THE Holy Mourner. OR AN EARNEST INVITATION TO Religious Mourning, etc.   

THE Holy Mourner. OR AN EARNEST INVITATION TO Religious Mourning in general: WITH A large Declaration of the Divine Comforts, and the blessed Effects which attend the Performance of it.  
But more particularly to Mourning in Private, for our own personal Iniquities, and the public crying Sins of the Nation.  
To which are added, FORMS of DEVOTION Fitted to that pious EXERCISE.  
By ERASMUS WARREN, Rector of Worlington in Suffolk.  Delicatus es, mi frater, si vis gaudere cum Seculo, & postea regnare cum CHRISTO. D. Hieron. Ep. ad Heliodor. 
LONDON: Printed for B. Aylmer, at the Three Pigeons against the Royal Exchange in Cornhill: And W. Rogers, at the Sun against St. Dunstan's Church in Fleetstreet. MDCXCVIII.   

TO THE Most Reverend Father in GOD, THOMAS Lord Archbishop of Canterbury, Primate of all England, and Metropolitan: And one of His Majesty's most Honourable Privy-Council.  
May it please Your GRACE,  
HOW little soever this Treatise may seem, its Designs are certainly the greatest in the World. For the Duty it urges, if conscientiously practised, will highly conduce to the Glory of GOD, and the Good of Souls redeemed by the precious Blood of CHRIST. These, I am sure, are the Considerations that Your GRACE loves and values; and that YOU daily study and strive to advance to the utmost of Your Power. And this Piece falling in with the settled Tendency of Your own most pious Thoughts and Actions; which are ever inclined and zealously carried on to further GOD's Honour, and the Happiness of Men: I am prone to believe that YOU will not be averse from the Patronage of the same; YOURSELF being so eminent and exemplary a Promoter of the Ends it aims at.  
The Work, I am sensible, hath its Imperfections; but I am willing to hope that my sincere Intentions may recommend it to Your GRACE's favourable Acceptance. And then, I doubt not, but that will so extenuate all its Defects, that others will be the more ready to excuse them.  
That the Good GOD, by Whose Divine Providence YOU worthily preside in so high a Station over us, would long preserve YOU in it, as a great Blessing to this Church and Nation; is the most earnest Prayer of,  
Your GRACE 'S In all humblest Duty and Observance, Erasmus Warren.   

The Preface.  
I Have often thought how very strangely such a Treatise as this will look in the Eyes of many in the World; and how it must be resented and received by them. Even with great Disgust (if not with Contempt) instead of regard or approbation. And no wonder it should, considering how little Congruity there is, betwixt its Genius, and their Temper. For as it lies quite Cross to their Common Principles, so it runs as contrary to the course of their Practice. The Generality of men, as all know, are only for gay and pleasing things. For things that suit their Humour, and delight their Fancy, and serve to Entertain and gratify Curiosity. And these ('twill be granted) must be light for some, and lofty for others, and of various Tastes, for differing Palates. But how should this Piece be taking with such, or escape being despised and decried by them? as being wholly pious, and most deeply practical, and written in so familiar, and so low a strain? For intending it for the use of ordinary Christians, in reason I was obliged to fit its Composure exactly to their Capacity, that so it might be the more serviceable to them. And accordingly in it there is Nothing that is high, Nothing that is fine either in matter or method; but only honest Truth in its plainest Dress, and a pious Duty earnestly recommended to the serious and the good. And truly as for others I never designed to trouble them with it, nor indeed is it over- proper for them. For be they never so learned and ingenious, and not sober and good; they can neither throughly understand, nor truly relish what it contains. Not that its Contents are so lofty, as to be above their reach; but so Religious, as to be out of their way. Again therefore I declare it to be useful to none, so much as to them that are seriously good. And to all such I most hearty recommend it; with the great Duty that is urged in it, what Rank or Quality soever they are of. However we may be of divers Persuasions, yet I Earnestly beg, that our different Judgements may not hinder our uniting here in so weighty a Performance. For if we be but sincerely and throughly good (and so hearty lovers of all heavenly Truth; and ready to receive it, wheresoever we discern it, and desirous to discover it, that so we may embrace it;) I hope that GOD (notwithstanding the variety of our unhappy Mistakes, involuntary Prejudices, and unaffected Errors) will hear our Sighs, and see our Tears, and answer our devout and mournful Prayers, with all needful Blessings. Yet I intent not that this general recommendation should reach to one sort of men; to those I mean in the Sacred Function. For as I know, they are well able in all things else to be my Instructors; so this very Work of holy Mourning, they can do in ways and measures of their own, far better than any that I can direct.  
The chief Reason of my Publishing this Book, is the great need that there is of it. For as our Nature is prone to Sin, so Numbers amongst us abound with it in their Practice. A thing so obvious even to common and incurious observation; that to Attempt to prove it, would be pure Impertinence. But then the Judgements of God, and endless Destruction, being the natural fruits and products of our sins (especially where they are so rife and notorious) to mourn for our sins must be as needful for us; as it is to avert our impending Miseries, and to prevent our Eternal Ruin. And if to mourn for our sins be absolutely needful upon these Accounts; 'tis every whit as needful that we be taught how to do it: And in this Discourse is that Doctrine delivered.  
I must here add this material Caution: Let none in a state, or course of sin (of any known and deliberate sin) apply themselves to observing the Rules here laid down. For to mourn for our own or others Sins, while we foolishly persist in what we lament; is but preposterously to trifle with GOD, and under the Specious colour of most serious Duty, to affront and provoke him with saddest Hypocrisy. Let all that take this Treatise for their Guide, be really righteous, or firmly resolve forthwith to be so. Then, I hope, it will be helpful to them. But lest any should think they shall reap the least benefit, by the strictest observation of its Directions, while they indulge themselves in any chosen sin; again I plainly declare to such, that they will rather offend and provoke God, than profit themselves. The best that they can look for, is that they shall certainly lose their labour; for all that they do will be in vain. To this agrees the Doctrine of that Great Man, the Son of Sirach. He that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing? So it is with a Man that fasteth for his Sins, and goeth again and doth the same: Who will hear his Prayer, or what doth his humbling profit him? Ecclus. 34.25, 26.  
One Request now concludes the Preface.  
That they who use this Book and find Benefit by it; would not only give Glory to GOD for it, to whom alone it wholly belongs: But also that they would Remember its unworthy Composer in their daily Prayers; especially on the days of their Devout and Solemn Addresses to Heaven.   

☞ That the plain Reader might meet with no Difficulties to stop or hinder Him in the perusing this Treatise; some few things not altogether so obvious and easy as the Rest, are taken out of his way, by being thrown back, in the Quality of Notes, to the End of the Book.   

THE Holy Mourner, etc.  

CHAPTER I.  
The Usefulness of our Faculties and Passions. What Religious Mourning is. Two Sorts of it, Public and Private. The two Kind's of Private Mourning, with the respective Branches of them.  
AS GOD hath given us a lofty Nature, and endued that Nature with excellent Faculties; So, He designs those Faculties for worthy Ends. He intends them not only for Ornament, but Use; and by them means to make us better, as well as higher than other Creatures. Thus, He gave us an Understanding, that we might know Himself, as well as other things. A Will, that we might choose our Duty, as well as other Advantages. A Memory, that we may treasure up Divine, as well as other Truths: that so within ourselves we might not only have Matter to entertain our Thoughts profitably; but also be competently furnished with some good Principles, from whence to take the measures of our Practice.  
And if we look more downward into the Frame of our Being, we shall see that our Passions (tho' much inferior to the mentioned Faculties) were contrived by the alwise GOD, Who made them; for our very Souls Improvement. For when He put them into us, it was that they might be instrumental to our heavenly and eternal, as well as to our temporal and secular Interests. Love, for instance, He planted in us, to fix our Hearts immovably on Himself, and to carry them out in Desires towards Him, with all the Force, and Vigour, and Vehemence, which that Sweet and Powerful Principle has. Fear, to awe our Minds into Seriousness, and so to ballast them as to keep them steady: that they being tossed with no Lightness or Folly, we may be kept from all Looseness and Sin. Hope, to draw us to true Religion, and not only to induce us to it, but to encourage us in it; while lively Expectation of its future Rewards, carries us through all its present Difficulties; enabling us with Laudable Patience and Zeal, to perform both its active and passive Duties. Joy, to enliven and elevate our Spirits; that so besides zealous Patience and Constancy, we may persist in our Duties with Alacrity and Pleasure. For where Joy intermingles with the Offices of Religion, it abates or takes off the uneasiness of them, and turns them into real and high Delight. To mention no more, even Grief itself (as mean a Passion as men think it, and as bitter and irksome as it seems to be) is of singular use to the Sincere Christian, and serves him in his best and noblest concerns with an happy Efficacy. Tho' to instance in what Particulars it does it, would be to anticipate the Matter of this Treatise; in the Sequel of which they will Sufficiently appear. At present therefore we note but this much: That Grief is eminently serviceable to good Christians, as it ministers to holy or religious Mourning; and is an essential or constituent Part of the same. This will be evident if we do but consider what religious Mourning is. And that, I think, may not improperly be thus described. It is a blessed Work of the HOLY GHOST, whereby we grieve hearty upon some spiritual account.  
It is a work of the HOLY GHOST. Nor can it be otherwise. For where a plentiful Effusion of HIM is promised; we find holy Mourning, in the true Church, to be an immediate Fruit of it. I will pour upon the house of David, and upon the Inhabitants of Jerusalem, the SPIRIT, says GOD, Zech. 12.10. And then it follows in the next Verse, in that Day there shall be a great Mourning. To Mourn as Men, is incident to all, and indeed inevitable. As Nature hath given us Power to do it, So our Circumstances give us Occasion enough, here in this State of Mortality and Misery. But to Mourn as Christians is quite another thing. Religious Sorrow grows at no time upon the Stock of mere Nature, tho' never so well cultivated by Virtuous Education. That no where flows with any laudable Stream, but where the HOLY GHOST first opens the Springs. He bloweth with His Wind, and the Waters flow, Psal. 147.18. St. Jerom from a literal, turns the Text to an Allegorical Sense; and by the Wind understands the Spirit of GOD. But then the Waters which by His means flow, are no other than those of pious Tears, which cannot flow unless He causes them to do it.  
And therefore, by the Way, we have no Reason to think, that divine Comforts are either the Sole or the Chief Indication of the Good SPIRIT's kind and propitious presence. Godly Sorrow is as clear a Symptom, and assure a Proof of the HOLY GHOST's resting upon us, or residing in us; as the most refreshing Joys can be. And therefore as humble Acknowledgements should be made to GOD, and as hearty Praises rendered to Him for the one, as for the other. The Cloudy Pillar was as evident a Token of GOD's Providential Care of the Jews, and of His special Residence with them; as the Pillar of Fire: tho' all know it was not so bright a one. And tho' the SPIRIT's Consolations are a more lightsome Sign of His Descent upon us; yet holy Mourning must be as plain a Mark of his gracious Presence, as being as much an Effect of His favourable Influence. And then  
It is a blessed Work of His. Blessed in the entire Capacity of it. For as it is wrought in us by a blessed Cause, the breathing of this Glorious SPIRIT we speak of; and as it is of a blessed Nature, being a lamenting of our Wander from, and Actings against the Laws and Interests of Righteousness: So it hath a most blessed Tendency. For it tends directly to the purging our of Sin, to the purifying of the Soul, to the making us upright and holy upon Earth, and happy in the Kingdom of Heaven for ever.  
We farther describe it to be a Grieving hearty. As there can be no Mourning, where there is no Grieving; so, on the other side, where the Mourning is holy, the Grief will be hearty. There are two Reasons for it: The Nature of those things which occasion it; and the Power of that Being which excites to it.  
First, The Nature of those things which occasion it. Things of highest concern must be most affecting. But Spiritual things concern us most highly, and consequently they must affect us most deeply. And of that sort only are those things which occasion holy Mourning: they are either Spiritual in themselves, or else have Relation to such as are so.  
Not but that Temporal Accidents may be extremely afflictive to good people, and make strong Impressions of Grief upon them. Yea, some of them may assault them so rudely, and shock them so terribly, as to disturb them more, and make wider Breaches in their Peace and Patience, than most spiritual considerations usually do. But then Spiritual Evils, which are really deplorable, sink deeper into them, and sit closer upon them, and call for Mourning, and cause it too: when those boisterous Storms of bigger sorrow which Temporal calamities raised in them, are quite over, and so perfectly gone, as to return no more. For tho' Worldly Misfortunes do sometimes ruffle us with mighty Violence; yet the great discomposures which they give us, for the most part do in time settle, and are seldom lasting. Whereas Spiritual Sorrows, which are less raging, are more durable: and by their long continuance show that they are deeply rooted in the Heart, and have taken a more full Possession of it. Thus we oft see the Passions even of well-grown Christians, strangely tumultuating; and at the Deaths of some of their Friends or Relations, transporting them beyond the Bounds of Decency and Moderation. Yet the same good people in a few Months, or Years after their Departure, are freed from these furious Transports of Grief; and can think and talk of the dear deceased Ones, without a Sigh, or a Tear. But then these very Persons can frequently be passionate for GOD and their Souls; and to their dying Days, at times, can weep liberally for their Follies and their Sins. And this plainly argues, that pious Sorrow hath a deeper Place in the Heart, and faster hold of it, than the other: and that dwelling constantly there, whenever it flows, it must proceed from thence. So that in short, Civil Mourning, and Sacred, differ as much in themselves, as a Shower, and a Spring; or as a sudden Land-flood and a settled River. And in reference to the Heart, they differ as much, as a Stranger in an House, does from the Owner or Inhabitant. For the One, as a troublesome and unwelcome Guest, does now and then come and lodge in it: the Other, as the Proprietor, or Occupant of it, resides continually there, and is always ready to issue thence, as Occasions shall happen to call it forth. And these Occasional Provocations being of great Force, by being, as hath been said, of a Spiritual Nature; religious Mourning must needs be hearty: especially when in the pious Heart it is so throughly, and so deeply grounded.  
Secondly, Religious Mourning must be hearty, because a powerful Being excites unto it. And what that mighty Being is, our Description of Holy Mourning shows, as it makes it a Work of the HOLY GHOST. Outward Objects act upon the Senses (they have no other way to come at the Soul;) yet how violently they strike, and how vehemently they affect, every one of us feel. But when one Spirit acts upon another, the Action, in reason, must be 
* Note I.  stronger. And so how can religious Mourning be otherwise than hearty, when the good Soul is at once both stirred up to it, and actuated in it by the SPIRIT of GOD? Who by his gracious Operations disposes her to, and assists her in that pious Exercise.  
Lastly, We describe holy Mourning, to be a grieving upon some Spiritual account. For as it takes its Rise from Spiritual Principles, and as it tends directly to Spiritual Ends; so its Process all-a-long is upon Spiritual Grounds or Considerations. Tho' it be expressed in natural Passion, and there most evidently, where it runs so high as to reach to Tears; yet that Passion is raised and set on work with Respect to, and by the Force of things that are Supernatural and Divine. It fares with us in Mourning, much as it does in Singing. The same Organs serve as well for a Common Sonnet, as for a Church Anthem; yet in the Cases there is considerable Difference. For in the one, there is Music only in the Voice; and to the Ears of Men: Whereas in the other, there is Melody 
† Eph. 5.19.  in the Heart made unto the LORD. So the same Passion is Used in holy Mourning, that is Employed in ordinary Grieving. But yet there is great Difference betwixt them: for the one Commences upon low Accounts, relating to this present earthly State; the other proceeds upon more refined and elevated Considerations, belonging to the spiritual and celestial Life.  
As for the Sorts of religious Mourning, they are Two: Public, and Private.  
Public is when a City, People, Church, or Nation are engaged in it.  
Private, is of Two Kind's. For it relates to others, or else to ourselves. As it relates to others, it hath respect to their Miseries, or to their Impieties. If it respects their Miseries, it is matter of Sympathy. If it respects their Impieties, it is matter of Charity. As it relates to ourselves, it hath respect either to our Sufferings, or to our Duties, or to our Sins. If it respects our Sufferings, it is pious affliction; If it respects our Duties, it is a piece of Zeal; If it respects our Sins, it is a part of Repentance. We shall speak to it briefly in both its Sorts, and in the respective Branches springing from each of them. Tho' our Design is chief to promote Mourning for Sin, and mourning for it in Private.   

CHAP. II.  
Public Mourning when to be used. By whom to be appointed. The Practice of it ancient. It's great Success noted in the Ninevites, which encourages us to it, when enjoined.  
Public Mourning is properly to be undertaken upon Public Accounts. That is, when the Sins of a People are grown loud and high; and Judgements or Calamities, by reason of them, are heavy upon them, or like to be so. Then is the season of Public Mourning, as being of singular Use to remove those Judgements, or avert them; by procuring Pardon for such provoking Sins, as were the Cause, or might be the sad Occasion of them.  
As for the Ordering or Appointing this sort of Mourning, it belongs to the Magistrates. Their Office and Care it is, to call the People that are under them to it, and to put them upon it, where they find it needful to be done. For Supreme Magistrates being 
* Ultriusque tabulae custodes.  Keepers of both the Tables of the Law; they are firmly obliged to take care of Religion, as well as of Political, or State-affairs. And so whenever they apprehend Religious Fasting and Mourning to be necessary, they are bound to Command their Subjects to the same, that are under their Government, and can conveniently join in them. And to make good this, there are several Examples in holy Scripture, of Princes, in joining their respective Subjects to perform these Duties. Some of these Examples we shall by and by touch upon.  
If we look to the Rise of Public Mourning, we shall find it Early in the Church. In Samuel's days the Jews were no Strangers to it. For in the first of those Books which bear that Prophet's Name, it is remembered; 
* Chap. 7.5, 6.  that all Israel were gathered together to Mizpeh, and drew Water, and poured it out before the LORD, and fasted in that day, and said there, We have sinned against the LORD. There are that imagine this Water was Water of Trial, like that of Jealousy. And accordingly they tell us, that as many as drank of it, if they were Idolaters, their Lips by Virtue of it would cleave together; and that so fast, as not to be parted. But the Water here was not to be drank, but was poured out: and therefore this seems to be a mere Fancy; and indeed it is no other than a Rabbinical Fiction. Others by this Water understand more rightly, Penitential Tears. And so the Chaldee Paraphrase makes it to be. For that says, that repenting of their sins, they drew water out of the Well of their heart, and wept abundantly before the LORD. And Grotius is of this opinion, 
* Aqua effusa lachrimas significat. In loc.  that the Water poured out signifies Tears. And of the same Judgement is Junius; That it is an 
† Hyperbolica description ingentis lamentationis, quasi dicat, eos lachrimarum rivos ex intimo sonte cordis haustos, oculis coram Domino profudisse. In loc.  Hyperbolical Description of a great Lamentation; as if he should say, that from their Eyes they poured out those Rivers of Tears, which they drew from the inward fountain of their Heart.  
But Public religious Mourning claims a greater Antiquity than this. For four hundred Years before, even in Moses' time, we may observe it was practised by the Israelites in the Wilderness. So we find Moses Himself, and the Children of Israel weeping for the sins of some of the People, Numb. 25.6. And before that, they having brought themselves into great Danger, into Danger of losing GOD's propitious Presence, and of being suddenly consumed for their sins; in way of Prevention they betook themselves forthwith to Holy Mourning, Exod. 33.4. And the Course they took proved very effectual. For by it they recovered the ALMIGHTY's Favour, and a renewed Promise of the Continuation of His Gracious Presence, which they had forfeited. And the happy Success which crowned their Performance, might possibly raise its Reputation so high with the Rulers of GOD's Church, as that they might ever after look upon it as a Pattern worthy of Imitation; and in the like Circumstances, might be careful to engage both themselves and their People, in the Like Exercise.  
And truly whenever they did so, and were sincerely devout in the Undertaking; a desired Issue hath still attended it. The sacred Writings signify as much: out of them I allege but two Instances of it.  
The first is that of the Jews in King Jehoshaphats time. When they were in fear of powerful and confederate Enemies 
* 2 Chron. 20.3. , he proclaimed a Fast throughout all Judah. And His Subjects, in obedience to his Royal Proclamation, gathered themselves together to seek the LORD. And being piously assembled, they stood before Him, with their Little Ones, their Wives and Children, ask Help of Him. And as with Fasting they prayed for Aid and Deliverance; so we need not doubt but they Joined holy Mourning with their Abstinence, and Supplications, considering their Sins, and their imminent Dangers. And very signal was their success. For when they prayed thus Mournfully to Him, He heard them, and helped them. He caused their potent combined Enemies to fall out amongst themselves, and destroy one another; and left just Nothing for them to do, but to seize the rich Spoil: and to gather that up, and to carry it away, cost them three days time, it was so plentiful. This first Instance is of a People, that were actually in Covenant with Heaven, and professed Worshippers of the True GOD. But even Heathens themselves have found good success in Public Mourning.  
The second Instance therefore shall be of them; I mean the Ninevites. Nineveh was a great and populous City. So great, that it was almost fifty Miles in Compass, had Walls of an extraordinary Breadth, an hundred and twenty Foot high, and beset with fifteen hundred Towers. So populous, that when Jonah prophesied against it 
* Jon. 4.11. , there were sixscore thousand in it so Young, that they knew not their Right hand from their Left. Now to this mighty City GOD sent a most dismal Message: 
† Jon. 3.4.  Yet forty Days and Nineveh shall be overthrown. Tho' He did not declare how, or by what Means it should be done. The divine Herald entering into the Town, for three days together aloud proclaimed its appointed Destiny, by repeated Denunciations of that dreadful Sentence. 
* Note II.  This so struck the King of Nineveh, that he presently issued out his Proclamation, requiring all the Inhabitants of it to keep a strict Fast, to be covered with Sackcloth, and to Cry mightily unto GOD. Which mighty Crying implies public religious Mourning. And what this Prince enjoined His People to do, he seriously acted in His own Person. And that these their humble mournful Applications were highly successful, appears from the Event. For so pleasing was their pious carriage to GOD, that as soon as He beheld it, His Anger was pacified, His Sentence reversed, and consequently their impending Ruin averted. For when God saw their Works, that they turned from their Evil way, GOD repent of the Evil that He said, He would do unto them, and He did it not, Jon. 3.10. Whence we may lawfully infer and conclude, that if we do, upon occasion, as these Ninevites did, we may speed no worse than they, as having reason to hope that we shall rather Speed better. For GOD, who was so Merciful to a Mourning Heathen City, may well be more Gracious to a Mourning Christian Church. And truly considering how provoking our Sins are, and what fearful Dangers they expose us to; it is much to be wished, that one or two Days might Yearly be set apart (such as to our Sovereign's Wisdom shall seem fittest) for public Fasting and Mourning for the Nation's Sins. And as often as such solemn Days are appointed, it should be every one's care that they be as solemnly kept or observed. For if we fail in that Duty, which, as we see, very Heathens performed; we may well expect to fall under those Punishments which they escaped. Yea, not only the Judgements which God hath menaced, and we have deserved, may Justly fall heavy upon us now; but the Men of Nineveh, according to our dearest LORD's Prediction, shall rise up in Judgement with us at last, and shall eternally condemn us, Matth. 12.41.   

CHAP. III.  
Of Private Mourning as it relates to Others, and to Ourselves.  
THO' Public Mourning is besides our Purpose, yet let not that little which we have said concerning it be thought impertinent: the Design of it being but to excite us to it, and engage us in it, when at any time it shall be imposed or required. We are now to speak to private Religious Mourning. And this is matter of our free choice. We enter upon it voluntarily, or of our own accord, without any intervention of the Civil Power, or Compulsion from it. As it relates to Others, it hath respect to two Evils, their Miseries and their Impieties.  
First, unto their Miseries. And as it dwells upon them, it springs up from a sympathetic Principle. I mean, from those Bowels of Compassion, Mercy, or Commiseration, which the holy and elect of God are to put on, Col. 3.12. Those choice Persons that are happy in a true Sanctification, are full of Pity; of Pity so tender and affectionate, as commonly makes them prone to Tears. Being high in the Evangelical Spirit or Temper, they come up to the Evangelical Rule or Precept, Weep with them that weep, Rom. 12.15. And if we weep and mourn for our brethren's outward Afflictions, it is no more than what our Religion obliges us to. For where the Christian Law injoins us to be all of one mind, and to be loving to the Brethren, 1 Pet. 3.8. it means we should be, and it intends to make us of so sweet a Temper, and of Spirits so united, and mutually endeared, as not to fail in sympathising with our Suffering Brethren; tho' their Troubles be but secular and external, so they be really sharp or heavy.  
This may seem a melancholy Doctrine, yet to practise it is much our Duty, and therefore let us do it. Whenever we hear, or wherever we see any good People under GOD's hand, let us duly lay their Condition to heart. If they labour and groan under War, or Famine, or Pestilence, or Persecution, or the like Judicial, or Providential Severities; let us be affected with their deplorable Calamities, and think of their Infelicities with Sorrowful Resentments. To this the Apostle instructs us powerfully, where He elegantly compares the whole Community of Christians to a body Organical; telling us, that tho' they be Many Members, yet they are but One Body, 1 Cor. 12.20. And then from the Comparison He rightly infers the Sympathy we speak of; that if one member suffers, all the members suffer with it, v. 26. So that not to be touched with a Compassionate fellow-feeling of good Christians Sufferings, makes it questionable whether we be true living Members of CHRIST's Mystical Body; or rather it puts it past all Question, by making it evident that we are not such. And tho' hearty Sympathising with the Righteous in their Sufferings, was never so clearly taught, and forcibly recommended, as now under the Gospel; yet on the Religious it was incumbent before, long before that blessed Dispensation came into the World. As much may be gathered from that Passage, Amos 6.5, 6. For there the Prophet charged it as a Fault upon some in his Time, that they were unconcerned for good men's Adversity, and addicted themselves to Pleasures, while they Languished in Trouble. They chanted to the Sound of the Viol, and invented to themselves Instruments of Music like David; they drank Wine in Bowls, and anointed themselves with chief Ointments; but they were not grieved for the Affliction of Joseph. For us to live in high Delights, and to give up ourselves to be Merry and Gay, when the Church of GOD is grievously afflicted, and in great Tribulation; must needs be a Crime, and none of the Least, by its falling thus under a Prophet's Reproof. Very different from this, was the King of Israel's Carriage, even to Evil Men, and such as derided Him, and were injurious to Him. When they were sick, says He, my Clothing was Sackcloth, I humbled my Soul with Fasting.— I behaved myself as a Friend, or Brother; I bowed down heavily as one that Mourneth for His Mother, Psal. 35.13, 14. How divinely Soft and Sympathetic was the Temper of this good Prince! When unworthy Wretches, base in themselves, and spiteful to Him, fell into Misery; he Fasted and Mourned, and wore Sackcloth for them. Tho' they scorned, and maligned, and aspersed Him; yet he prayed most hearty and importunately for them: for GOD's Mercy to them, for His Blessing upon them, for His Deliverance of them. O that we did but demean ourselves towards our best Friends when miserable, and to the choicest and most eminent Servants of God, as this renowned Monarch did towards his Enemies, and hypocritical mockers, as they are there termed. Yet we are happy in a nobler Dispensation than he was; and live in that time, when, according to the inspired man's Prediction, he that is feeble shall be as David, Zech. 12.8.  
And as we must mourn in private for others Miseries; so we must, 2ly, for their Impieties. And indeed much more for them, there being much more reason for it. Tho what the Reasons for it are, we need not here consider. We'll rather note at present, that Charity is the Principle from which it flows, and that in this sort of mourning, we exercise that Principle. And can we set it a Work upon a better Account? I believe that excellent man thought he could not, whose Wish it was, 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, Jer. 9.1. But surely he meant (as in other places it appears) to weep more for those that were slain morally by Sin, than for those that were to be slaughtered by the Sword. Charity, from which pious sorrow springs, would cause him to shed most Tears for such. And so it behoves us all to do. To mourn more for our sinning, than for our suffering Brethren. And tho' we be short of the Prophet in Goodness, yet in Proportion to our Virtues, and the Degrees of our Charity, let us bewail the miscarriages of that People to whom we belong.  
But then besides mourning for Others, we must mourn in private for ourselves. And when we do so, our mourning hath respect to three things; to our Sufferings, to our Duties, or to our Sins. When it respects our Sufferings, it is pious Affliction. No sooner do good Men feel themselves in Pain, or fall into trouble, but they are ready to consider from whence it comes. And if upon mature consideration they find it descends from Heaven upon them, as the fruit of an offended GOD's displeasure, and a just infliction of His deserved severity; it usually brings an holy Grief upon them. Thus did David fast, and weep, and lie all night upon the Earth, for the dangerous Sickness, and the threatened Death of His illegitimate Son, 2 Sam. 12. Or if in the Sufferings they feel, there be no sting of Gild; but all the smart of them is rather from unhappiness, than from sinful unworthiness; and more for trial perhaps than for punishment; yet than they are apt to relent too, and to be deeply pensive, and duly mournful in proportion to the uneasiness incident to them. So the Christians at Miletus, wept sorely, and sorrowed extremely, to understand they should see Paul's face no more, Act. 20.37, 38. And when our own demerits, or God's good Providence, shall at any time sink us into Infelicities; the like afflictive Sorrow will not only become us, but likewise benefit us: and I may safely aver, it is so far our Duty, as it makes for our best and our highest Interests.  
When private mourning respects our Duties, it hath the nature of Zeal in it. Thus he that is sensible he wants the Graces of Heaven, and prays earnestly for them; and through heat, and vigour, and vehemence of his Spirit, mourns in his Supplications for the obtaining of them; his mourning is but Zeal, which plainly discovers itself in his high Concern for his unhappy Defects, and his hearty Endeavour to get them supplied.  
So he that acts the Heavenly Graces, which he hath, in fearing, believing, and loving of GOD, and weeps and mourns that he can do it no better; his mourning is Zeal, and this his Carriage is a fair Symptom or Indication of as much. For it shows that he is warm in these Actings already; and that he hath intense and ardent Desires of more Awe of, of more Faith in, and of more Affection to the DEITY. In short, when he that dischargeth any Christian Offices, grieves and mourns for his Deficiency in them: whence can this come but from Displeasure at himself for presenting Services so imperfect; and from Eagerness to offer such as are more worthy; and so what is it but unfeigned and inflamed Zeal, and a laudable Effect, or Expression of it?  
When private Mourning respects our own Sins, it may be looked upon as a piece of true Repentance. Nor will it improperly come under that notion, as being the first great step we usually take in that needful Duty. For as they who feel nothing but Pleasure in sin, will be too fond of it, and delight so much in it as to be loath to leave it: So they who find it bitter and irksome, will quickly disgust it, and by degrees grow weary of it, and be weaned from it, till they come finally to forsake it. Nor does mourning for sin, as it renders it distasteful, become instrumental to our first Turn from it only; but where it continues it conduces greatly to the consummation of our Repentance also, helping to perfect, as well as to begin it. But of this more in the Sequel of the Treatise.   

CHAP. IU.  
What solemn Mourning in private is. It's principal Concomitants these Seven, Tears, Prayer, Fasting, Alms-deeds, Set-times, free Forgiveness, and select Associates.  
BEfore we go any farther, we must remember, that it is not only Mourning, and private Religious Mourning that we here treat of; but such private and religious Mourning as is solemn. Such holy Mourning, that is, as we do not fall into by Chance or preterintentionally; and as we do not continue in contingently, and uncertainly, for some few Minutes according as it may happen: But such as we design and propose to ourselves, and such as we deliberately choose, and studiously promote; wisely projecting and contriving for it, and carefully and industriously labouring after it, to raise it to the highest pitch we can, and then to keep it there for some reasonable time.  
For as sincere Christians who are upright in their Lives, and regular and zealous in the Works of GOD; are often visited with sudden Joys, and lifted up with unlooked for Consolations; while a bright Beam is unexpectly darted into them from above (and perhaps at such a time when they are more than usually in Clouds or Darkness:) So on the contrary, it sometimes happens, that they are surprised with Grief when they little think of it. When they are seated in their best and easiest Circumstances, where the Air is free, and the Sky is clear, and all about them is lightsome and pleasant: even than their Serenity grows thick on a sudden, and an unexpected Gloominess comes upon them. Or if the Heavens be not wholly overcast at once, yet some watery Clouds rise in their Horizon, and their fair Wether is turned into Showers, which fall (as Rains very frequently do) when the Sun shines. Their Hearts are struck, I mean, with pious Relent unawares, and they slide in an Instant into Holy Sorrow; and that so unsensibly, that they find themselves in it, without any Prospect at all of it; and feel their Souls much affected with it, without taking any manner of pains to raise it.  
Now such a surreptitious and accidental Mourning, is not the Mourning which we here speak to. For however the Pangs of it which seize the Christian (at his Prayers, Meditations, or the like) may be Instances of the Divine Favour towards him, and may show that he is dear to the HOLY GHOST, who is pleased to honour Him with unsought Influences: yet our principal Subject is an intended, premeditated, and endeavoured Mourning. A Mourning that we strive and labour for, using our utmost care and skill to make it as serious and solemn as we can. And when it is duly solemn, it hath these Seven Attendants, or Concomitants: 

1. Tears.  
2. Prayer.  
3. Fasting.  
4. Alms-deeds.  
5. Set-times.  
6. Free Forgiveness.  
7. Select Associates.    
First, Where Holy Mourning is duly solemn, it is often accompanied with Tears. They are a most natural Expression of Sorrow; and wherever it rises high in the Heart, it is usual with it to run out at the Eyes. There it commonly discharges itself, tho' I dare not affirm, that it always does so. For some have such a Masculine hardness in their Temper, that scarce any thing is able so far to melt them, as to set them a weeping. While others again are of so soft and feminine a Constitution, that every thing almost can cause them to do it. They dissolve apace, and sink and drown as it were in Floods of Tears, even upon slight and trivial accounts, and from very unproportionable Motives and Occasions. So that if we would not err here, we must lay down some Rule which may serve to guide us in this matter. And the safest Rule as well as the plainest, to judge ourselves by in the Case before us, I think is this; If we do not weep upon Religious Accounts, as well as upon others, we may justly suspect that all is not right with us. For this strongly argues, that either we are not throughly affected with the things of Christianity; or that we are short of that Tenderness of Spirit, which should dispose us to weep in such weighty Affairs. If therefore thou be'st naturally prone to Tears, and canst shed them freely for lighter concerns; as for the Unkindness of Friends, the Abusiveness of Enemies, or any kind of outward Afflictions or Uneasinesses; and dost not express thy Sorrow the same Way, and in suitable measures, when Religion requires it, and where there is more Cause and Reason for it: thou mayst well conclude there is a fault in thee, and by all means let it be amended. But if no worldly considerations can work upon thee, so far as to make thee weep; thou art the more excusable for not doing it upon Religious Accounts. Only thou must be sure then to raise thy Grief to the highest pitch thou canst, and to express it in other loudest Accents. Thou must sigh, that is, and thou must mourn, where thou hast cause to do it, with all the holy Passion that thou art able. This, to thee, must supply the Place of Tears; and GOD, be assured, will accept it in their stead. And therefore I exhort no good People here simply and absolutely to holy Weeping; but to holy Mourning. Tho' still I say, that that kind of Mourning is to be accompanied with holy Tears, wherever Persons are capable of shedding them.  
The second Concomitant of solemn Mourning is Prayer. Prayers and Tears were ever in high Esteem, as well as in great use with Christians. They have always been reputed the Church's Weapons; and when she rightly encounters the worst Evils with them, she commonly prevails against them by happy Conquests. And without doubt to mourn upon our Knees, with Hearts breathing out Heavenly Desires, while our Eyes overflow with godly Tears; must needs add much to the Solemnity of the Performance. And pity it is but Prayer should be called in to join this Exercise, when it will not only advance its Solemnity, but promote its Success. For the Christian that mourns solemnly, must be supposed to do it, either from the want of some Blessing, which he would gladly obtain; or from the sense of some Misery, which he would fain get rid of; or from the fear of some Evil which he is Solicitous to Prevent: and in all these three Cases, devout Prayer is singularly helpful. If we want any Blessing, it will help to procure it. If we feel any Misery, it will help to remove it. If we fear any Evil that is like to happen, it will help to avert it. And when Prayer is so great an Assistant of Mourning, and serves its Ends with a powerful Influence; who that design to mourn for their Advantage (which all holy Mourners certainly do) would not call in Prayer to enforce the Duty?  
Thirdly, To make holy Mourning more throughly Solemn, we must annex Fasting to it. That will be a means both to raise it higher in Sorrow and Acceptance. For by refusing to take our usual Nourishment, we shall gain the more time to spend in the Duty, and may attend it the Longer without interruption; as being free from the disturbance of those innocent Avocations, which our Repasts occasion. And then our Stomaches being empty of Meat and Drink, and the digestive Faculty unemployed; this will be a farther help in the case. For then the gross Fumes which after full Meals do commonly Rise, cannot ascend or steam up into the Head. And so the Brain will be less clouded; and so the Spirits will be less clogged; and so the Mind will be less dulled. And the more sprightly and active the Mind is, the more pure and piercing will the Thoughts be. And the more refined and penetrative our Thoughts are, the more deep will they strike into contemplated Subjects, and the quicker Apprehensions will they give us of them. And the Quicker Apprehensions we have of Mournful matters, the lower we shall sink into a Mournful Temper, and the deeper will our Hearts be cut and wounded with pious Relent. So that Discreet Abstinence from bodily Refections, will be very Serviceable to awaken our Spiritual Grief; which often lies dormant under the weight of moderate and ordinary Food, and is not easy to be roused up. Tho' the higher it grows in commendable degrees, the more grateful still will it be to GOD, and also the more beneficial to ourselves.  
Fourthly, To render our Mourning more Solemn yet, we must cause Alms-deeds to bear it Company. I do not mean only that thou shouldst be kind to the Poor in a constant settled Course of Charity, as all Christians are obliged to be, in proportion to their Wants, and their own Abilities: but that thou shouldst on thy Mourning-Days give something Extraordinary to the relief of the Indigent. Or if thou dost not dispense it then, yet however devote it to that Use, and give it out afterward as Occasion is offered. Thus we shall help our holy Mourning considerably, and make it more efficacious than otherwise it would be. For that (as all other Sacred Exercises) must be carried on by the Strength of Divine Grace. And that Grace shall descend in a more abundant Measure upon the Charitable Christian, is fairly intimated, 2 Cor. 9.8. Where to excite People to liberal Contributions towards supplying the pressing Exigencies of the Needy; the Apostle tells them, that GOD is able to make all Grace abound towards them. Insinuating, that our Charitable Benevolences to the necessitous, shall be recompensed with abundance of all sorts of Grace. And when the Graces of Heaven are conferred upon us; Holy Mourning, as well as other holy Offices, by Virtue of that Power which they derive to our Souls, shall be the more effectually performed by us. Let somewhat therefore of more than ordinary Charity, always wait upon this Sort of Mourning. So the more of God's Grace, and the more of GOD's Blessing will rest upon us in the Work; and that shall not only be better in itself, but the more Serviceable to those worthy Ends to which we direct it.  
Fifthly, In case we would mourn solemnly, It will be necessary to have Set-times for doing it. Every Action requires Time, nor can it do otherwise in the Nature of the thing. For if it be of any Continuance, that Continuance includes some Moment's in it: and what can that successive Duration be but Time, tho' never so short? Yea if any Transaction be of so swift dispatch as to be instantaneous; yet the least possible Instant, must be the smallest Part of Time, as the least possible Atom, is the smallest Part of Matter. Now as every Action requires Time naturally, so every religious one must do the same. But then withal, the more Serious we would be in any such Action, the more Time proportionably we must bestow upon it. For so we may consider it the more throughly; and through Consideration will engage us in it the more zealously; and when Zeal is up, and upon the Wing, it will carry us to the End of it the more cheerfully and vigorously. And therefore Religious Mourning being one of the most important Tasks of a Christian, it behoves us to have Times, stated or Set-times wherein to exercise it. That will be one means to enable us to undertake it, and go through with it, with the more Consideration, Zeal, and Vigorousness.  
Now the Time to be allotted for this pious Exercise, may be doubly considered. Either as to the Quantity, how much thereof is to be spent in it at once: or as to the frequency of its Return, when it must be resumed, or how often repeated.  
As for the Quantity of Time to be employed in it at once, it cannot well be less than one whole Day. The Space I mean of an Artificial Day, consisting of twelve Hours, and continuing (as with us it is usually reckoned) from Six a Clock in the Morning, to Six in the Evening. And truly we who expect that Labourers should work for such a Day; and can run out whole Days, in civil Solemnities of our own, as we do our Birth-days, our Wedding-days, or the like: how can we bestow less than a whole Day in holy Mourning, when we intent to be Solemn in that Sacred Duty?  
But then as to the Return of such a Day, how often it must be reiterated, it is not so easy for us to set. For in this matter we have no certain Rule to go by: No common Standard applicable to all, whereby to take convenient Measures. For here Respect must be had to the various Conditions or Circumstances of Persons. Some in regard of their Secular Business, or Bodily Constitution (as having Less Employment, and more Health) can better spend a Day in a Week in holy Mourning; than others can do it in a Quarter of a Year. Here therefore Wisdom and Piety must rule, and People must govern themselves according to the different circumstances they are in, and the Principles of their Prevailing Goodness and Discretion. I can only say in this Case, as the Apostle did in another; every Man according as He purposeth in his Heart, So let him do, 2 Cor. 9.7. When we have wisely pondered all things, relating to the weighty Affair; let us resolve to mourn either seldomer or oftener, as in our very Consciences we shall Judge to be best. Only let us remember, that what St. Paul says there in reference to Mercy, is every whit as applicable to Mourning. He that soweth plentifully, shall reap plentifully; and He that soweth sparingly, shall reap sparingly. For if they that sow in Tears shall reap in Joy; then in proportion to our Seed must be our Crop, and our 
* Yet as two Mites were once preferred before richer Offerings, Luk. 21: so one day spent by some in holy Mourning, may be equivalent 〈◊〉 many 〈◊〉 by others, who have more time to spare. And in such Case the Rewards are answerable.  Mournings upon Earth, will help to rate the Measures of our Joy in Heaven. A Thought which cannot but draw us powerfully to the Work, provided that it dwells as long upon our Minds, and sinks as deep into them as it ought. Especially if we consider, that the Joys in Heaven being eternal, every extraordinary degree of them in us, must be attended with an infinite (because endless) Sweetness; beyond what other Saints shall feel, who are inferior to us but that one Degree, in those triumphant Joys.  
Yet that we may not leave the Time for this work, wholly in suspense, let us come to this moderate Determination concerning it. Lest a Day in a Quarter of a Year should be too ●●●dom to mourn, as the Religious may think, for some Reasons; and lest a Day in a Week should seem too often for other Reasons: let us steer a middle Course betwixt them both, and mourn one Day in every Month. And that all who are disposed to be frequent in the Exercise may engage in it at once, and their united Tears may be the more prevalent; it will not be amiss to keep constantly to some certain Day in the Month. And because the holy Communion is generally celebrated on the first Sunday in every Month in the Principal Towns, as well as Cities of this Kingdom; the Friday still coming before such Sunday, will be as proper a Day for this monthly Mourning, as any I can think of. For than something may be done on such Days, in way of direct and special Preparation to that Mysterious Solemnity. Tho' where Sickness, at any time, or urgent Business shall hinder any from doing their part on that Day of the Month, as they sometimes may; they may make choice of some other Day, which in such a Case will be more convenient. And as many devout and pious Souls as shall give up themselves to this Religious Practice; the Blessing of the Good GOD rest upon them, and His Grace and SPIRIT assist and prosper them in the holy Undertaking.  
Sixthly, In case we would mourn solemnly, we must join a free Forgiveness with it. Forgiveness, I mean, of all those that offend us, be they never so bitter Enemies to us. For that will help to open the Door of GOD's Mercy, and let us into an happy possession of the Like great Blessing, from Himself. Were there no Sin, there could be no Mourning, because indeed there would be no Misery. But our Mournings being caused by our Sins and our Miseries; as oft as we mourn, we should endeavour to get our Sins remitted, that so our Miseries, which are their Effects, may either be sanctified or removed. Now one special means to procure GOD's Pardon for ourselves, is for us to pardon others. Freely let us Pardon their Faults then, that He may do the same by ours. For this we have a Rule from Heaven, and so very clear and full it is, that I need but recite it: Forgive, and ye shall be forgiven, Luk. 6.37. And must not free Forgiveness of our brethren's Offences, be a necessary Companion of holy Mourning? when upon it our own Forgiveness depends, and without that Forgiveness, all our Mourning will signify little? But then since it is so needful a Concomitant, let us be sure to make it a constant one. And remember one thing more; that if God should ever be so gracious to us, as competently to assure us of the remission of our Sins; we must then be as willing freely to forgive our trespassing Brethren, from the sense of that great Mercy received; as ever we were to do it before, from the hopes we had, that we should at last obtain it. For this we have a divine Rule too: Forgiving one another, even as CHRIST forgave you, so do ye, Col. 3.13.  
Lastly, To complete the Solemnity of this private Mourning, we may take some fit Associates to us in it. So we may enforce it happily by enlarging it; and by making it more comprehensive, shall make it more effectual. GOD, who did not spare Sodom for Lot, one righteous Person, would not have destroyed it, could ten have been found in it. Two holy Mourners may do more than one; and Ten may prevail where Two cannot. 'Twill be Wisdom therefore to increase our Number, that so we may be the better accepted.  
Daniel was not only a Prophet, but 
* Dan. 20.17.  a Man greatly beloved of God. So the Angel pronounced him. And surely the sweetest Character it is, that any mortal can bear, and the happiest Circumstance he can possibly be in. And being so high in GOD's Favour, he must consequently be as mighty with Him in Prayer. And that he really was so, is evident, Ezek. 14.14. where He, and Noah, and Job, are all remarked by the HOLY GHOST, for extraordinary Intercessors. Yet this powerful Man being to call upon GOD, in a matter of very mournful concern (when his own Life, and the Lives of many others lay at Stake) would not trust to the force of his single Invocation; but desired his 
† Dan. 2.17.  three Companions to assist, that by their joint Importunity (tho' in separate Devotions) Strength might be added to their sorrowful Supplications. Let us conform to this excellent Pattern, and engage as many good Friends as we are able, to join with us in holy Mourning. If there be any in the World that we are acquainted with, or related to, who are sincere and faithful Christians, or who for Holiness of Life, or Zeal in Religion outstrip others; let us invite them to be our Partners in this Heavenly Employment. Let us use our own Interest; and where we have none, the Interest of others to draw them into the Fraternity of Holy Mourners. And if that will encourage and induce them to it, they may please to Consider, that they can never be Members of a more choice Society upon the Face of the Earth. What Respect the Great GOD will have to his People in such a Venerable Combination; and what Power they again shall have with Him, and what Mercies and Favours they shall Receive from Him; is not easy to think, much less to say, even in many Words.  
They that enter upon holy Mourning, and carry it on attended with these seven Concomitants; do seem to fill up the Solemnity of it according to its just and adequate Measures. For to dilate or amplify it farther than thus, would be to stretch it beyond the Capacities of a Man. For if we look upon a Man in his entire Capacities of an holy Mourner, how can he be more concerned than in His Soul, His Body, His Estate, his Time, his Enemies, and His Friends? And all these are plainly engaged in the Concomitants forementioned. His Soul, in Prayer; His Body, in Tears and Fasting; His Estate, in Alms; His Time, in Set Days; His Enemies, in Forgiveness; and His Friends, in Select Associates.   

CHAP. V.  
Two Motives to holy Mourning in General; It is a Christian Duty. And a Duty most acceptable unto GOD. Its Acceptableness manifested in four Particulars.  
FRom the Nature and Concomitants of Holy Mourning, we should now pass to the two Branches of Private Mourning. Namely, to Mourning for our Own, and for Other men's sins. But before we enter upon them, it will be necessary to offer General Motives to Holy Mourning in General; (that is, to the several Sorts and Branches of it mentioned in the Close of the first Chapter;) and to remove those Objections which lie against it: tho' it takes a Considerable Part of our Discourse to do it. So we being the better prepared for the Work, and the Way to it being cleared from the Common Obstacles; we shall step into it with more Readiness. They that are fit for all Studies in General, may the better enter upon any particular ones. So being disposed to mourn upon all Accounts, we may easily turn the Passion upon ourselves, or others; or upon the Faults of either, as we shall think best. Whereas if we be not Qualified for Mourning in General, we shall never mourn to purpose in the two main particular Cases; that is to say, either for our Personal, or for National Sins. Two Motives to such Mourning in General shall fill up this Chapter.  
First, Consider, Holy Mourning is a Duty incumbent upon Christians. And therefore tho' it be not over-pleasing to Flesh and Blood; yet we must not neglect it, but forthwith undertake it, and resolve to go through with it, as being indispensably needful. That considered, we must not shrink from it because it is difficult, but rather carry it on with a double diligence, because it is necessary. And that it is a necessary Duty upon Christians, may be gathered from Zech. 12.12. There the Prophet tells us, that the Land (the whole Land of Judea) shall mourn; and every Family in it apart, and their Wives apart. So that Persons of all Sorts and Conditions were to mourn in that Country; and withal to be so solemn in it, as to act it separately, even in most close and distinct Retirements. And when was this Remarkable Mourning to be? 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in that Day, as we are there informed; in the time of the Messiah. For it was to be after He was 
† Ver. 10.  pierced or crucified; and when the fountain of his blood was 
‖ Chap. 13.1.  opened for Sin and for Uncleanness. A manifest Proof that this Solemn Mourning was to be practised under the Gospel, by the Christians of Palestine. And then why it should not be so by other Christians in all Parts of the World, no good Reason can be given.  
To which I need but add; that if our dearest LORD did not command it in a way strictly preceptive; yet He fairly imposed it in a predictive manner, S. Mat. 9.15. JESUS said unto them, Can the Children of the Bride-Chamber mourn, as long as the Bridegroom is with them? But the days will come when the Bridegroom shall be taken from them, and then shall they Fast. Where it is observable, that our Blessed SAVIOUR seems to make Fasting and Mourning equivalent. For when the Querists in the foregoing Verse, asked Him about the one, He plainly answered them by the other. And truly Fasting was so usual or constant a Companion of pious Mourning, that 'tis commonly joined with it as we find, both in the Canonical and Apocryphal Books. And withal it was so clear and natural a signification of the same, that the Jews never practised it upon their Weekly Sabbaths, nor the Ancient Christians upon their LORD's Days, because they were Days of Joy. And to put on a Sign or Expression of Mourning in Times of Religious Mirth or Festivity, would have been very unsuitable and absurd. And when Fasting (before our LORD's Incarnation) was such a Constant Companion of Mourning; no Wonder that when He was here in the Flesh, He should make them synonymous, by putting one for the other, as in the forecited Text. But He having done so, what He did will bear this Remark. When He said then shall they fast, it was the same in effect, as if He had said, then shall they mourn. Which being spoken positively, not then may they do it, as matter of chance; or then will they do it, as matter of choice; but then shall they do it as matter of injunction, as well as prediction; it amounts to no less than a peremptory Command. Unless we suppose that what our REDEEMER spoke at that time, was meant only to His Proselytes then about Him. But that cannot be. For in the 25th of Matthew, the Subjects of the Kingdom of Heaven, or the Professors of the Gospel, are all likened unto Virgins, tho' of different Characters and Qualities; some of them being wise, and some foolish. And the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Virgins, or Paranymphs there, being but the same with the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Children of the Bride-chamber, in the ninth Chapter; hence it is Evident, that all Christians are Children of the Bride-chamber, and consequently that all must mourn, as well as they who then attended the Bridegroom. And tho' they with whom the Bridegroom was never corporally present, could not mourn at his Actual parting from them; yet they are to do it, in their distance from Him; that being most true, which the Apostle pronounced, While we are at home in the Body, we are absent from the LORD, 2 Cor. 5.6. Enough to afflict us with Sorrows, tho' we had nothing else to trouble us; to think that we should be so Remote from Him, who is so Affectionate, and so Dear to us. As therefore we would approve ourselves to GOD, and our Consciences, to be wise Virgins, true Children of the Bride-chamber, or pure Christians; we must not fail to mourn. There is as much Reason for it, as there is for us to Do our Duty; as there is for us to perform and fulfil, what CHRIST our LORD foretold and enjoined.  
Secondly, It is a Duty most acceptable to GOD. As some Sins have more Malice and Vileness in them than other, and so are more contrary and offensive to GOD (and therefore they that commit them 
‖ Mat. 23.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shall receive the more abundant Judgement, or greater Damnation:) so on the other side, some Duties are more worthy in themselves, and so to GOD more pleasing than other; and Holy Mourning is one of these. This the SPIRIT, who 
* 1 Cor. 2.11.  knows the things of GOD, does fully manifest, and give authentic Testimony of, in the Sacred Writings. For there He informs us, 

1. That GOD hath a Regard for it.  
2. That He highly esteems it.  
3. That He dwells with them that exercise it. And,  
4. That He ranks it amongst the Noblest Perfections of the best Religion.    
All which Particulars taken together, must be a clear Manifestation of the great Acceptableness of Holy Mourning.  
1st, GOD hath a Regard for it. A broken and contrite Heart, O GOD, thou wilt not despise, Psal. 51.17. In the Words there is a Meiosis, or a certain Figure whereby they mean a great deal more than they speak. As to outward Appearance, and the view of the World, there is scarce a meaner or poorer thing in it, than a Pious Mourner. For he is so throughly and truly dejected, that all which might make him externally Gay, is clouded or eclipsed, if not sunk and swallowed up of Sorrow and Darkness. But as little and contemptible as he may seem at any time in the Eyes of Men; he is never despicable in the sight of GOD. Tho' his Heart be broken and contrite, shattered to pieces, as it were, and ground to Powder, by the vehement Anguish of violent Grief: yet still that Glorious Being above, cannot slight it in the least. He expressly declares the contrary, that He hath a Regard for it. To this Man will I look, even to Him that is of a contrite spirit, Isai. 66.2. The Prophet in the foregoing Verse, signifies that the Height and Greatness of GOD's MAJESTY is such, that Heaven is His Throne, and the Earth is His Footstool. Now where a Being so transcendently high and great, looks upon any one with an Eye of Favour, that is infinitely less and lower than itself; 'tis certain it must have a Regard for that Person. Yet the Holy Mourner is that happy Man to whom this Signal Honour is shown. To this Man will I look, saith the LORD. And 'tis well the LORD was pleased to say it: for had any but Himself, or one of His appointing, dared to utter it; So vast is the Condescension promised, that we might well have questioned the Performance of it. But since the GOD of Truth thought fit to speak it, who shall doubt of what He declares? He having affirmed that He will look to the Mourner, He is sure enough of GOD's propitious Aspect. Indeed none in the World are out of His view: none can hid themselves, tho' they would never so fain do it, out of His sight. Can any hid themselves in secret places that I shall not see them? Jer. 23.24. He is Allseeing, and of necessity must see every one, wherever they are, and  they do. But then tho' GOD sees all, He looks but to few; that is, with an Eye of special Regard, and in this Number are the truly contrite.  
Nor will it be hard to convince the contrite Man of as much, tho' he should be somewhat Sceptical in the Case. For suppose that on Every of thy Mourning-Days periodically returning, thou shouldst see a bright Angel sent down from Heaven, standing by thee with a Book and a Bottle in his holy Hands; ready to enter the Number of thy Tears in the one, and then to put them up and preserve them in the other. Wouldst thou not presently think and conclude that GOD hath a Regard for thee in what thou art doing? Yet know, and be assured, that thy Tears which flow at such solemn Times, shall be as certainly numbered and remembered by GOD, as if they were entered in a Book, or put up in a Bottle, by one of His glorious Ministers from above. The HOLY GHOST attests as much in King David's Petition and Interrogatory, Psal. 56.8. Put thou my Tears into thy Bottle; are they not noted in thy Book?  
But than what a strange Incentive must this be to Holy Mourning! to think that our Tears shall be recorded in Heaven, as surely as things are kept in Memory by being registered, or most closely and carefully reposited upon Earth. When thine Heart melts, and thy Tears drop, tho' they fall upon the Floor and mingle with the Dust; yet none shall be forgotten, not one of them shall be lost. The GOD who numbereth 
* Mat. 10.30.  the Hairs of thine Head, will keep account of the Tears from thine Eyes. And for farther Encouragement, the only reason why He remembers them, is but that He may reward thee for them. Which considered, who would not Endeavour to pull up the Sluices of Godly Sorrow, and even drown themselves, if they could, in Holy Mourning? The lest we can resolve on methinks, when we ruminate on this, is to do, on our Mourning-Days, as David and His People did (1 Sam. 30.4.) weep till we have no more power to weep.  
2ly, GOD highly Esteems our Holy Mourning. He affords it not only a common Regard, but an extraordinary Respect. So He gives us clearly to understand, where He tells us expressly by His King and Prophet; that the Sacrifices of GOD are a broken spirit, Psal. 51.17. When the Pangs of holy Grief once come so thick, and grow so strong as to rend the Heart, and to wound the Soul, and to make as it were, breaches in the Spirit of a Man; this will be a valuable Temper with GOD: a Frame of Mind that He will approve and love; that He will really prise, and make as great account of, as ever He did of the Jewish Sacrifices under the old Mosaic Dispensation. And that He had an high Esteem for them, we need not question, inasmuch as Himself was the Author of them. By His order Sacrifices were introduced, and set up in the Church; and so were Rites of His own Institution. The several Kind's of them, and their respective Materials; the Times, when; the Places, where; the Occasions, upon which; the Ways, how; the Parties, for whom, and the Persons, by whom they were to be offered; were all of His prescribing. And when they were duly performed according to His pleasure and divine Appointment, He could not but set an huge Estimate upon them. But than it is as evident that He hath an equal Esteem for the Spirit that is broken with Holy Mourning, because He calls it the Sacrifices of GOD. Not only His Sacrifice, making it equivalent to this or that, or the other single Sacrifice under the Law; but His Sacrifices; intimating that in His Esteem it equals many, if not all of them at once.  
And I must farther add this great Truth. That if legal Sacrifices were so esteemed of GOD; the broken Spirit must be much more estimable, as being much more excellent. For They were only outward and typical Services; Symbols, Figures, and Shells of Religion; at best but positive, and so temporary things, good for a time because they were commanded. But the broken Spirit contains in it intrinsic Piety, mental Virtue, and moral Duty. And so the mentioned Sacrifices must be as much short of it, as a mere Skeleton is of a Man; or as Shadows and Appearances are of most solid and substantial Realities. For here the Religious do not bring their Oxen, or their Heifers, their Calves, or their Kids, their Sheep or their Lambs to be slain; But things that are very much dearer to them: I mean their Passions and their Appetites, their Affections and their Lusts, lemma ourself Interests, and their sensual Delights, and all their Pleasures and Practices that are sinful. These are checked, these are weakened, these are wounded, conquered, and killed by holy Contrition. When the Christian mourns, these gasp and die: the Tears He sheds are the very Lifeblood of his Corruptions. And therefore the broken Spirit must needs set us higher in GOD's Esteem, than Holocausts, or Hecatombs, or the richest Sacrifices at any Altar. And there is Reason for it. For in them Men sacrificed their Beasts, but in this they sacrifice Themselves; which recommends them to the best Acceptance.  
And shall not this effectually draW thee to Religious Mourning? When thou dost it hearty, be'st thou never so low in thy Person or thy Circumstances, thou shalt be very highly esteemed of GOD. Surely when the Jewish High Priest in his richest Garments did rightly make his choicest Offerings, no spiritual Man could be more honourable in his Self, or more acceptable in his Function. Yet when Aaron, arrayed with all the pompous Ornaments of the Pontifical Habit, stood in the holiest Place upon Earth, and there presented the sweetest Incense to the MOST HIGH; he could not be more approved, or better esteemed, than the poorest zealous Christian shall be, when with a broken Spirit he pours out his Sighs, or mournful Tears unto the same GOD. Nay if we measure men's acceptance with GOD, by the Quality or Goodness of the Oblations they make Him; the Christian Mourner in his meanest Rags, will be more acceptable than the Jewish Sacrificer in his Stately Robes. Perhaps in this World there is not a Man that shines so bright in the Eyes of Heaven, as the Christian does in a Mourning Cloud.  
3ly, GOD dwells with Holy Mourners. When one that is great, and good, and wise, shall take up his Residence with such as are unspeakably beneath him, and unworthy of him; this alone sufficiently argues that he is much delighted with their Company, and their Converse; that what they are, and what they do, is extremely pleasing and grateful to Him. Let the Rule be applied to the most Great, and Good, and Wise GOD, and it will show his Acceptance of Holy Mourning; for He professeth to dwell with them that exercise it. Thus saith the HIGH and LOFTY ONE that inhabiteth 
Note III.  Eternity, whose Name is HOLY; I dwell in the high and holy Place, with him also that is of a contrite and humble Spirit, Isai. 57.15.  
And can any amongst us refuse to mourn, or refrain from doing it, that consider this? If thou be'st solidly good, think with thyself; what is there in the whole World comparable to this? Where canst thou look for any thing like it, or where shalt thou find it? To have GOD dwell with us; to have the Glorious GOD dwell in us; O unspeakable Privilege! 'Tis much too high for the brightest Cherubin; only He is pleased not to think it so. But what is it then for sinful Souls, in vile, and frail, and fleshly Bodies?  a King dwells, there is a Court; and wherever GOD dwells, in the sense we speak it, there must be Heaven. Yet as mean as thine Heart is or as bad and base as it may have been, GOD is ready to descend into it, and to abide there, if by Holy Mourning it be fitted for Him. And should we weep till we wept our Eyes out, methinks we should count it a cheap Price wherewith to purchase so rich a Blessing. Tho' we plainly see, that we need not go so far for it neither; for a moderate Grief, so much as makes the Spirit contrite, will entitle us to it and settle it upon us. Enough to amaze any thinking Christian.  
O ponder it well, and then speak! Can the GOD of Heaven do thee a greater Honour; or canst thou ask a greater Favour of Him, than to dwell with thee for ever? Blessed, Blessed, and for ever Blessed be His MAJESTY for it.  
4ly, GOD hath ranked Holy Mourning amongst the noblest Perfections of the best Religion. The LORD JESUS is GOD Blessed for ever, Rom. 9.5. And when in tender Pity to lost Men, He assumed their Nature, to restore their Happiness; and in order to accomplishing that glorious Work, was newly entered upon His Mediatorship: He publicly preached a most excellent Sermon to a Multitude of Hearers. And in that divine and incomparable Discourse, amongst other sacred useful Doctrines, He recommended eight Beatitudes to them. Truths and Duties of so high a Nature, and heavenly an Efficacy, as will certainly render all sincere Believers, and hearty Conscientious Practitioners of them, Spiritually first, and then Eternally Blessed. Now as we find in the Fifth of S. Matthew, the Second, in order of these Eight Beatitudes, is the Holy 
* Whereas a considerable part of our Discourse which persuades to Holy Mourning, from the Blessedness that arises from the Comforts annexed to it, is grounded upon the Second Beatitude: let none surmise that it is at all improperly built upon it, as if by Mourning there, Mourning for Sin (to which our Discourse especially leads) were not meant. For tho' Grotius, and some others (from or with him) restrain it to Mourning in Adversity, or under Affliction (which is one very good and approvable Sense, that we not only allow, but use it in, where we urge to Mourning in General:) yet learned Expositors do commonly understand it of Mourning for Sin. Lugentes peccata, vel sua, vel aliena, Mourning for Sins, either their own, or other men's. Pol. Synop. in loc. S. Chrysostom also interprets it of Mourning for Sins; and so does S. Jerome, S. Ambrose, Cyril, Hilary, Lyra, Brugensis, Spanhemius, Piscator, Maldonate, etc. not to omit the English Annotations.  Mourning we are upon. For as Poverty in Spirit, or Lowliness of Mind is set before it; so Meekness, and eager desire of Righteousness; Mercifulness, and Purity in Heart; the Pacific Temper, and patiented Sufferance of Persecution and Martyrdom; are put after it. And when the Adorable Author of our Faith and Religion (being just laying the Groundwork of the same) made Holy Mourning a chief piece in the Superstructure of it; and placed it high amongst the aforesaid Excellencies, indispensably necessary to the Christian Life; as to make it almost the very first of them: this may convince us, that it is as good and needful as other choice pieces of that divine Religion which He hath taught us; and consequently as pleasing and acceptable unto GOD.  
And is not this great ACCEPTABLENESS of it, another Obligation to Holy Mourning? Is it not a mighty, and should it not be an irresistible Motive to the Exercise?   

