of thee the best deserving in the World? How many Hells? How many tormenting Devils are thy just reward, for so horrible Affronts, Despites, Scorns put upon the Majesty and Mercy of Heaven? Oh! What canst thou do, or think, or hope in this lamentable case? Wherewithal wilt thou come before the Lord? What hast thou to tender as a just Reparation? Or canst thou bear up against the fiery tempest of his devouring Indignation? Oh woe unto thee that ever thou wast brought out of the Womb of Nothing, to behold thyself in Circumstances so deplorable, and so little affected, afflicted. This, this is the most miserable scene of all thy Miseries: To be ready to be spewed out of the Mouth of Jesus, into the very jaws of the roaring Lion; to be tumbled down out of the bosom of God, into the everlasting Burn of the bottomless Pit, and yet be senseless, secure, fearless, careless, remorseless. Oh astonishment! Oh horror!  
Awake, awake, Oh my sense, Oh my stupid, benumbed, brawny Heart; and melt in the fiery Oven of Wrath, or the warm refreshing Sunshine of Love! Oh Grief and Anguish! Where do ye inhabit? Whither are ye retired? Oh come and dwell in a sinful Soul, and pour it out in a penitential Deluge. Oh Almighty Love, shed abroad thy heart-dissolving Influences, and make the Floods overflow! Oh, in what bitterness of woe am I, that I have undervalved and trod thee under my profane Feet, that I have kicked at those Bowels, and even torn out that Heart, that hath yearned over me in the most affectionate degree of Pity and Clemency. My Bowels, my Bowels, I am pained at my very heart, for the sordid disingenuousness as well as the bloody barbarousness of my Deportment toward thee. Oh beloved and blessed Son of God, whom with accursed, cruel, wicked hands I have crucified, and slain: Whoever were the Instruments yet, 'twas I, as a principal, meritorious Cause, by my Sin, that was the Judas, the betrayer, the Jew, the Murderer: I drive the Nails, I pushed forward the Spear, I tore open thy very Heart to let out that blessed Spring of Water and Blood. 'Twas my guilt that first made my own, than thy unpolluted Body passable and mortal. 'Twas I that armed the more formidable vengeance of thy Father against thy innocent Soul: I that set open the floodgates of Divine Wrath, and let in that terrible Inundation of Miseries upon it, which overwhelmed it, destroyed, killed it, (as far as was possible for that which was Immortal) and thy Body in its Ruins. Oh 'twas sinful, I that poured out all those scalding Hells, into that blessed Soul of the Holy One of God, which melted his Body into a shower of Blood, that I became as far as possible the Author of the Death of God. Bleed, Oh my Soul, bleed a deluge over those bleeding Wounds, that dying Heart, that cruciated Soul of the Crucified Son of God. Oh grieve and mourn bitterly for thy vexing, rebelling against, and grieving the Spirit of Grace, whom thou hast so often thrust away by quenching his Motions, strangling his Convictions, resisting his Operations, as if 'twas thy design to frustrate all the methods of infinite Love for thy Salvation. Oh hateful to God and Man! Wilt thou not be stung to the Heart with all, wherewith thou hast despited all the kindness, and goodness, and tenderness of Heaven? Oh my vileness! Oh my baseness! 'tis unutterable, 'tis unsufferable; where can a Parallel be found throughout the whole Creation? Oh what am I? What have I made myself? An abhorrence to all Flesh, to all Spirits; and shall I not be so to myself? Is there a poisonful Serpent on Earth, a squalid Fury in Hell, more virulent and abominable? The Heart of God, Christ, the Spirit, Angels, Blessed Saints, rise against me; as the viperous-Brood, the filthy Vomit of Satan, spit out of his Mouth, as like him in form (or deformity rather, and ugliness) as Hell to Hell. And what now is thy Portion, Oh miserable Soul! What thy doom? See it, dread it, yet expect it; for how canst thou avoid it? Ah! the bottom of the bottomless abyss of Woe, the hottest Mansion in the raging Furnace of Divine Wrath; how canst thou abide it? I am tottering upon the very brinks of Hell: Down I fall, I sink, I perish; What can save me? Who can redeem my Soul from Destruction everlasting? I myself cannot; no, nor all the created Powers of Heaven and Earth: And have I not abundant reason to fear, that the blessed Trinunity will not? Oh woeful Soul! Whither hast thou suffered thy Wickedness to hurry thee? What wilt thou do in the day of God's fierce Anger, which in a moment may arrest thee, and swallow thee up? And what Remedy? Where wilt thou seek, where canst thou find security against that Omnipotent Vengeance, that is ready to Arraign thee? Oh! What wilt thou do to be saved? Is there any possibility? Is there no Balm in Gilead? Is there no Physician there? Oh there, there alone is thy Succour; wilt thou reject it? In this Perplexity, wilt thou despise it? Wilt thou defer and delay applying thyself to a serious Care, to make use of it? Oh! Be willing, be forward, be eager to do; nay, to suffer any thing, but the loss of Holiness and God, that thou mayst be healed.  
I come, Lord, now I come, a poor Prodigal returning to my wits, myself, that I may return to thee, and with a groaning, oppressed, pained Heart, weary of Sin the Cause, sick of self, dead to all mine own Righteousness, and every thing: I thus under the Influence and Conduct of thy Holy Spirit, present myself at the lowest step of thy Throne, as unfit, unworthy, to lift up mine Eyes to look thee in the face; and being in a grievous Agony of Woe, because I have offended thee so heinously, so frequently, so perseveringly, by a Deportment so dishonest, vile, sordid; I loathe myself, and all my forepast evil ways of Spiritual and Carnal Wickedness, Omissions, Commissions, Sins of Nature, Heart, and Life, in Word, or Deed, or Thought; they wound me to the very Soul; I faint under them; I cannot with patience reflect upon my unuttereble Folly, in living unto, and under them; I abhor myself, in dust and ashes; I utterly and eternally abandon them, resolve against, promise, vow, covenant, to be an utter and implacable Enemy to them. Down all ye Idols of my Heart, Lusts of the Eyes, Lusts of the Flesh, Pride of Life, Filthiness of Spirit, as well as Flesh. In good earnest, I now purpose, through thy Aid and Grace, never to return to any of these Follies more, never, never more; and under the Assistance of thy Power, I engage myself to the use of all possible means of thy appointment, to suppress all Motions to Sin, to strengthen and renew my Resolutions daily, to establish me against Temptations, and carry me on in an assiduous Exercise of Repentance, till I have no more Sin to repent of, and yet will not account this any Amends for the Wrong I have done thee, but in an absolute Renunciation of all that I am, can be, or do, my repenting itself, my holy Duties, my striving against Sin, the World, the Devil, and my Religious Performances, as altogether insufficient and unavailable, to give Compensation, or secure me from Justice; I come despairing of myself, and all the stock I can be furnished with at home, hopeless and helpless by the whole world, and in an humble and hearty Prostration of Soul, throw down myself at thy feet, seeking Relief, where alone it is to be found, and that is in thyself, Oh Lord, thy Son and Spirit; and therefore with my whole mind, will, desire, delight, and strength, I freely, hearty, fully give up myself, all my Powers and Possibilities, unto thee alone, avouching Thee only to be my God, and All-sufficient Goodness, and Happiness; and therefore, with a lowly Reverence and Submission, I cast myself as thy sworn Vassal, at thy gracious Footstool, in a sincere and absolute Choice and Acceptance of Thee, O blessed Trinity, Father, Son, and Holy Ghost, for my sole Portion and Rest, dedicating myself from my very inmost Soul to Thee, O Heavenly Father, as my Sovereign Creator, Owner, and Governor, to be wholly, and unreservedly Thine, entirely at thy Disposal, from the very bottom of my Heart, devoting the Remainder of my Spirits, Strength, and Life universally to thy Fear, Love, Honour, Worship, and Service in the Works of Repentance, and Mortification of my Sin, watchfulness against and resistance of Temptation, and over my Heart and Way, and diligence in exercising myself unto Godliness, Righteousness, and Sobriety. And to this purpose as one utterly lost and undone in myself, with a renewed humble Veneration, I offer up myself wholly to thee O blessed Redeemer of the World, the only begotten Son of the Eternal Father, and with a bleeding broken Heart, that hath no other relief but only in and through thee, being in myself a very Hell of Wickedness and Woe, condemned by thy Law, condemned by mine own Conscience, I lift up mine Eyes, look unto, and long for thee, O dear Lord Jesus, as my only Saviour, Joy, and Crown; thee I earnestly press after, I value above my Life, my Hopes, my Soul, hearty approving of pleasing myself in, and closing with that Method of Salvation, ordained through thee, as the only Mean and Help into the Favour and Love of God. Therefore, with the All of my Understanding, and Will, and Might, I choose, and embrace, and honour, and love, and delight, and rejoice in, and venture myself, my hopes, my happiness, my All upon thee, for ever, and ever, trusting solely to thy Merit and Mediation, accepting