CHAP. VI  
A Third Motive to Holy Mourning in General; It entitles us to divine Comforts in this Life. As appears from the Nature of GOD; from the Word, the Office, and the Disposition of CHRIST; and from the Mission of the HOLY GHOST.  
OUR precarious manner of existing in the World, does sufficiently evince that we are not Authors of our own Being's; but that we had them Originally from GOD, who is the Source or Fountain of all Essence, both to Himself, and to all Creatures. And we being wholly derived from Him; we must of Necessity depend upon Him. And this our Entire dependence upon Him, must give Him absolute Dominion over us. And so whatever He signifies to be His Will in reference to us; we are indispensably obliged most hearty to Comply with, according to our several Measures and Capacities. And as every such Compliance with regard to His Sovereignty is an instance of our Duty; so His Goodness hath made it an instrument of our Happiness. For when at any time we yield Obedience to His MAJESTY, He hath not only promised to accept it Himself, but moreover to recompense it graciously unto us. And as we shall have Reward for every Piece of Obedience, so we shall not miss of one for Holy Mourning, provided we be but faithful in the Performance. And truly a most excellent Reward it shall be, as consisting of Divine COMFORTS from above.  
And that they shall attend upon Holy Mourning, as a fair Remuneration of it in this present Life, we have good Assurance. For there are many irrefragable Arguments to prove it, tho' I shall name but these that follow.  

1. The Nature of GOD.  
2. The Word, the Office, and Disposition of CHRIST. And,  
3. The Mission of the HOLY GHOST.   
First, The Nature of GOD. As we have learned already out of Isai. 57.15. the Holy Mourner is GOD's Habitation. And where He dwells, who is the GOD of all Comfort, what Consolations can be wanting? Divine Comforts do as naturally and necessarily attend His gracious Presence, as radiant Brightness does the Body of the Sun. And that, we know, wherever it goes, casts a Sphere of glorious Light about it, and is able to make even Noonday itself, where before there was darkest Midnight.  
Nor is GOD, where thus present the Cause of these Comforts naturally only, but (if we may use the Distinction) intentionally too; by seconding the Efficacy of His Nature in the Case, by the Power of His Will; and so making the Comforts he sheds down upon His Servants, to be the Issues of his Kindness, as well as of his Residence. And accordingly He proclaims in the cited Text, that the very End of His abode with the Humble and Contrite, is to revive their Hearts, and to revive their Spirits. The Consequence of which is as Happy, as Obvious: for the Beams of GOD's Favour being darted into Mourners by a double Efficacy, that of His Nature and His Will at once; they must needs enter with a double Force, and so cheer good Souls both with the sweeter, and the stronger Influence. The certain Consequence of which again will be, that Men may as well freeze in the midst of Fire, as holy Mourners can be destitute of divine Comforts. I mean ordinarily; tho' for some special and extraordinary Reasons, GOD sometimes may, yea, often does suspend, and withdraw his Comforts from them. But then, I say, the Dispensaton must be looked upon as extraordinary, and will be different from, and contrary to the usual Methods of His Procedure, and the Common Measures of his Deal with Mourners. And yet they need not be troubled at it neither. For however GOD may withhold His Consolations from them for a Time; they are sure notwithstanding to enjoy them at last. And even that intermediate want which they feel, shall be better to them, some way or other, than the Fruition of them could have been.  
Secondly, That Holy Mourners shall be comforted, we have farther Assurance from the Word, the Office, and the Disposition of CHRIST.  
His Word to our purpose is most Express and Memorable. For 'tis that which He spoke in the Days of His Flesh, when He preached the best Sermon that ever was heard. 
* Mat. 5.4.  Blessed are they that mourn, for they shall be comforted. So that true Spiritual Mourning entitles those that are serious in it, to true Spiritual Comforts. It must minister effectually to them, and it can do no otherwise, our SAVIOUR having said it. Did He ever break His Word to His Proselytes? Was He ever guilty of the Least Inconstancy? Are not all the Promises in Him, 
* Heb. 1.20.  Yea, and in Him, Amen?  He is pleased then to assert a thing so plainly;  He is pleased to promise it so positively as He does, that Mourners shall be comforted; there is no colour for doubting or questioning it in the Least, as coming from the very Truth itself.  
And besides His Word, we have the Mediatory Office of the LORD JESUS, to ascertain divine Comforts, to holy Mourners. An Account of part of this Office is set down in the Beginning of the 61st of Isaiah. Some Learned Expositors, and Grotious for one, would have the Words there, to be spoken by the Prophet, of Himself. But as they cannot properly be applied to Him without straining the sense (as the Connexion of them with what goes before, will clearly show, if we do but consult the coherence, and consider it:) so 'tis very Evident that they belong to our SAVIOUR, the Head of the Prophets, by His appropriating the same to His own Person. For He expounds them of Himself, S. Mat. 11.5. And affirms them to be fulfilled in Himself, S. Luk. 4.21. The first Clause that occurs in the quoted Chapter of Isaiah, is this: The spirit of the LORD GOD is upon me, because the LORD hath anointed me to preach good Tidings. He was incomparably furnished, that is, to preach the Gospel. Not that the Gospel was never preached till the MESSIAH did it; for 'tis expressly said, Gal. 3.8. that the Gospel was preached unto Abraham. But then by CHRIST it was to be published in its Perfection. In its amplest Latitude, and with its highest Improvements. And was to be delivered in such a way of Recommendation, as should be most plain and intelligible, and most powerful and impressive, and so most useful and advantageous to men. And our Mediator being thus to promulgate the Gospel (where all legal Shadows were turned into Substance; all Types, into Truth; all Schemes and Figures, into perfect Realities; and all Predictions and Prophecies relating to Himself, and the Mystery of our Redemption, into final Accomplishments:) So good, and solid, and serviceable a Doctrine, must needs affect Mourners as well as others; and they must have their share in those general Consolations which it tenders promiscuously unto all. For one special End which our blessed Mediator proposed to Himself in His Promulgation of the Gospel; was that all who believed it, might be happy in spiritual Joys and Comforts, and in a Plenitude or Fullness of them. Witness Himself S. Joh. 15.11. These things have I spoken unto you, that my Joy might remain in you, and that your Joy might be full.  
But this is not the whole of what I would remark from that Paragraph in Isaiah; that Holy Mourners are entitled by common Right to those ordinary Comforts of the Gospel, which all its Professors may claim as well: but that which I observe, and would have all Mourners take notice of, is this; That a singular kind of Solace is provided for them; and that as they have a particular Title to it, so it shall surely be imparted to them; it being the special and peculiar Care of our SAVIOUR to do it, by Virtue of His Office. For in the second Verse of the forecited Chapter, it is expressly declared, that he is to comfort all that mourn. And can any that mourn then think He will not do it? No more will He fail in doing that than He did, when time was, in preaching the Gospel. Now when that was to be done, how did He perform it? Did he not do it plainly? did He not do it powerfully? did He not do it most fully and faithfully? Yet allow but thus much (as who, can, or dare do otherwise?) and He can never, He can never neglect to comfort Mourners. For according to the Evangelical Prophet, He was anointed to the one as well as to the other: anointed as much to comfort all that mourn, as ever He was, to preach good Tidings, or the Gospel in the World. Upon this Ground therefore that the HOLY JESUS hath undertaken it as a Piece of His Office, every pious Mourner that is not actually comforted already, may be very confident, that he shall be so.  
To which add; the Disposition of our Redeemer is such, as inclines Him to do it. He hath given plain demonstration of as much. For as He was pleased to take our Nature upon Him (a strange Argument of the sweetness of His own) so once he lived here in an human Body, and conversed familiarly for several Years, with the Children of Men. And how did He then demean Himself towards them? With all the Gentleness and Kindness imaginable. His Affection to them was not only sincere and cordial, but transcendent or superlative; and the Expressions of it were like itself. For it did not Run out in airy Compliments, and the empty Flashiness of superficial Formalities (which at best are no other than the Froth of Friendship, or a Colour of Kindness; and would be very fulsome, if they were not fashionable) but expressed itself all-a-long in deep Concern for their real Welfare, and in great Solicitude for their Endless Happiness. He pitied their Miseries, He healed their Diseases, He instructed their Ignorance, He informed their Judgements; and was desirous to cure the Infirmities of their Minds, as well as those of their Bodies. Yea, He died a shameful, He died a painful, and so a doubly miserable and cruel Death, to expiate their Gild, and reconcile them to GOD. And when out of His tender disposition towards us, He willingly did and suffered such wonderful things for us, can He refuse to comfort those of us that mourn? Then His disposition must be mightily altered from what it was. Yet that we need not fear neither, as being quite impossible. For how read we, Heb. 13.8? JESUS CHRIST the same yesterday, to day, and for ever. Tho' Instability be this World's Property, and all the Things and Persons in it, be seated under the Pour of Change; yet the LORD CHRIST is far above it, and in Him there can be no manner of Mutation. He is said to be the 
* Mal. 4.2.  Sun of Righteousness, but then He differs widely from the Sun in the Firmament. For whereas that every Day rises and sets, and hath his shining Face full of Maculaes', or Spots: The Sun our SAVIOUR is all Glory, and with Him is 
† Ja. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no alteration of Altitude in Himself 
* Not but that frequent Darkness may be upon good Minds; but than it proceeds from their incapacity of receiving His Light. Fumes arising within may intercept it; as Vapours exhaled from the Earth cloud and obscure the Sun, which else would beam forth with radiant brightness. , or different Shadow thrown upon us, by His turning from us (as our great Luminary does, when it seemingly runs from one Tropic to another.) No, He always continues what He was, and He ever will be what He is; and there's reason for it. For His Nature is simple, His Being is absolute, His Perfections are infinite; and so what Change can be incident to Him? Many Vicissitudes He may cause indeed, but He shares in none: and of all the Disturbances which He beholds, He can't be touched with any. He sits in Heaven on a Lofty Throne, and is the very Centre of Immutability, never to be shaken by the most tragical Revolutions. Tho' all things about Him should become a Chaos, by sinking into intricate and rueful Disorder; or by being shuffled together into one confused Heap of irreparable Ruins: yet still He would be what the SPIRIT pronounces Him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very same. I do not say He is the same in Misery; for the Passive part of His great Work for us, was over long since. His Blessed Self declared that 
† Joh. 19.30.  finished, when He was giving up the Ghost. And as for those His Sufferings, they shall never be repeated. For being sufficient for ever when they were once endured, because of their Value; they need not be reiterated. But then we may consider, that by His Intercession, His Sufferings are perpetually represented to GOD in our behalf; and by His Word, the Benefits of them are annunciate; and by His SPIRIT the Efficacy of them is applied, according to out Worthiness and Capacity of receiving them. And so as much Virtue is derivable from His Passion to our Souls, every Day and Hour we live; as if to this Minute He were hanging and dying on the meritorious Cross. And as the Power and Profit of Jesus' Sufferings are the same to us, tho' the Pain of them be ceased as to Him: so He Himself is the very same that ever He was. The same in Patience, the same in Pity, the same in Kindness, and Godlike Benevolence to the Sons of Men. But then He having such a fixed Philanthropy, and such flaming Love to the Souls of Men; how shall He refuse, or how can He forbear to impart his Comforts to Holy Mourners? Especially when it will cost Him no more to do it, than barely to permit them to spring out of Himself, who is a most Blessed and inexhaustible Fountain of them. Nor is it only easy to Him, but matter of delight; for in it, He not only follows the Dust of His Nature; but takes as great Pleasure in dispensing Comforts, as we find Benefit in receiving them from Him.  
Now the true and happy Case being this; the LORD CHRIST having given His Word that Mourners shall be Comforted; and it being His Office to see it done; and the very Disposition, or Bend of His Nature leading Him to do it; and the Work ministering to His Satisfaction, as well as to our Interest; it must not only be unlikely, but quite impossible for Him to withhold divine Comforts from Mourners. Unless (as hath been hinted) there be great and wise Reasons known to Himself, why He should do it.  
Thirdly, Holy Mourners are sure of Comforts, from the Mission of the HOLY GHOST into the World. That He came down upon Earth, and that when He did so, GOD sent Him from Heaven; we all know. But then in what Quality or Capacity, under what Notion or Character, upon what Business, or to what End did He come from above? That, Himself hath taught us by the Pen of Saint John: He came as a Comforter. And so that. Lofty Evangelist styles Him 
* Joh. 14.16, 26.15.26.16.7.  more than once; intimating that all divine Comforts are derived from Him; as indeed they are. And therefore divine Joy, the same thing with divine Comfort, is expressly said to be a Fruit of the SPIRIT, Gal. 5.22. And to be Joy in the HOLY GHOST, Rom. 14.17. And to be Joy of the HOLY GHOST, 1 Thess. 1.6. And as these Joys and Comforts are Anticipations of those above, and Praelibations, or foretastes of the Happiness to come; they (with other things there meant) are said to be the Earnest of the SPIRIT, 2 Cor. 1.22. and the First-fruits of the SPIRIT, Rom. 8.23. And all because they are wrought in us, or descend upon us, by the Spirit's secret, tho' most sensible Operations. Now this infinitely Glorious and Gracious SPIRIT being pleased to take such an humble Flight; to come down into these inferior Regions, so unsuitable to Him, and unworthy of Him; and the Design of His marvellous Condescension, being not only to visit, but to comfort Men: can any imagine that He should either forget, or neglect His Work? Or if He comforts others, is it likely that He should overlook Holy Mourners? They rather of all People ought to be first and most regarded by Him. For as they need Comforts more than others, so that Necessity is occasioned or brought upon them by Himself; all pious Mourning being but 
* See Chap. I.  a work of His.  
That considered, He is tied to comfort all Holy Mourners, by an indissoluble Band of His own making. And let none surmise that He will ever offer to break lose from it. For to hinder that, there is in Him an Impediment both essential and invincible. What it is we find in 
† V 10.  For there He is called the good SPIRIT. And that being infallibly true, it implies Him possessed of an answerable Principle. And this granted, if He had not been sent to comfort Mourners, they might have expected it from His mere Temper; and in case He should omit to do it in Kindness, they might almost challenge it of Him in Justice. What good Man could bring Trouble to any, and not support them under it? And can the good Spirit cast down into Mourning, and not comfort His dejected? For Him to do that will be but pure Equity; as it is for Him that makes Wounds, to dress and heal them. And so in plain Terms, the HOLY GHOST can no more refuse comforting of Mourners, than a Being of most Perfect and Infinite Goodness, can be guilty of that which is a sort of Injustice, as well as Unkindness.  
Now must not Holy Mourners be certain of Comforts, when they are thus strangely secured to them? For every Person, we see, in the Blessed TRINITY, and all of them at once, are jointly and severally engaged to dispense Celestial Comforts to all such. The FATHER, upon Account of His Nature; The SON, upon Account of His Word, and Office; and the HOLY GHOST, upon Account of His Designation and Mission to the Work. And then besides the mentioned Obligations upon each of them; they are every one spontaneously inclined to do it.  
Yet what hath been twice already suggested, must here again be once more remembered. That Holy Mourners shall be comforted, provided it be best for them, and that there be no weighty Reasons, why they should be barred and hindered from it. For such may the Tempers, or Conditions of some be, that even divine Comforts may be dangerous to them. And so Heaven may be forced to keep them short of those Comforts, lest instead of advantaging, they should greatly injure them. For Christian Perfections, how incomparable, was St. Paul? Yet 
* 2 Cor. 12.7.  a Thorn in the Flesh, a Messenger of Satan was sent to buffet him, lest he should be exalted above Measure. And if such a one as he could not be trusted with abundance of Revelations, without so severe a Curb upon his towering Spirit; we may easily apprehend that divine Comforts may often times be of perilous Consequence to ordinary Christians, tho' holy Mourners.  
And therefore, by the way, if it should prove thy Lot, to Mourn at any time without Light, and no Beam of Comfort should shine into thy Soul: be not disquieted, be not at all discouraged by it. Tho thy circumstance be uneasy, Thou mayst yet be happy; and much the happier for this Disappointment. GOD sees what Thou discernest not, and the lowering Providence shall never hurt Thee. 'Tis only out of kindness that He keeps Thee in the Dark, and so Thou shalt find it to be in the Event. For however He may hid His Face for a while, and draw a Thin cloud betwixt Himself, and Holy Mourners; He will not hold them long in such a gloomy State: not one minute longer, than till they are Qualified to receive Consolations, and Benefit by them. When that's once done, He'll quickly unveil His Blessed Countenance, and by the bright Displays of its affecting Glories, warm their Hearts with Supernatural Gladness. And should their Melancholy State chance to be more chronical, or lasting than they look for; yet let none impute its Protraction or Continuance to GOD's unkindess. For so indulgent is He to his dear Children that He loves not to detain any thing from them which they need or desire, in case it were better to impart it to them. When Mourners particularly are destitute of His Comforts, and complain that they want them, and pine and languish for the enjoyment of them; 'tis only some unhappy Indisposition of their own, that causes Him to withhold them; and were but that removed, they should not live one Hour without them. Can GOD but find, that the Comforts they wish, would. not be pernicious; or could He perceive they would bd profitable to them; they should be forthwith blessedly replenished with them. Then the Load of Anguish which damps their Minds, and the Burden of Terror which oppresses their Souls, and the Weight of Heaviness which sinks their Spirits, should immediately be taken off; and out of their Grief, and Fear, and Trouble, they should soon emerge, and rise into Angelic Triumphs and Delights.   

CHAP. VII.  
A Fourth Motive to Mourning in General; the present divine Comforts which attend it, yield▪ Blessedness. Four beatifying Properties of them; they are Sweet, Glorious, Strong, and Secure. Which contain the first Branch of Holy Mourners Beatitude.  
ALthough Holy Mourning be a needful Duty, yet we must not think it is enjoined for itself: than it would be a melancholy and irksome Employment. When GOD invites to that, He intends we should meet with somewhat more than Sorrow; for He hath so ordered it (as we have made appear) that it shall minister to our Spiritual Comfort. If holy Tears flow sometimes plentifully out of our Eyes, He hath taken care that His divine Consolations with reference to those Tears, shall flush exuberantly into our Souls. Which made a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  great Man cry out, If thou wouldst be comforted, then grieve. And who would not plunge to the Bottom of holy Grief, to be raised up to such lofty Delights?  
But then this is not all. Holy Mourners are not only sure of present Comforts; but such Comforts shall attend their Mourning as will make them Blessed; according to the Doctrine of our dearest LORD in His Sermon on the Mount, Blessed are they that Mourn, for they shall be Comforted. Where by Blessedness, is not meant the inestimable Habits of Virtue and Righteousness; which throughly rectify and improve our Nature, and exalt it in its best and noblest Capacities, and so qualify us to be Blessed: But the remunerative and pleasurable Delights of Blessedness, which lie in, or result from the lively sense, or free enjoyment of divine Satisfactions descending from above.  
And if upon this Head of the Blessedness of Spiritual Comforts, I be somewhat prolix, let me not be thought tedious. For it is a grand Incentive to the Work we recommend, and one of the main Springs which must give motion to us in it, and then keep up and continue the same. For Holy Mourning, the truth is, may seem an heavy Task, to all such as are unacquainted with it. The very Look or Idea of it is sufficient to fright and drive them from it. Something therefore had need be done to reconcile and win all Strangers, to the Work. And what can be more proper, than to open and unfold the blessed Comforts annexed to it, and so to exhibit Some of those fair Advantages which are concomitants of the same. That therefore I shall endeavour to do, tho' I spend a great part of this Book upon it. Look what Wages is, to the Labourer; or Pay, to the Soldier; or Gain, to the Trader; and the very same is the Blessedness of divine Comforts, to the holy Mourner: a most mighty Inducement, or cogent Attractive, to draw him to the exercise of godly Sorrow.  
Now the first Branch of Blessedness which accrues to Holy Mourners from their Present Comforts, grows out of the PROPERTIES of their Comforts. And the Principal of those PROPERTIES are these Four.  

1. They are Sweet.  
2. They are Glorious.  
3. They are Strong.  
4. They are Secure.   
The first Property of Holy Mourners Comforts, which contributes to their Blessedness, is, that they are Sweet. And so very sweet are they, that they far surpass all Bodily Delights. The Church acknowledgeth this Sweetness, and makes Proclamation of it, Cant. 2.3. I sat down under His Shadow, and His Fruit was sweet to my Taste. As the Shadow of CHRIST (His Shelter or Protection) is highly grateful to His People; so His Fruit is as sweet to them. And what is that Fruit, but the Fruit of the SPIRIT? one sort of which is Joy (or Comfort) Gal. 5.22. A Fruit so deliciously sweet, that none can excel it, save that which the Blessed Taste above. As for Pleasures of Sense they must not compare, they are not to be named with it. When they rise highest, they are but flat; when they run clearest, they are but Dregs; and when we take our fullest Enjoyment of them, we find Trouble in them, or a Sting after them. The pleasantest Gratifications that we here meet with, are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitter-sweets: and the loftiest Transports of our sensual Joys, are either allayed with sadness, or quickly sink into it. One that perfectly knew this, delivers it as plainly; speaking the same thing, tho' in different Words: Even in Laughter the Heart is sorrowful; and the end of that mirth is heaviness, Prov. 14.13. But divine Comfort is of another strain. That shines upon us without dazzling our Eyes; lifts us up on high without turning our Heads; and contains such a true and thorough Sweetness in it, as utterly excludes all mixture of Sowrness. Well therefore might I say, as I just now did, and I say it again because it is Truth: its Sweetness is such as sets it above all Bodily delights.  
So bitter are the Pangs of a troubled Mind, that Solomon insinuates they are unsupportable; a wounded Spirit who can bear? Prov. 18.14. But be they never so grievous and intolerable, Spiritual Comforts are as delightful. Where they rise to any height in the Soul, or flow into her in any good Plenty; they fill her with such solid Pleasure and Sweetness, as never can result from external Enjoyments. The choicest of that sort of Contentments, in comparison to these, are but slight and superficial, but frothy and insipid things.  
For the same Reason that holy Sorrows are the heartiest (as hath been 
* Chap. I.  noted) holy Comforts will, and must be the sweetest upon Earth: even because (as they are seated in the Soul, so) they are raised by the, profound and mighty Workings of the SPIRIT of GOD. And where He is active in a Soul on purpose to comfort it, what an Heaven of Sweetness must He produce in it?  
It was the Sweetness of these Comforts that made St. Austin cry out in a kind of rapturous Surprise, or in a Pang of Admiration, when he felt Himself happily encircled with them; 
† Nescio in quam dulcedinem me deuces, Domine.  O LORD, I know not into what sweetness Thou wilt lead me.  
It was the Sweetness of these Comforts that made St. Jerom profess (with a Solemn Appeal to ALMIGHTY GOD) that he thought he conversed with Quires of Angels. 
* Testor DEUM, post Hebdomadarum Jejunia, visus sum mihi inter ipsa agmina Angelorum versari.  I take GOD to witness, that after (my keeping) the Lenten Fast, I seemed to be conversant with Throngs of Angels.  
It was the Sweetness of these Comforts that hath so fortified and animated some pious Christians, that in confidence of their Pardon and Salvation, they have Scorned and Triumphed over the Devil and His Angels; and in their Languishing Sickness, and under near and sensible Approaches of Death, have even mocked and derided the Powers of Darkness, and challenged and dared them to do their Worst.  
It was the Sweetness of these Comforts that hath privileged some with a desirable Euthanasy, or easy Death. And not only with an easy, but most blessed and happy one. Exalting their Souls to such Excess of Rapture, as their frail Bodies were unable to endure; they have broken in pieces as it were: just as we see Glasses crack and fly, through the Strength of Spirits contained in them.  
Farther yet; such is the Sweetness of these Comforts, that 'tis really inutterable. And therefore St. Peter says of the Saints of his time, that they rejoiced 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1.8.  with Joy unspeakable. All the Rhetoric in the World, and all the Orators who use that Rhetoric, cannot fully express the delicious Sweetness, which holy Comforts derive to good Men. Don't think therefore that I am here going about to explain the native Sweetness of these Comforts, or that I am attempting to give in an exact Account of it. For when Heaven tells us it is unspeakable, that must needs be a Task impossible.  
As we noted even now, insufferable is the torment of a wounded Spirit. And one Reason may be because the Wounds are made in it by the force of Spirits. Either by GOD Himself touching them with the finger of his heavy wrath, which no poor Creature is able to endure: 
* Psal. 76.7.  Who may stand in thy Sight when thou art angry? or else by Devils the Ministers of His Severity. For whenever GOD gives up sinners to them (by withdrawing the care of their Guardian Angels, to whose watchful Tutelage or Custody they were committed, or by removing any other Defence of His Providence whereby they were protected;) they immediately assault them with dreadful Violence, and in the Heat of their Malice lay on such furious Strokes upon them, as poor Mortals are not able to stand under. As in time of temptation they tickle men's minds with Thoughts of Pleasure, which wind and draw them to evil Inclinations not easy to be resisted, and which endanger their falling into Deadly sin: So in time of Desertion, they Strike men's Consciences with such dismal Terrors, as that being unable to sustain the terrible concussions, they sink into horror and raging despair. And if the wrath of GOD, or of His revengeful Ministers, can make such direful Impressions on our Spirits, as wound them with Pains beyond all manner of Patience; well may His comforts infused by His SPIRIT, affect us with Pleasures which for Sweetness shall exceed all measure of Apprehension. For such Comforts wrought in us by such a Comforter, must needs enter deep, enter very deep into our Souls. They will pierce to the very Root of their Being, and to the centre of their Life, and flow in upon them with most exquisite Sweetness. With such a Sweetness, that as it can come from none but GOD, so it will draw us most powerfully after Him. And were it not for the Luggage of these earthly Bodies which weigh us down; it would not fail, when it is strong upon us, to snatch us hence, and carry us up into the glorious Place above. O Blessed Creatures they! that are favoured with the enjoyment of such sweet Comforts.  
Yet that solemn Mourners are sensible of them, I dare confidently appeal to themselves to say. When ye have withdrawn from the World, betaking you to your Chambers, or entering into your Closets; hath not your FATHER who seethe in secret, visited you there? Hath He not visited you with sweet Consolations, in the midst of your closest mournful Privacies? Yea, hath He not so visited you, as to fill your Hearts with consolatory Sweetness? And so hath He filled you many times as that you have been overflowed with it. So overflowed, as that you have Sunk in it, as it were, or have been swallowed up by it. And then forgetting the World, and forgetting yourselves; like to Angels in their heavenly Ecstasies, ye have perceived nothing but divine Delights.  
And tho' these be heights to which all Mourners do not ascend, and to which the same holy Mourners cannot at all times attain; yet I doubt not, but their own Experience being witness, their Mournings do commonly lift them up to very raised Comforts. Even to such Comforts as are attended with Sublime and inlivening Sweetness, tho' some degrees below the highest of all. For let me ask; when thou hast spent a Day in religious Mourning, how hast Thou found thyself after it at night? Hast thou not felt a grave Lightsomness in thy Spirit, and a serious Gladness in thy Mind, and a most pleasant Joy lie glowing at thine Heart? And was not the Gratification arising from thence, such for Sweetness, as no Worldly things did ever afford thee? When thou hast spent several Days, or it may be some Weeks, in the worthiest civil Employments or Recreations; hast thou met with any thing in them so grateful as this? or hast thou perceived any such satisfaction after them? or can any like it be derived from them? But then when the Comforts which here rest upon Mourners, are so incomparably Sweet; must they not contribute to their being Blessed in this present state?  
In way of Corollary I add but this. When the Christian that is constant to his Mourning-days, and accustomed on those days to hear from Heaven in sweet Illapses of the Holy Comforter, chances to miss of his usual Consolations; this becomes matter of Trouble to Him. That Day goes off but heavily, and leaves Uneasiness upon His Spirit; as Comforts on the contrary fill it with Pleasantness. And so visible are the Indications of the enjoyment of Comforts on the one side; and of the disappointment of them on the other; that were I to converse with such a Man in the close or Evening of such a Day, I durst almost undertake from observing his Countenance, and his Carriage, to tell in some measure what success he hath had. Tho when on such a Day he meets with no Comforts, the worst effect of it is but this: He desires the more that the Like Day may return, and also reckons the more upon its coming. As hoping that amends shall be made him in the next, for his afflictive Want of sweet Solace in the Last.  
The Second beatifying Property of Holy Mourners Comforts is, that they are Glorious. So we learn from St. Peter, who describing that Spiritual Joy, or Comfort which comes down upon Christians here in the Body; pronounceth it not only to be unspeakable, but full of Glory, 1 Pet. 1.8. And by so big a Word, some very great thing must certainly be meant. The lest it can import, is assuredly thus much: That the Joy, or Comfort wherein Christians are happy here below, is of a most exalted and refined Nature. As it is sweet, without all mixture of Bitterness; so it is noble, without any alloy of Baseness. It is no way mean nor sordid in the least: not at all like Bodily Pleasure, which is apt to corrupt and sink the Mind, and so tends to Degeneracy, and consequently to Dishonour; but is most defecate, pure, and sublime. And as it is generous and lofty in itself, so it contains a Sublimating Force in it, and a Power sufficient to enable us. And therefore wherever it enters and dwells, it fails not to raise and brighten the Soul. It beautifies and dignifies our Spirits at once, and adds more Lustre to them, as well as more Life. And so indeed it may properly be styled Joy full of Glory; as being very near akin to that glorious Joy in the immortal State.  
That this World hath its Joys (such as they are) cannot be denied. And tho' considering their extreme Shallowness and Emptiness, we are ready to think too highly of them, and to bestow too fair Epithets upon them; yet I do not know that the choicest of them all, were ever called glorious Joys. Nor is there any Reason for it. But that's the high Title of the Christians Joy, even of His Joy here upon Earth, and given to it by the HOLY GHOST Himself. And He being infallible in what He speaks, in the denomination there can be nothing of Strain beyond real Truth.  
In the 45th Psalm, the King's Daughter, or the Church, is proclaimed all glorious within. So that how defective soever True Christians may be as to outward Embellishments; yet they shine with inward Splendours and Excellencies; Graces, and Comforts. Their Graces are so bright, that they glitter like the dazzling Glory above; and therefore are called by that Name. We are changed from Glory to Glory, 2 Cor. 3.18; meaning from Grace upon Earth, to Glory in Heaven. And then their Comforts must be glorious as well as their Graces; else St. Peter would never have expressed them by the Character of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  glorified Joy. And truly in their Graces and Comforts both, Saints are so very glorious here, and so near to the Glories which shall be hereafter; that nothing but those Glories can exceed these.  
Arise, shine, for thy Light is come, said 
† Chap. 60.1.  Isaiah; and his Prophecy pointed at the Christian Church. Now by what Light can unfeigned Christians shine, but by that of Grace and divine Comfort? Deprive them of this Light, and what dark things are they? But so long as that Light rests upon them, or remains in them, they must be shining and glorious Creatures. I do not say that they must glitter before Men; for it is not an external but an inward Lustre that adorns them: 
* Psal. 45.13.  Glorious within, says the Psalmist. And so their Glory cannot be conspicuous to the World, any otherwise than as it beams forth in good Works. And Therefore GOD's People were of old called His hidden, or His 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secret ones, Psal. 83.3. Because their rare Qualifications, and refulgent Perfections were ever concealed from common observation, and the World's knowledge. Yet at the same time they are glorious still, and particularly in their comforts. The GOD of Truth by His Servant Peter hath expressly said so, and therefore for certain so it must be.  
But then where such Joys or Comforts dwell, as GOD Himself declares are glorious; the Souls through which they are diffused, cannot but be blessed in them, even while they are on this side Heaven.  
And that Holy Mourners shall have their share in these glorious Comforts, we need not question in the Least. For where the Apostle averrs that Christians rejoiced with Joy full of Glory; it is spoken of those 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  choice Persons, who at that time were 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mourning, or in heaviness, 1 Pet. 1.6.  
The third beatifying Property of Holy Mourners Comforts is, that they are strong. So they are denomiated, Heb. 6.18. strong Consolations. And such they were signified to be long since, Neh. 8.10. For there the Joy of the LORD is said to be His People's Strength. And here lies the great Difference betwixt Comforts spiritual and divine; and those which arise from outward Accommodations, and bodily Satisfactions. For the latter at best are but faint, and weak, and languid things; whereas the former are most lively and powerful. So lively as to revive our Hearts, and so powerful as to strengthen our Hands to the more ready and laudable performance of our Duties. But in what instances they will thus inliven, and enable us; need not here be shown, because in some of the Chapters ensuing, it will sufficiently appear.  
The fourth beatifying Property of Holy Mourners Comforts is, that they are Secure. So well secured to faithful Christians, that they are like to abide for ever with them. And therefore they are called everlasting Consolations, 2 Thess. 2.16. And let none that are sincerely and throughly Religious, doubt at all of their sharing in them; they being a most free Gift, of as free a Love; as is there hinted to the Thessalonic Church. Our LORD JESUS CHRIST Himself, and GOD even our Father, hath loved us, and given us everlasting Consolation. So that let us but maintain our Christian Sincerity, and we need not fear being dispossessed of our Spiritual Comforts. However they may rise and fall; and go and return; and intermit at times, and alter in measures, as they often do, and always did: yet they shall not be totally, they shall not be finally cut off or quenched. If the same GOD who gives them, pleases to continue them, nothing can be able to deprive us of them. So much is intimated by our dearest LORD, St. John 14.27. Peace I leave with you, my Peace I give unto you; not as the World giveth, give I unto you. Betwixt the Peace which CHRIST gives, and the Peace which the World gives, there is vast Difference. As much as there is betwixt that which is substantial and heavenly; and that which is Secular and void of Solidity. And as great difference there is betwixt their Ways of giving it. When the World gives Peace, it does it formally, in way of Empty heartless Wish: when CHRIST gives it, He does it effectually, in way of actual cordial Dispensation. And how unsettled and Transient soever the World's Peace may be, CHRIST's is always most durable and permanent. When once He gives it to us, He never finally retracts, or takes it from us again till we force him to it. He would fain have us keep it, and keep it for ever. And in case we do not, the whole Fault is our own, because we wilfully forfeit it, or choose to forgo it. Let but us be careful to preserve it, and none but GOD can take it from us. And how unlikely is it that He should bereave us of it, when it was a kind and precious Legacy we see, left us by our dying REDEEMER? Nor would He ever have bequeathed it to us, if He had not known it was His FATHER's Will it should rest upon us. And when this Peace, or Comfort is our SAVIOUR's Donative; and when it is the FATHER's Pleasure, that what the SON bestowed on us should abide with us; who can pretend to Power enough to take it away? Does it not come down from Heaven? and who then can reach so high as to stop its descent? Does it not spring up in our very Souls? and who then can reach so deep as to pluck it thence? In short; as none but GOD in Heaven can give us it, so none upon Earth can take it from us. Our kind LORD hath not only intimated, but openly and aloud declared as much; and none amongst us should be so incredulous, as not to take His Word in the Case: Your Heart shall Rejoice, and your Joy no man taketh from you, S. Joh. 16.22. So that Christians Joys are Cordial things, they reach their Hearts: and not only so, but they take up their Residence there, and none shall ever ravish them thence, unless themselves be first willing to let them go. Even those cruel Hands which could take away their Estates, their Liberties, their Friends, and their very Limbs; could not take their Joys or Comforts from them. So far from that, that by taking away those, they did but secure, if not increase these. For it is said, that they took Joyfully the spoiling of their Goods, Heb. 10.34. When they were Mercilessly stripped of other good things, yet their Comforts being left, they could rejoice in them: yea, rejoice in the sad losses which they Suffered, by virtue of those Comforts they still retained. And when Comforts stick by them in such tragical Circumstances, this sufficiently proves that they are Secure.  
And then that these strong and secure Comforts belong most properly to Holy Mourners; is easily made out. For in that very place where the LORD JESUS tells His Proselytes, that their Joy shall not be taken from them; He tells them withal, that they shall be sorrowful, but their Sorrow shall be turned into Joy, S. Joh. 16.20. Whence it appears, that this Strong Comfort, this Secure or durable Comfort, is partly to spring out of Holy Sorrow; and so Pious Mourners have the clearest and most indefesible Title to it.  
Thus we have run through the four Chief Properties of Spiritual Comforts, which contain the first Branch of Blessedness that those Comforts afford to Holy Mourners. They are divinely Sweet, so Sweet as to be inexplicable. They are divinely Glorious, so Glorious as to be incomparable. And at the same time they are Strong, so Strong as to be very serviceable to us. And withal they are Secure, so Secure as that none in this World can take them from us. Whence it will follow, that as many as partake of these Admirable Comforts, must be Blessed Creatures. And so Holy Mourners must be Blessed upon Earth, because their Mourning (as we have proved) gives them a Right to these Beatifying Comforts; and regularly will put them into Possession of them.  
But than what a Motive, what a powerful Motive to Holy Mourning must this be? Can we aim at more than being blessed upon Earth? Can we desire more Blessedness than divine Comforts will bring us? Are not they Delights which come from GOD? Are not they Joys which descend from Heaven? And so must they not fill us with blessed Pleasures?  
And this alone granted, that divine Comforts flush holy Mourners with blessed Pleasures (which truly in Reason cannot be denied:) how powerfully, I say, must it draw us to mourn? For Pleasures of all things are most alluring to Mankind; nor can they be otherwise, considering our Nature. For I plainly aver, and (were there place for it here) I could easily prove, that Man was a Creature made very much for Pleasures. The Goodness of His Creator, the Dignity of His Being, the State wherein he was at first put, and the End to which He was designed at last; all show as much. And tho' now by means of His Folly and Sin, his Nature be corrupted, and his Circumstances altered, and Himself exposed to innumerable Miseries; yet this does not argue but that he might originally be created for Pleasures; as those Angels were, who are now in Chains, and destined to Torments. And truly if Men were not made for Pleasures, whence come those violent Inclinations to them, and those vehement and furious Desires after them, which are so raging and unruly in their Breasts? And when it is really thus with them; when Pleasures were a great End of their Creation, and they must necessarily enjoy them, because they insatiably desire them; is it not fit that they should choose the best? Will it not be wise in them to single out those Pleasures which will make them blessed? Yet if they would do that, they must be sure to make choice of divine Comforts. And to procure them, they cannot do better than to fall to Holy Mourning; which certainly leads them to the Fruition of them. So we have done with the first Branch of Blessedness springing up to Holy Mourners from the Root of their Comforts. From the Root of their present Spiritual Comforts, as they contain the aforesaid Properties.   