Thee in all thy Offices and Relations, as Prophet, Priest, King, Wisdom, Righteousness, Sanctification, Redemption; as my Sovereign Lord and Master, the only Espoused Bridegroom of my Soul, resolving through thy Grace, to betake myself only to Thee, to be Thine alone, abrenunciating and disclaiming all that stands in competition with Thee, and receiving cordially all thy Holy Counsels and Laws, as the only Guide and Rule of my Thoughts, Affections, Words, and Actions; with a thorough purpose and endeavour to take the highest Care, under the Aids of thy Grace, both to conform in every thing thereto, and boggle at no difficulties, dangers, or sufferings, which I may expect, or meet with, in these thy ways, but persevere therein to the end; neither shall any Corruption within, or Temptation from without, have my heart, or liking, or allowance, so as to withdraw my Soul from these Holy Resolves. For which end, I cast myself whole and entire upon thy Free Grace, and Almighty Power, and Holy Spirit, to work in me, both to will, and to do all, according to thy good pleasure, being firmly engaged to be Thine, and to take Thee to be Mine, without a Moment's farther Procrastination. Come Holy Ghost, Eternal God, and breathe into my Soul, infuse thy Gifts and Graces, communicating thy Power, to a poor impotent succourless Sinner, that here, lo! consecrates himself to Thee, and with a self-resigning Spirit, resolves to venture all upon thy Conduct and Influence, to be at thy Beck and Command in all things, not knowing, nor being able, nor therefore willing to do any thing without thee. Inspire my Mind, direct my Heart, awe my Conscience, regulate my Life, strengthen and uphold my go, that notwithstanding mine own insufficiency, I may by Thee be enlarged in heart, to run in the ways of thy Commandments. And now, Merciful God, Father, Son, and Holy Ghost, (through that All-sufficient Merit, that has procured all Blessings) accept of me, and own me, as none of mine own, but thy Portion and Inheritance, who have taken Thee to be mine.  
This, this, O my Soul, is the One thing needful to be done in good earnest, speedily, with an  Bent and Steadiness of Will, and never to be repent of. I am pained in my very Soul for, and hearty bewail my Neglects, Deferring, and Aversations. And here I am, blessed Lord, setting to my Seal, and firmly binding myself in this my Baptismal Covenant, with an irreversible purpose to act all the remainder of my Life, through thy Mercy and Assistance, only according to the Tenor of it.  
Be serious then here, O my Soul, or thou abjurest all solid Consolation. Thou canst never enjoy good Hopes without a good Conscience: If thou desirest to build high in thy Comforts, be sure thou lay a good Foundation. If thou never interest into such Meditations and Resolutions as these, bid everlastingly adieu to all true Contentation. If thou do not really turn to God, thou turnest away thy Peace. The Holy Ghost will never be a Comforter, where He is not a Converter. Except thou be born again of Water, and the Spirit, thou canst not enter into the Kingdom of God, the Kingdom of Peace. See to it therefore, that thou be raised from thy Death in Trespasses and Sins, as ever thou desirest a Resurrection of thy Joys. No Purity, no Peace.  
5. Having thus begun, go on: Make Repentance Mortification, Watchfulness, Faith, Love, Resignation to the Will of God, thy daily uninterrupted Exercise; and endeavour to grow in all, and be upright in all, else all's nothing. Make Sincerity thy great Aim and Endeavour. Hypocrisy is Heritor no where but in the Land of Darkness, and dismal Woe. Thy Joys will resemble their Parents. If they be a Cheat, so will they also. Be really good, and eminently so too. Aut Caesar, aut nullus. Lean Graces do but devour fat Comforts, never enjoy them. The sweetest promises yield no lasting Refreshment, to fickle hearts unestablished with Grace. If thy Spiritual Strength be small, when thy standing in Christianity is great, some secret Disease keeps thee down. Thy Stomach is foul, makes no good Digestion, some underground Corruption draws in that Nutriment, those Spirits that should invigorate and increase thy Graces, like a Worm in the Paunch or Bowels, feeding upon that, which should feed thee, and so defrauding thee.  
Kill then thou must, or be killed: Repentance and Faith, and Mortification, and Watchfulness, alone must sublevate thee. Engage thyself herein, and make these a daily Task. Let not thy Sloth, the World, or any sweet Lust, ravish thy Heart into an hours Neglect, no not a Moment's, Resolve and act with the first, and to the uttermost. Thou art upon the Pits Brink, ready to drop down into everlasting Horrors, and till thou repentest, hast no Foothold; nay, thy Foot is already slipped, thou art tumbling down headlong, and no Mercy can or will hold thee up, but only as far as it engages thee in Repentance. This is the sole Relief that thou eanst have from Heaven; nothing else can bring thee back, raise thee out of the Ditch, return thee into a state of Safety, but only thy returning this way to God. 'Tis absolutely impossible, under the present Oeconomy of Divine Grace, for Mercy itself to save thee, to satisfy thee with Peace, without Repentance: And no less impossible for thee to satisfy thyself, in the soundness of thy first Repentance, without Cordial Resolutions, Cares, Endeavours, in a second daily life-long Repentance and Mortification.  
Go over again then with this Work, never present thyself to the Lord without this Sacrifice, of a broken contrite Heart: As thou renewest thy falls, renew thy rising by Repentance. That day upon which thou sinnest not, repent not; but be sure thou omit this Duty upon none other. If there be any failures in thy first Work, a recognition and renewal of it may redintegrate and rectify thee. No Man is hearty in that Work, which he is loath to reiterate. Suspect that Repentance which stands all alone in a single act, and hath no Seconds. Be daily therefore searching thy Heart, and examining thy Life, cast up thy Accounts at even, reckon with God, and thine own conscience, for the day and all thy Life past, that thou may'st not lie down a Debtor to Justice, lest it be required of thee ere the Morning. This is safe, and use will make it sweet. Should a Traitor to God and thine own Soul lodge with thee in peace but for a Night, with what face couldst thou present thyself before thy Judge, should he arraign thee, and tell thee this Night shall thy Soul be required of thee. 'Tis dangerous to dally with Sin, desperate to irritate God. The Curse of any one Sin unrepented of, and the Wrath and Fiery Indignation of God, are no easy Pillows to lay thy head upon. Thy sleep will then be sweetest when thy Sin is sourest; and thy Rest will be most refreshing and comfortable, upon the soft Downy Bed of a good and pure conscience, purged by Repentance, purified by Faith.  
But 'tis not enough to forsake thy Sin and turn to goodness, with a broken, bleeding Heart; but the root of Sin must be bound about with a Hoop of Iron, that it may be deadened and spring out no more. Crucify then the Flesh and the World, and be Crucified to them, and deny so as to mortify Ungodliness, as well as Worldly Lusts, else thou art not taught by the Grace of God that brings Salvation, Tit. 2.11. Repentance cuts off the Branches (the acts of Sin) that are already sprouted out; but thy cares must not only respect what is past or present, but what may be in future. Therefore must thou engage thy preventive cares and endeavours in Mortification. Draw out the Heartblood of thy Lusts by cutting them off entirely from thy Heart and Affections. That accounted so truculent a Word of Caesar to his Soldiers at Pharsalia, strike at the face, which gave him the Victory, is no cruelty, but good policy here, and mercy to thyself, and will be Crowned with like Success. That which is most lovely in thy Corruptions, most pleasing to thy sense; must be first laid at, strike at their Beauty, turn that into deformity, and thou winnest the Day. They live only in thy love, as far as approving themselves to thy carnal Affections, whence they are called Lusts. Set up a Cherub with a flaming Sword turning every way, to keep them out of that their Paradise, and to guard thy Heart that Tree of Life, and thou effectually condemnest them to an irremediable Mortality; thou really executest and destroyest them.  