CHAP. VIII.  
An apologetic Inference from the Doctrine in the foregoing Chapter; clearing Christianity from the Aspersion of Unprofitableness. With Advice to careless, and circumspect Christians.  
THE Matter of this Chapter relates to the Substance of the former, and runs upon an Inference drawn from the Same. In it, I confess, we digress a little. But tho' what it delivers be somewhat beside our professed Scope, yet the Benefit, I hope, will make amends for the Deviation: it being a kind of Apology for the Christian Religion, or a short Vindication of it from the contemptuous Obloquy of Evil Men. The Inference is this.  
How egregious is the Folly and Rashness of those, who decry Religion as vain and unprofitable! So degenerate are some, and so far sunk below the Raised Dignity of their Reasonable Nature; that they mock and cavil at true Religion, as if it were an empty and fruitless thing, and attended with no considerable Advantage. 
* Job 21.15.  What is the ALMIGHTY that we should serve Him? and what Profit should we have if we should Pray unto Him? was the Language of the Dissolute in Job's Days. 
† Mal. 3.14.  It is vain to serve GOD, and what Profit is it that we have kept His Ordinances? said some Impious and Blasphemous Jews in the Prophet Malachy's Time. And Men of such vile and ungodly Principles seem to be sprung up in too great Plenty amongst us. For how many are there, that dispute, or deny all Rewards of Righteousness? And as for such as in Faith and Hope of the same, addict themselves to Virtuous and Holy Living; they slight and despise them, and vilify and reproach them: especially if they be a little stricter than ordinary, and their Zeal flies above the Common Pitch. Then they censure and condemn them for downright Idiots; for People of no Sense, of no Reason, and of no Judgement; that dote upon Shadows, and feed upon Fancies, and fill their Expectations with impossible things. But let such know, that themselves are mistaken and grievously misled; and as for the Sons of Virtue and Goodness (whom they are pleased thus to Scorn and Deride) they are the wisest and happiest of all Mortals. For as upon surest Grounds they look for infinite future Retribution; so they are sensible of present Recompense.  
The Psalmist speaks of this, where he says in keeping GOD's Commandments there is great Reward, Psal. 19.11. Not there shall be Reward for keeping them, hereafter in Heaven; but there is Reward in keeping them here upon Earth. And this Reward is ample, as well as certain; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a great Emolument, or Recompense. And what the Sacred Writer thus positively asserts, the faithful Christain feels true in himself. He does not only hope for Remuneration to come, but He actually finds it in his present Enjoyment. And as it is great in many Respects, so a great part of it lies in those excellent Comforts, which descending from above, do strangely delight Him. And that this Reward must consist of these Comforts, is clear from hence; because otherwise no great Reward can here come to Men in keeping GOD's Commands. Yea, instead of great Reward, or of any Reward, their very keeping of His Precepts, may expose them (as it hath done Martyrs) to the worst Sufferings and Deaths. And for any to say that GOD makes Temporal or Worldly Blessings a great Reward to such as keep His Commandments; would be perfect Nonsense. For the greatest of those are not only really little in themselves; but much less still in the Esteem of good Christians. So that 'tis necessary that the great Reward mentioned by the Psalmist, should be made up of Joys or Comforts from Heaven: And truly were the worst but well acquainted with it, by being made throughly sensible of it; they could never stick at owning it to be great. And from the sense of its greatness they would immediately alter their opinion of Christianity; and no longer blame its most zealous Professors for taking much pains (as they now think they do) in pursuing nothing.  
Indeed so long as Men choose to rest in Sin, and are unwilling Captives to domineering Lusts, and the base and sinful Pleasures of the Body; 'tis impossible they should enjoy the Comforts of the SPIRIT. I am confident rather (let them say what they will, and make what fair show they can) that they mostly lie as it were, upon a painful Rack. There heinous Gild (unless they be stupid, or quite insensate) will certainly be attended with secret Torment; and will raise such fears and horrors within, as they shall no way be able to suppress. There may as well be Rest in the Sea when 'tis tossed with Winds, as true Peace to that Soul which perisheth in Sin. For the Wicked are like the troubled Sea when it cannot Rest; and to them there is no Peace saith GOD, Isai. 57.20, 21. But let them abandon Vice, and betake them to Virtuous and Religious Courses, and they shall soon perceive an happy Change. Then the mouth of Conscience shall quickly be stopped, and her hideous Clamours shall all be quieted, and the bloodly Scourge wherewith she chastiseth them, shall be wound up and laid aside; and inward Peace, and Applause of Mind, shall exceedingly refresh them. Then they shall be visited with Joys from on high and the Light of GOD's Countenance shall shine into their Hearts, and the Beams of His Favour shall dilate their Spirits, and the Influence of Heaven shall sweetly replenish their expanded Souls. In a word, than the great JEHOVAH will love them, and delight in them, and lifting them up into Communion with Himself, will ravish them with high and strong Consolations. With such Consolations as can proceed from nothing but His propitious Presence, and the favourable Illapses of that divine Paraclete, who is the Comforter of GOD's Elect.  
Let none doubt of the Truth of this. Let none question but there are such excellent Comforts as these. If your own Experience hath not discovered them, yet do but perform your respective Duties, in answer to the several Obligations upon you; and that will lead you directly to them. Then you shall soon find that extraordinary Sweetness is treasured up for the Righteous. A Sweetness surpassing our corporal Delights, and the fullest Gratifications of all lower Appetites. And well it may, as being indeed no other than Angelic Satisfactions, which from the Face of GOD, are shed down into the Hearts of pious Men.  
Some refined Heathens prized Tranquillity of Mind at such a Rate, that they accounted it no less than the chiefest good. Thus Epicurus taught, that Happiness consists in Pleasure. Meaning that Pleasure which springs up and spreads through Virtuous Livers; and is the pure Result of that Harmony and Agreement, which there is betwixt Virtue, and the rational part of them that practise it. Tho' some mistaking him, have thought he placed it in gross Delights; and so have condemned Him for a notorious Sensualist, and a Patron of vile and shameful Voluptuousness. And as this was 
* Note IU.  Epicurus' Opinion, so it was the Judgement of many other great and noble Philosophers.  
Now when there were some Ethnic Sages, who thought so highly of inward Peace, or mental Pleasure, which moral Integrity brought along with it; how unreasonable is it, that Christianity should be condemned as vain and empty, when plenty of Spiritual Consolations attend it? Especially if we consider, how much the Sweetness of the Heathen Tranquillity, must be inferior to that of the Christian Comforts.  
I wish therefore, and I pray, that all supine and careless Livers would bethink themselves, and amend their ways. That they would all relinquish their Follies, and Impieties, and devote themselves to the Love and Obedience of CHRIST. That would introduce them into His Favour; and then nothing should be thought too dear for them. Then they should find, that He would embrace them in His Arms, and lay them in His Bosom, and caress and entertain them with frequent Intercourses, and astonishing Kindness. That he would feast them with reiterated foretastes of Heaven, till He translates them hence, and takes them up thither. Where, after delicious Prelibations here, they shall drink their fill of Divine Delights, being swallowed up of eternal Pleasures, and an immense Abyss of complete Felicity. Thus shall it be with all those that are adopted into our LORD Jesus' Family, and give up themselves to serve Him with zealous Sincerity. But if any will rather be Drudges to Sin, and Vassals to Satan, and spend their Time in Vanity and Licentiousness; be it known to such, that they do but forsake their own Happiness. They do not only lose a Crown, and lose a Kingdom in the everlasting State; but forfeit far greater Felicities in this, than any that those short delusive Satisfactions, which they foolishly dote on to their Soul's Destruction, can possibly bring in unto them.  
In case the Lose and Vicious Object, that they have little Reason to believe this, that Religion hath such Happiness entailed upon it; and that such present remunerative Comforts as these, are annexed to Christianity; for they know nothing of them, and never enjoyed them: it may be answered; No, wonder that they should be Strangers to Comforts, when they take no meet course to be acquainted with them. The work of Righteousness shall be Peace, Isai. 32.17. And therefore they that post on in the ways of sin, must needs be destitute of divine Comforts, as running most directly and unhappily from them. But then their missing them does only show they are unworthy of them; but argues not at all that there are no such things, for the Being of which we have so very good Evidence. For as when our LORD JESUS left this World, and His disciples in it, He promised to give them another Comforter; So we very well know, that He fulfilled His Promise. And as a signal effect of its blessed Accomplishment, we find all the Churches walking in the Comfort of the HOLY GHOST, Act. 9.31. And that Comfort was so far from being a peculiar Benefit, or Blessing appropriate to those first Churches; that it is a common and standing Privilege, generally settled upon the faithful Members of the Christian Community. This may be gathered from what occurs, Rom. 14.17. The Kingdom of GOD is Righteousness, and Peace, and Joy in the Holy GHOST. So that as many as are true Subjects to the Kingdom of the Messiah, which (as it is an Image or Counterpart of that Archetypal Kingdom above) is called the Kingdom of GOD: shall as certainly have Joy resting upon them, as they must necessarily have Righteousness dwelling in them. The one is not more essential to their Religion, than the other (at times) is an inseparable Reward of the same. And therefore to say that true Religion is without Reward, is as much as to say, that the Word of GOD is void of Truth, or that the HOLY GHOST is guilty of Falsehood. For when he declares that Holy Joy shall be to the Religious; as we may be sure He will impart it: so as sure we may be, that when he ministers it to any, He does it to reward their past Diligence, as well as to encourage their Perseverance for the future.  
And as many as share largely in this Joy, or Comfort, and in the heavenly Delights which result from them; must not only take them for a Reward of GOD's sending, but with the Psalmist, must call them (what all that feel them will ever count them) a great Reward. And they have Reason to do so. For I cannot but say it, (as knowing it to be true) and O that the whole World might hear and believe it! The Sons of divine and holy Consolation, are far the happiest of all upon Earth. They are the only men of Pleasures here. The truest Epicures that ever lived. And they must needs be so. For besides, that they have Senses like other People, 
I speak this to let the Men of the World know, that true Christians, in Pleasures of Sense, have the advantage of them.  and so can enjoy even all kind of Pleasures as well as they; and besides, that they double these Pleasures to themselves, while they take only the Top or Flower of them, by tasting them in none but lawful Instances; and besides that they whet and quicken their Appetites, while by restraining and well governing them, they keep them fresh, and keen, and always upon the Wing, which makes them to relish ordinary Pleasures with a more lively Gust, and finer Delicacy: they are sensible also of this high sort of Pleasures which we are upon; Even of those Pleasures which are caused by these Comforts that descend from GOD. And they most assuredly must be peerless. For being more noble and pure, they must be more congruous and suitable, and so more gratifying and delectable than any other. And no marvel they should, when they come down from Heaven, and are a part of it; when they tend to Heaven, and help us up to it; and when they place us in Heaven almost, even while we are out of it. And to speak the truth, there is no sincere Christian in the World, but must be sensible of somewhat of this Reward; because, in a lower degree, it is mingled with his Religion, and included in its very Duties. Thus what Ease, what Peace, what Pleasure is contained in Humility and Meekness, in Chastity and Contentedness, and in the like divine Virtues; over what attends the contrary Vices, or the Practists of them? And if we look to the Love of the true GOD, which is at once both our chief religious Perfection, and Performance; O how sweet and ravishing is it! When at any time He is pleased to shed it down upon us, what an Heaven springs up from its refreshing Gleams? And when our Love kindled by His, ascends to Him in reciprocal Flames; what sprightly Joys are mingled with its Fervours? The pure Actings of our Love to GOD, excite and cause such vital Pleasures, that the Fire can never be more full of Heat, than they are of strong and transporting Delights. We know, O LORD, and we believe none like them; and therefore we desire even none besides them, or none at least in comparison of them. But how can Christianity be rewardless then, when by its innate Sweetness it is thus Self-recompensed? And when these its natural, inbred Satisfactions are raised and strengthened by those adventitious ones which the HOLY GHOST derives unto us; its Reward must needs be exceeding great.  
I confess indeed (which does not diminish, but rather greaten the Reward we speak of) that to set forth these Comforts in their genuine Sweetness, is not possible. As hath been said already (more than once) there is no expressing them to the height. All that hath been spoken by me, and all that can be spoken by others; will amount at best, but to a dark and dim, to an imperfect and injurious representation of them. Yet to speak of these Comforts, and the Pleasures of them, being very delightful, as well as to enjoy them; forgive me if I add what follows concerning them. They are the Wealth of the Poor, and the Happiness of the Rich; the Light of the Blind, and the Music of the Deaf; the Glory of the Obscure, and the Crown of the Honourable; The Solace of the Young, and the Support of the Old; the Strength of the Weak, and the Cordial of the Sick, and the Joy of all pure and sanctified Minds. And besides, that they fill us with Solid Joys, they every us with many Substantial Benefits. They elevate our Thoughts, and they open our Eyes, and they help us to discover the Dignity of our Nature, by our very capacity of enjoying such delights. They convince us there is a GOD by an Argument from inward Sense, and demonstrate His Existence by His affecting Influence; as the Sun is proved to shine, by his cheering Beams. They do not only assure us that there is a DEITY, but they induce us to love Him; and they entice us to obey Him; and they make the Duties we own Him, to be as easy and pleasant, as they are useful and excellent. At the same time, and by the same Strengths that they enable us to serve and honour GOD; they empower us effectually to resist the Devil, to despise the World, to crucify the Flesh, and to deny, ourselves. And as they help us to eschew Moral Evils with Diligence; so likewise to endure afflictive ones with Patience. And from hating and declining all Evil things, they carry us on to the practice of every thing that is Good. And so by assisting us to live righteously in the World, they dispose and fit us to die piously and cheerfully. These are a few of those many Advantages which Comforts from Heaven, and the pleasures of them, derive unto us. But he that undertakes to recite them all, may task himself in the next place, to tell over the Stars, or to sum up the Sands on the Seashore, or to count the number of those busy Atoms which dance unweariedly in the Sunshine. They are too numerous for Calculation. But then that Religion which is fraught with such Comforts, as lead to such Pleasures, and conduce to such Benefits; can never be empty of competent Rewards. And yet these Benefits, Pleasures, and Comforts, do all abound to the unfeigned and active Professors of Christianity.  
Were there any thing in the entire Body of it; any one thing in all the Whole Systeme of its various Duties, Inconsistent with these its remunerative Comforts; in likelihood it should be Mourning, as being (one would think) most opposite to Joy. Yet Holy Mourning is so far from being inconsistent with, or destructive to the Christians Comforts, that it never damps them in the least: so far from damping them, that (as we have showed) it is Fuel for them, and helps to kindle and inflame them.  
For any to talk therefore that the Christian Religion (which is so marvellously encouraged at present, and even by Mourning) is a vain, and empty, and rewardless thing; it but to slander that, and disparage themselves. And as many amongst us as are so unadvised, I hearty wish happier in a better Experience; which may rectify their Mistake, and capacitate them to give a truer Judgement in the case.  
Two Words more shall now close up this Chapter. The one I direct to lose and careless Christians; the other to such as are strict and circumspect.  
To the Careless and Dissolute I have this to say. Be not enemies to yourselves. 'Tis too too much to be Enemies to GOD: be not Enemies to your own Happiness also. Yet such you are, and must be, so long as you are cold and careless in Religion. For so long you exclude yourselves from that Felicity which is prepared for the Zealous, and promised to them. That I may see the felicity of thy chosen, and rejoice in the Gladness of thy People: So we read Psal. 106.5. Whence it is manifest, that GOD's chosen People have a peculiar Felicity belonging to them; and that this Felicity consists in Joy and Gladness. Why then do you bar yourselves from the fruition of it? What makes you so indiscreet as to slight or overlook so valuable a Privilege? Alas, without any long Inquiry, we may easily find out the Reason of the Folly: and it is this. You are so taken with low and sensual Pleasures, that you have not concern for those that are spiritual. So intent upon mean and secular Delights, that your Minds are drawn off from such as are divine. O unwise and preposterous course! Men are Lovers of Pleasures more than Lovers of GOD: when the Love of GOD (which is the Top of Religion) contains the truest and the sweetest Pleasures. Yea, the only Pleasures which are fit for their Souls, and adequate to them; and so alone able to render them blessed, now and for ever. Is it possible that Creatures endued with Reason should be so inconsiderate? That they should throw away the Kernel, to keep the Shell: and prefer the Shadow, before the Substance. Strange to think! yet thus it is. Even the dimmest Eye which sees any thing, may discern this; that lose Religionists are devoted to Pleasures. Yea, without dissembling, or mincing the matter, they are too eagerly bend and set upon them. Touching many of them it is obvious enough to every one's Notice, that their Thoughts and their Studies, their Wits and their Arts, their Cares and their Pains are employed chief for their Pleasures. For Inventing, that is, or for Procuring them; or else for Preserving, or Promoting of them. Their, Time they waste in following them, their Strengths in enjoying them, and count nothing too much for continuing and inhancing them. When they project and labour to increase their Wealth, to enlarge their Knowledge, to advance their Power, Honour, or the like; what do they aim at in the ultimate Scope of their Intentions, but to heighten their Pleasures? For were they pleased as highly with the Things that they have, or with the Circumstances they are in; why should they desire, or why should they endeavour to alter either? But Pleasures they must have at any Rate, and to their Pleasures they will add whatever it costs them. And which is very deplorable, not only their Time, their Estates, and their Strength; but their Healths and their Lives, and their dearest Souls, are often times made the Price to purchase them. O most sad consideration this! those very Pleasures, which they violently love, and eagerly desire, and painfully pursue, and excessively pay for; are not only false, but destructive Ones to them, and the Reverse of those which should make them Happy. However they may please them, they most miserably cheat them; and instead of contributing to their Benefit, tend to their Ruin (and unless they grow wiser) will terminate in it. In reference to these Men therefore I cannot but resume, I cannot but enforce the Caution I have taken up. Be not Enemies, O be not Enemies to your own Happiness. If for enjoying Pleasures you be in good earnest; and your vehement Desires of them cannot be controlled: make choice of the best, and take up with none but the most beatifying. And that ye may lay sure hold of these, be truly Religious. Study the Will, and obey the Laws of our LORD JESUS CHRIST. Be most humble and obsequious Subjects of his heavenly Kingdom. Let His Throne be erected and established in your Hearts; and make your very Souls submit to the Sceptre of His holy Government. Then (besides that natural Peace and Delight which attend your Being and your Doing good;) you shall in time be sensible of a great Reward. And that Reward shall be great Comforts. And from those Comforts shall flow great Pleasures. Even such Pleasures as you want, and much better Pleasures, than ye now seek; as being the best sort which Heaven here gives, or Mortals can receive. Do but believe, do but so far believe a faithful Informant, as to make a due Trial; and ye shall certainly find that thus it will be.  
The other Word behind, is to be spoken to strict and circumspect Christians. Let such continue in their Zeal and Watchfulness, and labour to improve them. If they persist not in their zealous Vigilance, their great Reward will soon vanish into none at all. For tho' the fear of the LORD giveth Joy and Gladness, and is a Crown of rejoicing, Ecclus. 1.11, 12: Yet if any that wear this inestimable Crown, should give up Religion, and cease to fear GOD; it would certainly and immediately fall from their Heads. When their Zeal flags, their Comforts must fail; and the quenching of the one, will extinguish the other. And how will they be able to bear that? As the Sweetness of their Comforts is really ineffable; So the Loss of the same (especially if so unhappily occasioned) must be intolerable. A total Deprivation of such incomparable Satisfactions, by their own Lukewarmness pulled down upon themselves, must needs reduce them to Saddest Trouble. I tremble almost to think how they'll endure it. They must surely want something of Extraordinary Mercy even to keep them in their Wits.  
And then they must improve also in Zeal and Watchfulness, as well as persist in them. So their great Reward will be made greater still, and they shall add to the Degrees of their delightful Consolations. For tho' in regard these Comforts are free Issues of the ALMIGHTY's Goodness; He might dispense them as arbitrarily as Himself pleaseth, giving them when, and to whom, and in what measures He thinks fit: yet look what Rule He foretold He will go by, in distributing the great and final Rewards; and the same, 'tis like, He'll observe in bestowing these lesser and intermediate one's. He'll apportion them, that is, to men's Works respectively. They shall have most of them, that do best: and they that by active and passive Duties, or else by both, bring greatest Honour to His MAJESTY; shall probably have the largest share of them at His hands. In case we be disposed therefore to 
* Rev. 3.11.  hold that fast which we have, and to let no man take our Crown; the Crown of our Comforts, which is preferable to the richest Diadem upon Earth: and if we would not only keep these Comforts, but augment them, that so our 
† Ecclus. 24.31.  Brook may become a River, and our River may become a Sea; we plainly see the way that we must go in. But 'tis high time for us to stop this our Excursion, and from that to return to the Argument we were prosecuting.   

CHAP. IX.  
A Fifth Motive to Mourning in General, being the Second Branch of that Blessedness which springs from the Comforts that attend it: they confirm us in Religion by sweetening it to us at the beginning; and by encouraging us in the Duties of it ever after.  
EVer since unhappy Man fell, and his Nature was debased by Original Corruption; his Mind hath stood bend, as it were, in a stiff and continual Tendency to Evil; and his Will hath been violently carried that way, by the Strong Bias of crooked Inclinations and Proclivities. So that now if at any time we become Religious, we must be drawn to it by a divine Power; and if for any time we continue so, we must be confirmed by the same. And this Confirmation is a blessed Fruit of Spiritual Comforts. And happy is it for us, that they are effective of it. Else when we are entered on the Ways of GOD, and have devoted ourselves to Him in the Laudable Beginnings of an holy Life; we should quickly repent of our worthy Undertaking, it would prove so irksome and uneasy to us. Or if here and there one by the Force of Reason, and strong Actings of Faith, could hold on in the Works of Obedience for a while, without having them sweetened with these Consolations; yet they are not many that would be able to do it. Especially if we consider, that when, first we give up ourselves to Religion; besides the busy Corruptions of our Nature, we meet with many other troublesome Oppositions, which greatly discourage us. So that should not some Honey be mingled with our Gall; some high Consolations be mixed with those Difficulties which meet us in our first Advances to GOD's Service, or Engagements in it; we should soon grow weary of the Sacred Employment, and willing to resign it, or, retreat from it. It pleases GOD therefore at, or sometime after our Conversion to Himself, usually to afford us good measures of His Comforts, to wed us to, and to settle, us in the happy Way which we have chosen.  
The Laws of our Religion run high; and the Doctrines it teaches, and the Rules and Precepts which it lays before us, are strangely excellent. But then being of a divine and lofty Pitch, they must be hard as well as useful. So that had Christianity nothing but its own intrinsic Worth to induce Men to embrace it, and adhere unto it; without the Assistance of an extraordinary Grace, such as perhaps is given but to few) its Duties would be too much for all those that make up the main Body of Believers. And consequently were there not high Comforts in it (as well as spiritual Excellency) to recommend it; it would not gain many Proselytes to itself. How many sorever might offer at it; and venture so far as to make trial of it; but a small number would hearty espouse it, and prove its true and faithful Admirers. GOD therefore pities His tender Converts; and that they might not be overset in 
* They who begin their Conversion, have commonly need of a prepossessed and indeliberate Pleasure, to free them from their sensible Goods. Malebranch Search after Truth. Book 3. ch. 4. sect. 4.  their first Approaches to Himself, He affords them such Comforts as are able to support them.  
Excellent Job seems to be a pregnant Instance of this. In the 29th Chapter of his Book, he wisheth thus: O that I were— as I was in the days of my Youth, when the Secret of GOD was upon my Tabernacle. The Body of Man (as is well known) was called a Tabernacle by the best Philosophers the Pythagoreans and Platonists) as well as by the Hebrews. And in the sacred Books it is very often so denominated. And therefore when the SON of GOD had taken upon him an humane Body and dwelled on Earth, it was said of Him, 
† Joh. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He tabernacled among us. And S. Paul, speaking of CHRIST's Power resting upon him; says, that it may dwell upon me as in a 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tabernacle, 2 Cor. 12.9. By Job's Tabernacle than we may understand Job Himself; whose Body (under that Appellative) is here put for his whole Compositum, or entire Person. By the Secret of GOD, some will have GOD's Providence meant; His Providence blessing and enriching Job. But we may better take it to be GOD's Propitious Presence. The hidden Motions, and silent, secret Operations of His consolatory SPIRIT. According to that of David, the Secret of the LORD is with them that fear Him, Psal. 25.14. Or that of Solomon, His Secret is with the Righteous, Prov. 3.32. And indeed the Comforts of the HOLY GHOST are such a Secret as is imparted but to few; and is seldom and little revealed by those that possess it: and so may much better be called a Secret, as being a truer or deeper one, than the Blessing of GOD bringing Secular Prosperity unto Men. For that cannot be hid, but must publish itself, or be openly discovered in very visible or notorious Effects. Gejerus expounds the Secret of GOD to our Sense. (For by it He will have the inward Consolations of the SPIRIT to be meant.) And so does 
* Me consolando, in loc.  Yra. And very properly may they be termed GOD's Secret, because by them He secretly cheers and strengthens His Servants. And therefore they are called Hidden Manna, Rev. 2.17; as being reposited as secretly in pure Souls, as the Manna was in its Golden Pot: which being put in the Ark, was kept in the most secret, as well as in the most holy Place of the Sanctuary, Heb. 9.4. And this Secret, or these Comforts rested upon Job in the days 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of his Youth, says he. (In the days of my Childhood as the 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Targum speaks it.) While he was very young and so, green in Religion; and as a Beginner, newly acquainted with the ALMIGHTY. And thus it fairly falls in with whit we assert. That GOD by His Comfort does usually strengthen Men, when they first undertake the true Religion. The effect of which is, it prevents their being damped, or too much disheartened by any harsh Occurrencies; and establishes them firmly in the Profession of it.  
And no Wonder He should favour these Persons so much. For like young Children, being unable to stand of themselves, or to go alone as they should; is in giving them these Comforts, He takes them by the Hand, as it were, to uphold and lead them. And good Reason there is (according to humane Judgement) why weak Christians should have strongest Consolations. Not only because they are weak, but because their Temptations may probably be more, and also more violent, than those that are incident to the strongest of all. For Satan, we may conclude, will fight most furiously, where he hath the best Prospect, and most hopes of Victory. Where He sees the Fort of Virtue weakest, there he'll ply his fiercest Batteries. 'Tis usual with an Enemy to pass by a Garrison that is well fortified, or a Castle that he thinks impregnable; and to attaque, or besiege others, that are less able to hold out in a good Defence, or vigorous Resistance. And 'tis very likely that our Spiritual Adversary does ordinarily act at the same Rate. Where He sees Christians armed and well appointed to the Combat; their Grace's strong, their Judgements clear, their Affections warm, and themselves Resolute, and like to prove invincible: he passeth them by, and engageth not with them. But where he spies out others that are weak and feeble, and unfit to conflict and grapple with Him; there he sets on with rage and vehemence, expecting to vanquish and devour them. Reasonable it is therefore (as was said before, according to the judgement of Men) that weakest Christians should have strongest Comforts. For as they meet with most and sharpest Encounters perhaps, so they have least Abilities to endure them. They who are most subject to faint, had need be supplied with best Cordials. And the good God hath taken care for this.  
But farther; as holy Comforts thus help to fix us, so they help us as well to forward us in Religion. I mean, by encouraging us to, and in its Duties. To undertake to be Religious, is an easy Work, and soon done. And therefore in Countries where Christianity prevails, there are few but embrace it. But then the misery is, that these populous Multitudes, who take up Religion with seeming Seriousness, are generally plausible Pretenders to it only, instead of sincere Practitioners of it. They are nominal Christians, but real Hypocrites; and the Duties they act, are but mere formal and theatrical things. They may make a loud noise, and a fine show, but they have nothing of Life, or Substance in them; and so nothing of true Service to GOD, or Benefit to themselves. And tho' such as are sincere, and thorough-paced Christians, be commonly hearty in the Works of Religion; yet very often they are so backward to them, and so heavy in them, that they want some help to overcome their Reluctancy, and to quicken their Dulness. Here therefore Comforts are helpful to them; in aiding them through those weighty Duties, which are required of them.  
If ye 
* Joh. 13.17.  know these things (said our dear LORD) happy are ye if ye do them: signifying that Christians must not be Persons of Speculation only, but of Practice. It is not enough for them to understand well, to think well, and to intent and resolve well; unless they do so too. They must be active in the Offices incumbent on them; in all the good Works, which the Religion they profess, obliges them to perform. And these they must discharge with all good Conscience and Perseverance. But then we being to persist in such lofty Practices, which stand upon the exalted Principles of Christianity; there is no reaching them, and running through them, without considerable Pains, and some Uneasiness. And therefore we are taught by CHRIST Himself, that His Religion is both a Yoke, and a Burden, S. Mat. 11.30. But then as He perfectly understands the Height of His own Laws, and the Frame of our Being; so He hath throughly experimented the Difficulties of Obedience, and the Infirmities of our Nature. And so we need not doubt but He will graciously dispense his Comforts to us; and that in such measures, as shall be most suitable to the Tasks which Himself hath imposed, and as shall effectually assist us in the Performance of those Tasks.  
For such is the Powerful Virtue of these Comforts, that they wonderfully dispose us to the Worship of GOD, and strengthen us in it. Thus, as sometimes when they come, They fill us with Long after His Service, and make us even Restless till we are engaged in it: So at other Times, when they visit us in our actual Waitings on His Glorious MAJESTY, they so animate and inspirit us, that we feel no Weariness at all in our Attendance. And when in any Periods or Circumstances of our Life, we chance to grow down or dead in Devotion, and to droop and flag in our pious Exercises, and to be in danger of turning Lukewarm in Religion; no sooner are they darted into our Souls, but they replenish us with fresh and lively Fervours. And these again inspire us with such Active Force, and vital Energy, as enable us to fulfil our Several Duties, not only with Content and cheerful Alacrity; but always with true, and sometimes with great Delight and Pleasure. And thus our LORD's Religion, tho' it be a Yoke, is made easy to us; and tho' it be a Burden, is rendered Light; as Himself proclaims it in the forequoted Place.  
Nor do heavenly Comforts only inliven us in our dutiful Addresses to GOD, but also infuse holy Confidence into us. Such a Confidence as lifts us up into decent and modest Familiarity with His MAJESTY. So that whereas they who are destitute of Comforts, and dejected for want of them; do commonly approach Him with troubled Minds, and trembling Hearts; and are so overset with the Sense of His Excellencies, and their own Unworthiness, that their Thoughts are disordered, and their Duties dispirited: We that enter GOD's Presence full of Peace, and make our devout Aplications to Him; do it at a far more happy Rate. For as we are wholly free from all terrifying Dread; so our filial Awe, and reverential Fear, are mixed and encouraged with ingenuous Boldness. With so bashful and becoming a kind of Audacity, as recommends us to Heaven, and much facilitates our devotional Performances. And their Ruggedness and Uneasiness being thus taken off, or greatly abated; the Labour of them in good measure vanisheth, and Religion turns mostly into holy Recreation.  
To come more home to our purpose. Christian Duties, as every one knows, are either Private, or Public: and divine Comforts are ready to attend and animate us in both, if we act them with Fidelity.  
As to Private Duties, let that Passage witness, Psal. 119.165. great Peace have they which love thy Law. As many as love the Law of GOD, which contains their Duties; and love it so well, as to mind, and study it, and make it their Guide, or the Rule of their Practice: They shall have Peace. Not only all kind of outward Felicity, which Peace does often signify, in Scripture; but inward Tranquillity, and Spiritual Joy of mind. Nor shall they only have this Peace in some little Measure, but in Plenty or Abundance: for they shall have great Peace. Peace so great that the World cannot give it, S. Joh. 14.27. Peace so great, that it passeth all understanding, Phil. 4.7. Peace so great, that nothing shall offend them, that enjoy it; as the Psalmist adds where we now cited Him. There is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no stumbling-block to them. Nothing that can cause them to trip, or fall; or hinder them in their course of private Duties, which Religion prescribes them, tho' in it they meet with many Difficulties.  
And then as to Public Duties, that the like divine Comforts will attend us in them, is evident from a clear and emphatical Testimony, in Psal. 36.8. They shall be abundantly satisfied with the Fatness of thy House; and thou shalt make them drink of the River of thy Pleasures. Muit gives the true Character of this Verse. 
† Singula verba sunt emphatica et vehementia.  The Words are every one forcible, and vehemently affect. They are so full of meaning that there is no finding it out; no attempting a thorough explication of them. And long before them S. Austin, upon the place, delivered himself thus; 
‖ Nescio quid magnum promittit.  It promiseth I know not what great thing: 
* Non capimus.  we comprehend it not. The vastness and pregnancy of its sense, makes us shallow Creatures incapable of conceiving it. I only observe, it manifests thus much. That not only Comforts, but abundance of them shall be the Lot of such as frequent God's House, and publicly wait upon Him in His Ordinances.  
In this mortal State, Two of the greatest Satisfactions, as well as Supports of humane Life, are eating and drinking. And to the Gratifications arising from these Natural Actions, the SPIRIT compares the Pleasures which we feel in public Duties. But then because the Quality of the things which we eat and drink, contributes mightily to the Pleasure of doing so; therefore that the HOLY GHOST might the better set off the Lusciousness of those Delights, wherewith GOD favours us when we are zealous in Ordinances; He screws up the comparison by which He chose to express it, to the highest Pitch. For suppose a Man would Eat merely for Pleasure, and to the highest Degree of Pleasure that He could: What then could he desire to Eat of better than Fat things? Especially if they were set in great Plenty before Him, and he might eat of them freely and to satiety. And therefore the good SPIRIT gives us to understand, that they who conscionably resort to GOD's House, shall there feed upon Fatness: and not only so, but shall be satisfied likewise, and abundantly satisfied therewith. The Pleasures, that is, which they are sensible of in GOD's public Service, shall be equivalent to those which the Hungry perceive in eating choicest Viands; if not far surmount them. And so if a man were disposed to Drink his fill, and with greatest Delight; where could He do it so well as out of a River? A River of Wine, Suppose, or of Milk and Honey: by which last sort, the holy Book describes a plentiful and pleasant Land. But then imagine there were a River running nothing but Pleasures, and whose Streams consist wholly of Torrents of Sweetness: would not full Draughts out of such a River (that flows with the clearest Oblectations) most strangely satisfy us? Yet just such is that River, that River of Comforts, which flows in GOD's House. When our Souls drink of it, it inebriates them, as I may say, with holy Joys, and fills them with Pleasures and divine Delights, like those at GOD's Right Hand for ever.  
Which considered, we need not (by the way) wonder at that strange Passion which raged in King David and transported Him with desire of joining in GOD's Worship, when He was in Exile, and under unhappy Exclusion from it. 
* ver. 2.  My Soul longeth, yea, even fainteth for the Courts of the LORD: my Heart and my Flesh cry out for the living GOD. And in another place, 
† Psal. 42.1, 2.  As the Hart panteth after the Water-brooks, so panteth my Soul after Thee, O GOD. My Soul thirsteth for GOD, for the Living GOD: when shall I come and appear before GOD? And again, 
‖ Psal. 63.1, 2.  O GOD— my Soul thirsteth for Thee; my Flesh longeth after Thee, in a dry and thirsty Land, where no water is: to see Thy Power and Glory, so as I have seen thee in the Sanctuary.  
Now how came it to be thus with the King of Israel? What occasioned these extraordinary Affections and Emotions of his? In all likelihood at present he was banished. And being unfortunately driven out of his Territories, his Mind one would think, might have been taken up with that sad calamity. Or else the busy thoughts of recovering his Crown and Kingdom, from which he was forced, should have ingross'd it in a manner entirely to themselves. Yet we plainly see, that it stood quite another way; even to GOD's Worship, and the Place where it was publicly celebrated. The loss of these was that which he lamented; and the Reinjoyment of them was that which he desired. For these he longed, for these he thirsted, and that so violently, that his very Soul panted, and even fainted for them. But why so? There must be some good Reason for so great Eagerness; some mighty Cause of so marvellous an Effect. And truly he more than insinuates what it was, where he tells us (as before was noted) that his Soul thirsted to see GOD's Power and Glory as he had seen it in the Sanctuary. There's an Answer to the Query, which may well satisfy us without seeking farther.  
The excellent Prince, as he was a constant frequenter of GOD's House, so he was throughly acquainted with that River of Pleasures which flowed in it. He had very often been very sensible of those truly Powerful, and Glorious Comforts, which there descend upon the Servants of GOD: and this made him so passionately and impatiently desirous of joining with them in public Duties.  
Now if such measures of divine Comforts as produced these Effects, came down upon the Religious in their public Performances under the Law: what Fullness of Comforts must rest upon those, in their sacred Offices, who are faithful Professors of the Gospel? For as betwixt the Legal and Evangelical Dispensations, there is as much difference, as there is between Moses and CHRIST; so between the respective Comforts of each, there is as great Difference, as there is betwixt the cloudiest, and the clearest Day; or betwixt the rising, and the meridian Sun.  
But then hence it will follow that Christians who exceed the Jews in comforts, should excel them as to Duties, and the Service of GOD; as having more excellent Encouragements to the same. And so in Truth they do. The matchless Comforts which they there meet with, do greatly endear GOD's House and Ordinances. They make them forward to them, and also pleased with, and in them, beyond all Measure, and Expression. When in outward communion with the great GOD, they feel themselves affected with inward Consolations; with deep Sensations of Divine Pleasure, and ineffable Perceptions of ravishing Delights: the high Satisfactions they find in His Ordinances, do strangely captivate their very Souls, and most sweetly enamour them on the same. So sweetly and passionately, that if all this World, and a thousand better, were proffered to draw them from those Ordinances, they would be no Temptation in the Least to them, to relinquish and desert them. They would refuse any thing, they would reject every thing, and that with holy Rage and scornful Indignation; rather than choose to be barred from GOD's Ordinances, 
* In Sancto magna est consolatio, in Psal. 36.8.  where they perceive such an affluence of Comforts. For as S. Austin says, in the Sanctuary, there is great Consolation.  
And this I must add. That the plenty of divine Comforts which they there meet with, are not only happily felt by themselves; but are sometimes plainly seen by others, in lively Symptoms or Indications, hard to be concealed. Thus I have observed of zealous Christians, that after their Converse with GOD in Duty, particularly at His own Mysterious Table; a more than ordinary lightsome pleasant Air hath appeared in their Faces. Their hidden Joys have shined in their Countenances; and that they abounded with inward Consolations, was outwardly manifest in their sprightly Visages. I could discern methoughts, that they had received JESUS, by the serious, graceful Gayness of their Aspects; and the Spirits have danced so cheerfully in their Eyes, as if their heavenly LORD taken into their Hearts, had looked out at those sparkling Windows.  
Now where such mighty Comforts as these fall in with holy Duties Private and Public; they must strangely invigorate the Performers of them, and bring in such Accessions of Heavenly Strength, as will effectually conduce to their Settlement in Religion. And they that are fixed in true Religion, may well pass for blessed here on Earth. So they were accounted, and ever esteemed by the best of Men; and so they must be according to the Word of the infallible GOD.  
For the HOLY GHOST speaking of such a one in the first Psalm, describes him thus. His delight is in the Law of the LORD, and in His Law doth he meditate Day and Night. He is so well grounded and confirmed in Religion, that he is always studying the Law of Heaven, in order to the conscionable Keeping of it. That is his Temper; but what's His Condition? No less than Blessed, as the first Word of that Psalm informs us. Nor is He there called Blessed only, but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Blessednesses. As if He were Blessedness itself in the very abstract; an Heap, or aggregate Body of Beatitudes. The least that can be meant, is, that he is Blessed in all respects or Capacities. In his Soul, in his Body, in his Duties, in his Estate, etc.  
But then remember we must, that this Blessedness proceeds from Confirmation in Religion; and that Confirmation flows from Spiritual Comforts: and that those Comforts come in by Holy Mourning. And so it is necessary, as necessary for us to Mourn piously; as it is for us to take the readiest Course to be thus Blessed: that Exercise being a grand Instrument of this Beatitude.   

CHAP. X.  
A Sixth Motive to Mourning in General, being the third Branch of that Blessedness, which rises from the Comforts annexed to Mourning: They are a Seal of our Assurance. Which Assurance makes Religion very easy to us, and Us zealous in That. Which again strengthens Assurance.  
AS there is nothing more excellent than true Religion, in its Nature; so of all things it leads to the most incomparable Ends. For besides, that it here renews us in our Minds and Spirits, and transforms us into the beauteous Image of GOD; it fits us by degrees for immense Joys above, and translates us at last into the glorious Felicities of the eternal World. And then over and above these admirable principal Ends of it; there are many collateral or by-Advantages to which it serves: and of these Assurance is one of special Note and Worth. I mean Assurance of our Pardon here, and of future Happiness in the Everlasting State.  
That there is such a Thing, may fairly be inferred from the Intimations of it given us from Heaven. Some think they meet with it, in 2 Pet. 1.10. But there we have only a Command to make our Calling and Election sure. To be so careful and diligent in the business of Religion, as that the Call GOD hath given us to Righteousness and Salvation, may prove effectual; and that we may be found in the event, to be of the Number of those choice Persons, that are dear to Himself, and shall enjoy Him for ever. This Text therefore (whatever it may seem to do) meddles not with the Assurance we are speaking to. There is great Difference between our Callings and Elections being made sure; and our being sure that they are so. Even as much as there is between 
* Certitudo objecti.  the certain being of a Thing; and 
† Certitudo subjecti.  a man's certain persuasion that it is. One may have a very good Title to an Estate, and yet not know it: and one may have Right to Heaven, and not be sensible of it. And so tho' his Calling and Election be really sure in themselves; yet he may not be sure that they are so. But S. Peter (however some have mistaken him) saying nothing of Assurance in the place cited (for it makes not the least mention of it) we must look farther if we would see Scripture assert it. 
Assurance has been too much mistaken by some, while they have made it a Sign of Grace, when at the same time they have lived in a state of Sin. But we suppose it an Effect of true Grace, and a concomitant of Holiness.   
And First, the great Evangelical Prophet points at it, Isai. 32.17. The Work of righteousness shall be Peace, and the Effect of righteousness Quietness, and assurance for ever. Here unto the Righteous, three most rich and invaluable Mercies are promised; one in Gradation (or point of Dignity) rising above the other. The first is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Peace, which includes all outward Prosperity. The second is 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Quietness, that is, inward Tranquillity. Else the adding of that Word to the former, would have made but an indecent Tautology. The third is 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Assurance. Assurance, that is of GOD's Love or Favour. For it is an Assurance for ever. And bating the unchangeable Love of GOD, of what else can we be so assured? But being once well assured of the ALMIGHTY's Kindness, we may remain so to Eternity; nothing but our unworthy selves, can ever extinguish it and deprive us of it.  
A Second Text to our purpose occurrs Heb. 6.11. There we read of the full assurance of Hope. Which Words do not only assert Assurance, but in some measure explain the Nature, or Notion of it. For as they grant there is Assurance, and full Assurance; so at the same time they allow it to be but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a full Assurance of Hope. So that when we advance to the highest, strongest, and fullest Persuasion, Certainty, or Assurance of the Pardon of our Sins, and of the Salvation of our Souls: still all amounts but to a confident, lively, and well-grounded Hope. And so it is as much as Isaiah's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above, which Montanus renders, Fiducia, Assurance. And That, Martinius describes thus; 
† 
Est spes roborata ex aliqua firma opinion.  
Vid Lexic. Philologic. in vocabulum, Fiducia.   It is Hope strengthened by some firm Opinion. They that would rise higher in Assurance than thus, must go out of this World, and go into Heaven. And there, as Faith shall be converted to blessed Vision; So Hope shall be turned into actual Fruition.  
But tho' it be impossible that Assurance here should be raised higher than a full Persuasion, or Certitude of Hope; yet divine Comforts do strangely quicken and invigorate it. When they at any time come upon this Assurance, or back and second it, in way of Accession or Addition to it; like the Broad Seal upon a Royal Patent, they throughly ratify it. And therefore indeed I call them the Seal of Assurance. For as a Seal confirms the Deeds to which it is put; so Comforts supervenient to Christians Assurance, are a means to make it more sound and unquestionable. Whoever are happy in the sweet Plerophory, or full Assurance we speak of; when their Comforts come, they stamp it for Current, or Legitimate. And no marvel they should, when they really bring with them an ante-tast of Heaven itself; and are those very Joys, in a lower Degree, which shall crown the Saints in the State of their Felicity.  
And as these Comforts thus prove or evidence our Assurance to be genuine; so if any Discomposures chance to befall it, or any Interruptions, or Breaches happen in it; they are useful to redintegrate, or make it whole again. For as highly pleasing as this Assurance is, and as loath as Christians should be to part with it upon that Account: it may yet be diminished and miserably destroyed by their own Follies. Tho' it be never so well settled, it may be convulsed and shaken by their Sins of Infirmity; yea, disjointed and shattered by their Sins of Presumption. But then to the Restoration and Re-establishment of it, holy Comforts contribute in both Cases.  
First, In case it be weakened by Sins of Infirmity. Good Christians that have pure Minds, have also nice and tender Consciences. And those Failures which are little to others, and seem as light as Feathers; to them are great, and heavy, and troublesome. They lie upon them as Ponderous Loads, and the Pressures of them are very uneasy. The Darkness of their Understandings, the Crookedness of their Wills, the Violence of their Appetites, the Turbulence of their Passions, the Weakness of their Virtues, the Shortness of their Attainments, the Slightness of their Performances, (things which slip the Notice, or are little observed by most in the World) to them are extremely grievous and afflictive. They ruffle their Minds, and disturb their Thoughts, and discompose their Spirits, and disorder their Judgements; insomuch that at times they are ready to suspect, and ready to conclude, that GOD, by reason of their manifold Infirmities, can neither approve of their Duties in this Life, nor admit their Persons to the Happiness of the next. And these Fears in many, do so shock their Faith, that they have much ado to bear up against them, and to keep from sinking into downright Despondency; especially where their Nature is tinctured with Melancholy.  
But here now let holy Comforts come in; and how grateful▪ a Change will they bring along with them? They that are most cast down at their Infirmities, and sit invelop'd with the blackest disconsolate Clouds; by the Rising of these bright Comforts upon them, will be happily relieved. The Darkness about them shall be quite dispelled, and the Clouds that covered them shall be utterly scattered, and the Fears that disturbed them shall not only vanish, but vanish immediately. They shall pass away as the early Dew, or fly, like Mists, before the Morning-Sun: So that not so much as the least Mark, or Token, or Shadow of them shall remain. And the same Beams of Comfort which by shining into their Hearts, do disperse those Fears which were gathered about them; and dissipate those Clouds of Darkness which encompassed them; and drive away those Damps of Grief and Trouble which were risen within them: will not stop here. No, they go on to the production of a farther Effect. For having freed them from Darkness (as before) proceeding from the over-setting Apprehension of their Infirmities; they fill them next with the Light of Joy: which lifting them up into a confident Hope of Peace with GOD, and of His Paternal Favour; in that Persuasion their Assurance is re-settled.  
Secondly, They exert themselves in another piece of Influence. They restore Assurance, when broken and shattered by Sins of Presumption. The best upon Earth, are not only subject to Sins of Infirmity (which are oftener Sins of Omission than of Commission; as their not Praying, Hearing, Receiving the Sacrament, and the like, so well and worthily as they should:) but may sometimes by the powerful Importunity of Temptation (taking the advantage of their frailty and inadvertency) be drawn into wilful and presumptuous Enormities. Now when fierce Temptation hath prevailed upon their carelessness, rather than their weakness, (for they have Strengths sufficient to resist the Devil, if they would but use them, as appears by 
* Chap. 4. 7.  S. James' Command to do it) they soon feel themselves in an uneasy Condition. Nor can they do otherwise, considering what Terrors attend the Perpetration of gross Impieties; and how deeply they pierce into pious Souls by reason of their Religious Softness and Tenderness. And when Folly hath unhappily betrayed us into Sin, and that Sin hath filled us with Horrors and Stings; if then our Gild pricks us in the 
* Act. 2.37.  Heart, and we be wounded for it, as well as by it; here's another Scene for holy Comforts to act in. For such is their Sovereign Medicinal Virtue, that they help to cure our Spiritual Wounds, where GOD applies them to that purpose. An Hint of this is given us, Psal. 147.3. He healeth the broken in Heart, and bindeth up their Wounds. Sins are Wounds in all respects. They come as Wounds usually do, from the hands of Enemies; They have the Corruption of Wounds, the Anguish of Wounds, and the Danger of Wounds in them; nor can they be healed without a skilful Chirurgeon. For they are Wounds in the Soul, Wounds in the Conscience, and so the worst and dreadfullest Wounds that can be; and never to be healed but by the ALMIGHTY's Surgery. And when His Mercy takes such Wounds in hand; besides His free Grace, and the Blood of His SON, one Ingredient which He still makes use of, is the Oil of Gladness, or Infusion of holy Comforts.  
For the better understanding of this, we must know that Sin always wounds us two ways at once: that is to say, in our Souls, and in our Minds. Our Souls it wounds with Gild; and our Minds with Trouble. The Medicine for the first Wounds is true Repentance, which carrying Pardon continually with it, does so become a most perfect Cure of all those Wounds which are made in our Souls, be they never so deep and deadly. And where Comforts take place, as in this case they suppose an antecedent Pardon; So withal they ascertain us of it: and that's the Medicament which heals Wounds in our Minds. For we being thus certified that our Sins are pardoned, and consequently that GOD's Favour to us is renewed; this rids us of our Fears, and frees us from our Scruples, and lifts us up pleasingly into that Assurance from which we were fallen.  
And truly without this, were we never so penitent and actually pardoned, we could hardly be pacified. For every deliberate and notorious Sin makes a wide Breach, and Breeds a sad Difference between GOD and us. And tho' upon our Repentance the Breach be made up, and the Difference be reconciled; yet this is not enough. 'Tis enough for our safety indeed, but not enough for our satisfaction. For when Souls have grievously offended GOD, and broken their internal Peace with Him; they can never be at quiet till they are sensible of His Love, the same way that they were sensible of His Displeasure. His Displeasure, when they had sinned, they felt in their Minds and Consciences, by woeful Gripe, and amazing Terrors. And when upon Repentance, they perceive His Kindness the same way, by a fresh Recovery of Peace in their Minds and Consciences; then they will be satisfied, but not till then. But that which must create this Assuring Peace, or raise it in us, is Holy Comfort.  
And therefore it is remarkable, that when David had committed heinous Sin against GOD, he did not only seek Reconciliation to His MAJESTY, but sue to have his lost Comforts restored: make me to hear of Joy and Gladness, Psal. 51.8. And restore unto me the Joy of thy Salvation, v. 12th. Which Joy and Gladness, when GOD is pleased to pour them into our Hearts, and to signify thereby that He hath not only graciously forgiven our Sins, but also was forward by these sweet Consolations to acquaint us with the same; must necessarily convince us of the favourable Renovation of His fatherly Kindness; and be a sealed Assurance of our present Sincerity, and of our Happiness to come; provided we keep our Integrity to the End.  
And tho' it be a mighty Virtue which divine Comforts must have in themselves, to drown the Clamours of the Loudest Gild, be they never so shrill and hideous; and when they have stifled and silenced them, to cause full Assurance to spring up in their Room: yet that they should contain so forcible a Power, is not to be wondered at. For they are not only sure grounds upon which we may hope for Peace with Heaven; but are indeed that Peace itself proclaimed aloud in Penitents Consciences.  
But then this Assurance proceeding from these Comforts, and these Comforts being procurable by Holy Mourning; what good Man who considers it well, would not set Himself to Mourn, that so he may be comforted, and thus assured?  
O Christian! is not Assurance a most desirable, is it not a most invaluable Blessing? They that enjoy it, are too happy to have their Felicity described; tho' these may be some faint or imperfect Hints of it. They are raised in their Minds; they are generous in their Thoughts; they are lofty in their Desires; they are cheerful in their Spirits; they are even in their Tempers; they are sweet in their Dispositions; they are pleasing in their Converse; they are innocent in their Carriage; they are pure in their Intentions; they are upright in their Proceed. And if we pass a little higher, I mean, from their civil to their religious Capacities, and observe them there; we shall find them as laudable in divine Accomplishments. For how strong are they in Faith? How joyful through Hope? How full of Fear and Love to GOD; and of Kindness and Charity to all Men? How confident are they in Devotions? How unconcerned in Dangers? How patiented in Sufferings? How invincible in Troubles? How fearless and resigned as to Death? How firm in Believing, how cheerful in Expecting, how constant in Looking, how earnest in Wishing, how eager in Longing for the eternal Judgement? In one word, innumerable are the Benefits of this Assurance, as well as inestimable. Let me name but two more, and insist a little upon them. It makes Religion very easy to us, and us to be very zealous in that.  
First, It makes Religion very easy to us. The Stronger he that labours is, the less irksome are his Works. And the more we are strengthened 
* Eph 3.16.  in the inner Man, the less difficult will our Spiritual Exercises be. Now Assurance corroborates us within. It warms our Affections with an holy Vigour, and an heavenly Sprightliness, and so (making us 
† Eph. 6.10.  strong in the LORD, and in the Power of his Might) does greatly facilitate Religion to us. It is not the weight of things, that makes them hard to be born, so we have but strength proportionable to bear them. The Posts, and Gates, and Barrs of a City, were nothing for a Samson to take upon his Shoulders, and to carry them away even to the Top of an Hill. Assurance turns us into Spiritual sampson's. If we were Children before, it makes us Men: and if we were Men, it makes us Giants. It fills us with such noble Heat, as raiseth our Strengths up to our Tasks; and apportions our Abilities to our Employments. And then the weightiest Duties which lie upon our Hands, become not only practicable, but delightful; and the serious and constant performance of them, turns into the truest and most entertaining Pleasure of our whole Life. And who would not purchase such a pleasure at the price of Mourning?  
O the dull and weary Pace that many walk in the ways of Duty! O the black and dismal Accusations wherewith they charge them! O the grievous and bitter Complaints which they make against them! CHRIST's easy Yoke galls their Necks, and his light Burden breaks their Backs; and they are ready to cry out, they know not how to endure them. I cannot Believe, I cannot Hope, I cannot Pray; I cannot be Meek, I cannot be Humble, I cannot be Patient. When the Devil tempts, I know I should resist Him; when the World flatters, I know I should despise it; when the Flesh entices, I know I should deny it; but I cannot, alas, I am not able to do it. This is the comfortless language of Thousands; and thus with Sorrow in their Hearts, and with Tears in their Eyes, they bewail the Hardness of their incumbent Duties. But now would such as these but change the Scene a little which they act in, and turn their pensive into pious Mourning; the Torrent of their Grief would soon be stopped, and the Fountain of their Lamentation dried up. For the Difficulties in Religion would quickly disband, and the things they complain of as toilsome and troublesome, would be matter of Ease and Satisfaction to them. And can we stick at Mourning, or any other Performance, to bring this about?  
Think, O Christians! and consider well with yourselves! Will it not be an happy, a most happy Case, when our Duties shall be turned into high Divertisements, and divine Recreation? When it shall be our Meat and Drink to do the Will of our heavenly Father? When our Minds shall always be inclined towards Heaven, and our Hearts be sweetly affected with Religion? When we shall freely yield up ourselves to the Government of our LORD, and cheerfully follow the Conduct of His SPIRIT? When abhorring all treacherous Delights of Sin, we shall devote ourselves to the Love and Service of GOD, studying His Will, and rejoicing to obey it? Consider wisely, I say, and then speak, if this will not be a most blessed Condition. Yet be but persuaded to be Holy Mourners, and ye shall be some of these Blessed Creatures. Then ye shall hearty choose the ways of Righteousness, and run on in them with little Pains, and ascend to Heaven with a great deal of Ease. For than ye shall be strong in Faith, and lively in Hope, and fervent in Love; and fit to Pray, and swift to Hear, and ready to Practise; and all the Parts of Evangelical Obedience shall be but matter of Complacence to you.  
Let all that are good, Remember this, and by it be induced to what I urge. Would we not be glad to have our Duties naturalised and made easy? Would we not be glad to act GOD's Will with as much Readiness and Alacrity, as ever we did Satan's or our own? Would it not Rejoice us, and Rejoice us exceedingly, to see all those huge and mountainous Difficulties, over which we thought we should never be able to climb; quite levelled and made plain before us, and so plain, as to be pleasant to us? Yet by Religious Mourning may this be done. For that makes way for holy Comforts, and They will bring on heavenly Assurance; the certain Cause of this desirable Effect.  
Secondly, The same Assurance which makes Religion easy to us; will make US zealous in that. They who labour for uncertain Wages, want the chief Motive to Diligence, and so may well be cold in their Work. GOD therefore, to banish all Chillness out of us in His Service, hath set a most incomparable Recompense before us. And as the sight of that Reward (if beheld with fixed and unprejudiced Eyes) is enough to cure Lukewarmness; so Assurance of it is enough to inflame our Zeal in the ways of Godliness. What, can we believe that GOD is our Father, that CHRIST is our REDEEMER, and that the HOLY GHOST is our constant appointed COMFORTER? Can we believe fiducially that we have GOD's Graces to sanctify us? His Power to guard us, His Laws to guide us, and His Providence to take care of us? Can we firmly believe, that we are happily related to the adorable TRINITY; that Heaven is ours even to Eternity, and that Death itself (as formidable an Evil as many think it) is but the Term of our Misery, and a safe Passage into blessed Immortality? Can we steadfastly believe that we shall one day shine, as bright as the Sun, and dwell above as high as the Stars, and become as pure and glorious as the Angels, and be made as blessed as our Hearts can wish? Can we thus believe, I say, and be competently assured of all this, and not be zealous in the Works of GOD? That's impossible, as it is for Combustibles to lie in the Fire and not be burnt. Yet Mourning brings on this Faith and Assurance.  
O let us mourn then, let us mourn Religiously that so we may be comforted; and so comforted as to be thus assured. Then our Assurance will elevate our Zeal, and our Zeal will exalt us in the Practice of Righteousness. Exalt us to such an extraordinary Pitch, as that we shall not only be Good ourselves, but rarely exemplary unto others. For it will make us to be Lambs in the midst of Wolves, and Doves in the midst of Vultures. It will make us Saints in this World of Sinners; and while we are but Men, will make us live like Angels. It will make us shine like Lights to all about us, and cause us to shame their baseness by our purity and brightness. And tho' we cannot change the Hearts of the dissolute, yet it will help us to dazzle their Eyes. I mean, by the beauteous Lustre of our Innocent Behaviour, and the sparkling Glories of an uniform Righteousness.  
I add but this. As Assurance helps to beget Zeal, so Zeal again helps to strengthen Assurance, as being one of the best and most evident Tokens of religious Sincerity. If a Man Hears, and Speaks, and Breathes, and Moves; we may be sure he is alive: these are undeniable Symptoms of that. So if we hear GOD in His Word, and speak to Him in Prayer, and breathe after Him in Desires, and bestir ourselves in His Service, and do all this with zealous Diligence: here's abundant Proof of Spiritual Life in us.  
And one main Reason why People are generally so full of Doubts, and so much in the Dark, as to their own Sincerity and Salvation; is their want of fervent Zeal in Duty. Did that but burn in their Souls as it should, it would yield such a clear and convincing Light, as that by it they might easily discern their Integrity, and be well assured of their Approaching Happiness.  
Let as many therefore as would be blessed upon Earth, mourn piously, considering what this Chapter says. For by so doing they shall be greatly comforted, and by their Comforts their Assurance shall be sealed. Which being done, Religion shall become very easy to them, and they shall become very zealous in that; and so shall be more Assured and Blessed still.   