Especially if hereto thou superadd the Exercises of Faith, and its social Graces. For to crucify Sin without Faith, deriving virtue and strength from the Cross, i. e. the merit of Christ, or that Holy Spirit and his Aid, which Christ by his merit purchased, is not at all to be hoped. It would never have had its Christian Name from the Cross, if this had no Influence upon Mortification. The Moral is pretty, but short of that Perfection of the Spiritual, to which we are directed and enabled as Christians. 'Tis (not if ye by Reason and Philosophy, but) if ye through the Spirit, do mortify the deeds of the Body, ye shall live, Rom. 8.13. What Spirit he speaks of, the next verse declares: For as many as are led by the Spirit of God, are the Sons of God. This certainly imports something more than mere Nature, and natural Improvements. I love the Platonical and Stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and am pleased to read those Precepts whereby they direct it. But the Philosophical Death in voluntarily losing the Soul from the Body, and bodily Life, 
Porphyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7.9.  and Passions to which it was tied, by converting itself to the service of bodily Affections, will only introduce a Philosophical Peace, i. e. not to grieve, or be angry, to be necessitated to nothing, to be unconcerned about Extrinsecals, untouched, and free: 
Arrian, l. 3. c. 13.  as they describe it, Christian Mortification is a higher thing. 'Tis the Work of Grace, subduing the Sins that are contrary to it; especially the Corruption of Nature. The Work of Grace influenced by the Holy Ghost. The Spirits work by Grace, in relation to Christ and his Crucifixion; wherein the grace of Faith in special hath a peculiar Province. I mean not Christianity in general, which sometimes is entitled Faith; but that particular Grace which the Old Testament oft calls Trust, the New, committing our Souls to God. When in a sense of Sin, Impotency, and Emptiness, we give up ourselves to God in Christ, entrusting our Souls with him, and expecting all from him alone, in the way of his Covenant and Promises; which hope is an inseparable fruit of Faith, and therefore included with it in the same title of Trust, which is indeed both. Thus then do Christians mortify Sin: Being sensible that they are insufficient by the power of their own reason and moral Virtue, to get the Victory over Original Corruption, and evil Habits, they apply themselves to God in the Name of Christ; not only owning all Christian Doctrine, and obeying all Christian Precepts, which are remote conditions and helps of Mortification; but in special considering that Christ by his merit procured power against Sin, as well as Pardon, which both are given upon no other account, but only for the sake of Christ; therefore they beg of God, that according to his promise, he would subdue Iniquities, Mic. 7.19. He would graciously please to bestow upon them, for Christ's sake, that strength, by his Spirit in their inner Man, which may enable them to conquer, and keep under their Concupiscence, the Flesh, with the Affections, and Lusts thereof, and upon the help of his Spirit, so begged, they rely, and depend, and trust to it, in every assault and motion of Sin, lifting up their Hearts to God in Christ, for renewed Power to resist and suppress it, and keep themselves pure; distrusting themselves, that they may put their whole trust in the living God, upon whom thus fixing their affiance, they wait in patience and watchfulness, and the use of his Ordinances; for Christ to be made their Sanctification and Redemption, from the Dominion, and Tyranny, or Rebellion of Sin, which by degrees is granted them; and this Exercise of Faith in Prayer, and Prayer means, is the immediate and next condition of the grant of power against Sin; which is followed with the use both of Rational and Scriptural Considerations, care to prevent all occasions, or irritations of Concupiscence, and other evil Dispositions; an early endeavour to suppress the first Motions and Lusting, etc. but the power of these is not trusted to, as sufficient, but Gods alone, in the use of these helps, to overcome and crucify the evil of their Natures, and all that are rooted in it, and flow from it: Act then solely under God, look after such an effectual Faith, that carrying thee above all Visibles to the invisible God; will under his Influence purify thy Heart, work by Love, and reduce thy Will into Subjection to God, and grow herein daily.  
'Twas much that Philosophers should make it one of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Governing Prenotions. [Will nothing but what God Wills;] and that decantate [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Fellow God. 
Arrian l. 3. c. 26. p. 362. and l. 2. c. 16. p. 217. Marc. Anton. l. 10. §. 11. Seneca de vita beat. c. 15. Arrian l. 4. c. 12. p. 426. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Seneca subjoins, In regno nati sumus, Deo parere libertas est. In a Kingdom are we born, to obey God is liberty: Yea, 'tis Royal Liberty. Arrianus, I have one to be subject to, to obey, even God, etc. Oh! let not Infidels rise up in Judgement to condemn thee, for a Rebel against the Will of God, in his Precepts or Providences. 'Tis an ugly thing for a Christian to have a Will, a Separate Will. The Will of Man is a Bedlam, except in Conjunction with, and Subordination to God. The liberty of the Will of Man consists in Servitude to God. Excellently Arrianus: I am God's freeman, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arr. l. 4. c 3. p. 380.  and friend, that I may voluntarily obey him, I must set nothing in competition, not my Body, not my Possessions, not Principality, not Fame, no nothing at all, etc.  