CHAP. XI.  
A Seventh Motive to Mourning in General, being the Fourth Branch of that Blessedness, which rises from the Comforts annexed to Mourning: They support us in Afflictions. Which are incident to all, tho' mostly to the Righteous. Good Christians need not fear Afflictions. Tho' others are unhappy under them.  
TRue are the Words of the Son of Sirach: 
* Ecclus. 40.1, 3, 4.5, 6.  Great Travel is created for every Man, and an heavy Yoke is upon the Sons of Adam, from the day that they go out of their Mother's Womb, till the day that they return to the Mother of all things. Even from him that sitteth on a Throne of Glory, unto him that is humbled in Earth and Ashes; from him that weareth Purple, and a Crown, unto him that is clothed with a Linen Frock; there is Trouble and unquietness, and little or nothing is his Rest. But then how inconceivably Good is our Gracious GOD! For as He raised and ranked us high at first, in the Classis, or Order of the animal Creation (by induing Man with a reasonable Nature, and making Him Head of this Sublunary World:) So He hath taken great care of that excellent Being wherewith He honoured us, even now since Man unworthily debased it, and shamefully ruined it, and brought many grievous Necessities upon it. Thus, as He hath prepared heavenly Graces, to help our pitiable Weaknesses, and Infirmities; So He hath provided holy Comforts to sustain us in our various Sufferings and Afflictions. And these supporting Comforts in good People, is the next piece of Blessedness which we are to consider.  
In case we think but what we are, and where we live; that we are Men, and that we dwell upon the Earth: we shall soon be convinced that we are exposed to Miseries, and that they will inevitably fall upon us. And therefore Job laid it down as a certain Aphorism, which he had found most true by sad Experience, as well as Observation; that 
* Job 14.1.  Man born of a Woman is full of Trouble. So far from being empty or void of Miseries, that he is brimful of those bitter Waters. These are Streams that flow through the whole course of Man's Life. They begin to spring at His Birth, and he must wade through them to his Grave. He is born crying, and he dieth sighing; he takes his Life, and he leaves His Breath with a Sorrowful Accent. And so common is this Evil, that none indeed can be exempted from it. 'Tis a general Infelicity upon all Mankind. Yea, ever since the Fall, Trouble seems to be complicated or twisted with our very constitution. 'Tis so inseparable from us, that I had almost called it a Property of our Being, wherewith it is signified to be naturally coincident, Job 5.7. Man is born to trouble, as the Sparks fly upward. As if it were not more natural for Sparks to ascend, than for Man to be afflicted. And if Men as Men be subject to Afflictions; then if they be good and pious Men, their Afflictions must be numerous. For Goodness and Religion soften men's nature, and makes them tender and passive, and so apt to be struck with spiritual Evils, that produce such pungent Troubles, as the ungodly are wholly unacquainted with; and by reason of the hardness of their Hearts, and the Deadness of their Consciences, can in no measure be sensible of. And then the same Goodness and Religion heighten men's Relations to GOD, and to His People; and the more nearly at any time they are related to both, the more passionately concerned will they be for either, when Injuries or Indignities (which fall under their Notice) are thrown upon them. Yea, according to the Spirit and Temper, and Law of their Religion, they are solicitous for the welfare of their worst enemies, and deeply affected with their misfortunes and miscarriages; especially with their sins, and the grievous Dangers to which they expose them. And thus Afflictions must needs be multiplied and much increased to the Religious, while they are made obnoxious to many troubles, which others are ignorant and incapable of; and while by virtue of their charitable and affectionate Sympathy, the Sufferings of other People, in a good Degree, are made their own. This of necessity must mightily augment the Afflictions of the Righteous by adding innumerable foreign Troubles (as I may call them) to their own private and personal Hardships. Never let us wonder therefore to see David in a Deluge, on every side surrounded, or rather quite overwhelmed with an inundation of Miseries. I am come into deep Waters where the Floods overflow me, Psal. 69.2. Which might well cause him to petition as he did; 
* v. 14, 15.  Let me be delivered out of the deep Waters; let not the Deep swallow me up. And these very Petitions imply what we would prove. Namely, that good Men may be implunged into Miseries: into such Floods or Gulfs of Affliction, as they should certainly sink in, and be irrecoverably drowned; did not GOD in His Mercy interpose to prevent it. And therefore it is observable that the HOLY GHOST marks out the Righteous for the most afflicted ones. Many are the afflictions of the Righteous, Psal. 34.19. So that if others have Afflictions, the Righteous shall have many; and if others have many afflictions, they shall have many more. Which made the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rabbis say. There are seven Pits for the Just, and but one for him that doth evil. To all which add; as the Afflictions of the Righteous are very many, so oftentimes they are very great. And the Word (which signifies 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many, signifying great also) by being joined with Afflictions (in the now cited Text) fairly shows them to be both. So that as no purity of Heart, or Integrity of Life, or perfection in Virtue, can save us from Mortality; so neither from these usual concomitants of it, Troubles, and Afflictions. No Goodness privilegeth against Sufferings. Afflictive contingencies are inseparable Adjuncts of this Life; and none upon Earth can be exempted from them, or exalted above them, be they never so rarely and divinely Qualified. Yea, rather (as we have heard) Eminence in Piety may make us the more miserable, and the fewer our sins are, the more may be our Sorrows.  
But than it being thus with the best in this World; for us to have the Joys of GOD upon us, to have the comforts of Heaven dwelling with us, or abiding in us; must be a strangely high and happy Privilege. For tho' the Number of our afflictions exceed, and the Burden of them be equal to their multitude; yet these most heavenly Joys and Comforts, will not fail to support us under them. And at such a rate will they support us, as to render the heaviest Afflictions that befall us, always tolerable and mostly easy to us. They'll anoint our Sores, and bind up our Wounds; they'll cool our Heats, and mitigate our Pains; they'll lighten our Pressures, and lessen our Miseries; they'll take out the Sting of our fiercest Terrors, and rebate the Edge of our keenest Troubles; they'll assuage the Anguish of our most dolorous Maladies, and sweeten our sharpest and bitterest Adversities, so far as it is requisite or needful for us.  
Thus much the Royal Prophet teaches of them, Psal. 94.19. In the multitude of my Thoughts within me, Thy Comforts delight my Soul. Where, by Thoughts, we are not to understand purely meditative, and contemplative ones; but such as were troublesome and afflicting. And that the Thoughts here meant are agitated and perplexed, anxious and disquieting Thoughts; the Septuagint does more than suggest. For that expresses the place thus; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to the multitude of my Griefs within my Heart. And to it the Vulgar Translation answers. So that by these two Versions, Thoughts here, are no other than Griefs; and no slighty or superficial ones neither: for they reached the Heart. And let none think that restless turbulent thoughts are a light sort of Misery. They rack the Mind beyond all things here, and are the most piercing, terrible, and tormenting Evils that the next World hath. And they must needs be so. For as they will force the Soul to look back continually upon the pernicious Folly, and amazing Madness of her past sins; so they will compel her to look forward as much, in the black, confounding, and intolerable Prospect of her endless Punishments; the sad effects of her wretched Exorbitancies. But at present we are to note, that the Thoughts mentioned by the Psalmist were very afflicting ones. As they sprung from great Troubles, so they produced such. Nor is the Sense thus set at all too high; for the Context indeed does not only allow, but also require it; and the condition of GOD's People warrants as much, as that Psalm represents it. For, as we find in the Beginning of it, the Church's Enemies were now in the Height of their Triumph and Tyranny; and so its Members under their Insolence, must needs be in lamentable Tribulation and Distress. How could they be otherwise? when these insulting Tyrants did not only afflict GOD's Heritage, but break in pieces the People of the LORD, v. 5. Surely a Prophet, as David was, at such a time, and on such an occasion, could not but be full of Griefs as well as Thoughts. But now see the Efficacy, the supporting Efficacy of holy Comforts. When his Mind was ground as it were, with vexatious Thoughts, and His Heart oppressed with most burdensome Griefs, and a multitude of both lay very hard and heavy upon him: yet then did they uphold him. Nor did they only enable him to bear up with Patience, but they produced Delights; produced Delights in his very Soul, notwithstanding the melancholy Circumstances he was in. From whence we may very reasonably infer, that when the good Soul is most clogged with Sufferings, or sunk never so deep in Sorrow and Afflictions; she may yet by the counterpoise of sacred Delights (such as divine Consolations afford) be sustained in them, and raised above them.  
And as Comforts will support thus under all common and unavoidable Afflictions, which spring up from our corrupt Nature, and are the deserved Fruits of divine Justice, and of our own Sins; as Infirmities, Diseases, Misfortunes, and the like: so under special, and chosen Sufferings, as I may call them, they will do no less. And therefore as the Apostle affirms that GOD comforts us generally in all our Tribulations, 2 Cor. 1.4; (not only in this or that; not only in some, or many, or most; but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in all Pressure or Affliction:) so he carefully signifies in the next Verse, that if we suffer for CHRIST's sake, we shall not only have Consolations to support us, but shall have them in proportion to the measures of our Persecution. 
† v. 5.  As the Sufferings of CHRIST abound in us, so our Consolation also aboundeth by CHRIST. And therefore when GOD calls us to suffer for JESUS, and His heavenly Grace inables us to it; as certainly as He is the occasion of these our Sufferings, so certainly will He be the Author of Comforts to us in them. For the Consolation accrueing to such Sufferers, is to come by CHRIST. As He hath purchased it for them by His Merits, so He will dispense it to them by His Providence; nor can they be more sure of any thing which they need. And as sure they are to have their Comforts apportioned to the Degrees of their Sufferings. The delights in their Souls, shall be (as was noted even now out of the Septuagint) according to the multitude of Sorrows in their Hearts. Look as our Misery's increase and swell, or rise higher and higher by persecutive Severities; so our Consolations shall keep pace with them, and answerably advance to enable us to endure them. This must be past all manner of doubt, to them that peruse but St. Paul's Words, and have capacity enough to understand their Sense, and Faith enough to believe their Truth. For what can be the meaning of Consolations abounding in us by CHRIST, when Sufferings abound in us for CHRIST; if it be not that He for whom we suffer, will comfort us from Heaven when we suffer; and take care that our Comforts shall equal our Sufferings?  
Of this we have Examples in the sacred Writings. For there it is recorded, that Christians rejoiced with Joy unspeakable and full of Glory, 1 Pet. 1.8; when at the same time (as the Context assures us) they were in manifold Trials, and those Trials were fiery ones. And observable it is of the Macedonian Churches, that in a 
* 2 Cor. 8.2.  great Trial of Afflictions, they had abundance of Joy. The Storms of Persecution are so far from blowing out the Saints Comforts, that they rather blow them up. And their Joys, like Palm-Trees; then grow highest, when heaviest Weights are hanged upon them.  
And of the same thing we have manifest Exemplifications in Church-history, and Martyrologies. For there it is notorious, that good Men suffering for Conscience-sake, have abounded with extraordinary Comforts in the midst of their Extremities. So abounded with extraordinary Comforts, that besides rendering them invincibly patiented, they have made them more over-joyful and triumphant. Triumphant not only in themselves, but over their bloody and barbarous Enemies. Insomuch that with noblest Courage, and undaunted Magnanimity, they have provoked their Persecuters, and defied their Torments, challenging them both to do their worst. But when they enraged with this glorious Disdain, hurried them immediately to fearful Executions, and resolved to plague them with direful Excruciations: alas they wearied themselves more with inventing and inflicting ingenious Cruelties; than they could weary the innocent Martyrs with bearing them. And when they had laboured hard in endeavouring to torture them, and striven long to put them to misery; as to many of them it came to just nothing: and some were so far from being sensible of Pain, that they were transported with exquisite Sweetness and Pleasure. O the Power of celestial Comforts! O the overpowering Influence of them! And tho' this cannot be throughly accounted for by 
* Note V.  Philosophy, as being a wonderful Effect of a supernatural Cause; yet something may be said in Explication of it that way.  
Let no Good Christians than be so pusillanimous as to dread Troubles. They need not fear any manner of Sufferings. Be the Cup of afflictions never so bitter; GOD, we see hath a way to sweeten it. He can so sweeten it with comforts from Himself, as that the weakest shall drink it off with Patience, and Profit; and not only so, but with Pleasure also. And as GOD can do this, so we may hope that He will do it. He bids us in effect to expect as much, where He positively declares unto His Church, that He is the GOD who comforteth the Dejected, 2 Cor. 7.6. If temporal Enjoyments therefore slide from under us, and our earthly satisfactions run flat and low; let us be of good courage. Then is the time when GOD usually opens the Springs of Consolation, and makes his People drink liberally of them. And if besides their Loss of worldly contentments, raging calamities break in upon them; He'll afford them the larger Draughts still, to refresh and support them. And so tho' they be troubled on every side, they shall not be too much distressed; tho' they be perplexed, they shall not Despair; tho' they be persecuted, they shall not be forsaken; tho' they be cast down, they shall not be destroyed, 2 Cor. 4.8, 9 But it may be from Depressions into lowest Miseries, they shall be lifted up to high and rapturous Delights. And as Providence takes care to furnish the Religious with store of Comforts in a state of Sufferings; so it sometimes does the same, when Afflictions or Persecutions are approaching to them. As such Evils fall heavy when they come, so many times they strike with Terror beforehand. Now that we might not be overcome before they encounter us; and be so frighted with the prospect of them, as upon unhandsome Terms, and in unlawful Ways, to run away from them: GOD flushes us with celestial Joys. And these infuse such courage into us, and strength of Resolution; as enable us to vanquish our own Dastardliness, and help to buoy us up with Christian Fortitude, under blackest Apprehensions of supervening Calamities. And thus Comforts are not only made Antidotes against Impatience, when Miseries are upon us; but Remedies against timorousness, when they are advancing towards us.  
But O the deplorable Infelicity of the Unrighteous! Who can speak, or who can think rightly what it is, in reference to Afflictions which here befall them? In all reason they must have their Troubles as well as other Men. Yea, they deserving more, and deserving worse troubles than others do; both more and worse may be incident to them. But then when they come, Lord! how sad must their condition be? For be they never so many, and never so grievous, the poor Creatures must bear them all upon their own shoulders, without the support of Comforts from above. And must not this be an hard Task for them? Will they be able duly to perform it? No more than a Man can go on foot upon the Waters, or than he can walk about when his Head is off: both which Acts, by the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Causs. Hor. Apoll. Hier. lib. 2. Hier. 55.  Egyptians of old, were made the Hieroglyphics of Impossibilities.  
Indeed while the World goes on Sinners side, and Life, and Health, and Strength continue; the Comforts of the SPIRIT are little miss, and as little minded. They supply them to themselves another way; by trifling Vanities, and fruitless and unlawful Pleasures and Divertisements. But when these fail them (as they shortly will) and nothing save Troubles succeed in their room, what will they then do? especially if their Troubles be severe and heavy. Then what would they give for Heaven's Favour; or for a lively sense of its refreshing Mercy? Then what would they give for one Beam of Comfort from the BLESSED GOD; or for a reviving Glimpse of His glorious Countenance? But alas these Mercies belong not to them; and therefore of all the support they would yield, they must be sadly destitute. Is not here unhappiness more than enough to them that are under it, and sensible of it? To languish in Misery, and to look about them for Help, and to see that there is but one who can afford it; and then to think they have little Reason to go to Him for it; because He hath no Reason at all to give it, for that they their selves have put in Barrs against it: how cold must this needs strike to their Hearts? And what a rueful Aggravation must it be of their Sufferings? It behoves us to watch, that we may never fall into so woeful a Circumstance; and to pray that all in it may be delivered well out of it; considering what mighty ill consequents attend it. For where uneasy Thoughts roll up and down incessantly, in the Minds of distressed and hopeless Men; the natural Product of them is (too often) Violence to their own Lives. Or if their inward Unquietness (a dismal Infelicity) does not provoke them to such a Pitch of Fury; yet than it will not fail to vent itself, in other outrageous ways. That is to say, either in discontented and indecent Speeches; or else in downright impious Murmur; or else in hard Say of GOD, or hideous Blasphemies against Him. And thus their ill Case will be made much worse, while increase of their Sins removes them farther from GOD's Pity.  
But then (which is the Scope at which this aims) Comforts in Affliction must be useful Things; and as many as enjoy them must be blessed Creatures. For be their Sufferings what they will, either for Number, or Variety; for Sharpness, or Duration: they are sure of a blessed support under them. Heavenly Comforts shall be so seasonably and suitably interspersed with them; that the more we are afflicted, the more we shall be supported, and the more we shall be blessed. Only I must urge still, that as we would participate of this choice Piece of Blessedness; we must be regular in the Exercise of holy Mourning. For they that mourn, are they that shall be comforted; and from Comforts, Issue this sweet and blessed Sustentation we speak of.   

CHAP. XII.  
The Eighth Motive to Mourning in General, being the Fifth Branch of that Blessedness which rises from the Comforts annexed to Mourning: They fortify us against Temptations. How divine Comforts do that.  
THat this Life is a state of Temptations, none can doubt, that have been in it long enough to make the Experiment; and have so wisely considered things, and conversed with themselves, as to observe what Occasions and Incentives to Sin, there are within, and without them.  
If we look into ourselves we shall see a great many. Such are the Weakness and Erroneousness of our Understandings; the Crookedness and Perverseness of our Wills; the Eagerness and Petulance of our Desires; the Vanity and Looseness of our Imaginations; the Furiousness and Turbulence of our Passions; the Unruliness and Greediness of our Appetites; the Openness, Unwariness, and Wildness of our Senses. Oh how ready are all these, and that at all times, to prompt us to Folly, and betray us to Impiety! To say nothing of the sly and crafty Insinuations; or those secret Methods, and various Workings, whereby most subtle and malicious Spirits, our mortal Enemies, are often tampering with our treacherous Faculties, to inveigle and seduce us.  
And then if we turn our Eyes the other way, and from looking into ourselves, look round about us; what allurements to Vice must fall under our View? and what a multitude of Temptations will make up the Prospect? Yea, what can we see, I had almost said, besides Temptations? For the Food that we eat, and the Liquors that we drink; The Clothes that we wear, and the Ornaments that we put on; The Houses that we dwell in, and the Beds that we lie upon; The Books that we peruse, and the Company that we converse with; The Sports that recreate us, and the Callings that we live by; The Fatigue of our Employments, and the want of Business; The Straightness of our Fortune, and the Plenty of our Condition; The Solitude of single Life, and the Troubles of Marriage; The Tumults of War, and the Tranquillity of Peace; The Ease of Liberty, and the Irksomeness of Confinement; The Deliciousness of Pleasure, and the Acerbity of Pain; The Vigour of Youth, and the Infirmities of Age; The Comeliness of Beauty, and the Blemishes of Deformity; The Credit of Applause, and the Shame of Disgrace; The Brightness of Honour, and the Cloudiness of Contempt; The Nimbleness of Parts, and the Dulness of Capacity; The Light of Knowledge, and the Darkness of Ignorance; The Respect of Friends, and the Affronts of Enemies: are all apt to tempt us, and if we be not vigilant, able to overcome us. In short; almost any thing we can name, or every thing we can think of; be it never so great, or never so little; never so vile, or never so valuable; never so useless, or never so profitable: at some time, in some place, and in some circumstance or other, either is, or may be a Temptation to us. And therefore the Son of Sirach gives general Warning to all that intent to be Religious, to expect Temptations, and provide against them. My Son, if thou come to serve the LORD, prepare thy Soul for Temptations, Ecclus. 2.1. And most assuredly there is great need of doing it, they are so numerous.  
The best of Men have had the truest and deepiest sense of this. Let St. Bernard speak for one. 
* Hei mihi quia undique tela volant, undique tentamenta: quocunque me vertam nulla securitas est. Meditat. Cap. 12.  Alas for me, because I see Wars on every side; on every side Darts, on every side Temptations fly; and which way soever I turn myself, there is no security.  
St. Jerome also is an authentic Witness in the Case. For when he fled the common Society of Men, and betook himself to a solitary and ascetic Life; when he wandered in Deserts, and prayed upon Mountains, and made himself a Companion of Scorpions, and wild Beasts; when he macerated his Flesh with holy Severities, and extenuated his Body by religious Discipline, and the Arts of a strict and austere Mortification; on purpose to avoid Satanical Suggestions, and to check and suppress the Importunities of Sin: even than they came in very fiercely upon him, and assaulted him with terriblest Fury and Violence, as he complains to 
† Epist. 22.  Eustochium. And which might seem incredible (if he had not piously and gravely said it) he tells her, that in the vast and horrid 
‖ O quoties ego ipse in eremo constitutus, & in illa vasta solitudine quae exusta Solis ardoribus, horridum praestat Monachis habitaculum, putabam me Romans interest deliciis.  Wilderness, he met with as strong and perilous Temptations, as if he had been in the City of Rome. Strange to think! that such dangerous Allurements should dwell in so much Solitude. But so long as the World is full of Devils, and the Heart of Man is full of Corruptions; no wonder that a Desert should he full of Temptations. And as one sign that Temptations are strongest there, the Scene of our SAVIOUR's First Temptation was a Wilderness. Where the Tempter would never have set upon him, but that he knew it would make for his own Advantage. And in this Respect it conduceth much to it; that all things there are quiet and still. So that if the Tempter designs to move the senses, he may make those external Pictures or Images (by which he would prevail, and set them to work upon the Mind) the more lively and enticing: as having nothing to disturb him in painting them out, and setting them off, in their best Figures and Colours. And in case he intends a closer Attaque, and slier Application; that is, to take the Mind by the help of the Fancy: he hath then the better opportunity not only to form inward Illusions for his Purpose, and to make them more fine and inviting to the Imagination, (by which he would fain debauch the Judgement;) but also to hold the Imagination (by which he strives to corrupt the Understanding) more close and fixed to the Delusions he represents. For where there is Solitariness, there is little to divert. For these Reasons it was, that Satan might choose to show CHRIST the Kingdoms of the World also, and the Glory of them, in a 
* 'Tis said that the Devil took our SAVIOUR up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: into an exceeding high Mountain. A Character which perhaps no Mountain in Judaea could truly answer. And so it might be far from Palestine, and most probably in some Desert, because there the Devil could best form and set home his tempting Representations.  Wilderness, rather than in another Place. And as he would have imposed upon Him, by fictitious Appearances, or specious Illusions; so he seems to have attempted the same upon St. Jerome. For when he was as much alone, as he possibly could be in his farthest Recess from the World; still he owns and declares, that he was in the Companies of singing or dancing 
† Choreis intererat puellarum. Ubi supra.  young Ladies. And therefore to retire from the World to avoid Temptations, may be but a vain or preposterous course. For however, by so doing, we may shun some Temptations, yet at the same time we may run into others, perhaps, full as bad, not to say, worse. So long as we abide in this lower World, no manner of Sequestration from it, can secure or fence us against Temptations to Sin.  
Let but one more, instead of many, attest the Truth, which is here upon Proof. I mean, St. Austin, whom I take to be as good and holy a Man, as any that ever lived since his Time. His Testimony lies in these Words. 
* Quis pertinens ad Christum, non variis tentationibus agitatur? Quotidie agit cum illo Diabolus & Angeli ejus, ut pervertatur qualibet cupiditate, qualibet suggestione: aut promissione lucri, vel terrore damni; vel promissione vitae, vel terrore mortis, aut alicujus potentis inimicitiis, vel alicujus potentis amicitiis. Omnibus modis instat Diabolus quemadmodum dejiciat. In Psal. 62.  Who that belongs to CHRIST, is not vexed with various Temptations? The Devil and his Angels do every day disquiet him, that so by one Lust or other, by one Suggestion or other, he may be perverted or turned aside. Either by the Promise of Gain, or by the Fear of Loss; by the Promise of Life, or by the Dread of Death; by the Enmity, or by the Friendship of the Great and Mighty. The Devil is urgent by all manner of means to foil the Christian, or to cast him down. So that from all hands we learn, that with Solicitations to Evil, we must be infested, while we are upon Earth.  
But then when Christians are beset with such Throngs, and begirt with such Armies of pestilent Temptations; when there are so many within them, and so many without them; and abundance of malignant and mighty Spirits to manage both, and with the utmost Cunning and Dexterity, to set them home upon them, that they might be worsted by them; and there is no way for them to shift or decline them: must not these Christians be in a pitiable case? For as to stand will be most difficult for them, so to fall will be as dangerous. Nor can they be secure that they shall not fall from any inherent Abilities of their own. Alas they are but Flesh and Blood; and were they to contest but their own perverse Nature, and others that partake of it, and are like themselves; they would so have Task enough upon them. But then besides this, they are to 
* Eph. 6▪ 12.  wrestle against Principalities, against Powers, and against the potent Rulers of the Kingdom of Darkness. And is it possible they should make their Part good with these, who are so much their Superiors and their over-match?  
But therefore here again divine Comforts exert their Strength, and show themselves to be things of Blessed Use. For by their heavenly Power they do so corroborate tempted struggling Souls, as to enable them to hold out in their Noble Agonies, or Spiritual Conflicts. So that as many as are under the Influence of them are out of the reach of the Devil's Shafts. Whatever Arrows he levels at them, or let's fly against them, are sure either never to hit them, or not to hurt them. For their Comforts within do so shield them from the Malice and Mischief of Hell, as to render them invulnerable by its worst spite and violence. A Christian tempted in the midst of Consolations, stands like a Rock in the midst of the Sea. He may be beaten on every side with boisterous Waves, but the surly Billows that dash against him, do only break themselves to pieces, while he still remains steady and .  
They who writ of Gems and precious Stones, tell us that many of them are of singular Virtue, against the Plague and Poisons. And for this, 
* Ansel. Boet. Hist. Gem. lib. 2. cap. 43.  the Sapphire, 
† Cap. 53.  the Emerald, the 
‖ Cap. 103.  Jasper, 
* Cap. 198.  the Aetites, or Eagle-stone, are commended amongst others. Yet we need not doubt, but heavenly Comforts are more sovereign Antidotes, and effectual Annulets, against Satan's pestilent and poisonous Injections. They so fortify the Souls, where they dwell, as to render them Temptation-proof.  
Nor is it hard to conceive how they do it. For all the hold that Temptations can lay upon those where they fasten, is by the Enticement of some flattering Pleasures, wherewith they offer to entertain and gratify them. So that could but their Minds be set against those Pleasures, or any way drawn off from lingering after them; the Temptations would immediately be broken vanquished, and the Parties urged and solicited by them, most happily secured. Now this Kindness divine Comforts do us, when Temptations assault us. They dash them to pieces, or help us to do it, by diluting or deadning the Pleasures which they proffer. And that they do, by out-shooting Temptations, as I may say, in their own Bow; or by producing higher Pleasures in us, than any that they can allure us with. For when two sorts of Pleasures are tendered to us, common sense will incline us to the sweetest. And look how far one sort excels the other and so far it recommends itself more forcibly to our choice; tho' at the same time it diminishes our Estimate of the other, and causes us to despise it as inferior to it: and the more for thrusting itself into competition with that sweeter pleasure. Now when Temptations court us, tho' they bring pleasures with them to recommend them; yet if comforts strike in at the same Juncture, they will come attended with so much nobler and sweeter Pleasures; that those of Sin which gilled the Temptation, or set it off, will be nothing to them. For be they never so high, these will far surmount them; be they never so sweet, these will far outvie them. And therefore for us to close with them, and to reject these; would be to go against inward Sense, as well as against Reason: and to prove ourselves stupid, as well as inconsiderate. Whence it will follow, that if Comforts and Temptations chance to be co-incident, or to come together; we must as certainly refuse the Pleasures of the latter, for the Pleasures of the former, and so by resisting, bring the Power of Temptations to a stand; it is impossible but People in their right Wits, must prefer Gold before Dirt. As it is impossible but Christians, 
* Heb. 5.14.  who have their senses exercised to discern Good and Evil, must prefer Life before Death; and the solid vital Delights of Heaven, before the frothy, deadly, and damnable Complacencies, of lewd, and vile, and vicious Satisfactions.  
And if Comforts do not always keep Time with Temptations, yet that will not hinder them from strengthening us against them. For as when they come before them, they fortify us in way of Preparative; so when they follow them, they fortify us, against others, yet to come, by recompensing our Constancy in those already past.  
To what hath been said, we may add; that these sacred Comforts do not baffle Temptations, and sink them only by their own proper Weight; but also as they help us to look upward, and enable us to form fair and lovely Ideas of those Superlative Joys and Consolations above. The Man that never beheld the glorious Sun, will know the better what to make of it, if he sees but the twinkling Stars. And the viewing and sounding some large and deep Lake, will help us to conceive what the Ocean is. So from the holy Comforts we feel in this Life, we may argue and conclude what shall be in the next. And if our present Comforts can convince us that there are more and better to come; and our present Capacity of enjoying these Comforts, can also convince us that better Capacities of enjoying better Comforts, are now dormant in us, and shall at last be awakened and drawn forth into Action (than which nothing can be more probable:) then these Comforts which we have, as they point out others which are ours in Expectance and Reserve; must strengthen us more against Temptations still. For when the single Pleasures of the Comforts we possess; can swallow up the biggest unlawful Pleasures that can tempt us; then when they open us a Window into Heaven, as it were, and back their own Force, with the Prospect of others much beyond themselves; the sight of those Comforts in Reversion, together with the sweetness of these in our Fruition, cannot but double our Courage against Temptations. Be they never so pressing and importunate, here's enough methinks to make us so inflexible to them, that even Stiffness itself should bend and yield sooner than we. Will not this be a most blessed Circumstance? Yet thus Blessed, thus really and highly Blessed shalt Thou be, if thou wilt but make one amongst Holy Mourners. For they that mourn, shall assuredly be comforted, and Comforts will fortify against all Temptations.   

CHAP. XIII.  
The Ninth Motive to Mourning in General, being the Sixth Branch of that Blessedness, which springs from the Comforts annexed to Holy Mourning: They animate us against the Fear of Death: and instead of Dreading, make us Desire it.  
THO' Good Men differ greatly from others, in regard of their Principles and their Practices, their Perfections and their Privileges; yet they are made of the same Matter, and so must consist of the same Nature, and consequently must be liable to the same Destiny with the Rest. And so they are; for Death being the 
* Eccles. 7.2.  End of all Men, the very best of Men cannot escape it. And as the best are mortal, and must die, as well as others, so they are too subject to the Fear of Death also; tho' others are more afflicted with it than they. To the Heathen, for Instance, it was the most dreadful thing. According to 
† Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one of their greatest Philosophers, the most Terrible of all Terribles. And well might it be so, to such as knew so little what they should be after it. Nor is it less formidable to ill living Christians, when they come to suffer it. And in Reference to the Impious, it is that Bildad calls it 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the King of Terrors, or Conturbations, Job 18.14. And as it is called, so it really is, to all ungodly Persons; the most terrible and troublesome Evil that can befall them. They fear to think of it, They fear to bear of it, and they fear to view it at a distance: but when it approaches them they faint, and sink, and are amazed and astonished. Nor can I blame them for being so overpowered with Dread. For as Death is their Enemy, so when it comes, GOD knows, 'tis to do them a sad Office. To rend their immortal Souls from their Bodies, and to hale them out into the eternal State. And there we believe but two Conditions of abode, Heaven, and Hell. For the first, they are unfit; and for the second, how shall they endure it? Well therefore may they fear, and tremble too, when they are about to die; nor can they ever do it too much. Now tho' good Men are not thus afraid of Death (as indeed they have not equal cause for it) yet in them the Fear of Death is too predominant. It may be somewhat of this Timorousness discovered itself in that good Man's Petition when he prayed, O my GOD, take me not away in the midst of my Days, Psal. 102.24. For what but Fear should make him more loath to die in his middle-age, than when he should be older? And therefore the Philosophic Emperor, who knew how to reason very wisely; argues to the purpose in this matter. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M. Anton. lib. 4. sect. 47.  That if we make any difference betwixt dying to morrow, or dying next day; betwixt dying to morrow, or a thousand years hence; this must proceed from an ungenerous, or abject Mind. For truly as many as are of a noble Temper, and think worthily; always aught, as he says, to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. sect. 48.  look upon all humane things as but of a day's continuance; and that it is but a 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mere Moment, or indivisible Point of Time, which we have to spend here. And perhaps something of the same Passion is visible in Hezekiah's Carriage; Who when he received the Sentence of Death from Isaiah's Mouth, turned his Face towards the Wall and wept, Esay 38.2, 3. Which plainly shows that his Mind was cast down, and consequently that he was afraid to die. For Fear itself, according to Theophrastus' his Definition of it, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eth. Char. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is but a timorous Dejection of Mind. And if in the Breasts of such excellent Persons, where so much Piety and Goodness dwelled, there could be room for the Fear of Death; then where Graces and Virtues are lower and weaker, there must be higher and stronger Fears of that nature.  
But here again divine Comforts show themselves to be most blessed things, and that very eminently and conspicuously. For where these Fears are fullgrown, as I may say, and run up to the highest Pitch that they can reach to, in pious Souls: holy Comforts are able to expel them. Such is their Force, that they no sooner enter the religious Heart, but they immediately quell all Fears of Death in it, or in a great measure exterminate them out of it. Nor are they only able to damp the Terrors of Death in us, or effectually to abolish or drive them out of us; but to turn those Terrors into real Triumphs and Transports of Mind, accompanied with high and heavenly Delights. Let none take these for loud Words only, or think that they are spoken merely at random. Many righteous Souls departing this Life (as subject to Infirmities and Fears as we) have sealed them up for certain Truths, by very remarkable experimental Testimony. For by seasonable Influxes of these mighty Comforts, they have not only had their Fears suppressed, or chased from them; but their Spirits so ravished at their dying hour, that they have been forced to give vent to their rapturous Pleasures, and delightful Passions, in strange and amazing Exclamations. In such exalted and surprising Strains, as have not only sweetly affected, but even astonished all those about them.  
O the Joys! the Joys! the Joys that I feel! (said 
* Mrs. Brettergh. See her Life and Death, annexed to Mr. Leigh's Souls Solace.  one upon her Deathbed) they be wonderful, they be wonderful, they be wonderful.  
I am as full of comfort as my Heart can hold (said 
† Mr. Bolton. See his Life and Death, prefixed to his Discourse of the four Last things.  another) and feel nothing in my Soul but CHRIST with whom I hearty desire to be.  
Now farewell World, and welcome Heaven; the Daystar from on high hath visited my Heart. O speak it when I am gone, and preach it at my Funeral, GOD dealeth familiarly with Man. I feel His Mercy, I see His MAJESTY, whether in the Body, or out of the Body, I cannot tell, GOD He knoweth; I see things inutterable.— O my dear Brethren, Sisters, and Friends, it pitieth me to leave you behind, etc. So said a 
* Mr Holland. See Mr. Leigh's Souls Solace, etc.  Third, upon sight of a glorious Brightness, suddenly appearing to him a little before he died. He took it at first for some ordinary Light, and asked if any Candles were set up. Answer was made, no, it was the Sunshine: (for it was about four a clock, in a clear Summer's Evening.) Sunshine? said he; nay, it is my Saviour's shine, etc.  
I know whom I have preached, whom I have professed, whom I have believed; and now I see Heaven open, and ready to receive me: said a 
Mr. Hieron. See the Relation of his Death, before the 2d Vol. of his Works.  Fourth.  
I shall die. But O what unspeakable Glories do I see! What Joys beyond Thought or Expression am I sensible of! I am assured of GOD's Mercy through JESUS CHRIST: Oh how I long to die, and to be with my SAVIOUR: said a 
† The Earl of Rochester. See the Sermon at his Funeral, by Mr. Robert Parsons.  Fifth.  
And memorable it is of Severinus the Indian Saint, that GOD, in his last Sickness, did so replenish him with holy Consolations, that he earnestly besought him either to take him presently out of the World, or to stay his divine Joys from descending so freely and exuberantly upon him. Lest if he outlived them, he should be miserable through the want of them, when they were withdrawn: and the more miserable for having drunk so deep of their abounding Sweetness.  
Now in the midst of such blessed Comforts what Fear, even of Death itself, can fasten upon us? The Pleasures of them do so powerfully divert our Minds, and delight our Souls that we can neither attend to any formidable Objects, nor becapable of afflictive Impressions from them. They give us such a lively and overcoming sense of GOD's Love to us, of His Care of us, of His Protection over us, and of the strange Felicities He hath provided for us, and is putting into our eternal Possession; as quite bears down, and perfectly swallows up all manner of Dread. So that in these circumstances we are not only free from Fear, but impossible it is that we should be touched with it, while they continue. Where Souls swim in such a Deluge of Comforts, their Fears must be drowned in the Inundation.  
It is a great Word which the Psalmist speaks, and very significant as to our purpose. 
* Psal. 37.37  Keep innocency, and take heed to the thing that is right; or, Mark the perfect Man, and behold the upright; (the Original may be rendered either way) for the End of that Man is Peace. There's the good Man's Felicity. Whatever Troubles or Tumults, Disquietments or Uneasinesses, Toss or Terrors he meets with in the Beginning, or Progress of his Life; yet before it comes to its final Period, in all likelihood he is sure of Peace. Of Prosperity, that is, for same time before he goes hence, (if best for him) and of Comfort at the hour of his Departure. Thus (as David noted) it was in his Days; and so perhaps, we may see it to be in ours, if we take but due Care and Pains to observe it.  
With the unrighteous Person it is quite otherwise. He lives in frequent Feuds with himself and is seldom at quiet for Frays with his Conscience. That checks, and twitches, and gripes him at every turn. If he flourishes in the World, Gild within dulls his Happiness, and makes it insipid; yea, imbitters the same, and makes it unsavoury. And in case he declines or falls under Misfortunes; the same Gild aggravates and enrages his Miseries. It adds extremely to the weight of his Calamities, and sets so terrible an Edge upon them, as makes them to cut more deeply and direfully. And as the Gild which Impious Men have contracted, tortures them thus woefully while they live; so it racks them a thousand, ten thousand times worse, when they come to die, if they be not senseless of their sad condition.  
Then quick Apprehensions of the Justice of GOD, and of their own unworthiness, break in upon them. And being once entered, they startle their Minds, and they awaken their Souls that before perhaps slept securely in sin and dreamt of nothing but Ease and Pleasure. And the same Apprehensions that rouse them out of their wretched Security, help them to form right Notions of Death. They tell them plainly, and they tell them truly what it must be to their unprepared Spirits. Namely, a Messenger of Wrath, and an Instrument of Vengeance, and a sad Consignation to endless Torments. A terrible Breach which the divine Anger makes upon them, whereat Condemnation, and their Ruin enter. When GOD summons them from hence out of the Body, they can think no other, than that 'tis to send them directly to Hell; and to confine them for ever to the Regions of Darkness and the Prisons of Sorrow, and the cursed Habitations of rebellious Sinners. And when once they are convinced that their Passage hence, is a Descent to everlasting Plagues and Miseries; how must they fear, and what Horrors will seize them, when they feel it approaching? As the 
* De Serres.  Historian relates concerning Lewis the Eleventh of France, when he drew on a pace to his Dissolution, he strictly charged all about him, that they should not so much as mention that cruel Word, Death, to him. And no wonder that from the aforesaid conviction, such excessive Fear should arise to such as die impenitent. For when Men perceive, that they are sinking down into the bottomless Depths of eternal Sufferings; how can they choose but be lamentably overwhelmed with raging Horrors?  
Nor does the amazing Prospect of this dismal Calamity, overset Men with Fears only, at their last Hour; but hurries them on to other Expressions of their Astonishing Troubles. For when they feel they must die, and that Death will convey them to interminable Punishments; then, poor Souls! they sigh and lament. Then they ring their Hands, and they tear their Hair, and they curse the Day that ever they were born to be so unhappy. Then they sigh when they are awake, and they start in their sleep, and are continually frighted with such inward Terrors, that they would gladly run away even from themselves, if so be they did know but how, and whither. Then they call for Ease, but they cannot have it; they seek for Rest, but they cannot find it: and therefore bursting out into doleful Tears (in the height of bitter, but fruitless Passion) to those about them, they make either this, or the like heavy complaint. Now we are undone: O wretched Creatures! we are lost for ever. We might have been saved if we would, and we verily thought we should have been so; but alas we find that we were greatly deceived. For our Hopes are now gone, and our Confidence is quite sunk; we are leaving the World, and GOD hath left us; and who can relieve whom He rejects? Once we were offered Peace and Love, and might have had them both upon easy Terms. But those blessed Tenders are now over, and the Hand that kindly reached them towards us, is armed with Rage, and stretched out with fierce Indignation against us. Oh the precious Hours that we imbezilled! the sweet Opportunities that we neglected! the gracious Invitations that we refused! the holy Motions that we resisted! the heavenly Glories that we despised! Foolish, rash, and senseless Creatures that we were to do it! O that we might but repeat our Lives; that we might enjoy these Mercies but once again. But here's the thing that breaks our Hearts, we know that this shall never be. Our Time is spent, and Grace is past; the LORD is just, and we must perish.  
Such are the Wail of hopeless Sinners; and in such mournful Strains as these, they sometimes relate their Deathbed Miseries. And let none blame them as if they were too querulous at such a time; they have cause enough for the Complaints they make. Yea, when in bitterest Words, and loudest Out-cries they express their Grief; they rate the Accents of it too low; their Sorrow is bigger than their Lamentation. Grant, O GOD, of Mercies, we beseech thee, that we may never fall under the one, and never have occasion to take up the other.  
Of all the sad Spectacles in the whole World, I think none more lamentable, than to see a wicked Man upon his Deathbed. To see how the nearer he draws to dying, the more afraid still, he is to do it, because he is unfit. With what terrible Anguish must this Fear of his needs sting his Soul? and how intolerable must that Anguish be, because it is incurable? Yea, the truth is, in reference to the ungodly, Death is armed with a double sting; before it comes, it strikes them with the Sting of woeful Horror; when past, with that of cursed Misery; Death to them is but an Inlet into Hell, that Kingdom of Misery; where Sorrow reigns without Measure or End. And as they that are in this miserable state, cannot but languish in grievous Tortures; so they that feel themselves hasting to it, cannot but lie under as grievous Fears.  
But now when the righteous go from hence, they do it in far more easy circumstances, because they do it in a better condition. They profess themselves stranger's here upon Earth, and they seek a City that hath Foundations in Heaven: And as they have wisely laid up their Treasure there, so their Hearts are with it already; which makes them very willing to follow. When their Turns come, they never repine or quarrel at their Destiny; nor lament the case of their dislodging Souls: but lie down contentedly at the Feet of Providence, and are really pleased that they have leave to be gone. And one good Help to make them so, is the Sweetness of their Passage. Their uprightness (according to the Royal Psalmist) brings them Peace at the last. And that Peace keeps all those Thorns out of their Deathbed Pillows, or else plucks them thence, which prick and gall ungodly Wretches, and make their Heads to lie uneasy. And when that is done, instead of these Thorns, it wreaths Olive Branches about their Temples; fills them with Tranquillity and holy Quietness. And then though Death comes never so suddenly, and though when it comes, it strikes never so furiously, its fiercest Blow cannot make them unhappy. They can bear it composedly, and without Fear; because they can do it comfortably, and without Danger.  
It was a noble piece of courage which David put on, and a gallant Resolution, worthy of himself, which he bravely took up, Psal. 23.4. Though I walk through the valley of the shadow of Death, I will fear no evil. But whence did it spring? or what was the Basis upon which it stood? Not his Puissance, though he was a mighty Prince; not his Magnanimity, though he was an Hero of a great Mind: but Divine Comforts. They were the blessed and generous Stock, which bore this excellent and desirable Fruit. So the following words inform us; for Thou art with me, Thy Rod, and thy Staff they shall comfort me. Whence it is plain, that GOD's Presence, and his supporting Consolations, were the Grounds of the good Man's confidence and courage. And truly as many as are happy in those, though they be in the valley of the Shadow of Death, must needs be above all fear of dying. For, for such to die, is but to step out of one Heaven, into another: and can the fearfullest in the World be afraid to do that? Whenever we draw near to the Gates of Death, if GOD be but with us; if the Rod of His Power does but protect us, and the Staff of His Comforts does but sustain us: we are as sure to be free from distracting Terrors, as they that are destitute of those Encouragements, and unworthy of them; are sure to be full of them, at such a Time, if they be themselves, and think what they are about to Suffer.  
And let none surmise (as some perhaps may be ready to do) that divine Comforts (those Cordials from Heaven) may be too weak or languid things to support them under their Deathbed Terrors. For be their Illness never so great, and be their Miseries never so many, and be their Pains and Agonies never so strong, and never so wearisome; Yea, be their Condition as sad and deplorable, as violent Sickness, or approaching Death are able to make it; and so their Fear as high as dying Circumstances can possibly raise it: yet if GOD will but please to be merciful to them, if He will but graciously condescend to visit them, if He will but look down and smile upon them, or (as we read in the 
* Chap. 1. 2. 2. 6.  Canticles) fall upon their Necks, and Kiss and Embrace them: all their fears will leave them in a Moment. And no wonder that the Comforts which issue from the Face and Favour of GOD, should immediately chase away the Fears of Death; when they would do no less by the Pains of Hell, were they shed down upon the blackest Spirit that suffers the worst, or extremest of them. But alas his rueful unfitness for them, and incapacity of receiving them, will for ever bar, and hinder the Experiment.  
Nor will holy Comforts only expel good People's Fears of Death, and turn them into noble courage against it; but they often improve their Courage into pious Desires of it. This is discoverable from several Texts of Scripture. So we find Rev. 22.17. that the SPIRIT and the Bride say, Come. The true Church of GOD, being influenced by His SPIRIT (for in the words there is an Hendiadis, one thing expressed by two) does beg CHRIST's Second Coming, His coming to Judgement. And they who desire that Advent of His, must also implicitly desire to Die: because whenever it comes, if they be alive, it brings upon them a Change equivalent to Death. And S. Peter tells the Christians of his time, that they should not only be looking for, but hasting unto the coming of the Day of GOD, 2 Pet. 3.12. or rather, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hasting, or speeding the coming of that Day. But one chief way of accelerating or hastening it, is by desiring it, or praying for it. So S. Paul (speaking of others, as well as of himself) professes, We are willing to be absent from the Body, 2 Cor. 5.8. And how willing were they to it? That He tells us at the 2d Verse: For in this (in this Body) we groan earnestly, desiring to be clothed upon with our House, which is from Heaven. While the best Souls dwell here, their Habitation is mean: no better than an 
* V 1.  earthly House. And most fitly it is so denominated, as rising from the Earth, and as returning to the Earth, and as remaining upon the Earth, while it continues undissolved. In which respect it is said by the Apostle, to be not only a bare 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  earthly house; but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an house upon the Earth. And as Christians are willing to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  go far out of the Body, their earthly house; so they are so willing, we see, that they are desirous of it: and so desirous of it, that they groan, and groan earnestly for it. For when they groan earnestly to be clothed upon with their House, which is from Heaven (as immortal Glory is here expressed:) they can do no less than groan as earnestly at the same time to go out of their Earthly House; that is, to die.  
Even in the Old Testament we have Intimations of such Desires as these in the eminently Religious. All the days of my appointed time will I wait, till my Change comes, said the good Man, Job 14.14. And he that expected the great Change 
* That Job speaks of his change from life to death, and not from death to the resurrection, as some think; his very Expression shows. For he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will wait, or hope, or expect; which sounds but harshly, if said of one in his grave. And when, or how long would he wait? all the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my warfare. But could he fight when he was dead? And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the change he mentions, according to the Targum, cannot be a change from death, because that renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the changes of my life; the last of which, all know, is death. And therefore Rabbi Levi expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my excision; or my divorce; that is, from the body. And Aben Esra speaks it out more plainly yet, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my death. And so that must be the change which Job means.  of Death, and expected everlasting Happiness by it (as Job questionless did) must needs wait for it with Desire, as well as with Patience. Whom have I in Heaven but Thee, and there is none upon Earth that I desire besides Thee, said Asaph, Psal. 73.25. And when he desired GOD so much, he could not choose but desire to die, that he might come to the full and most comfortable Enjoyment of Him. Especially when he apprehended him to be the Strength of his failing Flesh, and Heart; and his Portion for ever: as it appears he did, in the following Verse. Like as the Hart panteth after the Water-brooks, so longeth my Soul after Thee, O GOD. My Soul is athirst for GOD, yea, even for the living GOD; when shall I come to appear before the Presence of GOD? Psal. 42.1, 2. Which pathetic Expressions, tho' in their primary Aspect, they look to GOD's Presence in the Sanctuary; yet they may extend to His Presence in Heaven as well. And so they show the vehemently transported Passions, of a Soul ravished with Comforts from GOD; and languishing with eager and importunate Desires of the Body's Dissolution, that so she might be carried up hence, to an everlasting Participation of more of those Comforts.  
And therefore here we must note, that none desire Death merely for itself; nor can they in reason do it, as being destructive to their Nature. For the Nature of Man, we know, consists in the Vital Union of Soul and Body. But Death divides these two, and very rudely tears them asunder. And who can desire such contra-natural Violence should ever befall them for its own sake? a Violence that separates those essential Principles, whereof they are compounded, and so brings with it the present Ruin of their Persons. The Law of Self-preservation in the animate World is universal; and so must be in force among Rational Being's, and can never be rooted out where Humanity grows. For us therefore to desire what is fatal to us, merely for its self; must be nothing less than to put off our own Nature, and to be what we are not, even while we continue what we are: which is perfect nonsense, and manifest contradiction; and a thing most unpracticable, because impossible. And then besides, there is a farther malignity in Death, which makes it that it cannot be desirable for its self. For it is not only an enemy to Man, as it demolishes his Body, and breaks his vital Frame to pieces; but also as it contains malediction in it. For it is the cursed fruit of Adam's sin; and so carries with it the bitterness of a penal severity; it being justly inflicted as a punishment of Disobedience.  
But tho' none can desire Death for itself, yet we may desire it upon other Accounts, particularly upon account of Divine Comforts. And here let me add, these Desires 
* Note, that what follows is spoken only of eminent Christians; and but of some of them neither. , in some eminent Christians, are strangely vehement and importunate. They grow so high, and they run so strong, that they are fain to give vent to them in Solemn Expressions. For sometimes they sigh, and sometimes they weep, and sometimes they are ready to fret and be half discontented; and sometimes to repine and be holily impatient, that they cannot die. They are fit to cry out, and that very often, O Death where art thou thus long? Why comest thou so slowly? Mend thy pace and make more haste; that so thine hand which others fear, may lead my weary Soul to Heaven.  
They wonder what shift those famous Men made, who lived so long in the Primitive World: and should they be condemned to the Like Abode upon Earth, they would think it an hard and most cruel Sentence. They rejoice exceedingly upon their own account, that the Life of Man is so very much shortened: and next to the Mercy of dying at all, they reckon it a choice one that they die so soon. And as short as the Thread of Life is now made, they grudge it should run out to its utmost Length; but are willing rather to have it cut off betimes, that so they may be happy in a speedier Dismission.  
Whereas others quarrel with Time for its Swiftness, and angrily wish, that its Wings were clipped for flying so fast: they cry out 'tis slow, and blame it that it does not mend its Pace. For if they must be old before they depart, they would be so quickly, that they might the sooner be gone. They hope for Death every Year, they look for it every Month, and they long for it every Day. If they envy not the Saints that die young, they are hugely pleased with their happy Lot; and had it been in their choice, how very contentedly would they have been of their Number?  
So very desirous are they to die, that they can scarce hear of one desperately Sick; but they are ready to grieve that it is not their case. So very desirous are they to die, that when they hear of one dead, or see him carried to his Grave; they are ready to cry out, O that I had gone in his stead, and that he had stayed in my Room. So very desirous are they to die, that high Distempers do but cheer their Spirits; and tho' through weakness of Body, their countenance may droop, yet their Souls even then rejoice and triumph, and are vested with Robes of Light and Gladness. So very desirous are they to die, that when dangerous Sickness wears off again, and fair Possibilities of Life return; the Sense of this makes them dumpish and heavy, and is matter of Trouble and Affliction to them.  
Now how Divine Comforts may stir up such eager desires of Death, is obvious and easy enough to apprehend. As for Death itself (we have already hinted) it is no more desirable to the very best, than to any else; nor is there any Reason why it should be so. Pain and Sickness which usher it in; and the Coffin and the Grave which follow after it; if considered in themselves, are as little pleasing to them, as to others. But then this is confessedly true on all hands, that when we have once tasted what is rarely sweet, 'tis natural for us to desire more of it: and where we are sensible most of it is, there we are most desirous to be. Now the Comforts of GOD which descend from Heaven, being so incomparably sweet and pleasant; they inflame us with Desires of removing thither. And tho' our Way lies through the Gates of Death, yet our burning Desires make us earnest to pass them; that so we may exchange these imperfect Measures of delicious Comforts, for the Entire Fullness and Immensity of them. The little Draughts we drink of them here, enrage our Appetites after the Fountain from whence they spring. The slender Rivulets which run through us now, make us thirst insatiably after that Ocean from whence they flow. Those single Rays which strike us at present as through a crevise, make us long incessantly to ascend into the clear and open Light; and to sit under the Gleams of that Eternal Sun, whose consolatory Glories shall irradiate our Souls, and delight and satisfy them to everlasting Ages. Thus the sweet foretastes of future Satisfactions, make us greedy of dying, that we may be finally settled in the Possession of them.  
And who can deny this to be a piece of true Blessedness? All must die, and most are afraid of Death, and many fear it immoderately; they therefore that fear it not at all, but are lifted up so far above Fears, that they earnestly Desire it; must needs be reputed signally Blessed, and which is more, must really be so. But then here we must call to mind, that as this Blessedness also is the Offspring of Comforts, so are they of Mourning. And therefore as we would be blest in such Comforts, as shall free us from extravagant Fears when we die; or as shall turn our Fears into Desires of Death: we must live holy Mourners.   

CHAP. XIV.  
The Tenth Motive to Mourning in General, being the Seventh Branch of that Blessedness, which springs from the Comforts annexed to Mourning: They sweeten our Life by conducing to our Health; and by bettering the Temper of our Minds, as well as the Habit of our Bodies.  
THat holy Comforts are blessedly useful and beneficial to our Souls, what hath been said on the foregoing Heads, does sufficiently prove. But then they have a benign and blessed Influence on our Bodies too. Nor is it at all strange, that those Comforts, which are no other than the sweetness of Heaven in our Spirits; should sweetly affect the bodily Part of our Being's. For while the Spirit and the Flesh continue in this state of vital Union, as what is agreeable to the Flesh, or Body, is frequently pleasing to the Soul, or Spirit: so on the contrary, what is highly delightful to the Spirit, will often be recreative to the corporeal, fleshly Part of us.  
A most excellent Man who knew this in himself, hath transmitted his happy Experience to us, in the infallible Book. 
* Psal. 84.2.  My heart and my Flesh, says he, rejoice in the Living GOD. Where by the Heart, cannot be meant that musculous piece of Flesh (in the middle Region of the Body) properly so called: for then the Expression would have been tautological, and might as well have run thus; My Flesh and my Flesh rejoice in the living GOD. But by it we are to understand the Mind, or the Soul, which is the Source of Understanding, and of all Sense; and the Spring of all Thoughts, Desires, and Actions. But then this informs us, that when Joy or Comfort descends upon the Soul, it snatches the Body into Sympathy with it. For here it is said of the Heart, and the Flesh at once, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they have rejoiced; or they have broken out into 
† To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur etiam de dolore, sed praecipuè de gaudio; & cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☊ conjunctum, ut hic, significat ovationem, etc. Pol. Synop.  Jubilations, or Ovations, in which excessive Joys do commonly show, and naturally spend themselves. Not that divine Joy affects the Body no farther than just the visible Gesture, or the audible Voice, in which it sometimes runs out, or discharges itself; for the Body hath its share as well in the sweet Passion, as in those Expressions of it. As it is said of the Soul and Body both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (so the Septuagint well renders the Hebrew) they have exulted; tho' the Soul, in strictness, cannot leap for joy, but must leave that chief for the Body to do: so the Body cannot strictly rejoice neither, but must leave that principally to the Soul. Yet as when the Body leaps for joy, the Soul must have a Perception of that Exultancy; so when the Soul rejoices for Comfort, the Body hath some sense (shall I say?) or shares in the effects of that heavenly Gladness.  
The holy Psalmist cries out, Psal. 63.1. My Soul thirsteth for Thee, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  my Flesh longeth for Thee. Whence it is plain, that when the good Soul is carried with passionate and thirsting Desires after GOD; her very Flesh at the same time pines and languishes through their Eagerness and Ardency, as if that were capable of divine Long too. So when the Soul is ravished with transporting Joys, the fleshly Body it wears, rejoiceth with her according to its measures. It is affected, I mean, with the Blessed Passion. Which rising at first from a spiritual Motion begun in the Soul, does yet terminate in the Body, which is the Instrument of Passions; and by causing grateful Motions there, which return upon the Soul in way of Sensation, she is thereby pleased with reflected Delights:  
Now when holy Comforts that descend upon the Soul, do thus influence the Body; its partaking of them may be a means to keep it in a regular state, and to sweeten Life by preserving of Health. The Scripture seems to insinuate as much, Psal. 118.15. The voice of Joy and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnimodam salutem significat, tam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Health is in the dwellings of the Righteous. Where by Joy, a great 
† Interiora gaudia. August.  Man understands the inward Joys of righteous Livers. And as they have cause to lift up their Voice in praising GOD for those Joys; so many times they have cause to do it likewise for that Health which is the Fruit or Product of them. For the HOLY GHOST may not only signify here, that the Righteous have more Joy and Health than others to praise GOD for; but also that their Health may be derived from their Joy. And in the Third of the Proverbs, Solomon suggests something like this. For there he tells us, that Wisdom (or true Religion) 
‖ Ver. 18.  is a tree of Life to them that lay hold upon her. That is, it is like 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the tree of Lives which GOD planted in the midst of Paradise. And that, we know, was to keep Man from Sickness, as well as from Death, and so not only to prolong his Life, but to preserve his Health. And as we find in the same Chapter also, to fear the LORD, and departed from evil (which is Wisdom or Religion in other Terms) 
* Ver. 8.  shall be Health to the Navel, and Marrow to the Bones. A good Evidence, that wherever true Religion dwells in Men, in the due Course, or just Order of things, it will have Health for its Inmate. Unless GOD, for great Reasons, best known to Himself, shall please to order it otherwise.  
But then we must inquire whence is this? Or how comes it to be thus? Why should Religion in the Soul, conduce to Healthfulness in the Body? The making out this, is the Scope of that Point which we are upon; and Solomon hath done it to our hand. I mean where he declares, that the ways of Wisdom are ways of Pleasantness, and that all her paths are Peace, Prov. 3.17. That virtuous Livers by being virtuous, have great Advantages of Health on their side, beyond others who are lose and vicious in the World; cannot be denied. For their Piety and Purity, their Self-denial and Sobriety, their meek or dispassionate Temper, and the Like; besides, that they entitle them to the Blessing of Heaven, do effectually secure them from those Disorders of Mind, and Distempers of Body, which the contrary Evils naturally breed in them, or bring upon them. And then they as certainly prevent those dreadful Visitations, which as often come down judicially from above, and are the sad Revenges of divine Justice upon the Dissolute and Licentious; as they are natural Effects of their being so. And farther, (as the wisest of Men, we see, hath told us) they that walk on in the ways of Wisdom (that are regular and persevering in the several Duties, and progressive in the noble Perfections of Religion:) shall not fail to meet with Pleasantness and Peace. With such Peace and Pleasantness as come from GOD, and fill the Soul with inexplicable Comforts. And these Comforts (as little as some think it) may be good and great Instruments of Health unto us. As where the Body is well and strong, they help to confirm it in that State; so where it happens to be weak and low, they raise and mend its Constitution. They put a spring of new Life, as it were into the Soul, which excites most pleasing Motions in the Body; even such as serve to inliven and invigorate it. For as raking Grief does not only fret and embitter the Mind, but withal casts a sad Damp upon the Body, and deadens the liveliness of those inward Motions, on which its Health depends, and by which it is conserved: so heavenly Comforts, where they are often and liberally imparted, do ordinarily produce the contrary Effects. They quicken the Spirits, where they move too slowly; and help the Blood to circulate more freely and nimbly, where 'tis subject to Stagnancy; and by taking off the sharpness and sourness of them, they insensibly sweeten and rectify both. By peculiar Motions which they put them into, they altar the Figures of their disordered Particles; and so better the Mass or Substance of them, with more Ease and Efficacy, than the best Physic can possibly do. And the Blood and Spirits being thus corrected, and the Ferments of the Body made light, and soft, and smooth, and unctuous; the Wheels of Nature will by this means be freed from cumbersome Clogs and Entanglements within; and in case no Violence happens from without, may run on a great way in a regular Course. And thus not only Life is prolonged (as Length of Days is in Wisdom's right Hand, Prov. 3.16:) but that Life is made more happy, because the Person enjoying it is made more healthful. And therefore we are taught by an incomparable Writer, that the Fear of the LORD which maketh Peace (or produceth Comforts where it dwells) does thereby make perfect health to flourish, Ecclus. 1.18,  
Nor can it seem strange that holy Comforts should thus conduce to Health; if we do but remember what wonderful Effects they have had upon Martyrs; turning their dying Pangs into rapturous Pleasures: as was 
* Chap. 11. But then the Martyr's Comforts are there said more than once to be extraordinary ones; and so, much above those we here speak of.  noted above.  
And another Instance may abate the strangeness of the thing. As 'tis commonly said, Witches are 
† Note VI.  sucked by their Familiars; And to this end as we may reasonably suppose, that thereby they might taint and disorder their Bodies. And when Distemper of Body proceeds from the influence of wicked Spirits; well may Healthfulness be an Effect of the Comforts of the HOLY GHOST.  
And divine Comforts being such Preservatives and Restoratives of Health; upon this Account they must be Blessed Things: Health being necessary to our present Happiness. For as he that would be wise, must first put off Folly; and as he that would be virtuous, must first throw off Vice: so they that would be Happy, must first be Healthful. Else in spite of all Rules and Principles of Stoicism, a sickly Body will disquiet the Soul, and a pained Body will disturb the Mind; and Trouble and Unquietness in the Soul and Mind, will soon convince all Persons concerned, that if they would build up Felicity to themselves, they must lay its Foundation in Ease and Indolence. However 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Diog. Laer. in Anaxar.  pounce the Sack of Anaxarchus, for Anaxarchus thou dost not strike; were big words in that Abderite's Mouth, when cruel Nicocreon was braying him in a Mortar; and might express a stout and resolute Humour: yet they were as far from rendering the Sufferer happy, as the Thumping he endured, were from rendering him easy.  
Nor do heavenly Comforts conduce more to mending the Habit of our Bodies, than they do to bettering the Temper of our Minds. For as Pleasures that are sensual and impure, do sink and soften, and emasculate the Spirit; as they fill it with pensive Solicitude, and fretful Anxiety, to find that it is fallen below itself, and enslaved to things unworthy of its Dignity: so where it is ravished with the Comforts of Heaven, and nobly transported with frequent Returns, or Iterations of them; it will rise by Degrees, into a very delicate and desirable Frame. So that if before we were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tart, and waspish, and peevish, and passionate; these in time, will work a thorough and an excellent Change in us. They will cool our Heat, and quench our Fury, and rebate the sharpness and fierceness of our Disposition, and polish the Ruggedness and Unevenness of our Minds, and take off the Bitterness and Sourness of our Nature, and so make us not only to be easy in ourselves, but obliging to others. And to have our Passions thus kerbed and tamed in us, and all Harshness and Roughness thus taken out of us; and to become moderate and well composed in ourselves, and meek, and mild, and pleasing unto all: must needs be a great Improvement of our Temper. And as this Improvement sweetens our Life (which, how it should do it, the meanest Capacities can apprehend) it must add considerably to our Blessedness upon Earth.  
But then as we would live sweetly in this present World; as we would have our Souls blessed with Health of Body and good Temper of Mind; let us hearty take up Religious Mourning, from which will result those holy Comforts, that are productive of the same.   