In Sum, labour to form all thy Faculties, after the best Patterns, and imitate such in thine Actions. Christianity is an Imitation of the Nature, Life, and Actions of Christ. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nys. M. Antonin. l. 10. 8. Cl Alex. Strom. l. 5.  Marc. Anton. could say, God wills, that all Rational Being's should be like him, not flatter him. Clemens of Alexandria makes account, that Plato thought similitude to God the end of Philosophy: This the Philosopher may propose, but the true Christian only attains. The Exhortations to it in the Scriptures are many. Eph. 5.1, 2. 1 Cor. 11 1. consequentially, 2 Cor. 3.18. Rom. 8.29. Luk. 6.36. 1 Joh. 3.3, 17. 1 Pet. 1.16. Matth. 5.48. A Christian unlike Christ is a contradiction, as a godly Man not Godlike. When Christ dwells in the Heart by Faith, he will transform it, and the Life into the likeness of his own. Gal. 2.20. I am crucified with Christ, says Paul, nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the Flesh, is by the Faith of the Son of God, who loved me, and gave himself for me. This is that living in the Spirit, and walking in the Spirit, he after mentions, Chap. 5.25. Putting on the Lord Jesus Christ, Rom. 13.14. 2 Cor. 3.18.  
Wilt thou not then, Oh my Soul, aspire after this? 'Tis high, above thee, a strange Mystery to thy carnal part, and so at first is every thing of God; yet nothing is to be despaired of that is enjoined by God, whose Precepts are his Power, whose Word his Work. And if God who commanded the Light to shine out of darkness, and it obeyed, do also command the Light of the knowledge of the Glory of God in the Face of Christ, to shine into thine Heart: 2 Cor. 4.6. That will much more obey the voice of his Almighty Grace; and this Light is Life, this Life Love, this Love universal Conformity to God. For, God is Love, and he that dwelleth in Love, dwelleth in God, and God in him, 1 Joh. 4.16. and Love is the fulfilling of the Law, Rom. 13.8.10. Gal. 5.14. Oh thou Blessed Spirit, God of Love, descend into and shed abroad thy Nature in my Heart; kindle, Oh thou ever adorable Breath of God, and blow up this Holy Ardour and Flame, that as a Seraphim, I may ascend in a transport of Delight and Joy to thy Throne, and perpetually burn upon thine Altar; and being like thee in Love, I shall through Love be like thee in all things. Am I a Professor, am I a Believer; am I a knowing, a weeping, a discoursing, a practising, a just, a dispassionate, a temperate, a bountiful and liberal, a condescending, a friendly Person: Yet if I have not, if I am not Love, I have, I am nothing. The reason of 1 Cor. 13.1, 2, 3. will carry this and more. Neither extraordinary gifts of Tongues, prophesy, abstruse Speculation, Miracles; nor extraordinary Practices, as beggering myself to give to the Poor, receiving the Crown of Martyrdom under the most cruel Tortures, voluntarily submitted to, are at all available without Love; therefore much less things of a common and ordinary Nature. Love is all in all. Thy Repentance, thy Faith, thy Hope, thy Prayers, thy Vows, thy Obedience, are good and acceptable, if Spirited with Love, without it they (and all beside, that thou canst possibly be, and do) are but all as a Sacrifice of Swine's Blood, and blessing an Idol: there's nothing of Life in them, nothing of Soul, because nothing of God, because nothing of Love. Oh love the Lord then, Oh my Soul, with all thy mind, with all thy Heart, with all thy strength, and thy Neighbour as thyself, 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. 'Tis 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 Sovereign 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 thyself, 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 'tis 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, etc. Omnem crede diem tibi diluxisse Supremum.   
Live every day as if it were thy last; and in every employment so act, 
Arrian, l. 4. c. 10.  as one that can be free to be found therein by Death. 
p. 416. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. It. l. 3. c. 5 p. 273. Antonin. l. 6. §. 3●.  What wouldst thou be found doing by Death, says Arrianus? I for my part, doing some masculine, beneficial, public, useful, generous Work. But, if I cannot be found in these, yet this is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] unhinderable; this is given to me, to amend myself, to elaborate that faculty which makes use of Fantasies, 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 Judgement. If Death find me thus employed, 'twill 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 wished 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 withal to awaken others with myself, to a more assiduous care in these Exercises, lest 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 beest 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 thoroughly 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 thyself with the old, but make new. To remember what thou didst 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. 'Tis 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 bypast 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 increase 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 Conductor into the way of Peace. Thou canst enjoy no more of his Testimony to solace thee, than thou dost of his Grace to quicken and sanctify thee: And if thou comfortest thyself without the Spirits Witness concurring, thou art a fond self-flattering fool, and wilt fantastically solace thyself into confusion. Lay a sure Ground Work for his Sealing, in thy Sanctification; but then thou must build upon it, endeavouring to grow in purity of Spirit, by frequency in purifying Practices. Never build Comforts upon any Recognition of former Comforts, except thou wast fully satisfied their Grounds were sure. But, rather begin again and dig deeper, that thou may'st build stronglier. Labour to be Heroically good, if thou desirest to be eminently happy. Make thy way through the Temple of Virtue, into the Temple of Honour and Peace, that thou deceive not thyself, and embrace a Cloud instead of Juno.  