CHAP. XV.  
The Eleventh Motive to Mourning in General, being the Eighth Branch of that Blessedness, which springs up from the Comfort annexed to Mourning: They supply us with noblest Delights in this Life, when those that are less generous fail and forsake us. Which they do by acquainting us farther with GOD: and by inflaming us with Love to the LORD JESUS CHRIST.  
IN our declining Years, as our Strength decays, so other natural Abilities and Perfections which depend upon it, flag and decay with it. Particularly our Faculties grow dull, and our Appetites grow down; our Pleasures wear off, and by degrees wear out: and the sinking Body so depresses the Soul, that Men die to most of their corporal Satisfactions, even while they live. But here the Force of holy Comforts again is blessedly felt, this being a chief Juncture wherein they exert it. For when in these our Declensions they dwell plentifully with us, they are an inexhaustible Spring of rich and high Complacencies. They do not only fill us with great Thoughts and Desires; but also with such lofty Joys and Delights, as of all things else make the best Entertainment for incarnate Spirits; as being indeed not only the choicest that consist with Mortality, but such as will be fresh and flourishing in us, when all besides shall fade and whither.  
In case it be enquired by what means these Comforts furnish us with such noble and divine Delights; it may be answered, by These two.  

By bringing us Acquainted with ALMIGHTY GOD. And  
By inflaming us with Love to the LORD JESUS.   
First, By bringing us into better Acquaintance with the ALMIGHTY. By leading us, that is, into the clearest and most familiar Knowledge of the Certainty of His Existence; and of the Excellency of His Nature, which in this State we can attain to.  
As to the Persuasion of the Certainty of His Existence, it roots no where so deep, and grows no where so strong, as where 'tis well watered by divine Consolations. There is no such forcible Demonstration as they, of the Being of a GOD. What solid Reasoning does but prove in this case, the Man under Comforts even feels in Himself. The HOLY GHOST speaks of men's feeling after GOD, and finding Him out so, Act. 17.27. But none do that so well and satisfactorily, as they upon whom divine Comforts rest. Scarce any thing almost (be it never so tangible, or never so palpable) can be more obvious to their Touch or Handling; than GOD is to their spiritual or inward Perception. Their Sentiments of Him are so quick and lively, that they convince them more throughly, and convince them more powerfully, that He is; than the brightest Speculative Evidence can do, when it strikes their Minds with clearest discoveries.  
Philosophy can make it out, that the Wind blows, and that the Light shines, and that Meat and Drink which are taken for Nourishment, do refresh and strengthen: but they who feel these Effects, are more assured of them, than they that only hear them talked of, and attend to the Loudest argumentative Proofs of them. So Reason and Discourse may prove there is a GOD; but they whom He honours with the enjoyment of His Comforts, know that He is, upon surer Grounds: I mean, the ravishing Influences which He casts upon them, and the Impressions which they make on their pure Minds. The delightful Converse they have with Him, and the reviving Joys they perceive from Him, seal up this Truth with a sensible Testimony, and evince His Existence beyond all Argumentation the best Topics can afford. As impossible it is for them that sit under the Gleams of Consolation, to question GOD's Being; as it is for them to doubt of the Being of the Sun, who feel the Heat, and see the Brightness of his cherishing Beams.  
And this home Persuasion of the Existence of a GOD, is the main Pillar which supports the Delights of all good Men. Were it not for that which under-props them, they would forthwith sink and fall flat to the Ground. And well they might. For take GOD out of the World, and how sorry a thing would it immediately prove? and how despicable and lamentable would Living in it be, to all Men at once? For then (according to Atheists nonsensical Hypothesis) as all things were made by blind Chance, so they must be governed by giddy Fortune. And being under so weak and wild a Conduct, must necessarily run on through dismal Irregularities, into dreadful Confusion. Nor would it be worse with Nature, than with Morality. For then there being nothing to give check to licentious Principles, or to control the Inclinations and Practices of the Dissolute; their Power and Will would be their Rule and Law; and their Pleasures and Interests would be their ultimate End; and rampant Vice, and predominant Malice (through Pride, and Lust, and Tyranny and Revenge) would drive on outrageously to the Top of Rapine, and all Excess. And thus the whole Earth would be turned, in a Trice, to the most horrid Wilderness, and Men into the worst wild Beasts that inhabit it.  
How strange is it therefore that any should ever so dote upon Atheism, as to court and be fond of that cursed Opinion! An Opinion so monstrously unreasonable in itself, and attended with such evil and pernicious Consequents; that they ought to reject it with highest Detestation in their own Defence.  
But as there is a GOD, who in spite of all base Enemies to His Being, will maintain the Beauty and Order of the Universe; and will keep up true Virtue and Goodness among Men, to the End of this World: so they that live in the sense of His Comforts, must live in the sense of His Existence too. And that deep and lively sense of His Being, which holy Consolations imprint upon them; will replenish them with such dear and gratifying Delights, that they would not part with it upon any Terms. And as they would not upon any account part with their sense of GOD's Existence; so much less with His Being itself. They would not for a thousand thousand Worlds, that the true GOD were not; or that He were any other than what He is.  
Their sense of His Being, makes them sensible also of many Benefits and mighty Advantages which accrue to them from it. As that when they Complain, they have a GOD to hear them. When they Pray, they have a GOD to answer them. When they are Afflicted, they have a GOD to support them; and also to sanctify their Sufferings to them. When they do their Duties, they have a GOD to assist them. When their Duties are done, they have a GOD to reward them. While they live, they have a GOD to bless them. When they die, they have a GOD to take care of them. After they are dead they have a GOD to crown them. And when the sweet sense of of all this (and of a great deal more) is strong upon them; it cannot but produce excessive Delights; Delights as noble in their Nature, as they are exquisite in their Sweetness.  
As there is no worse Terror, and no greater Torment to the guilty Souls of the Irreligious, than the stinging Conviction of the Existence of a GOD; so the Pleasures that the vivid Sense of His Being, yields to the Penitent, or truly Righteous under Consolations; are as unspeakable. But because they are so, let us say no more of them.  
Yet we are to note, that as divine Comforts bring us to a quick sense of the Certainty of GOD's Being, and thereby raise us to noble Delights: so they make us happy in the same Delights, by leading us into a right Notion of the Excellency of His Nature. The Mind of Man is a most busy Thing. And as it is active about other Objects, so it will be about GOD Himself. And when our Thoughts employ themselves about Him, if they feign improper Ideas of Him, and exhibit Him to us in never so false Images, or erroneous Conceptions: yet they springing up in our Minds, and so most throughly and strongly possessing them; we are apt to suspect, or believe them true, and that He really is, what our garish and misguided Fancies make Him. And tho' 'tis hard to give in an exact Account, of all our vain Fictions, and Misrepresentations of GOD; yet this may go for a general Rule, and in observing it we shall find that we are pretty constant. We usually assimilate GOD unto ourselves, and our Ideas of Him correspond to our own Complexions, or Tempers. Thus, he whose Breast is surcharged with boiling Malice, and a swelling Spleen against his Neighbour; thinks GOD is full of livid Envy, Rancour, and deadly Hatred to Men. And He whose Brain is heated and disturbed with fiery Spirits, and whose Mind is tossed with unbecoming Rage, and Phrantic Fury; conceives GOD is little better than a Flame of Passion: one that loves, at times, to sally forth in Flashes of devouring Vengeance, and to consume His helpless undeserving Creatures.  
And because all darker Minds indeed are ready to harbour crooked Thoughts of GOD, concerning the Rigidness of His Disposition: He endeavours in His Word to prevent their entertaining any hard and hideous Apprehensions of Him. For there He teaches, 
* Isai. 27.4.  Fury dwelleth not in Him. That 
† ch. 28.21.  Judgement is His strange Work. That He doth not 
‖ Lam. 3.33.  afflict willingly, nor grieve the Children of Men. That His Name is 
* Exo. 34.6.  Merciful and Gracious. That His 
† ch. 33.18, 19  Glory is Goodness. Not to say, That His very 
‖ 1 Joh. 4.8.  Essence is Love. And how incomparably Excellent must His Nature be, of which these are the true and genuine Characters? But when GOD by this fair Description of Himself, fences against all black Thoughts of His MAJESTY; for us then to fasten such Thoughts upon Him (when He strives industriously to beat them off) must not only be shameful Folly, but heinous Sin; as being dishonourable to Him, as well as prejudicial and destructive to ourselves. Here therefore holy Comforts again are helpful to us. I mean as they rectify our Mistakes of GOD, and disabuse our Minds from harsh and horrid Imaginations of Him, by enabling us to judge more rightly concerning Him.  
For however too many that are clouded with Sins, and so encompassed with Fears, and so kept in a dark and disconsolate condition; may conceive very uncouth and frightful things of the Blessed GOD: however they may think Him Touchy and Supercilious, Ireful and Implacable; and take Him for no better than a vowed Enemy to all Sinners Happiness, and inexorable Author of their endless Ruin; or at least for one indifferently affected with whatever befalls them, and wholly unconcerned whether they live, or die eternally: Yet where the Comforts of Heaven dwell, down go such incongruous Thoughts of the DEITY; and others more becoming, and also more agreeable are advanced in their Room. And well they may; for sacred Comforts, as we have said, do better our Genius, or improve our Temper. They do not only help us as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good Capacity of Nature; rendering our Minds (by well composing them, and keeping them in order) more fit to think, and more acute in their Thoughts; whereby they are enabled to more suitable and worthy Apprehensions of the ALMIGHTY: but moreover they impregnate us with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good Disposition of Nature. They put a great deal of Kindness and Lenity into us; and making us mild, and sweet, and benign in ourselves, we shall (according to the Rule just now laid down) in course conclude that GOD is infinitely so. For look what we are, and such we presently conceive Him to be. In case we doubt it, the SPIRIT proves it. Thou thoughtest that I was altogether such a one as thyself, Psal. 50.21. And if Evil Men, because they are evil, think GOD to be like them; then by the same Reason, the better we are, the better Thoughts we shall have of Him. So that from the Melioration or Improvement of our own Temper, we naturally rise up into the more fit and genuine Conceptions of GOD. And the meet Idea, or proper Character of His Nature, being by this means the more fairly drawn or stamped upon our Minds; from hence again will spring most Blessed Delights.  
For they that (so far as humane Measures reach) attain to a right Notion of GOD's excellent Nature; do plainly see Him with an intellectual Eye. And they that see Him, see a most exquisite and most infinite Beauty. A Beauty consisting of such essential Glories, and divinest Perfections, that all other Beauties in compare with it, are but Dirt, and Darkness, and the ugliest Deformity. And as such a Beauty, when beheld with an intent and fixed Eye, must raise great Admiration in those that view it, so that Admiration must cause as great Delights, and those Delights, a rare kind of Blessedness.  
I cannot but cast in this as an Overplus: that they who have the truest Notion of GOD's Nature and so the clearest Prospect of His bright and beauteous Excellencies; are not more blessed than others in seeing Him only, but in serving Him also. For all that they do in Adoration of Him, or in Obedience to Him, (He being the object of their highest Delights) must commonly be pleasant as well as easy to them; and matter of Felicity, as well as of Duty. Indeed as many as have gross and grisly Apprehensions of GOD, can know no Religion but what is Mechanical. They never pay any Service to Heaven with hearty Willingness; nor act its Commands from a free, ingenuous, and noble Choice. But when they move towards Duties, they are forced to do it by slavish Fears; and when they run through them, 'tis merely because they dare not pretermit them: Necessity and Constraint give Laws to their Devotion. But they who conceive of GOD as they should, worship Him as they ought. They do not only perform His Service, but they do it cheerfully and faithfully; so they will do it to the End of their Days. For what they do of that nature, proceeds from a Principle of divine Life, and from the Power of a divine Love within.  
And this brings me to the Second Means whereby holy Comforts furnish us with such high and noble Delights, as will stick by us, When all other forsake us: and that is, by inflaming us with Love to the LORD JESUS. For where this Flame is throughly kindled, it fills the Heart with such sacred Ardours, as turn the Saints into lower Seraphim; and while they are but Men, make them like to Angels. Like to Angels, not only in their Purity and burning Zeal; but also in their Pleasures and extatic Delights.  
Where Souls are throughly enamoured on CHRIST, that their Affections run high, we need not doubt. No Tongue can tell the heat and vigour of that holy Love, which flames in the Hearts of good Men towards Him. So superlative is it, that to compare it with any natural or civil Love, were to disparage it, or detract from it. The Love of a Wife to her Husband is great; and so is the Love of a Mother to her Child; and so is the Love of a Man to his faithful Friend. But all are short of true Love to JESUS. And that they must be so, we are well assured by the Word from Heaven. For that informs us, that as it is the first and great Command (and so our prime and chief Duty) to love the LORD; so it tells us, at what Rate we must do it: even with all our Heart, and with all our Soul, and with all our Mind, Mat. 22.37. Our Love to Him must be raised to an higher Pitch than what it stands in to any thing else. And there's Reason for it. For in that its Elevation or Superiority; in that its Pre-eminence above, or Prevalence over all other Affections; lies the very Sincerity or Essence of it. So that to love CHRIST no better than other Things or Persons, is indeed not to Love Him at all: not at all duly, and so not at all acceptably. And the same Word tells us, that Love to CHRIST is such (for Ardency) as many Waters cannot quench, nor Floods drown, Cant. 8.7. And again it tells us, of true Lovers of Him, that they are sick of Love to Him, Cant. 2.5. A plain case, that Love to CHRIST is a Passion so strong, and that the Fits of it, in some, are so violent and high; that they affect them with a kind of Sickness. The Expression came from the HOLY GHOST; and believe it, there is nothing Hyperbolical in it. No Rhetorical Strain, or Figurative Scheme of Speech. Nothing Catachrestical or Improper. What it affirms is literally true without Flourish. There are thousands of eminent Christians in the Church, whose Affections to JESUS are so vigorous, whose Desires of Him are so vehement, whose Long after Him are so earnest; that they bring perfect Qualms over their Hearts, and make them quite sick of Love to His MAJESTY. And where a pure Mind is carried out in so powerful a Love, to an Object that is infinitely perfect and glorious; let Reason judge how inconceivably delightful its Actings must be.  
O LOVE! 
* O Amor! quid te Appellam nescio; dulcem, an asperum; suavem, an injucundum. Ita enim utroque plenus es, ut utrumque esse videaris. Salvian Epist. 1.  said a good Man of old, I know not what to call thee: good, or evil; delicious, or troublesome; sweet or unpleasant. For so full of both thou art, that thou seemest to be both. And most true is this, of our kindest Love to one another. It is at best but a Miscellaneous thing. A Compound made up of two Ingredients, some satisfaction, and much uneasiness. But Love to CHRIST is of quite another Nature. He that feels that divine Passion, finds nothing in it but divine Pleasure. His Mind is full of Peace; his Soul dwells at Ease; and his Spirit is wrapped up in most heavenly Delights. Delights so blissful, that there are none like them, but those above, in the eternal World. Divine Love is the sweetest Power that humane Souls are capable of, and the most perfect GOD is the sole Object of that Power. And therefore whenever it is employed in receiving the influxes of His special Favour; and in sending up streams of reciprocal Affection to His MAJESTY; O LORD what Delights must here be produced? No less for certain, than such as are beatifying beyond Expression. And that indeed is the truest Character of them, they are inexpressible. When we call them so, we really say more what they are, and give in a juster Description of them, than if leaving that out, we should discourse never so long and largely concerning them.  
And let any judge that are able to do it; if those Comforts that raise this Love, which causes these Delights; do not render Men truly Blessed. For when Time hath sunk them never so low, and Old age hath worn them even quite out, and both together have put them past relishing all other Pleasures: they'll fill the Religious with such a Love, as will replenish them with such Delights, as will affect them with unspeakable Sweetness.  
But then Holy Mourning being one chief Door, at which these blessed Comforts enter, and come in upon us; as many as would be Blessed in these Delights, which they occasion, and which survive all other; must look upon it as a thing most eligible, and for their own benefit must conscionably use it, and keep close to it.   

CHAP. XVI.  
There are false Comforts as well as true. How to distinguish the one from the other. Whence false Comforts spring.  
A Great deal, and very great things have been said of holy Comforts, which are Fruits or Effects of Religious Mourning. Yet no more than is proper and applicable to them, as being indeed most true concerning them. For such is their excellent Worth and Usefulness that they do not only answer the Character given them, but would easily fill up one far more large and comprehensive.  
And yet as incomparable as these Comforts are, there is a kind of mimical or mock-comforts like them. And tho' they be false, they are Images or Counterfeits of the true; and to them that sit under the Influence of them (which is Evil and Malignant) may prove to be of pernicious consequence.  
That there are False Comforts, we need not question; for we have loud Hints of them in the holy Books: let us note but two.  
King Herod heard John Baptist gladly, S. Mar. 6.20. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pleasantly, sweetly, delightfully. And whence came this sweet and delightful Pleasure? As for the Baptist, he was an austere Man, and the Doctrines he taught were undoubtedly strict and severe like himself. And so for certain there could be nothing in them, which by reason of Agreeableness, might take the Humour, or tickle the Fancy of that unrighteous Prince. The matter of His Preaching might be such rather, and so delivered; 〈◊〉 to be fit on the other side, to incense and provoke him. In all likelihood therefore some spark of Comfort, whencesoever it came, was struck at this time into his Breast. Tho' it might be as far from true Comfort, as King Herod was from being a good Man.  
The Stony Ground also received the Word with Gladness, S. Mar. 4.16. Yet by that Ground (as our great Master who delievered the Parable, expounds it) are meant those that proved unsettled or unsteady; such as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  had no Root of Virtue in themselves. As had no Fixedness, or Stability; no living, lasting, growing Principle of real Goodness; but were (as He there says of them) 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  temporary in Religion; or wavering and inconstant Professors of it. For as He declares in the 17th verse, When Affliction or Persecution ariseth for the Words sake, immediately they are offended. They were ready upon the first Occasion given by any sad or troublesome Emergencies, to manifest their fickleness and unsincerity. Now when such a Character of any sort of Men, comes from the Mouth of the SON of GOD; their Qualifications must needs be such as cannot entitle them to genuine Comforts. Yet even these, who were thus characterised by our LORD, did not only hear, but receive the Word 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with Joy. But then their Joys must be spurious, or false, because they could have no manner of Right to the true. For they are not usually the Lot of fluctuating and unstable Souls, that are not rooted and grounded in Religion; but of such as are well fixed in Faith and Piety.  
We must withal remember, that these false Joys, or Comforts being different from the true; they will likewise have different Operations, and by them will produce very different Effects. So that whereas true Comforts inliven the Mind, and cheer the Heart, and delight the Spirit; and laying fast hold of Men by their powerful Charms, and taking them in their soft and sweet Entanglements, draw them still nearer and nearer to GOD, and entice them to higher Degrees of Righteousness, endearing even all that is good to them: False ones on the other side, which come down upon them that are dissolute; are apt to encourage and harden them in Carelessness. And because when they do ill, no sensible Inconvenience ensues upon it; but they find they are at Ease, and a secret Pleasure attends their Exorbitancies: this rivets them close to their immoral Practices, and makes it next to impossible for them to leave them. And then, which is worse, these unhappy Ones do often Fancy their false Comforts to be true; and their egregious mistake proves of evil consequence. For while they so conceit, or conclude concerning them; they seal up their unwary deluded Souls in a deep Security, and cause them to flatter themselves with Thoughts of Peace, and Hopes of Safety, till they sink into fearful unexpected Ruin. The very Infelicity which S. Paul observes as incident to the Ungodly, 1 Thes. 5.3. When they shall say, Peace, and safety, then sudden destruction cometh upon them.  
Now it being thus evident, that there are false Comforts, and that they very much imitate or resemble the true; and yet are as different from them in their Operations, and as contrary to them in their Effects; as they are seemingly like them in some Qualities and Symptoms: this may be matter of concern to good Christians, and may occasion them Trouble and great Solicitude. For they considering that there are such counterfeit and fallacious Comforts, and that they have so mischievous an Influence and Tendency; will be fit to surmise that theirs are no better; and that notwithstanding the singular content they find in them, they will greatly endanger, rather than advantage them. And how such a suspicion would vex their Spirits, and what Uneasiness such a Jealousy would bring upon them; is not easy to say. To keep the Mispersuasion therefore out of good Minds, where it is not entered; and to cure or kill it where 'tis gotten in: it will be necessary to set down the principal Marks of genuine Comforts. That so they that are happy in them that are true, by the help of these Marks, may (for their own satisfaction) be able to distinguish them from those that are false.  
The chief Marks then of this Nature, are Five. The First, is taken from the Time wherein they come. The Second, from the Objects whence they flow. The Third, from the Instruments whereby they rise. The Fourth, from the Effects which they produce. And the Fifth, from the state which we are in.  
The Time wherein true Comforts come, is mostly when we are well employed. The Objects whence they flow, are commonly divine. The Instruments whereby they rise are most celestial. The Effects which they produce, are ever pious. And the State which we are in must still be righteous.  
The First Mark of true Comforts is, They mostly visit us when we are well employed. When we are conscionably busied in those devout Exercises which GOD, hath enjoined us. Which He hath laid upon us, as Tests of our Sincerity, as Instances of our Duty, as Conditions of our Happiness, and as Means to advance His own Honour, by bettering and improving of our Nature. Of this sort of Exercises, are servant Praying, attentive Hearing, religious Watching, solemn Fasting, humble Mourning, holy Communicating, liberal , patiented Suffering, the Angelic Work of singing Praises to GOD, and the like. When we are busied in these or other such high and divine Employments; if then holy Comforts break in upon us, they prove themselves in some measure to be genuine. For they encourage and abet us in that which is good; a fair Argument, if not a sure Evidence that they proceed from GOD.  
And when our Minds are unbent, and our Virtuous Employments are laid aside; if they visit us at any time, in the Intervals of Duty or in our innocent Rests or Cessations from the same; they must still be true. For however the Acts of Virtue for a while are then intermitted, yet the Habits of it remain entire: and when they come in such Junctures, as they serve to Recompense Duties past, so they dispose and whet us on to other approaching. And where they come at so seasonable Times, as happily to minister to such excellent Ends; they intimate themselves to be of the right Kind.  
But if Comforts usually rise within us, when we are vainly set, or viciously inclined, or actually engaged an evil Practices, and eagerly running on in licentious Courses: this aloud proclaims them to be false and counterfeit, and argues that they are not from the Blessed SPIRIT. For He that injoins us not to bid the wicked GOD 
* 2 Joh. 10.  Speed; will never so interfere with his own Injunction, as to countenance any in their naughty Ways, by communicating heavenly Consolations to them, while they persist in Sin and Lewdness.  
The Second Mark of true Comforts is, they commonly flow from divine Objects. Men 
† Mat. 7 6.  do not gather Grapes of Thorns, nor Figgs of Thistles: not can we expect to reap heavenly Comforts, from earthly Grounds or Considerations. Joys that are divine, must spring up from divine Objects; and be derived to us by divine Vehicles or Conveyances. GOD, or His Attributes, or Mercies; CHRIST, or His Merits, or Benefits; the HOLY GHOST, or His Graces, or Favours; HEAVEN, or its Glories, or Felicities; or some other noble Spiritual Excellencies, must be in our Minds, when Holy Consolations overflow our Souls. For being of so divine a Nature themselves, they can never grow but upon such Stocks as are congenerous, or of the same kind with them.  
If from these Objects therefore, or from any like them, we derive our Comforts; here may be some Sign that they are genuine. For they, as we read of the Baptism of John, they may be from Heaven, and not of Men; as flowing rot from the nether, but the upper Springs. But in case our Comforts be rooted in the Earth, and grow up from below only; that is, from a sense of Health and Strength, of Ease and Peace, of Plenty and Prosperity: from the largest Supplies of secular Provisions, and the fullest Possession of personal Accomplishments; and so from the highest and compleatest Happiness, that is here attainable: we may ground upon it that they are but spurious. For Worldly Comforts they must needs be, that are bred and nourished by Worldly Accommodations. And therefore if our Comforts result from such only: if they spring and flourish in us, because we can say, These are our Children, and these are our Friends; these are our Houses, and these are our Lands; these are our Riches, and these our Honours, or the like; 'tis apparent. enough that they are of low Extraction, and but little Worth, if they rise no higher.  
Tho' I cannot but add, that even these outward, inferior Objects may sometimes open a way to true Comforts. I mean, as they point at Objects that are divine, and lead and lift up our Minds unto them. Thus the Charms of Eloquence, Beauty, or melodious Harmony; Curious Sights, delicious Tastes, fragrant Perfumes, or any high Pleasures that strike the Soul through the Organs of Sense; may carry up our Thoughts to the glorious Felicities of the everlasting State. And when they are seriously fixed on those divine Things, they'll easily fill us with divine Comforts. But then these Comforts flow from those divine and heavenly Objects; and not from any of the exterior sensible ones, which only prompted us to the Contemplation of the other.  
The Third Mark of true Comforts is, they are raised by Instruments most Celestial. Indeed the only primary, or principal Efficient cause of them, is GOD Himself. And therefore as many as would have them, must apply themselves for them solely to Him. So we learn, Psal. 119.82. When wilt THOU comfort me? And Psal. 86.4. rejoice the Soul of Thy Servant, for unto Thee, O LORD, do I lift up my Soul. But when Comforts are derived from GOD to His Servants, it must always be done by the Intervention, and Use of some heavenly things, as instrumental thereunto. I mention but Two of them; The Light of GOD's Countenance, And the Contents of His Word.  
That Holy Comforts are raised by the Light of GOD's Countenance, is evident. For they are said to be the Joy of his Countenance, Psal. 21.6. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thou hast gladded him with the Joy of Thy Countenance. And in the Fourth Psalm, the Light of GOD's Countenance is said to put Gladness in the Heart. Tho' what that celestial Light is, is much better felt, than it can be expressed. I think it no other than a faint or obscure Glimpse of that ravishing Glory of the Face of GOD, the clear sight of the full Brightness of which, shall make the Beatific Vision in Heaven.  
And then that the Contents of the Word are Instrumental to raising holy Comforts in us; is as manifest. For as we read, Psal. 19.8. the Statutes of the LORD rejoice the Heart. They excite such Consolations in us, as fill us with deep and solid Joys. And therefore at the 10th Verse, the HOLY GHOST sets them forth by a remarkable Character, and lofty Commendation. More to be desired are they than Gold; yea, than much fine Gold: sweeter also than Honey, and the Honeycomb. He does not only prefer the Contents of GOD's Word before much Gold, but before the most refined Gold that can be. He does not only prefer them before Honey, but before the purest Honey that is; even before that which of its own accord drops from the Comb. And so by two emphatical Comparisons, and a very significant Gradation in each; He extols them 
* Conjunguntur haec vehementiae ergo. Ainswor.  vehemently for the most sweet and precious things in the World. For what can be more sweet than purest Honey? and what more precious than finest Gold? Yet the Contents of the Scripture, according to this Account of the HOLY GHOST, are more sweet than the one, and more precious than the other, and more desirable than both. And lest any should think this Comparison short, because Gems are more precious than finest Gold; the Septuagint instead of comparing GOD's Statutes to that, says they are to be desired, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  above precious Stones: and the Syriac, and Arabic do the same. And well they may, in regard of those transporting invaluable Joys, which they let into our Hearts.  
Look therefore and see whence your Comforts come when they visit you. When you are sensible of them, how are they produced? Are they a Light that shines into your Hearts from above? or a Fire in your Breasts kindled by a Beam from the Face of GOD? If they be so, they must be holy Things, as being wrought in us, by so heavenly an Instrument. Nor will it be hard to discern whether they be thus effected. For supposing that we are really good, and that we cannot find, that they are raised wholly in us by worldly Considerations; they must of necessity proceed from GOD, from the Light of His Countenance, darted into our Souls. And when that is instrumental to the Production of them, tho' we cannot plainly make it out to others, that it is so; yet we may feel it powerfully in ourselves, by quick and lively, tho' inexplicable Perceptions. For than we shall be sensible of such Light, and Love divine; of such Exaltations of Mind, and Inlargements of Spirit; of such holy Thoughts, and generous Desires, and Angelic Delights; as will witness by evictive and ineffable Testimony within us, that they come directly from the Rays of GOD's Favour.  
Or if you do not perceive that they flow from the Light of GOD's Countenance singly; then consult your Experience again, and see if the Instruments raising them in conjunction with that Light, be not some Passages of the sacred Word. For tho' that Light alone be sufficient to raise Consolations in us; and to raise them even to any Degree (as being the Power of GOD, to which all things are possible) yet nothing else, without the help of that, can cause them to rise to a rapturous height. Consider therefore, I say, do the Contents of GOD's Word in complication with the favourable Influence of His Countenance, replenish you with Comforts? We are told very plainly by an infallible Writer, that GOD's Testimonies are Wonderful, Psal. 119.129: and that in His Law there are wondrous things, v. 18th. And so indeed there are, and enough of divers sorts, to affect Men with wondrous Consolations, if duly attended to.  
For there are DOCTRINES wonderful for Purity and Perfection. Such as teach us to deny ourselves; and to deny ungodliness, and worldly lusts: To be holy, as GOD is holy; and merciful, as He is merciful; and perfect, as He is perfect. To do good unto all; to do good against evil; and to overcome evil with good.  
There are MYSTERIES wonderful for Profoundness and Intricacy. As that of the Glorious TRINITY; of the Incarnation of the WORD; of CHRIST's Union with His Church; of the Communication of His blessed Body and Blood, by consecrated Elements, to worthy Partakers of His holy Table. Which tho' they be great and infallible Truths, are dark and enigmatical, and full of divine and venerable Abstruseness.  
There are REVELATIONS wonderful for Sublimity and Nobleness. As those of the Creation of the World; of the Fall of the Angels; of the Sin, and Redemption of Man; of the Immortality of the Soul; of the Resurrection of the Body; and of the general and eternal Judgement.  
There are PROMISES wonderful for Truth and Preciousness. As of GOD's hearing our Prayers; His pitying our Infirmities; His assisting us in Duties; His accepting our Performances; His pardoning our Miscarriages; His purifying our Souls; His speaking peace to our Consciences; His supplying us with Blessings; His adorning us with Virtues and Graces in this Life; and His crowning us with everlasting and glorious Recompenses in the next.  
These (amongst others) are wonderful Things, which are contained in the sacred Books. And when we rightly apprehend them, and ruminate upon them, or upon any of them; they will not fail to lift up our Religious Minds into refreshing Joys: especially if the Light of the divine Countenance be displayed upon us at the same Time. Then both the Heavenly Instruments of Comfort, being at once set a Work; they cannot but produce it at a mighty Rate.  
The Fourth Mark of true Comforts is, they are productive of pious Effects. That they should have no Effects, being powerful things, would be very strange: and that they should have any but good ones, must be as impossible, considering how excellent they are in themselves, and from whence they come. Their Nature and Origin proclaim them Operative; and all the effects which they work in us, are absolutely pious, or tending to Godliness. Amongst many, we are sure to find these that follow. Hatred of Sin, and Love to Righteousness; Gentleness of Spirit, and Tenderness of Conscience; Fear to offend GOD, and Forwardness to please Him. Purity of Mind, and Integrity of Life; Disgust of earthly things, and Desire of Heavenly ones; Weariness of the World, and Willingness to go out of it. Wherever therefore Comforts have such Effects and Symptoms, they have Evidence on their side, to prove that they are right. But where they find men bad, in case they continue so; or if instead of growing better, they become worse under them: we may cease all Enquiry concerning their truth, because there's enough to evince they are false.  
And as one Specific inseparable Effect of genuine Comforts, I might here mention their peculiar sweetness. For tho' all Comforts carry sweetness with them where they go; yet the Sweetness of the true may as well be distinguished from that of the false; as the Light of the Sun from the Light of a Torch. The one is exceedingly finer than the other, and also as superior to it in Strength. And therefore David does not only own, that the Light of GOD's Countenance put Gladness in his Heart, Psal. 4.7; (which signifies it was no flashy, frothy sort of Comfort, as dwelling in the Heart:) but he farther declares, that it put more Gladness in His Heart, than the Increase of Corn and Wine could do. That is, it produced in him an higher kind of Joy, than the greatest abundance of the usefullest Blessings of this Life, could possibly infuse. Which does more than intimate, that a particular and extraordinary Sweetness is contained in the true spiritual Comforts. And wherever this Sweetness comes in its Strength, it claps a seal upon the Conscience (as I may say) warranting it to be right; and by its fullness, and force bears down the Soul into a fiducial belief, that the Comforts which imprint it come down from Heaven. But having made Sweetness the first beatifying Property of true Comforts; to say more concerning it here would be superfluous. Only this would be noted; that when the Religious are importunate in seeking and supplicating for the Light of GOD's Countenance (as we may observe they are in Scripture) they have greatest Reason to be so: (and I hearty wish that all Men were so) for it is not only an Instrument, but the chiefest Instrument of raising divine Comforts in the Soul.  
The Last Mark of true Comforts, is their coming upon us when we are in a good state; in a state of Regeneracy, or Righteousness. The truth is, 
* Mat. 15.26, 27.  they are the children's Bread, and therefore shall not be given to Dogs, or impious Livers. They indeed eat of the Crumbs that fall from their Master's Table. They share largely in temporal Blessings, and in the common Use, or external Enjoyment of many Spiritual ones. But as for true Comforts, they belong not to them, nor shall they partake of them. They may have Comforts that are like the true, but the real Consolations of the SPIRIT fall not to their Lot. For as an excellent Man said: 
† Fiat justitia & habebis pacem. August.  divine Peace is an Appendix of Righteousness. But they that travel in the Road of Sin, are out of the way of true Comfort.  
Hence we may judge of the Quality of our Comforts, and be able to determine whether they are such as they ought to be. How is it with our Souls? that's the Question to be asked here. Are we in a righteous, or regenerate condition? Have we mortified our Lusts, and subdued our Corruptions? Have we repent of our Sins, and fully renounced them, and finally relinquished them? Do we honour and love GOD? and are we resolved to do so with our whole Hearts, and through our whole Lives? And to come home to the point, is our Love to GOD expressed in obeying Him, and is our Obedience faithful and undissembled? Then we may conclude that our Comforts are true. But instead of loving GOD, if we disregard Him; instead of serving Him, if we disobey Him; and do it constantly, or do it frequently, in any known instance: in all likelihood our Comforts must be false.  
By this last Mark the truth of our Comforts may as well be tried, as by any of the rest. Tho' our safest way will not be to trust to one singly, (except the last) lest we should be deceived. King Herod (as we observed) heard John the Baptist gladly: and the People compared to the stony Ground, received the Seed of the Word with Joy. And so according to the first Mark, Both, (when their Comforts came upon them) were well employed. And according to the second Mark their Comforts flowed from divine Objects. But for all that they were still but counterfeit. The best and only way to be assured, they are genuine, is to find all these Marks upon them at once. And by those Four which are here laid down, it will be easy to discern True Comforts from False.  
We are next to consider whence these false Comforts spring. And they issue from several Fountains.  

First, From Nature.  
Secondly, From the Evil Spirit.  
Thirdly, From Enthusiasm.  
Fourthly, From wrong Notions in Divinity.  
Fifthly, From Texts of Scripture mistaken and misapplied.   
First, False Comforts are sometimes Effects of Nature. Where the Spirits are good, and the Blood is sweet, and the Ferments of the Body regular and even; besides Health and Indolency, we there find a constant readiness, in Men, or a standing Disposition to Lightsomness and Jollity. So that if they of this Constitution▪ who dwell as it were upon the Brinks of Joy; be at any time carried, by Just occasions, but a little farther, they forthwith step into the pleasing Passion itself. And how they should come to be advanced to it, and also raised to an high Pitch in it, even by a natural complexional Efficiency, is easy to apprehend. Melancholy in conjunction with a sanguine Temper, is able to do it. For by mingling its brisk acrimonious Flatulency with a sweetish heavyish kind of Blood; it strikes upon the Nerves with such grateful Touches, as cause delightful Titillations in the Body, and so affect the Soul with much joy and pleasure. Nor need we wonder that such joyous Comforts, or Delights, should result from mere nature, or our bodily Temper; if we do but consider how other things are very productive of the like Effects.  
Wine, for instance, hath a power in it to cheer our Spirits; or as it is expressed in holy Style, 
* Psal. 104.15.  to make glad the Heart of Man. Insomuch that Josephus says of it, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiq. li. 11. cap. 4.  it even transports and regenerates Souls. It puts a kind of new life into them, by mending, or raising the Temper of their Bodies, and rendering them more healthful and vegete. I speak of the moderate and sober use of it, it being most baneful both to Soul and Body wherever it is taken in excess.  
So Mela informs us, that the Thracians who had no Wine; supplied the want of it at their Feasts by a certain Seed. And of such a Quality was that Seed, that the Smoke of it caused Intoxication and Mirth.  
Which things considered, how Melancholy should cause high Joys within us, will not be difficult to conceive. For it is but allowing hypocondriacal Humours to have Affinity with Wine; or its Vapours to have cognation with the Fumes of the Thracian Seed; and the work is done. And that Nature which outdoes the most exquisite Chemists should refine Melancholy to such a Degree, and sublimate or exalt it to such an Height, as to make it so capable of the forementioned Operations, as to fill us with joyous and triumphant Delights: cannot be surprising to the intelligent. For they know very well, that where Melancholy is predominant, and duly heated and invigorated by a sanguine Temper, or Constitution; very strong Joys, and even rapturous Delights will result from it. So 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Aristotle expressly affirms, that it produces Ecstasies, and Joys of Mind; and that too (as he adds) 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Probl. sect. 30.  with singing. And when Men may so overflow with Joys, as that their Joys shall rise up into Raptures, and their Raptures run out and spend themselves in singing; must not the Gratifications they feel within be exceeding high? Yet these are Fruits that may grow upon the bare stock of Nature; and so may have nothing at all of the Good SPIRIT in them, or of His true Consolations.  
Secondly, Inward Comforts, False ones, I mean, may be Effects of a worse Cause than this, they may be derived from Satan himself. As GOD sheds abroad true Joys, and heavenly Consolations into the Hearts of His Servants, to encourage and strengthen them in the Works of Religion; so the Devil (who loves to ape the ALMIGHTY where he can) does sometimes cast false Joys and delusive Comforts into the Hearts of his Vassals, to animate and embolden them in the Ways of unrighteousness. For should they always walk on in Dulness and Darkness, this might so startle them, as to make them seriously bethink themselves. It might so alarm and terrify them, as at some time or other to fright them out of their vicious, into virtuous Courses. Now and then therefore he tantalizes them with some feeble Glimmerings of false Light and Comfort. He darts some glaring Joys into their Souls, to make them well opinioned of themselves. And persuading them by this means that their Condition is good (tho' it be quite otherwise) he so prevails with them to persist in Sin, till at length they fall into irrecoverable Ruin.  
Nor is it hard to conceive how the Evil Spirit should kindle this Fire of false Joys in our Breasts, and warm us as it were with Comforts which flash from Hell. For since an agreeable mixture of Melancholy with our Blood, can raise us as we have heard, to an Elevation of rapturous Delights: the Devil who hath power to actuate the Humours and Vapours in our Bodies (especially if we be his Servants) by his dexterous agitation of those Vapours and Humours (enforcing them beyond their natural strength) he may easily transport us with ravishing Satisfactions. And thus the strange Delights which some Men feel, and which they reckon to be divine Influences from above, and blessed Productions of the HOLY GHOST; are but natural Effects, or Satanical Injections: and so rather hellish Infusions, than Inspirations from Heaven.  
Thirdly, False Comforts may proceed from Enthusiasm. For where that prevails, Imagination is strong. Insomuch that the Mind, which should always be under the government of free Reason, is wholly swayed by this lower Faculty. And where Fancy rules, it easily over-powers and bears down the Soul into a firm Belief of the Truth of what she vigorously apprehends; be her Apprehensions never so enormous and extravagant. Hence it hath come to pass, that one Fanciful Enthusiast has conceited himself to be a Prophet, or an Angel; another has thought himself to be the true Messiah, or the great Judge of the World; another has boasted himself to be GOD the FATHER, or the HOLY GHOST. Now when the Strength of Fancy, or Force of Imagination, thus carries away the Mind into a credulous Assent to such wretched Misconceits, these, or the like Conceits, naturally lift up Souls (which fully believe them to be great Truths) into very high Joys and Ravishments of Spirit. Yet be they never so lofty, or never so luscious, they are but a corrupt and dangerous sort of Fruit, as having nothing but Enthusiasm for their chiefest Root.  
Fourthly, False Comforts may arise from wrong Notions which Men have in Divinity. Thus some▪ (too opinionative) are mightily for absolute or irrespective Predestination. Others, for Justification by Faith alone. Others, for being justified by CHRIST's Righteousness imputed. And others again are as stiff Assertors, and as strenuous Maintainers of that absurd Persuasion, that GOD sees no Sin in His own Children. Now they that firmly believe, and fiercely contend for these, and such Fancies; conclude they are highly beneficial to them, in their greatest Interests: and so they are strangely affected with them, and influenced by them, and feel them at times to be very pleasing and gratifying things. For when they seriously think they are so dear to GOD, as by His mere good Pleasure to be from all Eternity preordained to Life; while thousands by Nature as worthy as themselves, were sadly passed by, and excluded for ever from the happy State: O how soft and sweet, and delicious are these Thoughts! Especially when they go on to consider farther, that the same GOD, if they believe in his SON, will reckon them just upon account of his Righteousness transferred to them; and tho' their Sins be great, for the sake of that Righteousness will graciously connive at them, or overlook them. This makes them swell with tumid Joys, and triumph in the sense of inward Pleasures: and ready to cry out, O happy, happy Creatures we! that drink so deep of GOD's Love and Favour: Yet all this while, there is no more genuine Comfort in their Joys, than there is of Truth in their erroneous Notions.  
Fifthly, False Comforts may have their rise, from Texts of Scripture mistaken and misapplied. As a Specimen of these I mention but three. Blessed are the merciful, for they shall obtain Mercy, Mat. 5.7. If we confess our sins, he is faithful, and just to forgive us our sins, 1 Joh. 1.9. Whosoever shall call upon the Name of the LORD, shall be saved, Rom. 10.13. Now too many heedless and unwary Christians, greedily catching at these excellent Paragraphs of the sacred Word, and running away with them in a strained sense, and forced application of the same to themselves; do confidently argue and infer from them, that they are sure to be blessed in Mercy, and Pardon, and eternal Salvation. For they give Alms, and make frequent Confessions of their Sins to GOD, and put up constant or customary Prayers to His MAJESEY. And being fairly entitled to such precious Blessings (as they imagine) and directed by Scripture most justly to claim and challenge them for their own: they rejoice excessively in the Right they have to them. But alas, all this time they do but misinterpret, and vainly misapply the holy Texts: and so whatever Comforts they extort from them, they cannot possibly be of the true Kind, nor yet of any good use or consequence.  
Tho' this Chapter be not over close or direct to our main Purpose, yet collaterally it may be very useful; as it relates to present divine Comforts.   

CHAP. XVII.  
The Twelfth Motive to Mourning in General; it entitles us to the Joys of the future Life. The Excellency of those Joys manifested by comparing them with present Comforts, and showing how they exceed them in four Properties.  
ALL that hath been hitherto said of Comforts, relates to those in this present state. And tho' they be very considerable both in their kind, and measures; yet they are the least of them which holy Mourners may expect. For if they lift up the Eyes of their pure Minds, and look beyond this lower World; they shall see there are other divine Comforts in reserve for them, and they many more, and much better than they here meet with: I mean the joys of the future Life. And therefore when our LORD pronounced Mourners blessed in that they shall be comforted; He might mean that the chief part of their Blessedness, should be the Joys 
* Loco luctus istius, laetiria perfundetur, & gaudio aeterno gaudebunt. Episcop. in Mat. 5.4.  of the World to come. And this the sacred Writer seems to point at, Psal. 126.5. They that sow in Tears, shall reap in Joy. Which words, tho' in their primary sense they respect that Grief which seized the Jews, when they were carried away into the Babylonish Captivity; and the Joy which filled them when they returned happily out of the same: yet they may well be extended farther, and allegorically accommodated to Mourners Tears, as they shall be recompensed with Heavens Joys. And so the Words which were once a Prediction respecting the Jews, are now as plain a Prophecy, as to Christians. They fairly foretell, that as surely as the people who went weeping to Babylon, rejoiced when they came back again to Jerusalem; so certainly shall they who mourn religiously upon Earth, rejoice in Heaven. So true is St. Basil's saying, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A Tear is the seed of everlasting Joy. And O happy Creatures! who sow plenty of such Seed, as will spring up, and fructify to so blessed an Harvest.  
The Prophet describing true Repentance, expresseth it thus, Jer. 4.3. Break up your fallow ground. Which however it may seem a rustical Phrase, yet the SPIRIT very often speaking of men's virtuous actions, by the metaphorical term of sowing; it wants not a kind of Grace and Elegancy. And as many as in pursuance of that Direction, break up the fallow ground of their Hearts (which grant, O LORD, we may all do) and amongst other good seed sow store of pious mournful Tears: they are sure of the richest Crop they can desire. For when they reap it, it shall be all Joys, and the Joys of Heaven: which shall be as great as GOD can give, and as glorified Saints in their respective Capacities can receive.  
And that future Joys must be great and excellent, we may justly infer and certainly conclude from the admirable Qualities of present spiritual Comforts. For tho' they be really such as we have heard, yet the Joys above must needs excel them. For to rejoice there, will be part of the Saints Work, as well their Reward; and their blessed Employment, as well as their Felicity.  
Assure thyself, Christian, that the liveliest, loftiest, Comforts here, are but mere Shadows to those Joys in the higher Regions. They are but as a Spark, to that glorious Flame; and as a little Drop, to that vast Ocean. He that compares the Comforts of this Life, to the Joys of the next; hangs out a Candle to vie Light with the Sun, and weighs an Atom against a Mountain. Tho' our present Comforts be most rare and precious things, our future Joys will much exceed them. We may view the great Difference betwixt them in Four Properties.  
First, Our future Joys will be immediate. They shall not be infused by the Ministry of Angels, nor yet excited by the Meditation of Duties, or Intervention of Ordinances: but shall descend directly from GOD Himself, from His propitious and most quickening Influence. The Sight of His Face, and the Sense of His Love, and deep Apprehensions of His divine Favour, without the Help of any other means, will cause them to rise and swell within us. And therefore they are said to be our Master's Joy, and the Joy of our LORD, Mat. 25.21, 23. Even because they flow chief from an open and immediate fruition of GOD, and a sweet and intimate communion with Him.  
It is not thus with our present Comforts. They are not to be had, but with Sweat and Pains, with much labour and religious Industry. We are fain to fast and to pray, to weep and to mourn, to read and to meditate, and by all good Arts and holy Exercises to seek them earnestly, before we can find them. Nay perhaps all we can do, will not sometimes procure them at last. For possibly our Sins may offend our GOD, and force him to stand at a distance from us. Or it may be He sees our Dispositions to be such, that He durst not shed down Comforts upon us, lest we should wax lose and wanton under them; and so instead of kindnesses, they should prove occasions of ruin to our Souls.  
But in Heaven it shall be otherwise. As we shall there be fit to receive great Joys, so GOD will be ready to impart the same; and nothing between us shall intercept and hinder their Descent upon us, or render them more flat, or less pleasing to us.  
This is the first excellent Property of future Joys. They are derived immediately from GOD Himself, and poured into our Hearts by His sacred Hands. And in this regard they far exceed our present Comforts. For when they come most directly of all, there are some things or other which bring them to us, or work them in us, as the HOLY GHOST makes them instrumental to produce them. And tho' this does not make our Comforts at all impure, yet it renders them the more imperfect.  
Secondly, Our future Joys will be sincere. There shall be no sadness, or bitterness intermixed with them. This Property is an inseparable consequent of the former. For Joys Immediate, must needs be simple, and unsophisticate. Proceeding from GOD solely, they must be sincere: for what Composition can they bring from Him, whose Perfection it is to have none in Himself?  
Our present Comforts are not such. Here our finest Gold is mingled with Dross, and our purest Grain is blended with Chaff. Our whitest Flour hath its Bran, and our sweetest Roses have their Pricks. Our highest Pleasures go off with Pain, and our strongest Delights have somewhat in them, or somewhat with them that damps or weakens them.  
But in Heaven our Joys shall be pure and defaecate. There shall be Light without Darkness, and Peace without Trouble. Mirth without Heaviness, and Ease without Affliction. Happiness without Care, and Pleasure without Complaint, or the least Lamentation. There's nothing there to stop, nothing to trouble the Torrent of our Satisfactions; but the deep and mighty Streams of Joy, run on with undisturbed Smoothness, as well as with undefiled Clearness.  
This is the Second excellent Property of future Joys. They are simple and sincere; sublimated and refined from all drossy Mixtures. Not clogged, not stained, not touched with any diluting or diminishing Adherencies. And upon this account they far exceed our present Comforts. For when they are most divinely bright and sweet, there is still some Cloudiness, or Uneasiness in them, or soon after them. Yea, GOD, many times is constrained to dash and allay our Comforts, lest by being too strong, they should prove injurious. Thus Numbers in the Church are so unhappy in Weakness, Giddiness, and Levity; that were they favoured with plenty of high Consolations, they would be so puffed up with the valuable Privilege, as to be very unseemly, if not sinfully transported.  
Thirdly, Our future Joys will be Satisfactory. In GOD's Presence (His glorious Presence) there is Fullness of Joy, Psal. 16.11. A complete Satiety of heavenly Contentment. An immense, and also an entire Felicity. A Sea of Delights, where the most enlarged Appetites may not only fill themselves up to the Brim; but sink and drown as it were, in boundless and bottomless Gratifications.  
Our present Comforts are not of this sort. Comparatively they are slight and shriveled things rather; and of a very narrow and contracted nature. When they are shed down most copiously upon us, they leave huge Chasms and Vacuities in us. They are so far from satiating the Soul, that when she drinks deepest of them, she thirsts after more: and the freest Draughts that ever she takes, do rather inflame, than fill her Desires. And they that always burn with desires after more Joys than here they have; sufficiently prove that the greatest they feel are not big enough for them.  
But in Heaven there's a Plenitude of divine Joys. Such a perfect and absolute Fullness of them, as is every way commensurate to our vast Capacities. Such as will easily supply all our Necessities, and also entertain all our Faculties, and likewise answer all our Expectancies, even beyond whatever we can think or wish. And so we shall not be able to say, we want this, or we would have that, because we shall have more than we can need or long for, in the Joys we shall possess. And they that are furnished at such a Rate, I hope must be satisfied.  
Now one great Reason why our future Joys are so throughly satisfying; is because they are so very suitable. Otherwise they could never be satisfactory to us, tho' most Excellent. They shall not be gross and sensual indeed; but then for that they will not be the less, but the more suitable. For being of a fine and spiritual Quality, they must be the more agreeable to humane Souls, because they are of the like Nature. And so carnal Pleasures, and secular Things can never satisfy them, in regard they are of a spiritual Substance. For that Reason the Soul can no more be satisfied with Gold and Silver, with Houses and Lands, with Dignities and Honours, and the Delights of Sense; than our Barns can be filled with Virtue; or our Bags, with Grace; or our Coffers, with Godliness. Can any Man improve his Estate to a Kingdom; and then raise that Kingdom to an Empire; and then make that Empire universal, extending it over the whole World; and so entitle Himself to all earthly Power and Pleasure: yet his Soul could no more be satisfied therewith, than his Body can be fed and nourished with Wind. For betwixt the Soul and the World; betwixt spiritual Desires, and material Objects; betwixt divine and lofty Appetites; and low, and sordid, and ignoble Gratifications: there is no manner of parity or congruity. But therefore the Joys we speak of are spiritual, and so exactly suitable, and so completely satisfying, their Suitableness being joined with abundant Fullness.  
This is the Third excellent Property of future Joys. They reach even to our real, through satisfaction. They fill us so as perfectly, to quiet us. So as to leave us no Needs of, or Cravings for more than we possess; nor yet any Emptiness, whereby they should be caused. And here again they far exceed our present Comforts. They never did, nor can so abound, as throughly to satisfy any Soul. When in greatest measures they rest upon us, we are capable of greater, and reach after them as desirous to receive them. They may be highly useful and beneficial to us (as hath been showed) but satisfy us they cannot; they were never designed to that End. They are spiritual indeed, and so suitable enough; but they are short of that Sufficiency which should render them satisfactory. Where the Fire is too little, we may still be cold by it, tho' it be of an heating Quality.  
Fourthly, Our future Joys will be Eternal. As in GOD's Presence there is Fullness of Joy; so at His right Hand there are Pleasures for evermore, Psal. 16.11. Not for days or weeks, or months, or years, or ages; but for ever and ever. As in Righteous persons, the hatred of Sin, and the practice of Virtue, had they lived for ever, would have been endless: so after their Death, and the final Judgement, their remunerative Joys shall be as durable.  
Our present Comforts are nothing like them. They are flitting and transient, and of very short and momentany continuance. When at any time they flow up to an high Tide, peradventure by and by they ebb or fall as fast, and 'tis presently low Water with them again.  
But in Heaven the Joys are long enough, as being of no less than infinite Duration. As they are so constant as to know no Intermission; so they are so permanent as to have no Expiration. As they have GOD for their Author, and Fullness for their Measure, and Satisfaction for their Effect, and Happiness for their End; so the only Boundary or Limit of their Existence, is that which hath none at all in itself, namely, Eternity.  
This is the Fourth excellent Property of future Joys. When they have endured Hundreds, Thousands, Millions of Years, they are never the nearer, to an end, for having run on so far from their beginning. So long as we abide with GOD, so long will they abide with us; and we shall be for ever with the LORD, 1 Thess. 4.7. And in this respect lastly, they far exceed our present Comforts. For they at best are but fickle, aguish, and intermittent. They come by fits, and they leave us at times; now they recede, and then they return: and all that we can do will not stay their Lability, or Slipperiness, and work them to a constant Settlement or Fixation. The best upon Earth are at no certainty at all for their Comforts: When they count them surest, they may soon slip from them. They that have longest enjoyed them, must not think to hold them by Custom; for in Spirituals there is no such tenure as Prescription. Nor indeed is it fit that Comforts here, should continue always at their Height; for than we should be swallowed up entirely by them, and be able to do nothing else but enjoy them.  
Such are the Joys of the World to come, and impossible it is there should be Sweeter, or Better. If therefore we be but so good as to love GOD, or else but so wise as to love ourselves; what Course would we not willingly take to procure them? What would we not do, or what would we not be? What would we not suffer, or what would we not give, that so we might at last obtain and possess them? And consequently if we be but so much Christians, as to believe the great Truths which came down from Heaven, and this for one, that Holy Mourning gives a special Right to these excellent Joys; that Faith will not fail to draw us to the Exercise, and that with such Attraction as cannot be resisted. And to ensure such matchless Joys as these, few methinks should be loath to shed their Blood; but none should refuse to shed their Tears.   