Finally, having done all, renounce all as unproportionable. By thy Faith take Sanctuary in the mercy of God, through the Merits of Jesus Christ. Make him thy living guide and way, to the true Life of everlasting Joys and Consolations.  
Lastly, Be fervent and constant in Prayer. Peace is not attainable but only by Addresses to the God of Peace. 'Tis his Gift, and must be thy desire expressed in Petition, ere thou receivest it. Use Prayer and engage Prayer, that both thine own and others Interest in Heaven may prevail for thee; which last by the Apostle, Jam. 5.16. called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] inwrought, inworking Prayer of a Righteous Man availeth much. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such as being moved by a supernatural Power or Agent, acted beyond themselves above Nature. And Righteous Souls are acted by the Holy Ghost in Prayer, Rom. 8.14, 15, 16. Not by extraordinary Influences as the divinely inspired, but ordinary: Yet these not common to all, but special and proper, which no wicked Man over Experiences; and this therefore not so much with respect to the Gift which is common, as the Grace of Prayer, which is peculiar to the Newborn Children of God. Indeed the Gift is but the Body, Grace the Soul of Prayer; and the most Essential Grace of Prayer properly so called, viz. Petition is Desire, the most efficacious is Faith. For I doubt not to give the title of Grace to sincere Desire, notwithstand that it hath been exploded upon a reason something odd, viz. That desire of Grace, is no more Grace, than desire of Health, Riches, etc. is Health; Riches, etc. A ground doubly fallacious; for 1. It doubly misrepresents the contrary Opinion, which 1. only pronounces concerning sincere Desires. 2. Means not, that the Desire is formally the Grace, and every Grace desired. But if upright Desire be not a Grace, though not the Grace desired, neither is upright Delight, nor consequently upright Love, whereof these are the special and sole Ingredients; Desire being as essential as Delight. And if some sincere desire of some Graces, be not inchoatively the Graces desired, or an Effect or Act issuing from them, (which amounts to the same thing, and will subserve to the same end, for which that Proposition is used, viz. to satisfy the weak but sincere Christians, that question their Grace,) I cannot tell how that of our Saviour is intelligible Matth. 5.6. Blessed are they that hunger, etc. i. e. desire sincerely as all agree. The Ungracious, Unrighteous are not Blessed, but Cursed; now according to the supposition of the Text these have nothing to entitle them to Blessedness, save this Hunger, etc. or Desire, therefore this Desire constitutes them so far Righteous, as not to leave them liable to the curse due to the Unrighteous. 2. It mistakes and misses the case, for sure there's a World of difference betwixt Internal Dispositions of Mind, and External Possessions. One more imperfect disposition of Mind, is capable of being changed into, or growing up to a more perfect habit, and therefore may be inchoatively that habit; and also it is very possible, that the first actings of a Grace already received may be in a desire of that Grace, as well as the more mature state of that Grace, may discover itself in strong desire after a greater measure of itself. 'Tis certain that the more grown and vigorous our Faith is, the more do we desire the increase of it, so Delight, Hope, Fear of God, Humility; and in sum, no Man can sincerely desire any Grace, without Grace, because without Grace there can be no Sincerity, that is the Adjunct without the Subject: Sincerity being the Eucracy, or good Constitution, and Form, and Beauty of Grace, which cannot be sound if it be not. Now to transfer this to External Enjoyments, or bodily good things, is to leap over the Hedge into a sophism of no very graceful Name. I think there are other more solid Methods, to club down presumptuous Hypocritical Desires, than thus to break the bruised Reed and rotten Stick with one and the same blow I do not say that desires of Comfort are Comfort, I know very well that Desires, in no manner of Gradation or Modification can be a species of Comfort, as Desires may be of Grace; nor an inferior degree of Comfort neither. Yet though they cannot be formally Comfort, they may be objectively Comfortable. That is sincere desires upon reflection, will be matter of Comfort; 'twill be a rejoicing to a Man's Heart, to find therein those hungering and thirsting desires, which the forementioned Scripture recommends. I know not that any can ever have reason to repent, of hearty Breathe and Pant after the Living God, and that plenitude of all  Joys, in fruition of his transcendent Perfections, which is sufficient to replenish and answer all the cravings of the most enlarged Appetite, even unto Satiety. And 'tis certain that without such desires, Divine Bounty itself, infinite though it be, will not administer the least drop of the Cup of Consolation, as 'tis called, Jer. 16.7. Indeed since 'tis God which comforteth those which are cast down, 2 Cor. 7.6. we have little ground to expect his Comforts, if we never desire them, and little evidence can we give of our true desires, if we convert them not into Prayers; nor can our Prayers prevail if not made in Faith, Jam. 1.5, 6. For that's the Grace of Graces, which must beat every end, or nothing can prosper. The Son of God himself, the Lord, Owner, and Possessor of all, yet did not obtain the Comforter for us without