CHAP. XVIII.  
The Thirteenth Motive to Mourning in General; It hath been constantly practised in the Church of GOD, and is highly conducive to its Happiness.  
WHat is our Duty (as we have seen Holy Mourning is) and what makes for our Interest (as we have seen that does) were there none that ever acted it before us, and none that would ever engage in it after us; we should yet have great Reason to close with it. But then to Mourn piously, we have greater Reason still; because as 'tis a Duty which serves our best Interests, so it hath been of constant and catholic use amongst them that were good. At all times and in all places where true Religion hath been hearty received, that hath been taken up, and seriously exercised by its choicest Professors. Besides plenty of Instances proving as much, the many Helps to it on Heaven's part, and the mighty Occasions for it on ours; sufficiently argue that it could not be wanting, where GOD was well worshipped. So that if we mean to conform to the best (as all indeed are obliged to do) how can we avoid Religious Mourning? And truly why should we, when the most excellent Persons that the World ever had, have practised it as a thing most necessary and useful? And if it were needful and beneficial to them, why should it not be the same to us; who have no reason to think we are better than they, or that we need it less?  
But here I must add; that it is not only useful and advantageous to ourselves in our private Capacities, but also to the Militant Church in General; and will minister to its Happiness with a mighty Efficacy, where we set it a work to that purpose. For Holy Mourning, as we have showed, is 
* Chap. 5.  most acceptable to GOD: and so in conjunction with that Body of Duties which belong to Christianity must needs be estimable and prevalent with Him upon great Accounts, in reference to His Church, and conduce very much to the felicity of it.  
We'll remark its Efficacy, and how mightily it prevails, when united with one great Duty only, that of Prayer. Suppose then the Church be oppressed with Enemies, and we pray for Her deliverance: let us but join Mourning with our Supplication, and so it will become more powerful and effectual. King David seems to warrant this. For when the Church's Enemies and His grew rampant and troublesome, he did not only call upon GOD for deliverance, but joined Mourning with his Invocation. And for that reason he had the better Title to GOD's Attention, and His gracious Answer, as we may gather from Psal. 55.2. Take heed unto me, and hear me, how I mourn in my Prayer. Because he did not only pray for Deliverance, but mourn in His Prayer; he put a special Emphasis, and laid a particular Stress upon that, and expected to be heard the sooner for it. And so he was, as in another place he gives us to understand. For when against such Enemies as now were mentioned, he had prayed and wept; they were immediately to be checked and repelled. The LORD hath heard the voice of my Weeping; the LORD hath heard my Petition; the LORD will receive my Prayer. All mine Enemies shall be confounded and sore vexed; they shall be turned back, and put to shame suddenly, Psal. 6.8, 9, 10. No sooner had he poured out his Prayers with tears, but GOD was ready to appear against the Adversaries, whose Malice he deprecated. They were to be dissipated, and he delivered suddenly; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag.  in a moment, or the least fragment of time. So great Power have weeping Prayers, with the GOD of Mercies. And truly if zealous Christians would spend their Fervency in mournful Prayers for the like Blessing; the Church would be in a fair way to obtain it. For Christians Tears would be as prevailing for their Church, as this Hebrew Princes were for the Jewish one. So prevailing, that Deliverance would not fail, in GOD's time, to follow them; even Deliverance from the worst of all their Adversaries. Then were their Numbers never so great, and their Confederacies never so strong; were their Forces never so mighty, and their Policies never so crafty; were their Plots never so deep, and their Malice never so high, and their Machinations never so dangerous: Providence, when best, would rescue Her from them all. And which is more, would expedite or hasten that rescue too; delivering Her speedily, by turning back, and confounding Her Enemies suddenly, as the Psalmist speaks. And would not this be a singular piece of Felicity?  
But then (to go on) Holy Mourning in conjunction with Prayer, will serve as well to lift the Church up to an higher sort of Happiness: into a State of extraordinary Purity and Prosperity. Our Condition now, is not unlike to that of the Jews just before our SAVIOUR's coming in the Flesh. They at that Time were big with Hopes and great Expectations of a new Scene of things: of entering on another and much better State than that they were in. Which the 
* Luk. 2.25, 38.  Evangelist called a Looking for the Redemption, and a Waiting for the Consolation of Israel. And tho' they had a wrong Notion of the Messiah and His Kingdom; they were right as to expecting His Advent in that Juncture. We, I say, are now so far in their circumstance, that we are pregnant with hope, and (as we are ready to think) with well grounded Expectance of the true Church's Exaltation upon Earth. Of her Exaltation of so glorious a Pitch, as she never yet reached to. So that were Mournful Prayer but here well employed, it might probably speed this Her happy Advancement, and be a means to bring it the sooner about. What, says 
† Ja. 5.16.  S. James of the fervent Prayer of a righteous Man? it availeth much. But if the single Devotions of one righteous importunate Supplicant, be of such force; what need we want, or what Blessing could GOD think too good for us, would we all be a righteous and praying People? Especially if to Praying we would add holy Mourning. For that does by Prayer, as one Figure does by another before it; raise its Value, and make it ten times greater than it was alone. Join but holy Tears then with fervent Prayer, and I had almost said, we may do any thing with ease. Then we may not only vanquish Hell, but bring down Heaven into the Church on Earth: for upon our Knees we may use an holy Violence with good success. And when we may be so helpful in this blessed Work, shall we not assist so far as we are able? In case we will not, know that GOD can do it without us: tho' that methinks should be less satisfaction to us. For should we live to see it happily effected, and be conscious that we did not duly forward it; would not this very greatly afflict us? When we shall find it done by the Great GOD in His own Way, and to His own Ends; and shall find withal, that we did not devoutly act our Parts in reference to it: must not this trouble us, and take off much of the sweetness of the Mercy, when we come to share in it? Upon this account what serious Christians would not immediately turn holy Mourners? And then besides; we have often and greatly injured the Church: and so in way of compensation, or the best requital that we can make her, we ought so to mourn, as to the best of our power to promote her Happiness. I do not say we have injured the Church as some have done. For I hope (generally speaking) we were never so violent in ourselves, or so cruel to them, as to persecute any of its faithful Members. We never hampered them with Bonds, or haled them to Prisons, or breathed out Threaten and Slaughters against them. We never whetted our Knives to cut their Throats, nor drew our Swords to stab them to the Heart, nor kindled Fires to burn them at the Stake. But yet we have too much contributed to the Church's Mischief. As by Faction, it may be, or Schism, by Dissension, or Division, by Ungovernableness, or Rebellion. Or if GOD hath restrained us from these sad Exorbitancies, yet still we have injured Her by many other; I mean by our grievous and provoking Sins. We may justly complain as the great 
* Nostris peccatis Barbari fortes sunt. D. Hieron.  Man did in his time, the Church's Enemies are strong by virtue of our Trespasses. Our heinous Impieties have given them great Advantages against us, and have retarded and set back Her felicity. Now therefore by studying and striving to accelerate it, it behoves us to make the best amends we can. How we may do it, hath been already hinted, even by praying mournfully for it. And GOD having favoured us, with gracious Declarations, and Promises of amplifying, and advancing His Church; in our humble Supplications let us meekly but earnestly urge Him with the same. And many of these kind Declarations and Promises, being already considerably verified, and made good: let us implore and plead for the entire and speedy completion of them all. Let us beg of GOD, that as He 
† 1 Tim. 2.4.  would have all men to be saved, and come to the Knowledge of the Truth; So He would please to reveal and manifest His Truth to them: To 
‖ Ps. 67.2.  make His way known upon Earth, and His saving Health among all Nations. That He would 
* Rom. 11.25.  cure the Blindness which is happened to Israel, and cause the Fullness of the Gentiles to come in. That He would 
† Psal. 2.8.  give his SON the Heathen for his inheritance, and the uttermost parts of the Earth for His Possession. That he would fill the Earth 
‖ Hab. 2.14.  with the knowledge of the LORD, as the waters cover the Sea. That all the 
* Psal. 22.27.  Ends of the World may remember themselves, and be turned to the LORD, and all the Kindred's of the Nations may come and Worship before him. That 
† Rev. 11.15.  all the Kingdoms of this World, may become the Kingdoms of our LORD and of His CHRIST, and He may reign for ever and ever. Were that once accomplished, O how happy! How happy would it be! Let us pray then, O let us pray that it may be so. Let us pray constantly, and pray earnestly, even with mourning hearts, and weeping Eyes, to Him who hath power enough to do it; to bring this blessed time about, to bring this happy State to pass.  
While some despise Zion, and others hate it, and both seek to undermine, and overthrow it, openly crying, or secretly wishing, 
* Ps. 137.7.  down with it, down with it, even to the ground: by mournful Prayers let us labour to defeat them. Night and Day let us crave of her Supreme ALMIGHTY Head, to secure Her from Dangers, and to deliver Her from Troubles; to build up Her Walls, and to repair her Breaches; to strengthen her Friends, and to beat down her Enemies: To settle Truth and Peace in Her, to add more Purity and Holiness to Her, and to continue them both for ever with Her. In a word, together with our Prayers, let us often pour out our Tears unto Him, beseeching Him with all possible Importunity, to be Her everlasting Patron and Protector. To settle Her upon the Basis of his infinite Power, and to rest her upon the Support of his neverfailing Providence; to watch over Her with the Eyes of his tender care; and to encircle Her with the Arms of his gracious Custody; to lay Her in the Bosom of His Paternal love, and to Crown Her with the Blessings of His favourable kindness. That so whatever Her past Hardships have been, for the future she may not only be safe and easy, but flourishing and happy.  
And whatever in this way we do for the Church, we may conclude Her extremely worthy of it. For the true Christian Church is a Community of the best People in the World. A Fraternity of virtuous and religious Persons. A Society of innocent and holy Livers, that believe and act the noblest things. An Association or Body of such, as are excellent in themselves; approved of GOD; dearly bought and beloved of CHRIST; competently cleansed and sanctified by the SPIRIT; and nearly related and united to us. On whom, as we cannot but place much of our Delight here on Earth; so with them, we shall enjoy an eternally sweet, and inconceivably delectable Conversation in Heaven. And how despicable soever they may now seem, and however vilified and abused they may be; yet over a while the LORD JESUS will dignify them with such high Perfections, and vest them with such bright and radiant Splendours, as will render them incomparably glorious and admirable, even in the Eyes of all beholders. He signifies no less where He openly declares, that at His Second event, He shall come to be glorified in his Saints, and to be admired in all them that believe, 2 Thess. 1.10.  
Upon these Considerations (to name no more) what good Christians would not willingly do any thing, much more humbly Pray and Mourn, to advance and hasten the Church's Happiness?  
And let none refuse or reject the Exercise, upon pretence that Her Happiness cannot be hastened, because the Time when it commences is immutably decreed. For if the Beginning of that happy state which the Christian Church is to enter upon, be inalterably prefixed to a certain Period of time, Isai. 60.22. and so determined by prophetic bounds or limitation, as not to be accelerated in any measure: yet by Prayers and Tears, She may notwithstanding be made very prosperous beforehand, and this signal Prosperity may be previous and introductive to that Her Felicity.   

CHAP. XIX.  
Objections against Holy Mourning answered; as that 'tis beneath us. Makes us Melancholy. Disparages Religion. Wastes our Time. And hinders Business.  
HAving done with the Motives which invite to Holy Mourning in General (and may they effectually induce us to it:) 'twill be proper in the next place, to see what Objections may be brought against it, and to remove them fairly out of the way.  
The First may be this; Mourning is a thing very much beneath us. Below our Nature and our Dignity. Man is no less than a marvellous Compound of different Principles. And tho' his Body be as mean and feculent, as the Earth he treads on; being originally made out of it, and so symbolical and homogeneous with it: yet his Soul is a divine and noble Essence; immaterial and spiritual, equal to Angels, and like unto GOD. And in this respect he is highly advanced in the Classis or Scale of living Creatures, and endued and adorned with such Faculties and Perfections, as are suitable to a Being of his Rank or Station in the animate World.  
Nor was his Original Dignity short of his Frame or Nature. For when GOD created Him, his Favour bestowed the high Privilege upon him; to make him Prince or Head of this sublunary World, Gen. 1.28. And for Him that is of so high a Nature, and also bears so high a Character; Mourning must needs be too low an Exercise. When his Person is so extraordinary, as to excel even all the visible Creation; and his Power so eminent, as at first to hold the Reins of this World in his hand; for him to sit whimpering with Tears in his Eyes, will ill become so exalted a Creature, and the Empire delegated to him from above.  
To this I answer.  
First, Grief is one of our natural Passions. And whatever is a piece of Man's Nature, must not be counted either unworthy of him, or disgraceful to him. That would be a rude and impious reflection upon the Alwise and Glorious GOD who made Him.  
Secondly, Tho' Man in this inferior World, was, and in some measure, still is a kind of Sovereign, yet he is one of the ALMIGHTY's Subjects. And so whatever Commands GOD lays upon him, he is bound indispensably to obey them. And holy Mourning being one of his Precepts, in point of Duty he must submit to that. And as that which is his Duty, will be so far from debasing him, that 'twill conduce to his Honour as well as to his Interest; so holy Mourning (as being a Duty which GOD injoins) must improve his Nature, and embellish his Worth; and while it advances both, can disparage neither.  
For this we have a Proof that puts the thing past all doubt. JESUS our LORD was once an holy Mourner upon Earth. He wept for Lazarus, St. Joh. 11.35. And in the days of His Flesh, He offered up Prayers and Supplications with strong crying Tears, Heb. 5.7. But did this at all sink or degrade our Nature, which He graciously assumed? So far from that, that at this very time (and for many Ages past) it sits at GOD's Right hand in Glory, and is there exalted far above all Principality, and Power, and Might, and Dominion, and every Name that is named, not only in this World, but also in the next, Eph. 1.21. So far is Mourning from disparaging our Nature, that GOD did not count it disparaged His. For when our LORD wept, even He was concerned in shedding those Tears, as being hypostatically joined to our Flesh.  
Secondly, It may be objected against holy Mourning, that it makes us Melancholy, or is a piece of that unhappy and uneasy Temper. And so indeed it will not only be of no use, but of dangerous consequence. For Melancholy is said (and not improperly) to be the Devil's 
* Balneum Diaboll.  Bath. A complexion wherein our great Adversary delights; as being troublesome to us, and advantageous to him, in carrying on his Malicious Designs against us. And when religious Mourning leads to Melancholy, or consists of it; which is injurious to us: there's so little cause why we should Mourn, that we have reason to neglect it, and industriously decline it; and to do all we can to defend ourselves from it. I answer.  
This Charge of Melancholy upon holy Mourning runs too high, and seems to come from the unexperienced. Divine Love is the usual source from whence that flows; and therefore it is light, and soft, and pleasant; and does not too much fret nor grate the Spirit, with anxious and corroding Trouble. Rejoice evermore, is S. Paul's Direction to the Thessalonians: which plainly shows, that Christians may in some measure rejoice even when they mourn. Otherwise the Duties would be inconsistent, and Heaven must require such Performances as are incompatible. The Prophet also tells us, of GOD's reviving the hearts of the Contrite, Isa. 57.15. Which is farther Assurance that the tears let fall in holy Mourning, GOD shall turn into Spiritual Cordials. When our Hearts are wounded with Sacred compunction, He'll certainly cheer us under the same, by mingling Divine Consolations with it. And where ever those Consolations dwell, there can be no room for any settled Melancholy Dejection. We have heard likewise from the Mouth of the HOLY GHOST; that they who sow in Tears shall reap in Joy. And though they receive not their whole Crop on Earth, yet their blessed Harvest gins here, and pleasant are the First Fruits which they gather, even those they gather, as I may say, in a rainy-day. For believe it, there's 
* Dulciores sunt lachrymae plorantium, quam gaudia Theatrorum. Aug.  more sweetness, in or after a few Tears spent in Holy Mourning; than in all the empty frothy mirth which this World affords. Tho' in that Exercise we be disguised as it were with seeming sadness; yet under the vizard of that Grief which we wear upon our Faces; some degree of Joy may lie hid in our hearts. For real Joy is no such Enemy to, nor does it stand at such a Distance from Religious Sorrow, as some imagine. 
† Res severa est verum gaudium.  True Joy is a grave, and serious, and severe thing: and often spreads briskly through our Souls, when they are in a Mourning frame. And there's Reason for it. For as godly Sorrow contracts and lessens our Opinion of this World, and eclipses the Beauties and Glories of it, wrapping them up in Darkness and a Cloud; so at the same time it sets a Lustre on divine Excellencies, and quickens and dilates our Apprehensions of them, and renders them very estimable with us. Yea, it draws aside the Curtain betwixt GOD and us, and opens a Window towards Heaven for us, letting in the Light of his Countenance upon us, and the refreshing Gleams of His ravishing Love: under the bright displays, and lively sense of which, we cannot but rejoice even when holy Tears trickle down our Cheeks. In a word, our solemn Mournings and our sacred Comforts are seldom far or long asunder. But in case they be not actually Blended, or in competent measures happily complicated or twined together; then at little intervals or distances they will not fail by alternate Vicissitudes to succeed each other.  
Whoever therefore make a lasting uneasy Grief an Ingredient into sacred Mourning; or think it compounded of harsh, vexatious, raking Melancholy: do but calumniate and reproach it, and declare themselves Perfect strangers to it. For did they but throughly understand the Duty, by being practically acquainted with it, they could never pass such a Censure upon it.  
Thirdly, It may be objected against holy Mourning, that it disparages Religion. Of such a Constitution is true Christianity, and so circumstantiated; that wherever it is hearty received and practised, it will commonly be productive of divine Tranquillity, and a solemn Cheerfulness. For,  
1st, It restrains from all wilful Sins. And so it saves us from those troubles both of Mind, and Body, which naturally and judicially pursue such Impieties.  
2ly. It fits us to be GOD's Habitations, and consecrates us into Temples for the HOLY GHOST. And where GOD and His SPIRIT are pleased to reside, what cheerfulness may not their Presence produce?  
3ly, Two chief Perfections of the Christian Religion are Patience and Contentedness. And they that are furnished with those excellent Graces, are not only fortified against Perplexity; but fairly disposed to an Heavenly Lightsomness.  
4ly, Two special Fruits of the Blessed SPIRIT, which usually grow where Religion thrives; are Peace and Joy, Gal. 5.22. And what Souls can be sad, where they flourish?  
5ly. As the HOLY JESUS, by a principal Apostle, hath given it in charge to all His true Proselytes ever to rejoice in Him; and to ingeminate the Precept, to enforce the Duty; rejoice in the LORD always, and again I say, rejoice: So one great End why the holiest Order of Men in His Church, was at first set up, and ever since continued; was that they might be helpers of His People's Joy, 2 Cor. 1.24.  
So that put these several things together, and impossible it is but Christianity must minister to Peace and Joy: or rather in part be made up of the same. But then if it be thus, how very inagreeable and disparaging to it, must Mourning be? And therefore why do you press it at such a rate? For so earnestly do you urge it, and so vehemently do you labour to persuade us to it; as if you would have us all turn Heraclitus', and spend our Days in pensive Sadness. As if we were forthwith to betake us to mopish Cells, to cloister up ourselves in Darkness and Solitariness, and to keep the Muffler of Grief continually on our Faces. Or, in one Word, as if none could be happy but they whose cheeks are furrowed with their Tears, and whose handcherchiefs are never from their dripping Eyes. If this be a necessary Christian Duty, 'tis a very comfortless one; and will little credit it, or encourage any to undertake it. Nay to speak the plain Truth, it seems to cross it, and to be directly opposite to the very Temper or Genius of it.  
I answer.  
The Objection is perverse and captious. There is a season for every thing, as the great Master of Wisdom observed, Eccles. 3.1. And amongst the rest, there's a time to weep, and a time to mourn: and that's my meaning, and all that I contend for. Now and then we should weep and mourn, but not set ourselves to do nothing else. To do that incessantly is the Damned's Fate, and would ill become the Children of GOD. Yet to Mourn at times will make us Blessed, as most of what hath been here advanced may serve to prove. But then that which helps to make us Blessed, as it can never blemish our Persons in the least; so neither can it give any disrepute to that noble Religion whereof it is a Branch.  
Some are ready to think, and venture to affirm, there shall be godly sorrow in Heaven. 
* See Mr. Manton's Exposition on James 4th. v. 9th.  Because there will be memory, and remembrance of sins in Heaven, and because 'tis rather a perfection, than an oppression of Nature. And that which we are to do in Heaven, cannot disparage our Religion upon Earth. But away with such vain and wild discourse; to talk of Mourning in the Regions of Bliss, seems very extravagant. We there enter into our Master's Joy, and that's too pure, and too sublime, to be tinctured and allayed with any kind of heaviness. A Mourning strain becomes us here, and let us be sure to keep to it at times: but in the Consort above it makes no Music, and therefore shall there be laid aside. And well it may; for what kind of Melody can Mourning yield, where every Voice in the sacred Choir, shall be wholly tuned to the triumphant Key? All the Inhabitants of the glorious Mansions, have everlasting Joy upon their Heads; and as for Grief (even that of holy Mourning itself) it shall utterly and eternally flee away. Tho' holy Sorrow here, be capable of some mixture of spiritual Joy (of enough to exclude all Melancholy from it:) yet the Joys above are too great and high to admit the least measure of pious Mourning. The better may we here take it up for a while, because there it shall cease for ever and ever. Troubles shall then be driven from our Hearts, and Tears shall then be wiped from our Eyes, and no manner of Complaints shall be heard amongst us.  
Fourthly, It may be objected against holy Mourning, that it wastes our Time. But the Objection is frivolous, and of little weight. Time we must allow is a thing most precious; and GOD hath taught us so, by His way of dispensing it. For He gives it us successively one moment after another; and all the Wealth and Power in the World, cannot purchase two Minutes of it together. But How should Mourning waste our Time? All that we stand for, is but one day in a Month; and is not that a most reasonable and moderate Expense? Who amongst us do not imbezil more Time in such a Space; or needlessly lay it out upon much lower, or less worthy things? Tho' should we spend a great deal more time in Mourning than what's here mentioned; we should be so far from wasting it, that 'twould be hard to say how we should better employ, or so well improve it. Nor indeed is it easy to think of any way, whereby more effectually to Redeem that time we have already lost. And this renders the Objection weaker still.  
Alas, there's so little hazard of spending too much time in holy Mourning, that the danger lies quite on the other side, that we should spend too little. And truly should any of us be more frequent in it, than is here insisted on; yet when we die, or give up our last and great Account (as we certainly must, and quickly may;) we shall never think that time wasted, which we so bestowed; but shall blame ourselves rather for devoting no more time to the advantageous Exercise. In our Christian Duties, we may easily fall short, and so miss of Happiness; but the Complaint of overacting in such instances, lies heavy upon none in the future state. And particularly we need not dread that ever we shall there be offended with ourselves, for being too much, or for being too often in this serious Work.  
Lastly, It may be objected against holy Mourning that it hinders Business. But this Objection is as trifling as the former. For as the Christian is made up of two sorts of substances, the one Bodily, and the other Spiritual; and as he is related to two sorts of Worlds, the one Earthly, and the other Celestial; and as he is concerned in two sorts of Interests, the one Temporal, and the other Eternal: so in his hands he hath two sorts of Business, the one Secular, and the other Religious. But then the Business of Religion being infinitely more useful than that of the World; if in favour of the former, the latter be sometimes a little neglected, this will be far from an hindrance of Business; inasmuch as by reason of this very neglect, our grand Business is carried on with the more vigour. He that sometimes remits of an ordinary Employment, or lays it aside, whereby he might make trivial Gain to himself; that so with more Application he may pursue a better, that will turn to vast profit: instead of hindering his Business, does greatly further it. As the Apostle tells us, 1 Tim. 6.6. Godliness is great gain. As it is a real and rich Treasure in itself, so it draws a mighty Wealth after it, and entitles us to an incomparable Estate; even to an Inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for us, 1 Pet. 1.4. Now holy Mourning being a considerable Branch of Godliness, it must help to vest us in this Title, and to convey this rare Inheritance to us. The Man therefore that sometimes abates of his Worldly Cares, the more diligently to attend this higher Concern; can by no means be thought to hinder his Business, but wisely to promote it.   

CHAP. XX.  
Of more Particular Mourning. Reasons why we must Mourn for our own Sins; The Gospel requires it. The Nature of Sin calls for it; and so do the Sufferings of our SAVIOUR. We are taught it by Example. It helps to Repentance, and destroys Impieties. It strengthens our Graces, and may hasten our Translation to the Endless Glory.  
HAving treated thus largely of Mourning in General, it will now be proper to speak to the particular Sorts of it, and to persuade Christians to mourn for their own, and for other men's Impieties. And this I shall seriously endeavour to do, by laying down Reasons for both the Duties, and then by offering plain Suasives to the same.  
The Reasons why we must mourn for our own Sins, are these Five that follow.  
First, Because the Gospel requires it. The HOLY JESUS is King of Kings, and LORD of LORDS, Rev. 19.16. And as He governs the World by His Sovereign Power; so His Church He rules according to His blessed Will and Pleasure. But then His Will is declared in His Law; and that Law is contained in the Gospel, which by Himself and his Emissaries was promulgated from Heaven. So that whatever the Gospel imposeth on us, we are indispensably obliged to perform. We may no more venture to reject any thing of that nature, than we should dare to forfeit that infinite Bliss, which the Gospel offers; or to incur that direful and intolerable Punishment, wherewith it threatens the Disobedient. If therefore it appears, that the Gospel enjoins us to mourn for our Sins, we are obliged to think it a Duty upon us, and accordingly must practice it. And that this is one inalterable Statute or Injunction of the Evangelic Law; is sufficiently evident. For we find it plainly enacted and recorded, S. Jam. 4.9. Be afflicted, and mourn, and weep. Not that the Apostle would have us raise up Troubles, or pull down Miseries upon ourselves; enough of which we are like to have, without our own procuring: but speaking to Christians in the capacity of Sinners, or under that notion (as the Context shows;) he charges them to lay their Miscarriages to heart, and to bewail their respective Personal Iniquities.  
And here we must observe, that three Steps are to be taken by us, or three Advances to be made, if we would perfect this Duty. We must be afflicted, and we must mourn, and we must weep.  
1st, We must be afflicted. The true meaning of which Word here, may best be picked out of a Parallel Text, Joel 2.12, 13. There the Prophet directs Sinners to turn to the LORD, with Weeping, and Mourning, with Renting the Heart, and with Fasting. Here the Apostle urges them, to draw nigh to GOD, with Mourning, and Weeping; but instead of Renting the Heart and Fasting, advises them to be afflicted. And so in that one Term is couched the sense of the other two. Whence we may gather, that if we would afflict ourselves Evangelically, we must rend our Hearts in the first Place. That is, we must enter so deep into serious Thoughts of the vileness of Sin, and of our own baseness in committing it against so good a GOD; and must so revolve these Thoughts, and that Unworthiness in our Minds, as that they may cause an Anguish in our Hearts. An Anguish so bitter, as to be ready to fret our very Hearts to Pieces, as it were, or to tore them asunder: which kind of Affliction is that which by Divines is called Contrition. But by the way, let none of these words which seem so harsh, and sound so loud, fright us in the least; as if when this Mourning sinks so deep, or grows so strong, it should let in Melancholy, or shut Joy out. For the Bitterer these Pangs of Sorrow prove, the sweeter Comforts do they commonly bring forth; and the sooner likewise are they produced. And then to complete this holy Affliction, to Renting our Hearts we must add Fasting. And very properly, considering how very afflictive it is. For, 1st, It is a piece of just revenge upon ourselves for any degrees of Intemperance, which in any Instances we have ever been guilty of: at which door innumerable Follies and Transgressions enter upon the Children of Men. 2ly, It is a piece of commendable Self-denial; as being a voluntary or chosen Abstinence from those ordinary Refections, which are really gratifying as well as nourishing; and yield much delight as well as sustenance to Nature. 3ly, It is also a severe Christian virtue, as it is an Act of Submission, or humble Obedience to our LORD JESUS CHRIST: Who in his eternal Gospel hath signified it to be our Duty. But then we must remember what kind of Fast this is to be. Not a Civil Fast which the Magistrate injoins for Political Ends; nor a Moral Fast, which is a constant keeping to moderate Diet, that so the Body may neither be pampered by too much Saturity, nor pined and weakened with too much Absteniousness: but a Religious Fast. And that is twofold, Spiritual or Corporal. The Spiritual Fast is a Fast from Sin; which the Christian ought to keep all his life long. The Corporal Fast is an extraordinary Abstinence, upon extraordinary Occasion, from Meat, and Drink, (as well as bodily Pleasures) so far as it stands with our Health, and our best Capacity of serving GOD. And this Fast is double likewise. Either Public in time of general Calamity; or Private in case of Particular Concern, or of Personal Judgements felt, or feared. The Private Fast is that here intended. Nor can we ever use it more seasonably than on the days of Humiliation for our Sins; as being very instrumental towards obtaining Pardon. And then 2ly, we must mourn. Which naturally follows upon our being afflicted. For where our Thoughts are fixed seriously on our Sins, and so roll up and down, and recoil in our Minds, as to swell our Hearts with Heaviness, and Anguish; they'll quickly raise a great Grief within. Such a Grief, as will cause us to do in reference to our Sins, as Hezekiah did upon account of His Sickness; Mourn as Doves, Isai. 38.14.  
Now these two, Affliction, and Mourning, are the lowest Strains of godly sorrow for Sin: such as all at times must take up and express. And if in some Sinners there never rise such Clouds of Sorrow, as dissolve in Showers of Tears; yet they must sometimes be overcast with such as will darken their Minds, and sadden their Hearts, and thunder in their Consciences, and strike and afflict them with such Terror, and Trouble, for their Sins, as will cause them to mourn with Sighs, and Groans, that are proper Accents of a pious Remorse. And truly where Nature is so hard and dry, as upon no account to yield any Tears, 'twill be very 
* See Chap. 4th.  sufficient for sincere Penitents, to be afflicted and mourn thus. They may lawfully enough stop here, because 'tis impossible they should proceed farther. But for all that can do it, there remains another Step to be taken, they must advance to an higher degree of Sorrow, and to a fuller Expression of it, that of Tears. For,  
3ly, We must Weep. This is the best End that Sin can come to. And when once it comes to this, the poor Delinquent will run as fast to GOD, as ever he ran from Him. And partly for this Reason: because such Sorrow as provokes to Tears, does embitter Sin. That which kept him from GOD before, was only the Love which he had to Sin. And the love he had to it, sprung up from the sweetness and pleasure he found in it. But when we are happily struck with a deep sense of Sin, or with such Convictions and Pangs of Conscience, as make us weep savourly for it: then all its Sweetness which formerly bewitched us, will turn to such bitter trouble and torment, as will render it more disgustful, than ever it was delightful to us. So that now instead of following it any farther, we shall flee as fast as we are able from it; and shall also flee as fast to GOD, to rescue us out of that fear and danger into which it hath brought us. For by this time we shall perceive that Sin hath fastened such a Sting in us, as none but He is able to draw out; and laid such a load of Gild and Death upon us, as He only is able to take off. And when the Greatness of our Misery, and also its Incurableness by any other, hath throughly convinced us that all our help is in GOD alone; this will drive us directly to Him for Relief, which is not to be had from any besides.  
And thus we have a Reason fairly suggested, why all that can do it are obliged by S. James, to weep for their Sins. Not for any pleasure GOD takes in our Sorrow; for he does not afflict willingly, nor grieve the Children of Men, Lam. 3.33: but merely to estrange, or wean us from Sin, by making it bitter and uneasy to us; and to win and bring us home unto Himself. A Thought which should work kindly with us methinks, and make us the more forward to weep for our Offences, as well as the more free or liberal in our Tears. And the rather should we be thus, that so the Eye, which is a great Occasion of Sin, might bear its part in proportionable Mourning. Remember, says the Son of Sirach, that a wicked Eye is an evil thing; and what is created more wicked than an Eye? therefore it weepeth upon every occasion, Ecclus. 31.13. And if the Eye be so evil, and so prone to weeping; nothing can be more just, than that it should weep for Sin: that so that Gild may run out at its Tears, which ran in at its Glances.  
Secondly, We must mourn for our own Sins, because the Nature of Sin calls for it, and also the Sufferings of our SAVIOUR. Sin, if we look to its Definition, which shows its Nature, is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  illegality in the Abstract, or a transgression of the divine Law. So an inspired Pen describes it, 1 S. Joh. 3.4. Now if Sin be a transgression of the Law, it must necessarily be an opposition to GOD's Will; the written Law being nothing else but His revealed Mind. And what can be more vile than that Evil, the very Essence of which is a direct repugnancy to GOD, and so an absolute Contrariety to the most pure, perfect, and eternal GOOD? Where rational Creatures, as we are, have chosen and delighted in a thing so extremely, so infinitely base; surely we cannot but think we have reason to mourn for so egregious Folly, and that it calls for Mourning to the highest Pitch. If we lose an Estate, or lose a Child; lose a Friend, or lose a Limb; we grieve excessively, and sink deep in Sadness and Lamentation. But how then should we overflow with Sorrow for Sin, as being unspeakably worse, than the worst of Evils! which be they never so many, and never so bad, are all but the issues or products of that.  
And then the same Sin which is so evil in itself, occasioned most dreadful Sufferings to our SAVIOUR. Should I go about to describe them in their Height and Bitterness, Time would fail me, and Words too. And therefore our Hearts methinks should send forth floods of mournful Tears at our weeping Eyes, when we think they were endured for our Sins.  
That there should be such a Mourning amongst all good Christians for their SAVIOUR's Passion; was foretold long since by a famous Prophet; Zech. 12.10, 11. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace, and of supplication, and they shall look upon me whom they have pierced, and they shall mourn for Him, as one that mourneth for His only Son, and shall be in bitterness for Him, as he that is in Bitterness for his firstborn. In that day there shall be a great Mourning. The SPIRIT of Grace was to be poured out upon the Christian Church; and when, and wherever that blessed Effusion should be graciously made; by this Prediction; there must be liberal Mourning for Jesus' Sufferings caused by our Sins. As therefore we have 
* Quem continuè irritarunt, & quasi telis rebellionis suae pupugerunt. Calv. in loc.  continually provoked our SAVIOUR, and pierced Him with the darts of our rebellious Practices; so let us mourn, and that greatly and bitterly for the same. And so we shall certainly do, unless our Hearts be drier than a Pumice; and harder than Adamant.  
Thirdly, We must Mourn for our own Sins, because in Scripture we are exampled to it. We are very apt to be led by Example, and a strong and mighty force it is, that we feel from the influence and power of it. And that it is of a potent Efficacy, is clear from hence; that Heaven itself often refers us to Example, as desirous to work upon us by it: Look unto Abraham your Father, and unto Sarah that bore you, Isai. 51.2. Yea, this is one Reason why GOD sent His SON in the likeness of our Flesh; that He might be a Pattern or Precedent of Righteousness to us, and His exemplary Obedience might encourage ours. (Tho' this was far from being the chief, and farther from being the sole End of His Incarnation, as some contend.) And as besides that of His SON, GOD, in the holy Book, has recommended several other great Examples, to excite our religious Imitation: so He strictly requires us to live well ourselves, that thereby we might become exemplary unto others. Let your light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven, Mat. 5.16. And there being such notable Strength in Example, to draw us over to compliance with, or conformity to itself; to bring Men to mourn piously for their Sins, 'twill be proper to remember those that have done so. And here of many Examples in the sacred Volume, let me note but a few.  
For this, King David was eminently remarkable, as his own Words witness. I am weary of my groaning, all the night make I my bed to swim, Psal. 6.6. So unintermitting was His Grief, that his Groans were incessant: and when in his Bed he should have rested in Sleep, he was swimming in Tears. Nor was it thus with him for a few minutes at a time, once in a great while; but his violent Sorrows lasted long, and returned often. He spent himself in them, and was wearied with them 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all the night, or every night, for several together. Insomuch that he complained v. 7th, Mine Eye is consumed because of grief. A sad Symptom of excessive Mourning, when his Eyes were wasted with continual Weeping; and his Sight was sunk into sensible Decay, through the great plenty of Tears which he shed. Nor did this Sorrow flow from the pains of Sickness, or insults of Enemies only; but from the guilt of his Sins chief. So the Quality of this Psalm gives us to understand. For it is not only a penitential one, but the first of them that are called by that name. And when in it he deplored the other Miseries, 'twas only so far as they were caused and deserved by his heinous Sins. Nor did he mourn thus sadly by Night only, but also by Day. I go mourning all the day long, Psal. 38.6. And this was upon Account of his Sins again. Mine iniquities are gone over mine Head; as an heavy burden, they are too heavy for me. 'Twas the weight of their guilt that so sadly depressed him. So apprehensive was he of that, so amazed at it, and confounded with it, that it almost overwhelmed and quite overset him. At least it put him into deep Mourning, or made him 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  go in black even all the day long. And O that we could do as this good King did, in mourning for our Sins: 
† Psal. 6.6.  Water our Couch with our Tears by day, and make our Bed swim with them by night: we should certainly lie much softer for it. But where the HOLY GHOST speaks of David's watering his Couch with his Tears; it may be worth observing that He expresses it by a most 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  emphatical word, to set forth the Greatness or Passionatenss of his pious Grief. For the word signifies to dissolve, or melt. As if He wept to such a Pitch, as that the Plenty of his Tears was able almost to dissolve the very Couch he lay on. And so we find the same 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word made use of, Psal. 147.18: to express the melting or thawing of icy Morsels there mentioned.  
To David we may add S. Peter. He rushed, we know, into a grievous Sin, in Denying our LORD. It was such for the matter of it, as a Christian could not well be guilty of a worse. And it was as unhappily circumstantiated. For he acted it after Warning expressly given him by our SAVIOUR against it. 
† Mat. 26.34.  Verily I say unto thee, that this night before the cock crow, thou shalt deny me thrice. He acted it after timely precaution, and a Solemn Promise that he would not commit it. 
* ver. 35.  Tho' I should die with Thee, yet will I not deny Thee. He acted it within a very short time, even a very few hours after the Warning given, and this Promise made. He acted it at no distance from our Lord neither, but in the same House, and in the same Room where He was; within His View, and before His Face. And yet He was one of the first Apostles that CHRIST ever called, and amongst all the Apostles one chief favoured. Nor did he barely deny his Master, but he did it three times, one after another, interlarding his Denials with 
† ver. 74.  Cursing and Swearing. A most sad Aggravation of his horrid Trespass; when besides that it was so ill circumstantiated, it was withal so hideously complicated and repeated. But then his Grief, we must observe, was answerable to his Sin. For he did not only mourn, but weep. Nor did he only weep, but weep bitterly, Mat. 26. ult. And truly there needed more than ordinary sorrow to fetch out so deep and black a stain.  
The last Example shall be that of Mary Magdalen. By Sin, She was gone a great way from GOD. But when she returned, she mourned and wept: and that in such a measure, that she washed His Holy Feet with her Tears, who cleansed her polluted Soul with His Blood.  
If Scripture Patterns therefore of pious Mourning (which are authentic Precedents) be reasons for the Performance; it is very fairly recommended to our Practice.  
Fourthly, We must mourn for our own Sins, because it helps forward Repentance, and destroys Impiety. It helps forward Repentance. By the sadness of the countenance the Heart is made better, says Solomon, Eccles. 7.3. He speaks there of sadness arising from Civil Occasions. And truly that's an excellent Preservative of Innocence, and so makes us better than otherwise we should have been, by keeping us from growing worse. For it tames our Wildness, and binds up our Looseness; it fixes our Minds, and unites our Thoughts, and makes us serious and considerate. It calms the turbulence of our restless Passions, and takes off the Gayness of our wanton Fancies, and rebates the Edge, and eager fierceness of our raging Appetites, and vain Affections; and so indisposes us to immoral Actions. When Satan tempts a sorrowful Person, he strikes fire, as it were, into wet Gunpowder, that will not readily kindle. Now if Worldly Sorrow (as we are taught to call that which does not flow from Religious Principles) be of such force to prevent Sin; how very powerful must Godly Sorrow be to lead us to Repentance? For godly sorrow worketh Repentance to Salvation, not to be repent of, 2 Cor. 7.10. It causeth us to repent so truly, and throughly, as to bring us into a Most safe condition, and to Qualify us for Happiness whenever we die, tho' our sins have been never so great and numerous. And they that repent at such a Rate, must be far from repining at what they have done.  
And as this Sorrow according to GOD, helps forward Repentance; so it effectually destroys Impiety. Penitential Tears rot the Weeds of Sin at the Root: they never thrive, nor can they live in that Soil which is well watered with these shours. Depart from me, ye wicked, for the LORD hath heard the voice of my weeping, said David, Psal. 6.8. If once we fall to weeping, to weeping for our sin, we shall soon grow weary of it, and warn it, together with all its abettors, from our company. On our sins therefore let us spend our Tears. So we shall turn them upon their right Object, and put them to their proper, and their best use. For as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  S. Chrysostom well observes, sorrow is profitable only for sin. And this is manifest. For they that grieve for their dead friends, cannot restore them to life. They that mourn for their lost riches, cannot so recover, or make them good. They that lament their sicknesses, are so far from curing them, that they thereby aggravate and make them worse. They that weep for their Debts, or uneasy Imprisonments; should they weep their Eyes out, could by their Tears neither satisfy their Creditors, nor procure their Liberty. But Mourning for Sin is beneficial to ourselves, by being baneful to that. And therefore the same Father adds, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sorrow was given for Sin, and by Sorrow Sin is done away. For, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  As the Worm which is bred in wood, consumes that wood; so likewise sorrow which is brought forth by Sin, does abolish it. And well it may. For pious Sorrow awakens the Spirit, and softens the Heart, and makes the Conscience exceeding tender; and then we cannot but be fearful to commit Sin, and careful to avoid it. For behold, this selfsame thing that ye sorrowed after a godly sort, What Carefulness it wrought in you, yea, what Fear, 2 Cor. 7.11. None are so watchful against Sin, none so afraid of relapsing into it, as they that have been duly sorrowful for it.  
Lastly, We must Mourn for our own Sins because 'tis one great means to strengthen our Graces; and may hasten our translation to the future Glory. As Water cast upon quick Lime, produces Heat, and sometimes Fire; so do pious Tears in good Christians. They fill their Minds with solemn Thoughts, and inflame their Souls with sacred Zeal; and a serious Mind, and zealous Heart will raise us to high degrees of Grace, and so carry us to Heaven with a swifter course. The Reason why our Stay upon Earth is prolonged, and our Translation to the heavenly Glories deferred; may be our immaturity and unfitness: because we are short of the measure of Grace which is here appointed us. Till we all come to a perfect man, unto the measure of the stature of the fullness of CHRIST; are St. Paul's Words, Eph. 4.13. Which seem to insinuate, that there is a decreed Pitch or Perfection for us to reach in this Life before we can die, and ascend to Blessedness. And shall we not haste on then, by holy Mourning, with all possible speed, to the height of Grace, which must be accomplished in us? What would we not fain be in Heaven? Do we not sigh and groan under the Load of our Mortality; and would we not gladly be freed from the heavy Burden, and hard Bondage of it? Are we not weary of our present Troubles, and do we not complain of many uneasinesses; and should not a call to endless Rest, and perfect Joy be welcome to us? Or had we rather continue here, and abide still in this earthly State? O senseless, stupid, and egregious Folly! can we love our Prisons, and embrace our Chains, and hug our Fetters? Can we court a longer Exile from our eternal Home, and be content to be kept out of the celestial Kingdom? Is not God our loving Father there? Is not CHRIST our tender Husband there? Is not the HOLY GHOST our sweetest Comforter there? And to go lower; are not many of our good Friends and dear Relatives there? And is not the greatest part of the true Church gone thither, and now triumphing in the Presence of our LORD? and can we once wish to stay behind? Does not the Hireling long for his Pay? The Servant, for his Wages? The Soldier, for his Reward? The Husbandman, for his Harvest? The Heir, for his Inheritance? And do not we long, and pant, and ardently desire to be in Heaven? It will be seen here whether we do or no; for than we shall mourn the oftener, and the more earnestly, that so we may get thither quickly. To all good Christians, the Gates of Heaven are set wide open, and the faster we improve in Divine Grace, the sooner possibly we shall enter. What more forcible Reason can there be, or Motive either to provoke to this Duty? If we can outstand the Dint of this, vain it will be to propound any more, well therefore may it be the Last I offer.  
Let good Christians think seriously with themselves, what a vast difference there is between what we are now, and what we hope to be hereafter. What a sad case are we in here? What variety of Infirmities encompass and incommode us? We have stupid Minds, and crooked Wills; clouded Understandings, and erroneous Judgements; unfaithful Memories, and extravagant Affections; sensual Desires, and unruly Appetites; polluted Souls, and filthy, sickly, mortal Bodies. What a blessed Condition shall we be in above? and what a fullness of Beatitude shall there surround us? For besides a freedom from the aforesaid Complaints, we shall have a clear and most comfortable Vision of GOD, whom our Souls upon Earth so entirely loved. The immediate Fruition of the eternal JESUS, whose very Name was so ravishing to us. The taking Society of Angels most spotless and illustrious, that now do us good, and we perceive it not. The delightful Fellowship of departed Saints, whom we prized so much, and were so loath to forego. Souls pure as the brightest Cherubin, and Bodies at length more glittering and radiant, than the Stars or Sun. And shall not the hope of such high Preferment, make us forward to increase in Grace, tho' it were by Mourning, that so we may the sooner be invested with it? Does not the sense of our many Miseries, make us impatiently desirous of Heaven? Are not our Sins many? Are not our Doubts, and Fears, and Distractions many? Do not these rend our Hearts, and afflict our Spirits, and sting, and gnaw, and wound our Consciences? and make us oftentimes restless and joyless? Can we serve and please GOD, as the Souls of the just made perfect do? Can we see Him, and know Him, and love Him, and laud Him, and derive Happiness from Him, as they do? Alas, the best Services which we perform to Him, and the Highest Felicities we receive from Him, in these lower Regions; are not worthy to be named in the same day with theirs. The Duties we offer up to GOD are lame and imperfect, mingled with Failings, and many Weaknesses; and scarce deserve the Name of Duties. And answerable to our Duties to Him, are our Comforts from Him; so faint, and low, in comparison, that they scarce deserve the Name of Comforts. If now and then we can get a slight Taste of GOD's Goodness, a short Glimpse of His Countenance, a single Beam of His Favour darted into our Souls; that's all which ordinary Christians commonly attain to. But O the quick and lively sense, that the Saints in Glory have of GOD's Love! O the close and sweet Embraces that they there feel in the Arms of His Mercy! O the fresh Torrents of incessant Joys, that always overflow, and exceedingly affect them! They continually bathe themselves in streams of delight, that issue directly from the Great JEHOVAH: and swim in such an Ocean of Divinest Pleasures, as hath indeed neither Bounds nor Bottom. Nor is the measure of their Happiness, beyond its Duration, for in respect of that, it is really infinite, being to last as long as GOD Himself.  
Now are not these Excellent things worth the having? Can there be any more valuable, and so more eligible than they? And consequently can we desire any thing so much, as a speedy Passage into the Fruition of them? Would we not gladly exchange corruption, for Glory; and a dying Life, for blessed Immortality? Had we not rather sit down before the Throne of GOD, in Holiness and Triumph; than abide here in a condition of Sin, in a state of Sufferings, and in a vale of Tears? In short, were it not better for us to be taken up into the Mansions on high, to reap the Fruits and enjoy the Rewards of our respective Labours; than still to be employed in any painful Exercises. Why, if in reality we think it better, and accordingly desire it; let us manifest the sincerity of our Desires, by the Earnestness of our Endeavours to increase our Graces by holy Mourning. Happy are they who by any Piece of early Piety, do so advance or augment their Graces; as to obtain an early ascent to Heaven.  
And to encourage a little farther yet; as we shall go to Heaven perhaps the sooner for this, so we shall have the more Glory there. Every Vessel shall be full in that Sea; but yet the biggest shall receive most. That therefore we may be capable of the more Bliss in Heaven, while we are on Earth let us enlarge our Graces by Religious Mourning.   

CHAP. XXI.  
Reasons why we must mourn for the Sins of others; The Best have done it. The neglect of it is . It prevails with Heaven. It brings us Comforts. It secures us from Judgements, when others fall by them. Both Nature and Religion bind us to it. It may be we have been Sharers in the Sins of others.  
HAving given in the Reasons why we must mourn for our own Sins; we are next to consider what Reasons there are for our Mourning for the Sins of others. The Principal are these Seven ensuing.  
First, We must mourn for the sins of others, because the Best have done it. And so it is as much our Duty, as it is to answer the divine Intention, or the end of Providence in recording their Practice. For why hath the HOLY GHOST registered good men, as great Mourners in this respect, but that we might come up to their excellent Patterns, and make ourselves happy by conformity to them?  
And that this may be done, we should be often viewing and seriously contemplating such worthy Exemplars of this Nature, as in the sacred Writings are set before us. For so by observing and wisely considering them, we may in time become like them. And to work ourselves to so blessed an Assimilation, let us turn our Eyes, and fix our Thoughts upon some of those famous Persons in Scripture, who bear the Character of Mourners for other men's Sins.  
The first of them we note, is Ezra; of whom in that Book which bears his Name, we read thus. 
* Ezra 10.6.  Then Ezra risen up from before the House of GOD, and went into the chamber of Johanan the Son of Eliashib: and when he came thither, he did eat no Bread nor drink Water; for he mourned because of the trangression of them that had been carried away captive. A plain case that the good man laid the Sins of his People to heart, and that so far as to mourn for them. And that he mourned deeply, as well as truly, appears from his carriage: for in the day of his Mourning, he neither eaten nor drank; no, not so much as a Bit of Bread, or a Drop of Water. Nor did his Mourning cause Abstinence only, but also Amazement; another Argument of its Greatness. For as we find in the foregoing chapter, he 
† ver. 4.  sat astonished until the Evening Sacrifice. Such was the sadness and heaviness he conceived for the People's Gild, and so very much loaden and oppressed was he with its ponderous Burden; that for the greatest part of a whole Day together, he was scarce able to rise up from under it. Too few, I fear, are now a days sensible of such a Pressure.  
Next to Ezra, in the sacred Book, stands Nehemiah. Who does not only equal Him in the Performance we are upon, but seems to outdo him. His own Words testify no less, Nehem. 1.4. And it came to pass when I heard these words, that I sat down and wept; and mourned certain Days, and fasted, and prayed before the GOD of Heaven. That he was here concerned not only for the Affliction, and Reproach of his People mentioned v. 3; but mostly for their sins, the cause of those Evils; is evident from what occurs in the 6th verse. For there we find, that he prayed before GOD day and night, for the children of Israel, and confessed the sins, which they had sinned against Him. So that when he sat down (on the Ground, that is, or in Ashes, as the way of Mourners was amongst the Jews) and wept; his Tears were spent chief upon their Sins. And for their sins it was, that he fasted and prayed and that he mourned certain Days. As says 
* Multis diebus.  the vulgar Translation, many days; and so Lyra reads it. And how many these days were that Commentator expressly declares, when he says, that he mourned 
† Tribus mensibus.  three months. Nor is his Assertion at all improbable. For he began his Mourning in Chisleu (Neh. 1.1.) which is the ninth month with the Hebrews: and in Nisan the first of their months, he was so deep in it, that as we learn in the beginning of the 2d chapter, the King discerned the Sorrow of his Heart, by the sadness of his Countenance. And from Chisleu, to Nisan, it must be three Months at least. How many amongst us, tho' they live to great years, bestow not half that time in the whole course of their Lives, on this needful Duty?  
After these two such famous men, a greater follows; the King of Israel. And as he was above them in dignity and power; so in holy Mourning for the sins of others, he was not at all inferior to them. Witness that remarkable Declaration of his, Psal. 119.136. Mine eyes gush out with waters, (or as the other Translation renders it more 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  properly) Rivers of Waters run down mine Eyes, because they keep not thy Law. It was too much in David's Time, as now it is in our Days: the World was full of naughty men, that made no conscience of Duty to GOD. Instead of keeping His Laws, they grievously violated them; the observation of which would have made them righteous here, and most blessed for ever. But how did David resent this? Like a pious Prince, and the Prophet of GOD, he mourned for it at a mighty Rate. Insomuch that his swelling and excessive Grief discharged itself in abundance of pious Tears. Not like a violent Land-floud, the which is suddenly up, and as soon down: but like settled Rivers, which keep on in a free and even course, and flow with constant and copious streams. How happily would it be for the Christian Church, were store of its Members of such a melting Temper!  
To the Three foregoing, I must add a Fourth, which is Jeremiah. And so eminent a Mourner was he in the Jewish Church, that he composed a Book of Lamentions for Her. That he was the Author, or Penman of it, the seventy were so confident, that in a short Proem they have prefixed to it, they warrant and proclaim as much in these words. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Jeremiah sat weeping, and bewailed Jerusalem with this Lamentation. Nor did he only lament the Calamities of the People, but their heinous sins, as appears in Sundry Passages of the Book. And so affecting is the stile or strain of it, and so piercing and pathetic the Expressions in it; 
† Orat. 12.  that Gregory Nazianzem professes of himself, that as often as he read it, his Speech was stopped, and he overwhelmed with Tears, And if perusal of the Book wrought so powerfully with him that read it; how doleful were the Mournings of him that wrote it? and what a Flood of Sorrows must issue from him? Surely it was with him even as he 
* Jer. 9.1.  wished; his Head was Waters, and his Eyes a Fountain. LORD, make ours to be so too, on the Days that we set ourselves to mourn before Thee.  
But besides those in the Old, we have famous Mourners for other men's Sins, in the New Testament. I note but Three.  
The First shall be S. Paul. Who was very frequent, as well as serious in the solemn Exercise. Nor was He only frequent, but constant in it. For as he professes, Act. 20.19. he served the LORD with all humility of Mind, and with many Tears, and Temptations. So that pious Mourning, and plenty of it, seems to have been as much his settled Companion, as Temptations were, from which a faithful Minister of CHRIST is seldom free. Nor did it hold for some Days, or Weeks only, but for Years together. It had dwelled with him now for three Years past, as he signifies at the 31th Verse. By the space of three Years, I ceased not to warn every one, night and day, with Tears. Was there ever such a watchful, was there ever such a mournful Monitor as this? But then when he wept with such Constancy in a monitorial Capacity, many of his Tears must needs be spent upon other men's sins.  
And what is there implied, is otherwhere very plainly expressed. As in Rom. 9.33; where he complains that he had great heaviness, and continual sorrow in his heart, for his brethren his Kinsmen after the flesh. For their heinous Sin, that is, in despising the Doctrine, and rejecting the rich Privileges of the Gospel. And great heaviness, and continual sorrow in the heart of a Man, proclaims him an unfeigned, and deep Mourner, for those that cause or occasion the same. So he tells the Philippians, and that with weeping, that they were Enemies of the Cross of CHRIST, Phil. 3.18. And what he did for them, he was ready to do for those of another Church. I mean, to bewail the Corruptions and Calamities of many that had sinned and not repent, 2 Cor. 12.21. And whoever bewails such as have not repent, plainly mourns for them, because they have sinned.  
Out of the New Testament, I offer only one Instance more. But 'tis such as infinitely outdoes all other, as being the most Holy and ever Blessed JESUS. He was pleased to be a passionate Mourner (as well as the great Sufferer) for the Sins of Men: so the Evangelist witnesseth. When He came near, He beheld the City and wept over it, S. Luk. 19.41. And so by those 
* Legati doloris.  Ambassadors of Grief, as S. Cyprian calls Tears; He testified the tender Concern he had, for the sinful Inhabitants of populous Jerusalem. For thus, before He shed the Blood of his Body; (as 
† D. Hieronim. Brentius. P. Martyr. Sanguis vulneratae animae.  the Learned express Tears) the blood of his wounded Soul, was poured out for them. An Act of extraordinary Kindness and Condescension, however it gave great Offence to some. For as Epiphanius relates, they thought Weeping, so mean, and so very unsuitable to His divine Person; that they blotted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he wept, out the Text, in honour to His MAJESTY. But far more judicious and orthodox were they (and Irenaeus particularly amongst the rest) who did not only strenuously assert that word to be in the Original, but moreover improved it (as well they might) into an irrefragable Argument of His real humanity. And truly when the Begotten SON of GOD would assume our Nature, and be incarnate in our Flesh, that He might die for our Sins, and that on the cursed and ignominious Cross: why should any imagine it would disparage Him to weep? Especially when His Tears were bestowed on men's sins, as they certainly were which He shed over Jerusalem. For there, as 
* Caecitatem Civium. Stell. in loc.  one says, the LORD deplored the sinful blindness of the Citizens. And, as another says, 
† Civium ingratitudinem. Brugen. in loc.  He bewailed the sinful ingratitude of the same. And as a 
‖ Subversionem animarum. Dionysius Carthus. in loc.  Third affirms, he lamented the destruction of their Souls; which only their Sins could bring upon them.  
I might here add others of great Name and Worth in the Church, tho' not recorded in the Sacred Books. For, says 
* Gemimus plerunque in peccatis fratrum nostrorum. De verb. Dom. Ser. 44.  S. Austin, We oftentimes mourn over our Brethren's sins. And he 
† Plangis mortuum, magis plange impium. De Sanct. Ser. 13.  argues for it; Thou wailest for the dead, rather bewail the ungodly. What, hast thou not the Bowels of Christian Pity in thee? that thou canst mourn for the Body, from which the Soul is separated, and not mourn for the Soul, from which GOD is departed? Of so mourning a Temper was S. Ambrose, that when any Man came to him for Council, or Conduct in 
‖ Quotiescunque, etc. ita flebat, ut illum flere compelleret. Paul. in vit.  the Matter of Repentance; he could not hear his Confession without Tears. But would weep at such a Rate, as to force the Party to weep with him. The number of such excellent Mourners might easily be increased here. But instead of bringing in more Particulars, I shall only remark what a learned Commentator says of them, in general. His Words are these. 
* Lege divinas literas, & replica, etc. Pint. in Ezek. 9  Read the divine Writings, and turn over the Records of Annals; inquire into the Stories of the holy Fathers, and you shall  find, that Men illustrious in Piety, turned their Eyes into Fountains of living Tears, for the Sins of others whereby GOD was offended.  
Now if we look back upon the Persons mentioned, we cannot but see that they were Men of the best Ranks, as well as of the best Principles. David, was a King, and Nehemiah, a Governor; Ezra was a Priest, and Jeremiah, a Prophet; Paul was an Apostle, and Austin, and Ambrose, both Bishops. And when they were great in Dignity as well as in Goodness, and yet mourned so sadly for others sins; their Quality in the World does honour to the Duty, and is enough to convince, even the highest of all, that they are not above it: but that People of every Order and Degree have reason to practise it. And which still makes more for its Vindication, and farther enforces the pious Exercise; our adorable LORD and SAVIOUR performed it as we have seen. And we being predestinated to be conformed to Him in His Sufferings, Rom. 8.29; we must conform to Him in his Sympathies and Sorrows, which were one Sort of His Sufferings. And so we have reason to mourn for other men's sins, because He did so. And therefore a Multitude of Considerable Writers do properly urge to that Duty, upon the account of his great and prevailing Example. As a Specimen of such, I name only 
* Christus non sibi flevit, sed vobis. De Trin. lib. 10.  Hilary, 
† Quare flevit Christus, nisi quia hominem flere docuit.  Austin, 
‖ Flenda sunt aliorum peccata, ut Christus exemplo suo docet.  Stella, and 
¶ Sunt lachrymae invitantis, ut nos quoque lachrymas profundamus.  Gerhard. And when CHRIST (as they say) did not weep for Himself, but for us; when He wept, that so He might teach Men to weep; teach us to weep for the Sins of others, as inviting us to it by His own precious Tears: how can we possibly neglect the Work, and outstand the Force of so powerful a Precedent?  
Indeed some of the Learned have positively taught, he that is 
* Prudens nemini miseretur.  prudent pities none. But as the Wisdom of this World is foolishness with GOD, 1 Cor. 3.19; so this Piece of Wisdom, as the Stoics reckoned it; (amongst true Religionists) is the worst sort of folly, as being a real and an heinous Sin. And tho' 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Rep. lib. 3.  Plato, who was Master of a nobler Philosophy, excluded Tears from great men's Eyes; yet it cannot be denied, but his Political Rule in that case, does plainly interfere with the Evangelical Law; and His Maxim of state, lies across to the precepts of Orthodox Christianity. And then the weakness of their Principles is notoriously manifest from the contrary Practice. For notwithstanding the Doctrines of both these Schools; great and wise Men have been struck with commiseration; and upon just occasions have expressed their Pity in plenty of Tears. Thus Julius Caesar wept when the Head of Pompey was brought before Him. Scipio Africanus wept excessively, when he saw Carthage in flames. Marcellus wept when he beheld Syracuse (which he was to enter) in so sad a condition: (tho' Livy says, he wept for Joy at so great an Achievement, as his Conquest of it.) Now these were not only great and wise Men, but wise and great Generals; and by being Martial Heroes, were Sons of Blood (not to add, of Rapine, and Violence) and so by reason of their Office might be much harder than others. Yet these very Persons had a natural Tenderness for Mankind, and Sympathized deeply with such as were their proclaimed, and professed Enemies. And when heathen Soldiers could with Tears lament the sufferings of their Enemies; shall not we Christians mourn for the sins of our Brethren? In case we do not, besides that we refuse to tread in the steps of the best, we plainly call our own Goodness in question. For according to the Greek Proverb, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good Men are prone to Tears. And as they are so upon many accounts, so especially for the sins of others. And therefore in the Judgement of an admirable Divine 
† Guil. Paris lib. de Morib.  none can doubt, but pious Souls do so much the more flow with tears of Pity, by how much the more they see, or hear, the sins of their Neighbours to abound.  
Secondly, We must mourn for the sins of others because to neglect it is highly . It is GOD's Command to Christians, Phil. 2.15. (and so should be our care and endeavour) to be harmless, and blameless, and without rebuke, in the midst of a crooked and perverse Nation. Tho' the Generation wherein we live, be never so irregular and unrighteous; yet we must not only be harmless, as to others, but blameless in ourselves. So blameless, as to be guilty of nothing that the piercing Eye of the Allseeing GOD shall discern to be a wilful fault; or that the fierce and malicious Accuser of our Souls, may be able to charge upon us as such. But then in order to this, 'twill be necessary for us to mourn for the known and scandalous Sins of those about us; else the very omission of that will render us grossly culpable. So it did a whole Church once, and laid it under Apostolical Censure. The Church, I mean, was that at Corinth. It was newly planted, and had lately received the Christian Faith; and being just born, and in her tender Infancy, one would have thought, she might have been innocent; Especially having one so skilful and careful, so pious and prudent as St. Paul was, to super-intend her; 1 Cor. 5.1. But we find it far otherwise with Her, and that She was overrun not only with early, but great Disorders. Amongst the rest, there was one corrupt and scandalous Member that lived in open and horrid Incest with his Father's Wife. And yet (which aggravates the Crime) he was a Person that made some figure in the Church; for according to S. Chrysostom, and Theodoret both, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he had obtained the Degree of a Doctor. Now so grievous a Lewdness being so publicly committed amongst the Corinthians; how should they have behaved themselves in reference to the bold and shameful miscarriage? They ought by all means to have lamented it, or mourned for it. And because they did not, they are reprehended and blamed by the great Apostle, in these Words: ye are puffed up and have not rather Mourned. Which gives us to understand, that when any in the Communion which we are of, fall into deadly and damnable Sins; it lies upon us to mourn for the same. And in case we do not, we are utterly in a fault. In a fault so great, that it deserves express Reproof from Heaven. And as it highly deserves it, it shall certainly have it; for indeed such a fault, wherever it happens, stands actually reproved by GOD already, in those very words which we last cited.  
As therefore we would escape the Dint of this Reproof, we must bewail the great Sins of all those Christians that come to our knowledge, but especially of those who belong to the same Church or Nation with us. And if they be so many (as GOD knows they are very numerous) that we cannot consider and bewail them apart, or every one in particular; it must suffice that we do it in gross, by a more comprehensive and general Mourning.  
But then we must take care that this our Mourning be not slight and superficial, but deep and hearty; such at least for the sadness and seriousness of it, as we usually bestow on our departed Friends. And let none despise this Rule or Measure, as being borrowed from no meaner Person than learned Origen. For where he describes the Discipline of the Primitive Church, he thus informs us. That as the venerable School of the Pythagoreans, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Con. Celsum, lib. 3  set up empty Coffins in the places of all such as deserted its Philosophy, to show they were esteemed no better than Dead: so for those that were conquered either by Carnality, or any other Evil, Christians used to mourn, as for Creatures lost and dead to GOD. So that look how we mourn for dead, and so we must mourn for sinful Christians. Or if there be any Difference, to be allowed betwixt them, the abatement must be made on the Deceased's side; inasmuch as Moral or Spiritual Death, is far more deplorable than that which is Natural.  
Thirdly, We must mourn for the Sins of others, because such Mourning prevails with Heaven. As we read, Lam. 3.26. The LORD is good to the Soul that seeketh Him. But how good He is to such, and how strangely he manifests His Goodness to them, in a gracious Readiness to be found of them; none can tell like the well experienced. Yet, this I must say, that none prevail more, and none prevail sooner with GOD, than they who seek Him with holy Mourning. And therefore when Jacob had Power with GOD, and such Power, as to have his Name changed into Israel, in token of his signal Prevalence with the ALMIGHTY; this Powerful Remarkable Prevalence of His, was owing in good measure to pious Mourning. Nor can we be out in this our Assertion, forasmuch as it plainly stands thus imputed, by a venerable Prophet. By his strength he had power with GOD: yea, he had power over the Angel, and prevailed, Hos. 12.3, 4. And why did he so? It follows, he wept and made supplication to Him. So that His mighty Prevalence and Success, in great part, was due unto his Tears. But then to come home to our purpose, I must add; that as religious Tears, when shed for ourselves, prevail with Heaven; so they will prevail for others likewise, when poured out to GOD upon their account. The following Instance will make this good beyond exception. Israel had provoked the LORD to Anger, and Moses was afraid (as well he might) that He would destroy them. Hereupon he fell down before the LORD, Deut. 9.18. That is, he mourned, as well as prayed for the People: for Prostration was a Posture in use for both. And because he mourned and wept, Rabbi Solomon called that forty days wherein then he fell down, (says mine 
* Quadragena tristabilis. Lyr. in loc.  Author) the forty Mournful days. And what the Effect of his Mournful intercession was, appears, v. 19 where we find that the LORD harkened unto him at that time. And when the Mournful Importunity of one good Man, could quench the Fury of an enraged GOD, and save a wicked People from utter destruction; must it not carry a wonderful Prevalence with it? For when he was minded to ruin the Rebellious Hebrews, and to blot out the Name, or Memory of them from under Heaven, as well as the Generation then living: He was pleased to cry out to Moses, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14.  Let me alone, or be gone from me. Implying there was such force or power of restraint, in Moses' humble mournful Entreaty; that unless it was silenced or removed, GOD could not inflict those just Severities which he intended, and they deserved. But than who that are truly and throughly good, can think they have not great Reason to mourn for the Sins of others, when thereby they may avert the Judgements of GOD which are due unto them? Yea, tho' those Sins be most heinous of all, even National Sins; and the Judgements like to be proportionably heavy.  
But here we must remember; that tho' the holy Mournings of all good people are very powerful and prevailing with Heaven: yet the Mournings of one sort of Men always were, and ever will be of greatest prevalence; namely, those in the ministerial Office. And therefore when terrible Judgements were coming upon the Jews, the Prophet expressly charged the Priests, the Ministers of the LORD, not only to pray, but also to weep in prevention of them, Joel 2.17. And then adds immediately (as the happy consequence or effect of the same) Then will the LORD be jealous for His land and pity his People. So when Christians at any time are visited with Sickness, they are required to call for the Elders of the Church, to pray over them, Jam. 5.14. And so prevalent shall their Prayers be, (especially when mingled with holy Tears) that if it be best, the LORD shall raise them up again, by restoring them to health; as the Apostle declares in the next Verse. Nor need we wonder that the Clergies Prayers should be most prevailing to prevent, or remove any manner of National or Personal Judgements. For if we rightly consider, as they are (or should be) Men of the most zeal, so they pray with the greatest Authority; as being appointed and commissioned thereunto, by virtue of the Function to which they are ordained. And (by the way) they being thus doubly qualified to pray with most prevalence; they should (as they have reason) do it with all Diligence. Pray even night and day to GOD for all his People, tho' for some perhaps much more than others; as particular Respects and Obligations bind them. Only when they or any other set apart a day, wherein to pray for their Souls, or to pray for their Bodies; for the remission of such Sins as they have committed, or for the Removal of such Severities, as GOD hath inflicted, or for the Suspension of such Judgements as He hath plainly threatened: let them endeavour to enforce their Prayers with mournful Tears, which adds to the Strength and Efficacy of them.  
Fourthly, We must mourn for the Sins of others, because such Mourning especially brings us Comfort. And this it may do two Ways. Either as it benefits those Persons whom we bewail; which when it comes to our knowledge, must needs afford us most noble satisfaction: or else as it inclines the gracious GOD, to dispense His holy Consolations to us, as a liberal recompense for our Christian Pity, in laying our brethren's Miscarriages to Heart. As many as mourn for other men's Sins, must certainly be comforted one of these ways, if not both. Else the divine Promise must fail, Isai. 57.18; I will restore Comforts to him, and to his Mourners. Not only to reclaimed Sinners themselves, that have well considered their crooked ways, and wisely corrected and amended them: but also to those Mourners for them, that have lamented their Immoralities, and great Offences. And have we not reason to mourn for others Sins, when thereby we shall draw down the Joys of Heaven upon ourselves?  
Fifthly, We must mourn for the Sins of others, because such Mourning secures us from Judgements when others fall by them. Public and National Sins call for great and general Calamities; and it is but Just with GOD to send them. And when they come by His appointment, they are exactly what the Prophet of old termed them, Isai. 28.15; an overflowing scourge. A scourge that breaks in with most terrible Violence, and passes through a Country with such spreading Fierceness, and irresistible Fury, as is able to drown, and dismally to sweep away all before it. Now should GOD, provoked to it by our Sins; in His great Displeasure, send down any sad Epidemical Evil upon this Nation; as the Sword, Famine, Pestilence or the Like; and should it dreadfully overflow the Land, from one end of it to the other, cutting off many if not most; and threatening, and endangering all: would it not then be a signal Favour, and singular Privilege or Felicity, for some few to be providentially distinguished from the rest, and by a special Protection secured from the Dint of this judicial severity? Yet thus it is sometimes, yea, thus we may hope it always shall be, where there are Mourners for the People's sins; and that those very Mourners shall be the Persons so Preserved.  
For this hope there seems to be somewhat of good ground, in the ninth Chapter of Ezekiel. The Inhabitants of Jerusalem had committed many and most horrid Abominations; and thereby had mightily offended GOD, and incensed His MAJESTY. To such a Pitch, that he was now resolved to deal with them in fury; neither to pity them, nor spare them, nor once to hear them, tho' they cried never so loud in His Ears. In pursuance of this His terrible Resolution, He appointed six men with slaughter-weapons in their hands to destroy these Sinners; charging them in the Prophet's hearing, to slay utterly old and young, both Maids, and little Children, and Women, ver. 6. But amongst these there were some holy Mourners for the People's sins: 
* Ver. 4.  Men that sighed, and cried for all the abominations that were done in the midst of them. And what was to become of them? how were they to speed? As the Vision shows, GOD was exceeding kind to them, and by His gracious Providence extraordinary care was taken of them. For among the six men aforesaid, there was one that had a Writers Ink-horn by his side. And him the LORD enjoined to go through Jerusalem, and to set a 
† Ib.  mark upon the foreheads of these Mourners, that so none of those Destroyer's might come near any of them. So far were they from being permitted to strike them, that they might not dare so much as to come nigh them. And be this Vision historical, as relating to things past; or prophetical, as respecting things to come; or perhaps both, as capable of being either; we may hope it contains nothing in reference to the Jewish, but what may be made good as to the Christian Church. So that if any of us be so pious and tender hearted, as to sigh and mourn for the sad misdemeanours of that sinful people amongst which we live; then when GOD sends forth destroying Angels to execute His Judgements on the grievous Offenders; they may (as some have been) be marked out for an happy deliverance, and secured by exemption from the common Destiny. And if here be not sufficient reason why we should mourn for the sins of that Place, or Nation we belong to; all that are wise and good may judge. For Deliverances granted under the Old Testament, upon the same sort of Duties which continue under the New; in reason should be granted to the performers of those Duties under the New. For what's the foundation or cause of those Deliverances, but GOD's Mercy? And His Mercy being more liberally dispensed under the New Testament, than the Old; why should not Christians rightly fulfilling the common Duties, share in the same kind of Deliverances that the Jews did for doing those Duties?  
When Sodom was so dreadfully overthrown, and all its ungodly Inhabitants perished; how miraculously was Lot delivered? And why? Not only because he was righteous; just Lot (as St. Peter terms him:) but because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vexed, or oppressed with the filthy Conversation of the wicked; and (by mourning for their sins) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tormented his righteous Soul from day to day, 2 Pet. 2.8.  
Sixthly, We must mourn for the sins of others, because Nature and Religion bind us to it. We are Men, and all Men are made of one blood, Act. 17.26; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sameness of blood, should beget in us a Sympathy of Affections, even to the whole Mass of living Mankind. And where we have true kindness for any, it will certainly express itself in compassion to them, and our Pity will ever be proportionable to their Misery. The consequence of which will be, that we must naturally bewail Sinners most, if we have but Grace to discern their Misery is greatest.  
And then Religion, as well as Nature, obliges us to mourn for other men's sins. For either they mourn for their own sins, or they do not. If they do, we must comply with them, Divine Command having made it our Duty to weep with them that weep, Rom. 12.15. By which Precept we are Particularly tied to mourn with those that mourn for their sins; inasmuch as by them that weep there, are meant such as are under 
* Vid. Grot. in loc. And Dr. Hammonds Annot.  Censure for their sins; and so in Sorrow for them. If they do not mourn for their own sins, we have the more Reason to do it for that. To see that they who have so great cause to mourn upon their own account, have yet no will (GOD help them) to set about it.  
Lastly, We must mourn for the sins of others, because we may have been sharers in them. St. Paul adviseth Timothy well, (and in him, every Christian) not to be partaker of other men's sins: but have we followed this advice? Perhaps we may not have commanded, or counselled them to sin; we may not have urged, provoked, or directly enticed or tempted them to sin. But there are other ways, whereby we may partake of others sins. Thus, we may have connived at it, or flattered them in it; we may not have warned them against it, or reproved them for it: but instead of all this, by our ill Example, we may have powerfully invited, and encouraged them to it. Now if by all, or any of these means, we have ever been accessary to others sins; we have great Reason to mourn deeply for them. Yea, as great Reason as we have to mourn for our own. For look how far we have contributed to them, and so far they are ours as much as theirs: or at least they are ours in too great a measure.   

CHAP. XXII.  
The first Aggravation of our own and others Sins, considered as the first Suasive to Mourning for the same: We have sinned against the greatest LIGHT. As against the Light of Conscience. Of the SPIRIT. Of the Word. Of Experience. Of Ordinances. Of Examples Of Admonitions. And of humane Laws.  
AFter Reasons for Mourning for our own, and others Sins; Suasives to the Work will here follow in their proper place. And to persuade to this, what can be more effectual, than a thorough conviction of our exceeding sinfulness? And to convince us of that, we cannot do betther than take a serious view of some of the most heinous and affecting Aggravations of our own, and other men's Sins. Of these Aggravations, I recommend but Three, as so many Suasives to Mourning for both.  
The First is this, We have sinned against the greatest Light. Men in the dark may easily mistake, and either do, or go amiss. But then they have a good excuse for it, as wanting Light, the common Guide in all external Motions and Actions. But in our moral Miscarriages, we were never destitute of such Direction, and so they'll admit of no such Apology. It was not through any want of Light, but through our neglect, or evil contempt of it, that we have run into the Works of Darkness. And whereas want of Light would have mitigated our Gild, the plenty of it which we have always enjoyed, does mightily heighten it. For in sinning against GOD, we have gone unworthily against the greatest Light, which could reasonably be afforded us here in our present state and circumstances. This will plainly appear if we look into the Eight Particulars that follow. And.  
First, We have sinned against the Light of Conscience. When we have been ready to run out of the way of Righteousness, and foolishly inclined to commit Iniquity; Conscience hath stood up in opposition to us, and attempted to hinder us. It hath friendly smitten us, and flown in our faces, and with very kind and officious checks, hath warned us against the Evils we were about. And when with all our Arts we could not drown its Voice, nor stifle its Suggestions, nor quiet its Clamours, nor silence its loud, tho' secret Dissuasions; we have frowardly and forcibly broken through them all, rushing into sin, as an horse into Battle. Do we not remember that it hath been thus with us? When we have been lingering after any pleasing Sin, and just stepping into the Perpetration of it; hath not Conscience risen up, and like a faithful Monitress rounded us in the Ear with proper and seasonable Cautions against it? Hath She not plainly told us? (tho' not with an audible articulate Voice) this is evil, and that is forbidden; here ye will offend GOD, and there ye will dishonour CHRIST, thus ye may endanger, and so ye may undo your immortal Souls. When we have been just upon the point of doing foolishly, and running unadvisedly into the Regions of Death; hath not Conscience thus gently reproved us, and made us feel and confess her Rebukes to be good? Insomuch that indeed it hath been uneasy to resist them, and a very great Pain and Trouble to us, to go against such clear and strong Convictions. But did all this work upon us, or did it at all prevail with us? When Conscience hath thus haunted us from Day to Day, and Her light hath followed us from Place to Place, and hath shown us the Deadliness of our respective sins, from Time to Time; hath this caused us to cease from them? O no, we have been so far from making that due use of this excellent Light, that we have rather wished it quite out, that so we might sin with more Pleasure, and less Reluctancy, And when it was not in our Power to extinguish it wretchedly, but in spite of all we could do, it would glare us in the face, we have walked perversely and profanely against it, sinning Presumptuously in defiance to that Light, which GOD set up to keep us from Sin.  
Secondly, We have sinned against the Light of the SPIRIT. When Conscience proved too weak to restrain us, the gracious GOD hath struck in with the suasions of His Blessed SPIRIT, to turn us off from our vicious Practices. And with what sweet but cogent Arguments hath He sometimes set upon us? When we have hankered after unreasonable Extravagancies, and have been fit to plunge ourselves into Perdition for the enjoyment of them; how watchfully and lovingly hath He applied himself to us, in these, or the like soft and compassionate Whispers, to check and stop us in our unhappy Tendencies.  
O rash and inconsiderate Creature! art thou tampering again with thy dangerous Lusts, and ready to reembrace thy fatal Sins? It is but a while since through such Follies, GOD found thee in a most rueful Plight. Defiled with Gild, overwhelmed with Grief, dejected with Doubts, astonished with Fears, confounded with shame, and by many woeful but deserved Distractions, brought almost to the brink of Despair. Then (as thou canst not choose but remember) His Mercy pitied thee, and in Pity He relieved thee. He pardoned thee by His Grace, and refreshed thee with His Comforts, and restored unto thee the Joy of his Salvation, upon thy penitent humbling of thyself before Him. And art thou now disposed to apostatise from Him, and rebelliously to kick against Him afresh? Is this the amends He shall have for His Goodness? Hast thou forgot the Smart of thy old Impieties that thou art so forward to listen to new Temptations? Did Satan use thee so well, when thou wert last in his hands, that thou art willing to come into his hateful Power, and under his hellish Tyranny again? Or was GOD so hard a Master to thee, that thou art so prone to desert His Service? Judge for thyself in the case: hadst thou not much Peace, and many Pleasures, when thou walkest uprightly with thy GOD? And hadst thou not as much trouble, and as many torments, when you joinedst with His and thine own Enemies? When thou was last at a Distance from Him, and under His Displeasure; didst thou not promise, that if He would return, and be reconciled to Thee, thou wouldst be cautious and circumspect, and take more care off offending Him than ever? And did He not condescend to the measures thou desiredst? Did He not hear thy Complaint, and accept thy Vow, and snatch thee from thy Woes, and lay thee in His Bosom, and renew thy Delights, and give thee competent Assurance of His regained Favour? And silly Wretch! art thou now relinquishing this GOD, and resigning thy Happiness, to lie down and wallow in repeated Wickedness?  
I appeal to Christians, hath it not been thus? Hath not the good SPIRIT very often thus contended with us, and by his sacred Struggle sought to check the fire of our kindling Lusts, and so prevent its breaking out into flames of Sin? Not that He hath spoken these very words distinctly to our Ears; but He hath darted such Thoughts as these into our Minds, which is His way of speaking to Men. Nor hath He barely suggested them to us, but set them home upon us, causing them to dwell in us so long, and so powerfully to work with us, as throughly to convince us of the Naughtiness of those things we were about to attempt. But when all this was done, it could not restrain or keep us from our sins; which renders them most horrid and provoking.  
And as it hath been with many in this case, so, I fear, it may be still. The SPIRIT of GOD pleads hard with them, but alas He speaks to the deafest in the World, even to a People that will not hear. I mean, that will not hear his charming Insinuations, so as duly to regard them, and be influenced by them. O let them whose unhappy Temper and Carriage this is, take all the care that possibly they can, to rectify the same. If they do not, their Condition may prove extremely sad. For then that divine and loving SPIRIT, who hath striven so much, and striven so long, will not continue to do it always, when He thus finds it to be in vain. And if once He ceases His sweet Conflicts with us, by reason of our affronting Him; and gives us up to follow our vicious Inclinations, because we grieve and quench Him by Stubborn resistance; what will become of us? The Curb that held us in, being taken off us, we shall presently fall to committing sin with greediness, (even all the Sins that we like and love) to GOD's Dishonour, and the eternal Ruin of our Immortal Souls. And must not such be in a lamentable Plight? They that are in it, I confess, are ofttimes insensible of it: They do not discern, nor do they consider it. But then for this they are not the less, but the more miserable, as being indeed the more like to perish. They think they are safe, and they conclude they shall be happy, and so of all living on the face of the Earth, are most sure to be undone; because when they are in the very Jaws of Perdition, they do not perceive that they are in Danger. If therefore we love or value our Souls, let us fear and tremble to go on in sin against this Light of the Blessed SPIRIT.  
Thirdly, We have sinned against the Light of the Word. Thy Word is a Light, Psal. 119.105. And so bright and glorious a Light it is, that it makes a most perfect Discovery of sin. For it shows us the Vanity and Vileness of it, together with the heavy Curse that attends it, and its sad and direful Effects in this Life. And it shows us the horrible Threaten against it, and the hideous Plagues and Punishments of it, in the State of future eternal Sufferings, into which it will sink all final Impenitents. And yet we have sinned against this Light too, and that as boldly as if it had never shined amongst us.  
Nor does the Word only show the Evil of Sin in Gross, and the Menaces that lie against it in General: but moreover it descends to Particular Transgressions, pointing out the Evil of them, by threatening respective Penalties to them, or to the Actors and Abettors of them. Thus it shows the Evil of Pride: Pride goeth before Destruction, and an haughty Spirit before a Fall, Prov. 16.18. Of Carnality; if ye live after the Flesh, ye shall die, Rom. 8.13. Of Cheating; That no man go beyond or defraud his Brother, because the LORD is the Avenger of all such, 1 Thess. 4.6. Of Swearing; because of Swearing the Land mourneth, Jer. 23.10. Of Lying, lying Lips are an abomination to the LORD, Prov. 12.22. And in the Fifth of the 
* Ver. 1●. 20, 21.  Galatians, there is a Black List containing many Sins; as Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revellings, and such like; the Punishment of which, to all that live and die in them, is declared to be no less than Exclusion from Heaven: they who do such things, shall not inherit the Kingdom of GOD  
Can any things be more plainly told us than these? Can they be set in a clearer Light before us? But then if we will not believe what we plainly see; or if our Faith be too weak to sway our Practice, and we do not take due care to strengthen it; this must greatly aggravate our present Gild, and so by consequence our future Punishment. For he that knows his Master's Will, and does it not, shall be beaten with many Stripes, S. Luk. 12.47.  
And then we have sinned against the Word Preached, as well as against the Word written. How many useful, how many excellent Sermons have we heard; wherein the destructive Nature and Qualities of Sin, have been sufficiently opened? What fair Caveats against loving it; what faithful Warnings against committing it; what mighty Dehortations from continuing in it; have we there met with? And these have sometimes gone very near us. They have touched us to the Quick, and pricked us to the Heart; they have startled our Spirits, and roused our Minds, and awakened our Consciences, and to our thinking have turned us entirely from our Naughtiness. For hereupon we have fully resolved, and frequently determined, to renounce all lose and sinful Ways, and to enter upon a stricter Course of Living. But how long hath this lasted? Perhaps by that time the Preacher had done Speaking, we had done Resolving, and the very next Temptation hath foiled us as easily, and vanquished us as shamefully as any did before. And when notwithstanding those fatal Hooks which Satan covers with alluring Baits, be thus plainly shown us by skilful Ministers; we yet catch at them readily when he offers them again, and swallow them down with delight and greediness: must not this be another Aggravation of our Sinfulness, and a very sad one? Believe it, it will double our Folly and our Gild; and they will double our Punishment to us, or else the Difficulty of our Repentance.  
If I had not spoken to them, they had not had sin; but now they have no Cloak for their sin, said our Dear LORD, Joh. 15.22. So if GOD had not spoken in his Word preached, and spoken to us so plainly, constantly, and vehemently; we should not have had the sin which we now have, for it would have been considerably less than it is. But now our Contempt hath been bold, and our Contumacy high, and we have nothing to excuse or extenuate either. It may be hundreds, thousands, millions of Souls have been reclaimed from Sin, and brought over to Righteousness, by half those divine pathetic Discourses, which we have sat under and sullenly withstood; and which still perhaps we despise, and resist. And when we were otherwise bad, this cannot but render us a great deal worse.  
Fourthly, We have sinned against the Light of Experience. We have felt the Sweetness of Innocence, and the Joys of Holiness, and the Pleasures of Obedience, and the Comforts of a good Conscience: and we have sinned against these. And on the other side, we have been sensible of the vanity of Dissoluteness, and the trouble of Irreligion, and the bitterness of Impiety, and the terrors and torments of a guilty Mind: and we have sinned against these.  
First, We have sinned against the Sweetness of Innocence, and the Joys of Holiness. When we have walked in Uprightness before GOD, how often, and how graciously hath He met us? and what pleasing Effects hath His gracious Presence had upon us? It hath filled us strangely with divine Peace, and inflamed us mightily with divine Love, and both together have so wrought with us, and endeared Him to us; that we have been all on fire with Zeal for His Honour. We have immediately vowed all Fidelity to His MAJESTY, and devoted our whole Life to His Glory and Worship. We have nobly resolved, not only to spend our Time, but our Blood for His Interest; and rather to die in His Service, than once yield to sin. But hath this held on? No alas, we have soon relapsed into our former deadness, and our wont indisposition to Virtue and Righteousness. Our Zeal hath been surprised with sudden Chillness; and our hot Resolutions of doing GOD's Will, have grown quite Cold. Nay, which is worse, the Stream it may be, hath not only thus stopped with us, but turned the clean contrary way. Our Resolutions for Piety, have changed into stiff Inclinations to Naughtiness; and we have pursued Evil with as much eagerness, as before we intended to practise Godliness. And must not this again notoriously aggravate our Wickedness? To close with Satan, and consent to Sin, and plunge ourselves headlong into heinous Gild, when we have tasted the Delights of Innocence and Sanctity; cannot but heighten the Degrees of our Baseness, and help very much towards filling up the measures of our growing Iniquities.  
When we lived well, and kept on in an even Course of Religion; if the Pains we took, had not been recompensed with holy Pleasures, we might then have remitted of our pious Strictness; and when we became careless, might have thought ourselves the less culpable. But which of us can take up such a Plea in his own Defence, and truly allege, that he was lose or licentious, because he found no Delights in Holiness? Can any Justly complain, that Duties (rightly performed by us) were dry, and barren, and empty things? No, no, so long as we adhered to GOD, and lived in his Fear; He still fed us with spiritual satisfactions; and perhaps with too many. For mere plenty of these may have made us the more negligent. And had He been less kind and liberal in this case, we might have been more careful and sedulous. But like unworthy and ingrateful Servants, we abated of our Work, because our great Master raised our Wages.  
Secondly, We have sinned against our Experience of the Bitterness of Sin, and the Troubles and Terrors occasioned by its Gild. To how rueful a Condition hath our Impiety ofttimes reduced us? As the Prophet complains, Isai. 59.2; it hath separated between us and our GOD, and hath Hid His face from us. And besides depriving us of His Presence, and His Countenance, it hath laid us under a deep sense of His displeasure, and made us to drink of the Phials of His Wrath, and the Cup of His Fury. And this hath sunk us so far below Hopes of Heaven, as to set us down, as it were in the Gates, or Suburbs of Hell; where we could look for nothing but eternal Vengeance, and a lamentable Portion in the Lot of Reprobates. And when Sin hath brought us to this sad pass, and we have felt its insupportable Weight and Torment: then what heavy Sighs, what earnest Prayers, what sorrowful Tears hath it wrung from us? Then what Vows of Repentance, what Promises of Amendment, what Resolutions of abstaining perpetually from Sin, have we made; if GOD would but please to relieve us in, or to release us from our uneasy Circumstances? Or if we have not done thus in time of our Health, yet when Sickness hath seized us, and Weakness undermined us, and Death (to our thinking) hath been drawing near us, or standing by us, ready to arrest us, and carry us before the supreme Judge, from whom we have dreaded a severe Sentence for our unrepented Crimes: then I am sure we had a kill sense of the Bitterness of Sin, and fully purposed to have no more to do with it upon any terms in case of Recovery. But when our gracious GOD most kindly restored us, and put us upon the trial; have we throughly performed what we undertook? Have we stood to our Purposes, and fulfilled our Promises, and kept our Vows, and Resolutions inviolate? So far from that, that it may be we have no sooner been cured of our Sickness, but we have immediately relapsed into our Sins. We have 
* 2 Pet. 2.22.  returned (according to the Scripture-Proverb) with the Dog to His Vomit; and with the Sow that was washed, to wallowing in the Mire. And is not this a most grievous Aggravation of our sinfulness?  
I may here add, that we have not only sinned against our own personal Experience of the Bitterness of Sin; but also against the declared Experience of others. For some of our Friends perhaps, or several of our Neighbours, when they have been well in health, have made as light of Sin, as we. But when we have seen them sick, they have cried out of their Miscarriages, and complained of their Gild, and wished themselves innocent, and would have given the whole World they might have lived but so long, as to have made their Peace with GOD, and become better Men. And at the same time they have sorrowfully owned, that should Death snatch them hence without farther respite, they were unfit for it, and should be most miserably undone by it, through such and such presumptuous Transgressions. But for all this, Death hath then prevailed, and we have beheld them die, and die most piteously. That is, with Reluctancy and Unwillingness, with Doubts and Scrupulosity, with much Fear and mighty Terrors, and trembling Apprehensions and Amazements. And when GOD cut them off, and removed them out of this World, how He received, and where He placed them in the next; we cannot tell, or we must not say. But what hath been the Effect of this upon ourselves? Why, we have sometimes seriously thought of the Accidents, and solemnly reflected on the lowering Providences, and the Spectacles of this Nature have occasioned some Grief and Tears unto us. In short, we have remembered the unhappy Persons with sadness, and have talked of them a few days with melancholy, and told those about us we should never forget them. But yet within a while after their Burial, all this (as to good Purposes) was as much out of our Minds, as the Parties deceased were out of our Sight. Yea, which is strangely and horribly worse, it may be we have audaciously committed such Sins, as they so much exclaimed of, and were so extremely disordered with, if not everlastingly undone by. And whether our sinning thus against others Experience of the Bitterness of Sin, be not a fearful Aggravation of, our Gild; let any competent Judge determine.  
Fifthly, We have sinned against the Light of Ordinances. As of Baptism, Prayer, and the Sacrament of the LORD's Supper; to name no more.  
1st, Against Baptism. One main End of it, is to cleanse us from Sin by a mystical Washing, typified and represented by Dipping or Sprinkling with elementary Water, used in the religious Celebration of it. And so it is a Light that clearly shows the moral Filth and Pollution of Sin. Had it not abominable Defilement in it, such a Lavatory had never been provided. And in the same Ordinance by ourselves, or Sureties, we openly renounce the Devil, and all his Works; the vain Pomp and Glory of the World, with all the covetous Desires of the same, and the carnal Desires of the Flesh, so as not to follow, or be led by them. But instead of that, engage manfully to fight under CHRIST's Banner, against Sin, and to continue His faithful Soldiers to our Live's end. And thus it is a Light again, that clearly shows the Danger, and Destructiveness of Sin. For were it not of perilous and most pernicious Consequence to our Souls, why should we enter into such a sacred Covenant of Abjuring and Opposing it, to our last Breath? But then how should the flashings of this Light in our Consciences, deter and drive us from all wilful Transgressions?  
2ly, We have sinned against Prayer. This Ordinance gives great Light into the Vileness, and Deadliness of Sin. For in it we explicitly confess our Sins, and confess them to be most grievous things: heinous in themselves, provoking to GOD, and baneful unto us. That they expose us at once, to temporal Miseries, spiritual Judgements, and eternal Punishments. And therefore in this Ordinance we earnestly beg that GOD's SPIRIT, and Grace, and Power, and Providence, may rescue us from Sin, and secure us against it, for the time to come; as well as that His Mercy may Pardon what is past. And when to GOD ALMIGHTY, in the Presence of His Angels, we make such humble Acknowledgements, and importunate Requests; and that deliberately and devoutly, publicly and privately, daily and continually; if then we still run on in Sin, we must needs go against a very clear Light. A Light so bright and strong, as will not fail to turn into fire. Either into the fire of Repentance and Zeal, or into that of a tormenting Conscience. The latter of which if we do not extinguish it while we live; when we die, will turn to those unquenchable Flames, which will burn us for ever, but not consume us.  
3ly, We have sinned against the Sacrament of the LORD's Supper. This methinks sends forth such Beams of Light, as should quite turn our Eyes from looking after Impiety. For it shows as much terror to Sinners as can be exhibited, by showing as much severity against Sin as can be expressed. For here we see the Body of the SON of GOD, by bearing our Sins on the Tree, broken: and His precious Blood, for the Remission of our Sins, shed. And can Men, or Angels, or GOD Himself, invent a mightier Discouragement from Sin? Yet we have not only sinned under this Discouragement, but directly against it; even against this very Ordinance. For either we have not come at it, at all, or else not so frequently as we might, or else not so worthily as we ought.  
Now is not this a monstrous Aggravation of our sinfulness; thus to sin against the Light of Ordinances? I know not what to say to it, nor yet to them that are guilty of it better than this. Beg of GOD to give you true Repentance for your great Offences, that ye may never relapse into the same.  
Sixthly, We have sinned against the Light of Examples. Examples are of two sorts, Active, and Passive. By Active Examples, I mean the Examples of such as have been noted for doing their Duties. By Passive ones, such as have been remarkable in suffering from GOD, for Disobedience. Plenty of both Occurrs in Scripture, and afford considerable Lights respectively. Active Examples yield a Light of Encouragement, to invite and draw us to things that are worthy. Passive Examples, a Light of Determent, to estrange and beat us off from unlawful Practices. Both, I say, are set down in the sacred Books, to these very Purposes.  
That they recommend Active Examples to us, to the End aforesaid, is evident, Isai. 51.3. Look unto Abraham your Father, and unto Sarah that bore you; for I called Him alone, and blessed him, and increased him. So that Examples of Piety, and of GOD's Blessing upon them that practise it; are notified in the holy Volume, that we may look at them, and be influenced by them. And the same is true of Passive Examples; as appears, 1 Cor. 10.6. Now these things were our Examples, to the intent we should not lust after evil things, as they also lusted. Which being spoken of the Israelites, who perished in the Wilderness, for their high Provocations; plainly shows, that Examples of Lewdness, and of GOD's severe Judgements upon the Impious; are filled up by Heaven, as Warnings to us. As awful Warnings to keep us from rushing into those Sins, which have ruined others.  
But then lo another sad Aggravation of our sinfulness; that we have sinned against both these kinds of Examples at once.  
1st, Against the Light of Active Examples. Thus, as many of us as have been incredulous, or unbelieving, have sinned against the Light of Abraham's Example; who against hope believed in hope. As many as have been Fierce and Choleric, and guilty of causeless or excessive Anger; have sinned against the Light of Moses' Example; who was of a most quiet and gentle Temper, and for 
* Numb. 12.13.  meekness incomparable. As many as have been peevish and sullen, murmuring and discontented under Troubles and Afflictions; have sinned against the Light of Job's Example: Who did not only bear his Adversities with Patience, but with great 
† Job 1.21.  Thankfulness. As many as have wronged, oppressed, or defrauded their Brethren; have sinned against the Light of Samuel's Example: Who tho' he was great in Power, was of equal Integrity. For when he resigned the Government of Israel to Saul, he declared he had never been injurious to any; and justified the honourable Declaration, he made, by a public 
‖ 1 Sam. 12.3.  Appeal to GOD, the King, and the People at once. As many as have absented from the Worship of GOD, and neglected to attend the Duties of His House; have sinned against the Light of Anna's Example: who notwithstanding the Infirmities of extreme Age (as being about fourscore and four years old) * departed not from the Temple, but served GOD with Fasting, and Prayers, night and day. As many as have not educated their Children piously, and instructed their Servants virtuously, and taught their Families religiously; injoining them to love, and fear, and worship GOD: have sinned against the Light of his Example, who was the Father of the Faithful. Of whom the HOLY GHOST hath thus pronounced; I know him, that he will * command his Children, and his Household after him; and they shall keep the way of the LORD. As many as have fallen into any known and presumptuous Crime, and have not been troubled at it, and afflicted for it, and cut and wounded to the heart by it, and by sincere Repentance raised out of it; have sinned against the Light of many famous Examples; as of Samson, David, Manasseh, S. Peter, S. Paul, Mary Magdalen, etc. who being heinous and notorious Offenders, became as humble and hearty Penitents. As many as have been defective in Duty, and short of GOD's Glory, by not walking up to the Rules of the Gospel, and the Laws of that excellent Religion we profess; have sinned against the Light of those memorable Examples, which they have set us, who stand upon record for strict and zealous Worshippers of the DEITY, and fervent Lovers of the Adorable LORD JESUS. Yea, we have sinned against Jesus' own Example, who as He came to do his FATHER's Will, so He did it most fully and faithfully, and therein was a great and glorious Pattern to His whole Church, obliging every true Member of the same, to a laudable Imitation of Himself.  
Now such eminent Active Examples as these, being fairly entered in the sacred Register, on purpose that we might view and imitate them; for us to sin against the Light of obedience which they afford, must needs be a Monstrous Aggravation of our sinfulness; and in the Days of our Repentance or sorrow for Sin, aught to be Remembered with much Bitterness.  
2ly. We have sinned against the Light of Passive Examples. Nothing being so fatal to us as Sin, it hath ever been the Design of our gracious GOD, to keep us from it, by all the methods of Wisdom and Goodness, applicable that way, and conducive to that End. And to this purpose, He hath set Passive, as well as Active Examples before us. That so others sufferings might be a Warning to us, and we might learn to be wise by their Woes, while the Sight of their Miseries issuing from their Sins, might preserve us innocent. But we Wretches would not be so restrained. But have broken the Barrs of these strong Impediments, and torn those Bands of awe in pieces, and have sinned daringly in contempt and scorn, if not in despite of the great Discouragements.  
Thus, as many amongst us as have been guilty of Murder, have sinned against the Light of Cain's Example, who suffered hideously for that Sin. For besides the 
* Gen. 4.12.  Curse pronounced on the Earth (upon his shedding his Brother Abel's Blood) which brought a father Barrenness into it, than that which befell it for Adam's transgression: he was driven from GOD's 
† v. 14.  Face, or excommunicated. He was driven from 
‖ ib.  the Face of the Earth, or from his native Country, by being banished. He was kept under sad consternations of Mind; afflicted with such black Apprehensions of Dying, and affrighted with such woeful horrors of Death, that he verily thought every one that saw him would certainly 
* ib.  kill him. But that he might live miserably to the terror of men, and to keep them from venturing upon the like Wickedness; GOD set a 
† Note VII.  dreadful Mark upon him, that none might 
‖ v. 15.  dare to dispatch him. That so he might live in terrorem, to fright others, from so great a Sin, by the punishment which he suffered. As many as have been guilty of Adultery, have sinned against the Light of David's Example, who suffered grievously for that Sin. Inwardly, in his Spirit; and outwardly in Judgements, which fell heavy upon him. His inward Sufferings show themselves in sorrowful complaints, which he makes aloud in the Penitential Psalms. There he stands, as it were in a white sheet, and does open Penance for his gross Miscarriages: giving the World clearly to understand, what he felt in his Mind, for the Enormities of his Life. In the 6th Psalm he complains of vexed Bones, and a troubled Soul; of weary Groans, and a washed Bed; of a watered Couch, and a worn-out Beauty. In the two and thirtieth Psalm, of Bones consumed by his assiduous Roaring. Of the hand of GOD that was heavy upon him; heavy upon him day and night; so heavy, that it quite drank up his natural moisture, and made it like to the Drought in summer. The Anguish of his Soul inflamed his Blood, and the Feverishness of his Blood parched up his Body. In the thirty eighth Psalm he makes piteous Lamentations, and seeks to ease himself in very piercing and pathetic Out-cries. He exclaims that the Arrows of the LORD stuck fast in him, and that his Hand pressed him sore. That there was no Health in his Flesh, because of GOD's Displeasure, nor Rest in his Bones, by reason of his Sins. That his Foolishness had brought stinking Diseases upon him, and that the grievous pain and noisomness of them did so afflict him, that he went about mourning all the Day long. That he was smitten with Feebleness, and roared for Disquietness. That his Heart panted, and His Strength failed, and the Sight of his Eyes was gone from Him. And surely he must undergo direful things, that could be attended with such dismal Symptoms.  
And besides these woeful Miseries within, he lay under the Scourge of external Judgements, which was terribly sharp and cutting to him. GOD threatened to raise up evil against him out of his own house; and what He thus menaced, in the Event He made good. For His Daughter Tamar was wickedly ravished by his Son Amnon: and His Concubines abused, and that shamefully and publicly by his Son Absolom. And these were lamentable, tho' proper Punishments of his scandalous defilement of Bathsheba; as the Death of Amnon, and the Rebellion and untimely End of Absolom; were of his murdering her Husband Uriah. As many as have been guilty of Fornication, have sinned against the Light of Zimri's and Cosbi's Example; who were both destroyed in committing it. And against the Light of Sampson's Example; who by means of his lewd Paramour, first lost his Innocence, than his Strength, than his Liberty, than his Eyes, and at last his Life. As many as have been guilty of rebelling against lawful Magistracy, or of usurping and invading the holy Ministry, have sinned against the Light of Korah's, Dathan's, and Abirams Example; who together with their schismatical and seditious Accomplices, for those very Crimes, were either swallowed up 
* Numb. 16.31, etc.  alive of the gaping Earth; or consumed by devouring Fire from Heaven. As many as have been guilty of Drunkenness, have sinned against the Light of Noah's and Lot's Example: The first of which, 
† Gen. 19.21, 22.  by Intemperance, was exposed to great shame; and the second drawn into an abominable 
‖ Gen. 19.36.  sin. As many as have been guilty of Lying, have sinned against the Light of Anania's, and Sapphira's Example; who telling Lies, 
* Act. 5.4, etc.  were immediately struck dead with them in their Mouths. As many as have been guilty of communicating unworthily, have sinned against the Light of the Corinthian's Example. 
† 1 Cor. 11.30.  Many of whom were weak and sickly, and many slept, or died, for their rash Profanation, or irreverent Usage of that sacred Ordinance.  
Now when Providence hath dealt thus severely with Sinners, with Sinners of all Sorts; and hath kindly recorded these its Dispensations, to keep them alive in our Memories, and exhibit them unto us: for us then instead of fearing their Punishments, to follow their Impieties; must be a tremendous Aggravation of our sinfulness. When GOD hath hanged up some Transgressors in Chains, as it were, to make us dread those immoral Do, which brought them to such deplorable Ends; if we will not be reform, but go on, and live, and die, in such Sins: this will be such an inhancement of our Gild, as I can only recommend to your sober Thoughts, and desire you well and throughly to consider; for indeed I cannot duly express it.  
Seventhly, We have sinned against the Light of Admonitions. The private Admonitions of such, as either out of just Authority over us, or else out of Christian Compassion to us, have occasionally bestowed their pious and wholesome Counsel upon us. It was an excellent Rule laid down by Moses, and aught to be practised by CHRIST's best Disciples: Thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him, Levit. 19.17. Now if none have done this good Office towards us, if none have been so much our Friends, as plainly to reprove us for our sinful Exorbitancies; yet surely some have advised and admonished us. Parents, I hope, have not been so unnatural to us, nor Godfathers and Godmothers so regardless of us, nor Relatives and Friends so inconcerned for us, nor Ministers so forgetful of their care over us; but at times they have given us serious Instructions, and religious Directions, and have earnestly and affectionately entreated, and importuned us, to listen to them, and be led by them. But were we so wise? Alas, how many instead of that have not minded, or have not mattered what hath been said to us? but have at once despised the Counsel that was given us, and the Persons who gave it. And is not this another amazing Aggravation of our sinfulness? Unless we repent, we shall find it so at last. For look how many have been faithful Monitors, cautioning us against Sin; and so many Witnesses there will be against us in the final Judicature, to cast us in our Trial, and condemn us to Torment. And will not that be a most astonishing Light, that shall only show Evidence, in the high Court of Justice, to cut us off, and consign us to eternal Vengeance?  
Lastly, We have sinned against the Light of humane Laws. And here I shall concern myself no farther, than to show that we have commonly, and presumptuously broken several Statute-laws under which we live. In many Cases they lay their illightning Obligations upon us; but we have rudely violated them, by consenting to and acting of such gross Immoralities as they expressly forbidden, and put under just Penalties. Such hath been the laudable Piety of our Legislators, that they have taken due care to keep us innocent and virtuous, by restraining us from vicious and enormous Practices; or at least by endeavouring their best to do it. To this end they have wisely enacted, that if such and such Crimes were wilfully committed; the Perpetrators of them, should be so and so punished. But we, too like the unjust Judge (who neither feared GOD, nor regarded Man) in many instances of affected unrighteousness, have boldly sinned against humane Ordinances, as well as divine.  
Thus, as many of us, as have been guilty of profane and customary Swearing and Cursing (which I fear, is little less than epidemical amongst us) have sinned against the Light of a Law 
* 16. Car. 1.  made perpetual, to prevent and reform profane Swearing and Cursing; and 
† 6 & 7. W ●.  afterwards reinforced, and the Penalties enlarged. The Light of which Law methinks is very bright in our Horizon. As many as have suborned others to forswear themselves, or have been guilty of Perjury in their own Persons; have sinned against the Light of a Law made 
* 29 Eliz.  perpetual for the punishment of such Persons, as shall either procure, or wilfully commit that horrid Wickedness. And does not this Light shine full in our Eyes? As many as have been guilty of Drunkenness, have sinned against the Light of a Law made 
† 4. Ja. 1.  perpetual for the repressing that sin. And by the Light of that Law one would think, we should see so much Vileness in it, as to hate and leave it. For it declares it to be 
‖ See Pulton.  a loathsome and odious Sin, and the root and foundation of many other enormous Sins. That besides impoverishing many, by abusively wasting the good Creatures of GOD; it occasions Bloodshed, Stabbing, Murder, Swearing, Fornication, Adultery, and such like. Lastly, As many as have been guilty of Profaning the LORD's Day, have sinned against the Light of a Law 
* 29 Car. 2.  made for the better Observation of it. And this Light in conjunction with that of an higher Nature, which we happily enjoy, should have guided us directly to our Duties in the case: and where it hath not, ourselves must needs be egregiously to blame.  
Now when the Providence of GOD, and the Wisdom and Piety of good and great Men, have provided such excellent Laws as these, to keep us from the aforesaid, and such like Impieties; if we notwithstanding have committed and repeated them; this of necessity must heighten our Gild, and proportionably inflame GOD's Wrath against us.  
Indeed when the Sins of a People grow rife and rampant, and their Transgressions spreading and notorious; if then good Laws be made to crush them, this vindicates the Government, and hinders those Sins in a great Measure from becoming National; because the Head of the Nation, or the Ruling Legislative part thereof, not only disowns them, but appears against them, and labours to suppress them. But then the same Laws, which make these Sins unimputable to Governors as such, and so renders them less national: do mightily aggravate them on the People's side, as being committed against Laws designed to prevent them. So far then, as we know this to have been our Case, or perceive it to be the Case of the Nation that we live in, let us well weigh, and rightly consider it; and in reason it must be as strong a suasive to Mourning, as it really is a sad Aggravation of our Sins. And therefore, I have thus represented it here, showing how to consider it, (and by some Hints given) how, in our Thoughts to expatiate upon it, so as it may help to raise sorrow in us, both for our own, and the Nations Impieties.   