Prayer, Joh. 14.16. And 'tis no dishonour to be tied to the same Conditions with our Redeemer, in things accommodate to our Nature and State. If he procured the Cause of Comfort, he will bless our use of the means, which if we neglect we (what in us lies) frustrate the Intercession of Christ, and by omission of our Duty of Prayer, which is a part even of Natural Religion, we cause, as to ourselves, a denial and rejection of the Prayer of Christ himself. And how can we expect that God should hear us Praying for ourselves afterward, when we see a necessity to change our Minds, and sue for that Mercy for ourselves, 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 thyself the truth of Grace, yet that refreshing virtue of Grace itself 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 'tis in Man. Now some are so weak, as not to understand this; others so oppressed with dumpishness of Spirit, as not to heed it; others so deluded by Satan as not to believe it; which mists if not dispelled, 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 Breasts 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, fight 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 Zion, to give them Beauty for Ashes, the Oil of Joy for Mourning, etc. If it be his Gift, to him must we address for it. The Tree from whence this Oil of Gladness flows, is planted in the Paradise of God; descend to thee it shall not, unless thou ascend to it, and be engrafted in the same Stock. Oh transplant thyself from Earth to Heaven, and take root at the Throne of Grace, fix thyself and grow at the Footstool of Mercy by Frayer, if as a Tree of Righteousness thou wouldst draw in, be nourished and refreshed 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 mayst, 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 thyself 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 ourselves 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 adjoin the like from the wisest of Men, Eccles. 5.1, 2. Keep thy Foot when thou goest into the House of God, etc. 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. 'Tis 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 Tide 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 Rays 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 fullness 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 wouldst entertain any grounded hopes, that the Lord will speak comfortably to thy Heart; oh do thy utmost by Premeditation, by Reading, by Ejaculation, etc. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 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 itself; 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, etc. than the labour of thy Lips, and a bodily Exercise, or the Work of an enlarged invention, and fancy, or strong Head and Memory, which are but dead things, mere Carcases 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 thyself here prescribes, Hosea 14.2, 3. They shall be my stinted Liturgy; none can tell which will be acceptable to thee better than thyself. 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 Ancients 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, etc. The Flesh is the matter, or thing prayed for, Wisdom, Righteousness, Sanctification, Redemption, etc. 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 join 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 'tis 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 wellpleasing to God. We must not lay any stress upon, put any confidence in that, which God will not vouchsafe his Altar to Sanctify.  
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, 'tis but Skin and Hair. Why so much ado 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; 'tis not for the Altar. Oh bring that chief 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 Quintessence, without Froth and Vanity, etc. 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 dunghill with it, 'tis 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 establish you in every good Word and Work.  1 Thes. 5.23. 
And the very God of Peace sanctify 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 wellpleasing 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 threefold 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. IU. 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. Conscientious in the observance of his Duty to Man. p. 45.  
Chap. VII. 5. Of a Public Spirit. p. 73.  
Chap. VIII. 6. Honour's 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. 'tis 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 Condescension 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 ourselves 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. Endeavour 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. Israel's 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 Entail, 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 men's Sins.  
A Sermon at the Funeral of Mr. Richard adam's, 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 Samson, the late Wife of Henry Samson, Doctor of Physic.  
The Carnality of Religious Contention. In Two Sermons, preached at the Merchant's Lecture in Broad-street.  
A Sermon for Reformation of Manners.  
A Sermon preached on the Day of Thanksgiving, December 2. 1697. to which is prefixed Dr. Bates' Congratulatory Speech to the King.  
A Calm and Sober Enquiry, concerning the Possibility of a Trinity in the Godhead.  
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 opened, 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.