CHAP. XXIII.  
The second Aggravation of our own and others Sins, considered as the second Suasive to Mourning for the same: we have sinned against the greatest LOVE. As against the LOVE of GOD; and against the Love of our best Friends.  
THE second Aggravation of our sinfulness, which is exceeding heinous (and O that it might be but as affecting) is, that we have sinned against the Greatest Love. This will easily be made appear; for we have sinned against GOD, and He is Love, and infinite Love, and so the greatest that can be. GOD is LOVE, 1 Joh. 4.8. An overflowing Fountain of sweetest Kindness; or rather an immense and boundless Ocean of Clemency and Benevolence unto Men. And as His Disposition to us is, such also are His Deal with us; unless our unworthiness provokes and forces Him to make them otherwise.  
Besides illustrious Revelations in many Periods of His Word, He hath given us such glorious Tokens of it, as strongly argue, and plainly evidence that He is not only Love in Himself, but strangely expressive of His Love to us. Some happy Creatures there are in the World, that know this is true, as finding it to be so by blessed Experience: I mean by their free Intercourse, humble Familiarity, and holy Intimacy, with the ALMIGHTY. And they that do not feel it from sensible Influences, and Communications of His Favour; may yet be sufficiently convinced of it by many Arguments. I allege but one, which indeed may serve instead of all, as carrying the clearest Demonstration with it: and that is, in short, His Redeeming Mankind by the Death of His SON.  
St. John the Evangelist (of all the Apostles that writ) treats most of the Divine Love, as being (perhaps) best acquainted with it. And this Work of our Redemption, he makes a great Proof of the Transcendency of that Love, as it is a mighty Product of it. GOD so loved the World, that He gave His only begotten Son, that whosoever believeth on Him, should not perish, but have everlasting Life, Joh. 3.16. Where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so, is made use of only to amplify, or set off GOD's Love to the World of Men, in making His SON the Price of our Redemption. Here was Love indeed; such as was never heard of; such as we may justly stand and wonder at even all our Life long, crying out with the mentioned inspired Writer, 
* 1 Joh 3.1.  Behold, what manner of Love the Father hath bestowed on us! But what do I speak of wondering at this Love while we live? When we are dead and gone, and got to Heaven, Eternity itself will be little enough for us to admire, and adore it in. 'Tis such a Love as can not where be paralleled. An Height that cannot be reached, a Depth that cannot be fathomed, a Breadth that cannot be measured, a Vastness that cannot be comprehended.  
When Man by falling into Sin, was sunk into Death, and a state of Perdition; if GOD had entertained but some Thoughts of His Redemption, that would have been a piece of kindness to us: but He resolved and decreed to have it effected. When with full Resolution and Purpose of finishing it, He set about it; He might have shown great Love in bringing it to pass by a meaner Instrument; as by an Angel, or Archangel, a Cherubin or Seraphin, or a more inferior Creature: but He laid the heavy Burden upon the Shoulders of His SON. When He imposed this Task on His begotten SON, He might have authorized Him to perform it in a more honourable way; by sitting in Heaven suppose and dispatching it there, by the word of His mouth, or by the force of His power; (as some conceive He might:) but this was not allowed: He must do it by Humiliation of Himself. When GOD had humbled Him for our sakes, and from the highest Heavens had sent Him down to this despicable Earth; He might have set him in a more suitable Station or Degree. Considering his Dignity, he might have made him a puissant Emperor, or a mighty King, or some illustrious Prince, or Potentate: but this might not be neither. He was fain to stoop to lowest circumstances. He had a poor Jewish Maid to His Mother, and an ordinary Mechanic for His reputed Father, and as some think, was by him brought up to the Carpenter's Trade: and so (according to the Letter of that piece of His Character) he plainly appeared in the Form of a Servant. And answerable to this, was His worldly condition; His Estate as low, as His Person seemed little. For he had 
* Mat. 8.20.  not where to lay his head. And when a Tribute was to be paid for Him and His Disciples, He was forced by a Miracle, to fetch up the Money from the bottom of the Sea, before He could discharge it. When GOD had ranked Him thus low in the World, and made Him, in appearance, so very inconsiderable; He might have pleased that this marvellous humiliation of Him, should have done the work without farther trouble: but neither could that be esteemed sufficient. It was not enough for Him to be mean, unless withal he was miserable. Pains must be superadded to His strange Poverty; and He must want ease, as much as He did Plenty. When GOD had pitched upon Jesus' Sufferings as the properest means of our Redemption, He might have favoured Him here yet; For He might have accepted of some ordinary sufferings, and have been satisfied with gentle and moderate Inflictions: but these would not serve the turn. And therefore He was not to endure Pain only, but Death itself, and so be made a Sacrifice and Propitiation for us. When GOD determined that His SON should Die, as knowing his Death to be necessary to our Redemption; yet than He might have appointed Him a fair and easy Death: but this likewise was too much to be granted. And therefore, as we know, He died on the Cross, the very worst Death in several respects, which He could possibly undergo. Yet Crucify'd He was, and that betwixt two Thiefs, as if He had been the lewdest Malefactor of the Three.  
Put all this together, and say if it will not make up a peerless love. Especially if we consider the objects of it, and that we were they to whom it was expressed. And pray what are we? Naturally, but men, and so Dust and Ashes. Morally, Sinners, and so the worst of humane Creatures. Far worse than I can speak, or any can imagine. Yet when we were thus mean, and thus extremely bad, ye see what GOD was pleased to do for us. He seriously thought upon our Redemption. He did not only think of it, but resolved to accomplish it. He did not only resolve to do it, but appointed it to be done. He appointed it to be done, not by a mean Instrument, but by his SON. Not by his SON sitting in Heaven, but humbled to the Earth. Not by his Humiliation into Poverty only, but into painful Sufferings, such as terminated in Death. Nor was it a common Death, which He suffered, but the Death of the Cross. And as a sad Addition to all his misery, or rather as the utmost compliment of it; He lost the sense of GOD's favour, and lay under the Pressure of all that trouble which the want of communion with his Heavenly FATHER, could afflict him with. And was not this a most Superlative Love? Can we have desired so much of GOD? Can GOD ever have done more for us? What would we have the ALMIGHTY do? Would we have Him seemingly undeifie himself, as it were, by becoming a man like one of us? So he did. Would we have Him become the sorriest and most contemptible of Men? So He did. For as the Prophet says, 
* Isa. 53.3.  He was despised, rejected and not esteemed. Would we have Him become a Sinner? Be it spoken with Reverence, and to His Honour, he made Himself sin upon our account, which was very near it. For He took upon Him the sins of the whole World, and so was the greatest sinner, in it by imputation. O mighty Love! O matchless Love! too big to be conceived, and consequently not possible to be fully expressed; and therefore let us say no more concerning it. Only GOD having dealt thus lovingly with us, we may assuredly conclude, that not any thing he can do, shall be wanting to our Happiness. And in case he does not advance us to it by irresistible power, and a force invincible (as some are ready to argue he may) 'tis merely because he cannot do it, as 
* Vid. Episcop. in 1 Joh. 4.8.  some think. Even because 'tis inconsistent with His Blessed Law, the Result of his infinite Goodness and Wisdom; and because 'tis unagreeable to our own Nature; and so implies repugnancy, and ruin to both.  
But now that which intolerably aggravates our Gild, is that we have sinned against this Wondrous Love. All its Flames have not consumed our Dross; all its heat hath not melted us into Obedience to that gracious GOD, who loved us so exceedingly. Nay, we have wretchedly made this Love of His, an occasion of sinning against His MAJESTY; and have done amiss with more freedom and frequency, because His Love abounded towards us.  
Our Surety was able to pay our Debts, and therefore we cared not how far we ran on in the Score. We valued not stabbing our precious Souls because we had a Sovereign Medicine at hand, to heal the Wounds. We have made CHRIST's Death a Patent for Licentiousness, and have been the more ready to offend GOD, because he gave his SON to die for our Offences. The biggest Aggravation of Baseness that can be. It lifts up our Gild above that of Devils; the worst of which never rebelled against Redeeming Love, nor committed one sin against a crucified LORD, who laid down his Life for their Salvation. A most sad consideration; and did we but keep our Minds close to it, and dwell upon it in serious and composed Reflections; methinks we should need no better suasive to Mourning for our own, and the Nation's Sins.  
Yet here, we may advance a little farther (some of us at least) and fitly think that we have sinned against the Love of our best Friends. Our truest Friends are most concerned for our greatest Interests. They look chief at the Dispositions and habits of our Minds, and are anxious and solicitous for the welfare of our Souls. With a watchful eye, and a yearning heart, they mark and observe us in our Spiritual relations and capacities: how we carry ourselves towards GOD; how we are affected with Religion; how we are furnished with Christian Perfections; how well prepared we are to die, and how well provided to live for ever. And if they find us defective in these Accomplishments, it becomes an occasion of sadness to them, and sinks them down into Grief and Misery.  
A famous instance and pattern of this, was the rarely virtuous and renowned Monica, Mother of St. Augustine. When he was young and vain, and lose in his Manners; this pious Matron laid his Extravagancies deeply to heart, and night and day, lamented his wild and exorbitant life.  
And this may be the case of our Real Friends, and at such a rate they may be afflicted for some of us. They may pine at our Wickedness, and pray for our Repentance, and sigh and sorrow to behold our stubborness and strange Perverseness. While we with delight and brutish complacence, dishonour GOD, and destroy ourselves; they may be almost overwhelmed with sadness, at the sight of our Profaneness, and the sense of our Debauchery. Let us think upon this, and learn to mourn for our own Sins, that have been so offensive to our choicest Friends. They could no way show truer, never show greater kindness to us. But then the singular Cordial Affection on their side, grievously aggravates the sins on ours; and that aggravation should still raise our sorrow, and increase holy Mourning.  
If thou that readest this, knowest it thy case; if thou knowest that thy sins afflict thy best Friends: I have this Caveat to leave with thee. Take heed of abusing their affectionate Tenderness. There's too much ill Principle in thy Proceed already, do not superadd ill nature to it. If sin hath eat out all sense of Religion, yet surely thou hast somewhat of humanity left; something of common civility in thee; especially to kindest Friends and Relatives. Cease to sin then in respect to them, who manifest such pious compassion to thee; lest thou shortnest their Lives, and sendest them sorrowing to their Graves.  
O it is a rich and invaluable mercy to dissolute Persons, that they have such Friends as these I speak of. Friends that can weep over their provoking miscarriages, and with plenty of powerful Tears and Prayers, intercede to the Merciful GOD for them. But let none of these sinners be so unkind, and ingrateful, and unhappy too, as by obstinate persistence in a course of unrighteousness, to break the hearts of these incomparable Friends, and so deprive themselves of an inestimable Blessing.   

CHAP. XXIV.  
The Third Aggravation of our own and others Sins, considered as the Third suasive to mourning for the same: We have sinned in a most shameful manner.  
NOW follows the last Aggravation of our sinfulness; which as it is very heinous, should be as affecting to us: We have sinned in a most shameful manner. Light could not control, nor could Love restrain us; we sinned under and against them both. But which adds to our Gild, and renders it much more grievous still, we have sinned withal, most hideously, or shamefully.  
This will appear, if we will consider these Four things: 

1. The nature and malignity of our Sins.  
2. The multiplicity, or variety of them.  
3. The repetition, or frequency of them.  
4. Our boldness, or impudence in Sinning.    
First, Our Sins are of an high Nature, or Malignity. As if Sins of a lower Quality, or lesser Rate, would not throw us fast, or far enough out of GOD's Favour; or sink us down deep enough into His Displeasure: we have been forward to those of a worse sort and of a larger size. Sinful Thoughts, and sinful Words, would not content us; we have broken out into sinful Actions: and in actual sins we have exceeded. For sins of incogitancy or inadvertency would not serve us; we have run into sins of Deliberation. Sins of omission, or neglect, would not satisfy us; we have plunged into sins of commission. Sins of infirmity, or weakness, could not bound us; we have rushed into sins of Presumption. And all these high Acts of sin have not been of the least kinds of Sins neither. For if we look narrowly into our Transgressions, perhaps we shall find them of a fouler nature, of a blacker stain, and of a deeper Die, than we are ware. Yea, think what sins are most odious to GOD, and flagitious in themselves, and these I fear, will appear to have been ours, in too great measure, if we throughly examine our Spiritual state.  
Secondly, Our Sins are multiform and various. They are not all of one sort, but of several kinds. According to the Character of the Impious, Psal. 69.27. we have fallen from one wickedness to another: or have added iniquity to iniquity. To Sins against GOD, we added Sins against our Neighbours; and to Sins against them, Sins against ourselves; if we distinguish them according to the Object. And if diversified according to other circumstances, as Time, and Place, and Providence, etc. we have sinned in our Youth, and in our riper years; secretly, and openly; by ourselves, and with others. Against Mercies, and against Judgements, etc.  
But lest in diversifying sin, I should here run out into too large a Series of Particulars; instead of going farther, I refer the Reader to those brief 
* See them under the Title Private Devotions. And most fitly may we peruse and consi or them well, on our Mourning Days.  Heads of Self-examination, contained in that excellent Book the whole Duty of Man. Where we shall find Sin so fully, though compendiously represented in the sundry Kind's, and Branches of it, as will very much help us to understand the great variety of our Sins.  
Thirdly, Our Sins have been frequent and repeated. As we have committed many Sins, so we have acted them many times. As if some had been born for nothing but to Sin, they have indeed done little else. And they that have been more moderately vicious, or the most strict and virtuous livers of all; have run into so many reiterations of Sin, that they are without Number. Witness the Psalmist's solemn Interrogatory, 
* Psal. 19.12.  Who can understand his errors? That is, how frequently he hath repeated or renewed them. And therefore in our other Translation it runs thus; Who can tell how oft he offendeth? According to which, to count up our Sins, will puzzle the best Arithmeticians amongst us. Who can reckon up their evil thoughts? And yet the Sins of the Tongue can no more be numbered than those of the Mind. And therefore truly to sum up all our Sins, must needs be impossible. Even as impossible as to compute the Drops of Water that are in the Sea; or the Grains of Sand that lie spread upon the biggest Desert of the Earth. A most sad Thought if seriously entertained by pious Men.  
Lastly, We have sinned boldly and impudently. Many of us want common Modesty, as well as Christian Integrity: and therefore we 
* Isa. 3.9.  declare our sins as Sodom, and hid them not. Some amongst us have not only been foolish and brutish before GOD; but also before men, and in the sight of the Sun. They have wallowed publicly in their lewdness, and have owned their Profaneness; and have been so far from sneaking into corners to cover their Baseness, that they have practised it abroad in the open Streets. And when they have done, instead of being abashed at their monstrous sin, they have rather been proud of it, and have gloried in that which was their greatest shame. And to this very day, how usual is it every where, for naughty Men to glory thus shamefully? To boast of their strength in Drinking; to vaunt of their malice in Revenging; to make sport with Atheistical Talking; to divert themselves, and others like them, with nauseous Stories of their Swearing, lying, defrauding, debauching and the like. And so besides affronting and dishonouring GOD, by breaking his Righteous and Holy Laws; they mock and laugh at the violation of them. As if they meant to put Shamefacedness quite out of countenance; and to scorn, and deride, and hector all Bashfulness out of the World. This may be thought very plain, and I own it to be so; but then withal it is very true, and that makes it as sad. O that I had no occasion to speak thus!  
And though all of us have not the same Degrees of Impudence to answer for; yet sinning too impudently, or audaciously, may well be charged on us; because (as hath been said) we have sinned highly, and sinned variously, and sinned frequently. A most lamentable consideration, if throughly weighed. Enough to melt any Heart, that is not as hard as the nether Millstone.  
Now what remains, but that in the Name of GOD, I beseech all those who read this Book, designed to promote Religious Mourning; that they would duly consider these Suasives to it; and add any else, which they shall think, or find, to be proper and useful. So I doubt not, but what I aim at, in this plain Treatise, will (with Heaven's Blessing) be happily accomplished. I mean, our Souls shall weep in secret, and our Hearts shall mourn within us, for our own, and others Sins; especially those of this Nation.    

A Form of Devotion Proper for the pious Christian, when he spends a Day in private Mourning, for his own, and the Nation's Sins.  
WHEN the Day you have set, is come; rise no later than you use to do: but if you use to rise late, then somewhat sooner. When you are dressed, retire into your Closet, or be as private as well you can. But if any thing of necessary Business, or Civility forces in upon you, be not too  of admitting them. But when you are fain to engage in either, and with the company that brings the same, converse as freely as you are wont, and conceal the serious Employment you are about. Only make all the prudent innocent Excuses that you may, to withdraw as soon as is convenient, and to return to your better Exercise. But if inavoidable Diversions take you off it too much; then break off the Performance you have begun that Day, and defer it to another; but be sure that you lose not a Day in the Course you have resolved on, or appointed to yourself.  

A preparatory Prayer.  
As soon as your ordinary Morning-Devotions are ended, use the following Prayer, preparative to the Solemnity of the Day.  
I Am taught in thy Word, that the 
* Prov. 16.1.  Preparations of the Heart in Man, are from Thee, O LORD. Before Thee therefore I prostrate myself, earnestly beseeching Thee to prepare my Heart to seek Thee this Day; with Fasting, Praying, and holy Mourning. Without Thee, I know, that I can do nothing: and that 'tis Thou who must work in me both to will, and to do whatever is good. 'Cause Thy divinest SPIRIT, O GOD, to descend upon me, and by His blessed Inspirations so to inliven and assist my Soul, as that I may offer up an acceptable Service unto Thee. Let Him give me a due Sight of my own Vileness and Unworthiness; and affect me with a deep Sense of thy Glories and Perfections: that so I may approach Thy Presence with such Reverence and Humility, with such Faith and Modesty, and with such Zeal and Fervency; as becomes most sinful Dust and Ashes; addressing to the Infinite and Adorable MAJESTY of Heaven and Earth. And then 
† Psal. 5.1, 2.  give ear to my Words, O LORD, and hearken, I beseech Thee, to the Voice of my Cry, my King, and my GOD; even for JESUS CHRIST His sake. Amen.  
Before you rise off your Knees, humbly offer unto GOD what Money you think fit, to be laid by at present, and afterward to be given to the Poor, as occasion serves. Remembering, that as Fasting is one of the Wings of Prayer to carry it up to Heaven with more force and speed; so Alms-deeds are the other. But when you make your Oblation, say thus.  Accept it, O GOD, in thy Beloved SON, and vouchsafe me thy special Assistance this day, in the weighty Duty I am undertaking. 
Then rising up, read one, or two, or more of the 
* Which are the 6th. 32th. 38th. 51th. 102th. 130th. 143th.  Penitential Psalms; meditating so upon what you read, as that it may help to work you into a Mourning frame. And when you break off, falling down upon your Knees, or prostrating more humbly; use the following Confession.   

A Confession of our own Sins.  
O LORD, the GOD of Heaven and Earth, of Angels, of Men, and of all Creatures. Thou art Great and High, and Glorious and Holy, and Just and Terrible. Yet Thou art the GOD, whom I have dishonoured; Thou art the GOD, whom I have displeased; Thou art the GOD, whom I have offended, and sadly provoked. Unworthy, unworthy, most unworthy I am to come before Thee; and how shall I dare to lift up my guilty Heart, and Hands unto Thee? But Thy Will it is, O LORD, that the worst of Sinners should come unto Thyself; and as bad as I am, Thou hast commanded even me to do it. O reject me not therefore in this my act of Obedience, but now that I am come unto Thy Throne of Grace, receive me, O GOD, receive me graciously, and pardon the Sins I shall confess unto Thee.  
And most humbly I acknowledge, that my Sins against Thee are exceeding grievous. For they are numerous and heinous, various and repeated, odious and abominable. Insomuch, O LORD, that not only Shame, but Confusion might cover me; not only Fear, but Trembling might seize me; because not only Judgements, but Vengeance itself, might immediately befall me, and break out most dreadfully, and eternally upon me. For I have broken Thy Laws; and slighted thy Promises; and despised Thy Threaten; and abused Thy Favours 
* Think of those signal Blessings for which thou hast not made due Acknowledgements, and suitable Returns. . I have been false to my Vows; and inconstant to my Purposes; and unfaithful to my Principles; and filthy in my Practices 
† Think what Sensuality thou hast been guilty of. . Under These Severities I have been senseless; under Thy Mercies I have been fruitless; and instead of being led by Thy 
* Rom. 2 4.  Goodness to Repentance, I have turned thy very Grace into 
† Judas 4.  Wantonness. My Mind hath delighted in evil Thoughts; my Mouth hath abounded with idle Words; my Will hath inclined to ungodly Motions; my Hands have been employed in unrighteous Actions; and my 
* Think how thou hast sinned scandalously.  Example hath been of pernicious Influence. My fault it is, that some are not so good as they might have been; and that others are so bad, who would have been better: and so I have hindered 
† Think whom thou hast tempted or drawn to Sin, or emboldened to go on in it.  Souls in their way to Heaven, which I should have helped thither. My Conscience checks me, my Thoughts accuse me, mine Iniquities testify against me, my Heart condemns me, and Thou, O GOD, who art greater than my Heart, and knowest all things, mightst justly pass a sad Sentence upon me: a Sentence banishing me for ever from Thy Glorious Self, and shutting me up in the dismal State, and intolerable Torments of eternal Damnation.  
This is my Case, and these are my Sins; and how can I endure them, or myself for committing them! O LORD, I am ashamed; O GOD, I am astonished; and I have reason to be so: for, O LORD, my GOD, I am undone; everlastingly undone; everlastingly undone by my own self, unless Thou wilt pity, unless Thou wilt pardon me. LORD, pity my Soul, in thine infinite Mercy, and pardon my Sins through the Merits of Thy SON, my LORD JESUS CHRIST. For I repent, O merciful GOD, from the bottom of my Heart I repent of them all.  
Here pause a while, and reflect seriously on thy Sins, and their respective Aggravations; at least upon some of the Principal of them. And to bring on holy Tears, and Mourning, put up these or the like Ejaculations with all pious Earnestness.  
A 
* Psal. 50.17.  contrite Heart, give me, O GOD, such as Thou hast said, Thou wilt not despise.  
O break this 
† Here lay thine hand upon thine Heart.  flinty Rock in my Breast; and as it hath been a Source of grievous Sins, so make it a Fountain of godly Sorrow.  
Help me, LORD JESUS, to sow in Tears, that I may reap in Joy; and so to mourn, as that I may be comforted.  
That ever I should sin against so good a GOD. That ever I should sin against so loving a Father. That ever I should sin against so gracious a SAVIOUR. That ever I should sin against so sweet a Comforter. For this, let Rivers of Tears run down mine Eyes.  
Oh my Sins, my Sins, my many, and my grievous Sins: LORD, what have I done? O LORD, what shall I do?  
When thou hast done weeping, pray:  Dearest REDEEMER, accept the Sacrifice of a troubled Spirit; and wash my Tears with Thy most precious and purifying Blood. 
Tho' Religious Mourning be usually accompanied with a secret sweetness, yet withal it spends the Spirits, and so occasions Weariness. If therefore you have mourned in such a measure, as to be somewhat enfeebled at present, and to abate in the vigour, or pious fervency of your Applications to Heaven; then to refresh you a little by change of Exercise, rise up here, and read the 9th Chapter of Ezekiel. There you shall find holy Mourning for others sins, encouraged. Or else read the 9th of Daniel, to the 22th Verse; where a famous Prophet invites to it by his great Example. So by relaxing your Mind a while, you will recruit your impaired Strength, and be the better enabled to mourn afresh. But if you feel your Zeal still upon the Wing, and not too much weakened by expensive Grief; then continue the Employment which you were in, and without stopping, go on thus.   

A Confession of the Nation's Sins.  
BEsides, that I am the worst of Sinners, O LORD, and deserve the heaviest and severest Punishments, that can be inflicted here, or hereafter; I dwell in the midst of a guilty Nation, too many of which are too like myself; a 
* Isai. 1.4.  sinful People, and laden with iniquity. For we have done 
† Dan 9 5.  wickedly, and rebelled grievously, in departing from Thy holy Laws, and in transgressing Thy most heavenly Precepts. Like an infinitely wise and gracious GOD, what hast Thou not done, that in reason Thou couldst do, to amend, and reform us? But under all the Methods of Thy kindest Providence, to make us better, are we not grown worse? or do we not continue as bad as ever? For who can think the Corruptions of our Hearts? or what Tongue can speak the lewdness of our Manners and Conversations? Thy Judgements have not moved us; Thy Mercies have not melted us: but under the one, we have been lose and unthankful; and under the other, stubborn and inflexible; and under them both, not only unrighteous, but incorrigible. Peace we have abused to Pride and Security; Plenty we have turned to Excess and Luxury; and Health and Prosperity we have made to minister to Vanity of Mind, and Licentiousness of Life. Thou hast given us Thy divine and sacred Truth, but we do 
‖ 2 Thess. 2.10.  not receive that precious thing in the love of it. Thou favourest us with constant, and most powerful Preaching of Thy Word; but we do not hear it, so as to obey it. Thou indulgest to us a blessed Liberty, and frequent Opportunities of calling upon Thee by Public Prayer; but we do not join it, so as to honour Thee, and advantage ourselves by it. Instead of keeping holy 
* Isai. 58.13.  Thy Day; we break and pollute it. Instead of Reverencing Thy 
† Levit. 19.30.  Sanctuary; we neglect, or profane it. Instead of 
‖ Mat. 6.9.  Hallowing Thy Name; we abuse, and blaspheme it. Instead of Duly frequenting Thy Table; we turn our Backs upon it, or come unworthily to it. Instead of rightly attending on any of Thine Ordinances; we either so slight them, as to absent from them; or if we resort to them, we are so lukewarm in them, that we profit little or nothing under them. Instead of 
* 1 Thess. 5.13.  Esteeming Thy Ministers very highly for their Works-sake; we despise them too much, and vilify them too often upon that account. These are great, and provoking Sins, O LORD; and who besides Thy patiented Self, could ever have born so long with us in them?  
But yet I have more, and more heinous Sins to confess unto Thee, which multitudes amongst us, most Blessed GOD, commit against Thee. For many are guilty of horrid Atheism. They do not only say in 
† Psal. 14.1.  their Hearts, there is no GOD; but profess and contend for it, and maintain it in their Discourse. Notwithstanding they are Baptised into the Faith of Thy SON, they doubt of thy Being, and dispute against it, O Heavenly Father! Many are guilty of abominable Idolatry. The Glory which is due to Thee alone, they superstitiously give unto a mere Creature; against the plainest sense, and clearest Reason, adoring even the Bread which themselves do eat. Many are guilty of damnable Heresy; and some allow not of Thy DIVINITY, O Eternal, and most Glorious JESUS! But though Thou hast laid down Thy Life as a 
‖ Mat. 20.28.  Ransom for our Souls, they wretchedly deny 
* 2 Pet. 2.1.  the LORD that bought them. Many are guilty of hideous Perjury. They make light not only of common Swearing, but of the Solemn Oaths of GOD upon them. They count them such sorry and trifling Obligations, as impiously to neglect the necessary Duties, to which they are bound by those Sacred Ties. And, O LORD, how lamentable must our case be, when in this one miscarriage alone, there is malignity enough to make 
† Jer. 23.10.  a Land to mourn! Many are guilty of most filthy Pollutions. Thou feedest them to the full, and they assemble themselves by Troops in the 
‖ Jer. 5.7.  Harlot's Houses. Instead of 
* Gal. 5.24.  crucifying the Flesh, they 
† Ephes. 4.19.  work uncleanness with greediness: and Adultery, and 
‖ & 5.3.  Fornication, which should not once be named amongst Christians, are matters of their common and continual Practice. How shalt thou 
* Jer. 5.7.  pardon us for this, O LORD, and what direful effects of thine Anger may we justly expect; when for 
† Eph 5.6.  these things sake, the wrath of GOD cometh upon the children of Disobedience? Many are guilty of high Injustice. They oppress the Widow, and wrong the Fatherless, and instead of living righteously in the World, they steal, and they kill, and addict themselves to Fraud and all manner of violence. Many are guilty of Faction in the State. Instead of being 
‖ Rom. 13.1.  subject to the higher Powers which are ordained of GOD; and of 
* 1 Pet. 2.13.  submitting themselves to every Ordinance of Man for the LORD's sake; they are so 
† 2 Pet. 2.10.  presumptuous as to confront Government, 
‖ Judas 8.  despise Dominion, and speak evil of Dignities. Many are guilty of Schism in the Church. Instead 
* Eph. 4 3.  of keeping the Unity of the SPIRIT in the bond of peace; of being of one 
† Act. 4.32.  heart, and of one Soul; of 
‖ Rom. 15.6.  glorifying GOD with one mind, and with one mouth: they have sowed Dissensions, and have caused Divisions; they have invaded the Ministry, and seduced thy People; drawing them away into divers Sects, by dangerous Separations. Many are Guilty of Gluttony and Drunkenness. Instead of eating and drinking to thy 
* 1 Cor. 10.31.  Glory, O GOD, they do it continually to their own great shame, and to thy dishonour. And notwithstanding the many and great Obligations upon them to Sobriety; they abuse themselves, and the good Creatures Thou vouchsafest them, to most brutish Intemperance and Excess.  
And which mightily aggravates all our sins, so deadly in themselves; they have been acted directly against Knowledge and Conscience. We can plead no Ignorance, O LORD, in excuse of our Enormities. For Thy word from Heaven hath taught us plainly, and told us aloud, that we 
† 2 Cor. 5.10.  must all appear before the Judgement Seat of Christ; That 
‖ Rom. 6.23.  the wages of Sin is Death; That there shall be 
* Rom. 2.9.  tribulation and anguish upon every Soul of Man that doth evil; That except we 
† Luk. 13.3.  repent, we shall all perish; That the Wicked shall go into 
‖ Mat. 25.46.  everlasting Punishment. But all this, and whatever else should have hindered us from sin; through our own perverseness, hath but heightened our Gild.  
Nor have we sinned only against strongest Convictions, but with greatest Boldness. We have boasted of our Lewdness, we have bragged of our Baseness, and have been ready to defend, if not to applaud it. Our Immoralities and Irreligion have faced the Sun; and instead of concealing them, we have gloried in them. And as thus we have offended the upright and virtuous; so the vicious we have encouraged to do like ourselves. Nor are our Sins few O LORD, that have been thus heinous. For they are greatly multiplied, as well as scandalous; and are not more notorious, than innumerable. 
* Jer. 5.9.  Shall not GOD visit for these things; shall not His Soul be avenged on such a Nation as this?  
Here rest again, and by reflecting and ruminating on the Nation's Sins, raise your Sorrow for them as high as you can. And to help to increase it, use these Petitions.  
LORD, make mine Eyes a Fountain of Tears, to weep for the Transgressions of this sinful Nation.  
Let mine 
† Lam. 1.16, 20.  Eye run down with Water, O GOD, and let my Bowels be troubled, because this People have so grievously rebelled.  
We have 
‖ Ps. 106.6.  sinned with our Fathers, we have committed iniquity, we have done wickedly: for this let mine 
* Lam. 2.11, 19  Eyes flow with Tears, and let me pour out my heart like Water, before the face of Thee, O LORD.  
I have contributed too much to the Sins of this Land, which call for Vengeance; enable me, Good GOD, to help to drown that hideous Cry with holy Mourning.  
If Sorrow swells to such a rate, as to debilitate or dispirit you; then once more shift your Posture and Employment, in favour of your fainting, tiring Zeal. For tho' the Spirit in itself be strong, and so very willing and forward to persist; yet being clogged and loaden with the burden of this flesh, it may very well want Support and Respite. Here therefore, rising up from your humble Prostration, read a Chapter or two of the Lamentations, or of some other Book in the Bible. Unless you had rather make use of any practical Piece of some pious Author by you. That so by remitting the Intenseness of your Devotion, you may recover a more lively degree of Fervency. And then prostrating again in the Heavenly Presence, supplicate thus.   

A Supplication respecting our own, and this Nation's Sins.  
O GOD most Gracious and Compassionate; look down, look down from Heaven, I beseech Thee, with an eye of Mercy, of tenderest Mercy upon this miserably sinful Nation. We have offended Thee greatly; but, LORD, do Thou pity us. We have provoked Thee strangely; but, LORD, do Thou spare us. We have dishonoured Thee shamefully; but, LORD, do Thou pardon us. It is of Thy 
* Lam. 3.22.  Mercy, that we are not consumed in our Sins; O let the same Thy Mercy which hath forborn us in them, absolve us from them. And that Thou mayst freely forgive us all our Sins, help us to repent unfeignedly of the same. Awaken our Consciences into a due sense of our Gild, and smite our Hearts with Godly remorse and contrition for it: and let us so bewail our Evil deeds, as finally to forsake them, and return 
† Hos. 14.1  unto the LORD, from whom we are fallen. Open our Eyes, O our good GOD, that we may 
‖ Luk. 19.42.  see the things which belong to our peace, and incline us effectually to consider and pursue them: that so Thou mayst be fully reconciled to us, and turn away 
* Jer. 18.22.  Thy Wrath, and Thy Judgements from us. We know, O LORD, we know we have cause to fear Thy Judgements, great cause to tremble in Expectation of them; nor can heavier come than our Crying sins deserve and call for. But in Mercy withhold those dreadful Severities, which with greatest Justice Thou mightst sadly inflict. Or if we have so wretchedly wearied out Thy Patience, that Thou art immutably resolved to give us up to Punishment; Yet then, O GOD, whose Compassions fail not, deal not with us after our Iniquities, but in the midst of Judgement remember Mercy. Let thy Rod correct, but not destroy us; and let the Smart we suffer, end in thy Favour. Sanctify all thy Dispensations to us, and be they never so bitter, let them turn to our Advantage. But of all Evils Thou shalt bring upon us, deprive us not, O GOD and Father of Mercy, of the Light of Thy Truth; of the Purity of Thy Worship; of the Solemnity of Thine Ordinances; of the Liberty of Thy House; of the Help of Thy Ministers. But tho' we have long since forfeited these precious Enjoyments, yet so far overlook our provoking unworthiness, as to continue them to us, and also to our Posterity in succeeding Generations, so long as the Sun and Moon shall endure.  
And let these inestimable Mercies continued to us, have their proper Influence and Effects upon us. Let them banish Ignorance, and abolish Atheism, and drive away Infidelity, Superstition, and Profaneness. Let them lead us on to such Meekness of Wisdom, and Sweetness of Temper, and Lowliness of Mind, and Holiness of Life; as may conduce effectually to the healing of our Divisions, and the composing of our Differences. Let them so fill us with Love, and unite us in Peace, that the GOD 
† 2 Cor. 13.11.  of Love and Peace may be with us, and Truth and Righteousness established amongst us; and we may no more dishonour our Reformed Doctrines by our Dissolute Practices.   

A general Intercession.  
AND O Merciful GOD, who 
‖ 1 Tim. 2.4.  wouldst have all Men to be saved; 
* Psal. 67.2.  make thy saving Health known unto all Nations. Let Strangers to Thy Truth, and Enemies to Thy Gospel, be made acquainted with Thy Will, and obedient to Thy Word.  
Be good to thy holy Catholic Church. Purify it from Sin, and preserve it from Error. Free it from Fears, and secure it in Dangers. And where any in it are under Troubles or Persecutions, arm them with such Courage, that they may suffer with Constancy, till they obtain Deliverance, or be Crowned with Victory. By Faith unfeigned, knit all its Members firmly to Thyself; and by mutual Love, to one another. Settle it in Truth, I most humbly beseech Thee, and establish it in Peace; Crown it with Prosperity, and exalt it in Righteousness. Fill every one in it with such divine Graces and Perfections from Heaven, as may make it the Light, and the Joy, and the Glory, and the Praise of the whole Earth. Led all Nations into it, O GOD, that the People of this World may become the Sheep of thy Pasture, and we may all make but one most holy and happy Fold, under that most good and great Shepherd, the LORD JESUS CHRIST. O that the time were come for Thee to have such Mercy upon Zion: LORD, let that Blessed time come.  
Bless all Christian Kings and Governors. As they bear Thy Name, and are Thine Ordinance, and act by Thy Power; so let them carefully imitate Thy MAJESTY. Let them rule their People with Mercy and Justice, and make such wise Provisions for them, as shall greatly advance both their present Welfare, and their future Happiness.  
Be with the Bishops and Pastors of Thy Flock. Make them vigilant in their Stations, and diligent in their Functions, and zealous for Thy Honour, and the Souls of Men. 
† 1 Tim. 4.16.  Let them take heed to themselves, as well as to their Doctrines; and not only teach Men to be good by their sound Instructions, but provoke them to it by their powerful Examples.  
Pour down thy Mercy upon the Neighbourhood I am of, and upon this Family to which I belong: upon my Relatives and Friends, and upon all that have desired my Prayers, and need them. Grant them such a Faith in thy Doctrines, such an Hope in thy Promises, such a Fear of thy Threaten; as may put them upon dutiful Obedience to thy Commands. Keep them from all known and presumptuous Sins; and if there be any secret Wickedness in them, let them so search their Hearts, as presently to find it; so try their Way, as immediately to turn from it; and that with the greatest Detestation and Abhorrency. And to the End they may abhor every evil Way, do Thou 
‖ Psal. 139.24.  lead them in the Way everlasting. Even in the Way of Truth, and Sincerity; of Meekness, and Temperance; of Justice, and Charity; of Purity, and Humility; of Peace, and Salvation.  
And if at any time while we live, Thou 
* Deut. 32.41.  whettest thy glittering Sword, and thine hand takes hold on Judgement, to execute it generally on the People of this Land; secure if Thou pleasest both them, and me, from the Strokes thereof, by thy Special Providence; 
† Psal. 57.1.  hiding us under thy Wings, O LORD, until the Calamities be overpast. But if (as we deserve) Thou justly involvest us in the Common Miseries; O mingle our Sufferings with a sense of thy Love, and make them all Instruments of our Benefit and Blessedness. And whatever shall happen to our Estates or Bodies; LORD, let our Souls be precious in thy sight, and 
‖ Mal. 3.17  remember them in the day when Thou makest up thy Jewels. And that for His sake who redeemed them; even Thy CHRIST, and our JESUS; who hath given us assurance, that 
* Joh. 16.24.  whatever we ask in His Name, we shall receive. In His Name therefore, and in His Words, I humbly conclude my unworthy Supplications. Our Father, etc.  
As short as this Mourning-Office may seem to be; yet if it be recited deliberately, and with calling to mind, and sadly confessing our particular Offences, comprised in those general Heads which come, most home to our personal Extravagancies: we shall find it will take up more time to rehearse it, than we are ware. But should it (with the Intervals of Reading) require all the Forenoon; yet to fill up the whole Day (from the time we rise, till Six at night) we shall want a farther supply for Devotion. As meet provision therefore to carry on the pious Exercise thus far contitinued; I shall here add another Form of Prayer. And lest it should be too much to use it all at once, I have divided it into several Collects, or Sections; that so you may the less abruptly break off where you please, and as often as you think fit, and then begin again where you left off.   

A PRAYER. For the Holy SPIRIT of GOD, and the Principal of His Heavenly Graces.  
O Most Merciful GOD and Father! I the unworthiest of all thy Children, prostrate in thy Fear, and sacred Presence; from my Heart do magnify Thee, for the innumerable Blessings I have received from Thee. And most humbly I entreat Thee, to bestow such other good things upon me as I still need, and can no where obtain but at thy bounteous Hands.  

I. For the HOLY GHOST.  
ABove all, vouchsafe me thy HOLY SPIRIT, which thou hast freely promised to them that 
* Luk. 11.13.  ask Him. And let Him be helpful to me in those several Offices, which He came down from Heaven to execute in the Church: even in comforting, conducting and santifying of my Soul.  
Make Him a Comforting SPIRIT to me. That freeing my Mind from afflictive Horrors, and disconsolate Heaviness; I may 
† Phil. 4 4.  rejoice in the LORD evermore, and live in that divinest Peace of GOD, 
‖ 4.7.  which passeth all understanding.  
Make Him a Conducting SPIRIT to me. That dispelling the Darkness and Blindness of my Mind, by illuminating me with bright and saving Knowledge; He may help to lead me into a competent understanding of all necessary Truths.  
Make Him a Sanctifying SPIRIT to me. That Cleansing me from all moral Corruptions and Impurities; I may become holy as 
* 1 Pet. 1.16.  Thou art Holy, by His infusing precious Graces into my Heart.   

II. For Hatred to Sin.  
LET Him fill me with Hatred and Detestation of Sin. With such an Hatred as may not only turn me from it, but set me against it; and make me a deadly and irreconcilable Enemy to it.  
To which End, let Him open mine Eyes to see the malignant Nature of it. How it is a Transgression of Thy Law, a Contradiction of Thy Mind, and an Opposition to Thy Will: and so the worst and basest thing in the World as being contrary to Thee the Chiefest Good.  
Let Him convince me also of its direful Effects. How (besides many Temporal and Spiritual Miseries) it subjects me to woeful Eternal Calamities, which I can neither avoid, nor yet abide. And let the Consideration of its abominable Vileness, and destructive Consequents, help to beget in me speedy Repentance where I have committed it: and also strongest Antipathies to it, and constant and vehement Aversations from it, in all presumptuous Instances whatever.   

III. For Faith.  
LET Him endue me with unfeigned Evangelical Faith. With such a Faith as may enable me to 
† Heb. 11.6.  believe that GOD is, and that He is a Rewarder of them that diligently seek Him: and so to believe it, as to become myself a most diligent and unwearied Seeker of Him. With such a Faith as is a 
‖ Gal. 5.2.  fruit of the SPIRIT; as will show itself 
* Jam. 2.18.  by my Works; as will 
† 1 Joh. 5.4.  overcome the World; and so throughly 
‖ Rom. 5.1.  justify me, that I may have peace with GOD. Even peace with Him, 
* Eph. 4.13.  till we all come in the Unity of the Faith, to the sweet and endless enjoyment of Him, who is the sole 
† Heb. 12.2.  Author and Finisher of it.   

iv For Hope.  
LET Him work in me a most firm and lively Hope. Such an Hope as may not 
‖ Rom. 5.5.  make me ashamed, by suffering me either to presume, or despair. But may be an 
* 1 Thess. 5 8.  Helmet to me in my Spiritual Warfare; and an 
† Heb. 6.19.  Anchor of my Soul while I am tossed in the Waves of this tempestuous World. And having this Hope in me, let me 
‖ 1 Joh. 3.3.  purify myself, even as He is pure, who is at once both the Object and End of my Hope, the LORD JESUS CHRIST.   

V For Love to GOD.  
LET Him inflame my Heart with Love to Thy MAJESTY, O my GOD. With such an holy, ardent, and passionate Love, as becomes a Creature to his Sovereign LORD and Maker; and a Dutiful Child to his indulgent heavenly Father.  
I acknowledge myself unworthy of so high a Favour. But Thy only SON died to purchase this inestimable Grace (amongst others) for all that need, and seek it of Thee. None, O LORD, want it more than I, and with humblest Earnestness I seek and crave it; O deny me not this one Request, whatever else Thou withholdest from me. I am willing to be, I am willing to do, I am willing to bear, or to suffer any thing (with Thy help) so I may but love Thee. Turn me all into Love, and endear me greatly to Thyself, and I wish no more; I neither want, nor ask, nor care for any thing in this World like that. It is not Health, nor Wisdom; nor Riches, nor Honour; nor Life itself, nor any thing in it, or belonging to it, that I so importunately beg: but the Love of Thyself, O dearest GOD, the Love of Thyself, is the Blessing I desire; LORD, give me but that, and I have enough.  
Thou hast said, that Thou 
* Psal. 107.9.  satisfiest the longing Soul, and fillest the hungry Soul with goodness. 
† Ps. 71.4.  Thou, O LORD, art the thing that I long for; and my Soul, Thou seest, hungers after Th●… O that Thou wouldst fill it with the 〈…〉 Love; O that Thou wouldst satisfy it with the abundance of thy Goodness, of thy sweet, delicious, and most ravishing Kindness.  
I know Thou discernest and understandest every thing: and if Thou seest any thing that hinders me from loving Thee above all, I beseech Thee take it forthwith out of the way, or make it for ever cease to be any manner of impediment of my Love to Thee.  
Especially dispel, O dispel and scatter those Clouds of Darkness, and Mists of Ignorance, which keep me from beholding thy great, and wonderful, and most amiable Perfections: and give me a Sight of Thy Beauty, and a Prospect of Thy Glories, and such clear Apprehensions of Thy marvellous Excellencies; that I may never conceive amiss of Thee. But seeing Thy incomparable and surpassing Loveliness; the Eyes of my Soul may so affect my Heart, that my Heart may burn with holy Fervours towards Thee. With such Fervours as may make me not only live in thy Love, but ready to die (even with Torments) for the same, if Thou callest me to it.  
And that I may 
‖ Cant. 1.4.  run after Thee with a LOVE 
* 8.6.  stronger than Death; with a LOVE kindled into so 
† ib.  vehement a Flame, as no 
‖ v. 7.  Waters (of Affliction) can quench, or Floods (of Temptation or Persecution) drown: draw me, I entreat Thee, with the Cords of Thy Love. Give me such a lively, and powerful sense of 
* Tit. 3.4.  the Kindness, and Love of GOD our SAVIOUR, which hath appeared towards men; as may 
† 2 Thes. 3.5.  direct my Heart into the Love of GOD, and make me most entirely to love Thee, 
‖ 1 Joh. 4.19.  because Thou hast first loved me, and that so miraculously. And help me so to 
* Judas 21.  keep myself always in Thy Love, that no 
† Rom. 8.39.  Creature may be able to separate me from it.  
Of all the Sections here, I may safely say that this deserves to be oftenest used: to be used even day and night. For of all the Divine Graces, there is none more sweet than divine Love. None more excellent in itself, or useful unto us; as being most conducive to an Heavenly Life upon Earth.   

VI For Love to Neighbours.  
LET Him enrich me with a large and noble Charity. With such a Charity, as is the 
‖ Col. 3.14.  Bond of Perfectness, and will make me 
* Mat. 19.19.  love my Neighbours as myself. With such a Charity 
† 1 Cor. 13.4, 5, 6, 7.  as is kind and long-suffering, and neither envieth, vaunteth, nor is puffed up. As thinketh no evil, as seeketh not her own; as is not easily provoked, nor behaves itself unseemly. As rejoiceth not in iniquity, but rejoiceth in the Truth; bearing all things, believing all things, hoping, and enduring all things.  

‖ Rom. 13.10.  Love, I know, is the fulfilling of the Law; 
* Mat. 22.39.  and the great, and 
† 1 Joh. 2.8.  New Commandment which thou hast given us. As it behoves me therefore, let me keep it inviolate in all respects. Let me never shut up the Eyes of my Observation, or the Bowels of my Compassion, or the Hands of my Bounty, from those that are in need. But let me cheerfully 
‖ Luk. 11.41.  give Alms of all things that I have; and be 
* 1 Tim. 6.18, 19  ready to distribute, and willing to communicate (according to my Abilities) laying up in store for myself a good foundation against the Time to come, that I may lay hold on Eternal Life.  
And as GOD laid down His Life for me, so let me be content to do the same for others, upon good accounts, as 
† 1 Joh. 3.16.  I ought to do; that so I may prove I am passed from 
‖ ver. 14.  death to life, because I love the Brethren 
* Rom. 12.9.  without dissimulation.  
Nor let my Charity extend only to 
† Psal. 16.3.  the Saints upon Earth, to such as excel in virtue, and are of the Household of 
‖ Gal. 6.10.  Faith; but to all that partake of humane Nature, and even to the worst with whom I converse. Let it teach me gently to forbear, and frankly to forgive, 
* Col. 3 13  if I have quarrels against any, even as GOD for CHRIST's sake hath 
† Eph. 4.32.  forgiven me: choosing rather to take 
‖ 1 Pet. 2.20.  all patiently, than to 
* 1 Thes. 5.15.  render evil for evil to any man.  
And let my Charity, I pray Thee, be more ample still; and raise me up to so Christian a Temper, as that I may not only be able to put up evil; but forward and desirous (to the utmost of my power) to do good against evil, and never to 
† G●l. 6.9.  be weary of such well-doing, till I 
‖ Rom. 12.21.  overcome evil with good. If my 
* ver. 12.  Enemy's hunger, let me feed them; if they thirst, let me give them drink. Let me love them 
† Mat. 5.44.  that hate me; and bless them that curse me; and pray for them that despitefully use me, and persecute me: that so I may 
‖ Luk. 6.35.  be one of the Children of the HIGHEST, who hath declared He is kind to the unthankful and the evil.   

VII. For Humility.  
LET Him 
* 1 Pet. 5.5.  cloth me with real and profound Humility. Even with such an Humility as my REDEEMER practised. That so the same 
† Phil. 2.5, 8.  mind that was in Him (who humbled himself and became obedient unto Death, even the Death of the Cross) may be in me; and I may never 
‖ Rom. 12.3.  think more highly of myself, than I ought to think.   

VIII. For Patience.  
LET Him beget in me a true Christian Patience. Such a Patience as may make me submissive to GOD's Pleasure in all His Providences. Such a Patience as may make me thankful, and make me joyful in the worst Emergencies and Occurrencies of the World; and in the woefullest Circumstances and contingencies of Life; and in the Approaches and Agonies of Death itself. That I thus 
* Luk. 21.19.  possessing my Soul in Patience, and 
† Jam. 1.5.  Patience having its perfect work upon me, I may be perfect and entire, wanting nothing.   

IX. For Chastity.  
LET Him beautify me with an excellent and unspotted Chastity. With such a Chastity as becomes the Servants and the Spouse of CHRIST. With such a Chastity as may enable me to hate Uncleanness, and to 
‖ 1 Cor. 6.18.  flee Fornication, and to 
* 1 Thes. 4.4.  possess my vessel in Sanctification and honour; as a 
† 1 Pet. 2.11.  Pilgrim and stranger abstaining from fleshly lusts, which war against the Soul. With such a Chastity, as may make me 
* Mat. 5.8.  pure in my Heart, as well as in my Actions, that so I may see GOD. See Him to my comfort, while I live upon Earth, and my Eternal Satisfaction and Bliss in Heaven.   

X. For Meekness.  
LET Him adorn me with Religious Meekness, which in 
† 1 Pet. 3.4.  the sight of GOD is of great price. With such a Meekness as may make me never to be angry at any thing but sin; and never to be revenged on any one but myself. But may cause me 
‖ Eph. 4.31.  to put away all wrath, as knowing, 
* Jam. 1.10.  that the wrath of man worketh not the righteousness of GOD. With such a meekness as may keep me from strife and 
† Eph. 4.31.  clamour, and evil speaking; and make me 
‖ 1 Pet. 3.8.  courteous and 
* 2 Tim. 2.24.  gentle unto all men. That being thus truly meek in spirit, I may be 
† Ps. 37.11.  refreshed in the multitude of peace; and be happy in Thy Heavenly conduct and instruction: who hast said, 
‖ Psal. 25.8.  The meek Thou wilt guide in Judgement, and such as be gentle, them Thou wilt learn Thy ways.   

XI. For Fear.  
LET Him plant in me a Reverend Fear of thy Name, 
* Psal. 99.3.  which is Great, Wonderful, and Holy. Such a Fear, as is 
† Psal. 111.10.  the beginning of Wisdom, and will make me 
‖ Prov. 16.6.  departed from evil. Such a Fear as will not only make me 
* Psal. 4.4.  stand in awe, and not sin against Thee; but moreover will put me upon 
† Eccles. 12.13.  keeping thy Commandments. That I 
‖ Act. 10.33.  fearing GOD, and working righteousness, may be accepted of Him; who hath owned 
* Ps. 47.11.  His delight in them that fear Him.   

XII. For Trust.  
LET Him strengthen me with confidence and sure Trust in GOD. With such a Trust as Thou expectest from me, and requirest of me. Even such as may engage Thee to keep me from falling into evils, or else to support me under them, or rescue me out of them. With such a Trust, as in all wants, and necessities, in all straits and difficulties, in all dangers and distresses; may encourage me to seek Thee, and commit myself to Thee, and fiducially to rest and depend upon Thee. Considering Thou hast assured us, that 
† Psal. 34.22.  whoso putteth His Trust in Thee, shall not be destitute; but 
‖ Isa. 26.3.  Thou wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusteth in Thee.   

XIII. For Temperance and Contentedness.  
LET Him make me throughly contented, 
* 1 Cor. 9.25.  and Temperate in all things. So temperate and contented, as not to take too much thought for this momentany Life; 
† Mat. 6.25.  what I shall eat, or what I shall drink, but to 
‖ Joh. 6.27.  labour for that meat which endureth unto Everlasting Life, which the Son of Man shall give me; and to seek first 
* Mat. 6.33  the Kingdom of GOD, which is 
† Rom. 14.17.  not meat and drink, but righteousness and peace, and Joy in the HOLY GHOST. So Temperate and contented, as not anxiously and solicitously to 
‖ Mat. 6.25.  care for the Body, what it shall put on; but to 
* Rom. 13.14.  put on the LORD JESUS CHRIST, or the Practice of His pure Religion; wherewith whosoever is not clothed, is naked in Thy Sight. So Temperate and Contented, as never to find fault with my own Circumstances in the World; nor to envy or repine at other men's; but to be humble, and thankful, and highly pleased in all states and conditions; as believing them the issues of thy Gracious Providence, which is able to make all things work together for my Good.   

XIV. For Justice and Uprightness.  
LET Him enable me to be perfectly Just and upright in all my Deal. So Just and upright as to be like to Thee, my GOD, who art 
† Psal. 145.17.  righteous in all Thy Ways, and holy in all Thy Works. So Just and Upright, as 
‖ 1 Thes. 4.6.  not to go beyond or defraud my Brother, in any matter, because the LORD is the Avenger of all such; and 
* Col. 3.25.  he that doth wrong shall receive for the wrong that he hath done, a meet Punishment from Thee, with whom there is no respect of Persons. So Just and Upright, as 
† Mat. 7.12.  to do unto all men whatsoever I would they should do unto me: as knowing myself strictly obliged thereunto not only by the Law, and the Prophets; but also by the Doctrine of CHRIST Himself. So Just and Upright in every thing, and to every one; as not to be afraid, to die at last, and to 
‖ Rom. 14.10.  stand before that Judgment-Seat, where 
* 2 Cor. 5.10.  we must all appear, that we may receive the things done in the Body, according to that we have done, whether good or bad.   

XV. For a right Use of Ordinances.  
LET Him be present with me, and His Grace assist me, O GOD, in all thine Heavenly Ordinances: that I may never exercise myself in any of them, but to Thy Honour, and my own improvement. When I read thy Word, let me do it discerningly, so as I may 
† Luk. 24. ●5.  understand the Scriptures, and they may 
‖ Psal. 119.130.  give Light and Understanding to me. When I hear, let me do it attentively; so as my 
* Isa. 55.3.  Soul may Live. When I Fast, let me do it Religiously; not to make a noise, or 
† Mat. 6.16.  to be seen of Men: but to 
‖ Isa. 58.5.  afflict my Soul, and to humble myself before GOD, and to heighten my Affections, and Duties to Him. When I pray, let me do it devoutly; so 
* Act. 2.21.  calling upon the Name of the LORD; as that I may be saved. When I partake of the Sacrament of the LORD's Supper, let me do it worthily; so duly commemorating His Blessed Death, as that the holy Performance may raise me the higher in Spiritual, and the nearer to eternal life. In all those Services and Divine Employments, which Thou hast called me to, or put upon me; let me use such faithful care and Diligence, as Thou expectest from me, and wilt crown with Acceptance, and a Glorious Recompense.   

XVI. For Comfort in Death.  
LET Him vouchsafe me His sweet and reviving Influence, at my last hour; to support and comfort me in my Departure hence. Let Him fill my Soul with such generous courage, as may make me not to fear Death. With such Heavenly Consolations, as may make me pleased with it. With such hearty Love to Thee, O GOD, as may make me long, 
† 2 Cor. 5.2.  and groan earnestly for it, as a Translation or Passage to thy Eternal Kingdom. Let Him possess my mind with such Thoughts and Hopes, and Desires of thy Presence to which Death leads me; that I may reckon it a Privilege, or special Blessing, as opening me a way to immortal Happiness. And at what time or in what place, or manner soever Thou shalt send it; let me willingly and cheerfully submit unto it, rendering thanks to God, who hath given me the 
* 1 Cor. 15.57.  victory over it, and great Benefits by it.   

XVII. For Thankfulness.  
LET Him raise up my Heart the highest pitch of true Thankfulness to Thee, for Thy various Dispensations. That so according to the Rule in Thy Sacred Word, I may 
* Eph. 5.20.  give thanks unto Thee always, and for all things. And let me 
† Psal. 50.23.  honour Thee not only by offering thanks and praise to Thee, but also by ordering my Conversation right: that so at length Thou mayst show me thy Salvation, and give me cause to praise Thee for ever and ever.   

XVIII. For Communion with GOD.  
LET Him uphold and enlarge my Communion with Thee, O LORD; and carry me on every day, to higher degrees of holy and humble 
‖ Job 22.21.  acquaintance with the ALMIGHTY. Let Him so throughly sanctify me, that I may be a Temple, or meet Habitation for thyself. And then Thou, who 
* Isa. 57.15.  art the HIGH and LOFTY ONE, and dwellest in the high and holy place; vouchsafe to take up thy Residence in me. And let me so desire thy blessed Presence, and delight in it; as that 
† Rom. 8.38, 39  neither life nor death, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor Depth, nor any other Creature, may be able to separate me from Thee, or to break off my friendship or converse with Thee. But 
‖ 1 Joh. 1 7.  walking in the Light, as Thou art in the Light, we may so have fellowship with Thee, O GOD. A constant and most happy communion with Thee in this life; till I pass into the blissful vision of thy Face, and the Endless fruition of thy Glories in the next.   

XIX. For Joy and Assurance.  
LET Him derive into me plenty of Spiritual Satisfactions; and so 
* Psal. 23.2.  lead me forth besides the Waters of comfort, that I may drink my fill of those purest Joys, and divinest Pleasures, that do ever flow from Thee. Thou callest Him the COMFORTER of Thy People; O let Him answer that His Name, and let Him accomplish that His Work, upon me Thy Servant. Let Him shed down store of His Consolations unto me, and sweeten my Soul with the Delights of GOD, and give me that Peace which the World cannot give. That so I may 
† Psal. 106.5.  see the Felicity of Thy Chosen, and rejoice in the gladness of thy People, even with Joy 
‖ 1 Pet. 1.8.  unspeakable, and full of glory. With Joys so excellent, as may evidence themselves to come down from above; and beget in me not only a deep sense of thy Favour, but certain expectation, and full Assurance of the Blessedness to come.   

XX. For Power to do well.  
LET Him furnish me with abilities, for those virtuous employments, and Religious Performances, which thy commands have laid upon me, and my Soul's Interests make necessary to be done. As weak and insufficient as I am in myself, 
* Phil. 4.13.  through Thee strengthening me, I can do all things. So strengthen me, O GOD, with thy gracious Aids, that my hardest duties may become easy to me; and may all be performed with a ready, cheerful, and never failing Diligence. Tho' heretofore I have been too much inclined to vanity and sin; yet now let my Heart be taken off from both, and perfectly set against all such gratifications as may be hurtful to me. And instead of being conformed to this evil World, or too far engaged in pursuing after it; let me be so 
† Rom. 12.2.  transformed by renewing my mind, that I may prove and know, what is that acceptable Will of GOD, which I am to execute; and then fulfil it with zealous alacrity to the end of my life.  
And let the same HOLY SPIRIT, and all these Heavenly GRACES of His, which I have humbly craved for myself; be plentifully bestowed upon others likewise. Upon all men, O GOD, if Thou seest fit; especially upon all in the Catholic Church. And where any stand in need of particular Graces or Blessings from Thee, give them, O LORD, most liberal Supplies of the same, I beseech Thee.  
Give unto Magistrate's Wisdom and Courage: give unto Ministers, Learning and Holiness. To Students, Understanding, and the Key of Knowledge: to Husbandmen, Industry, and the Fruits of their Labours. To Soldiers, Valour and Integrity: to Merchants, Conscientiousness and Success. To Tradesmen, Sincerity: to Artificers, Ingenuity. To all that travel, safety: to all at Home, Tranquillity. To them that are Married, sweetness of Society: to them that are single, Continence and Modesty. To Children Instruction, and pious Education: To Men and Women, perfection in Religion. To those that are Masters, Mildness and Clemency; to those that are Servants, Diligence and Fidelity. To the Rich, Charity and Humility: to the Poor, Honesty and Contentedness. To the Sick, Patience: to the Healthful, Thankfulness. To the Sorrowful, Thy Comforts: to the Helpless, thy Succours. To Prisoners, Liberty: to Malefactors, Repentance. To the sinful, Conversion: to the Righteous, Perseverance. To them that hate me, thy Love: to them that hurt me, thy Pardon. To all Christians, Piety to live in thy Fear; that at last they may die in Peace, and thy Favour: and possess that state of Glory, and Honour, and eternal Life, which Thou hast graciously promised to 
‖ Rom. 2.7.  them that seek it, by patiented continuance in well doing.  
Hear me, O King of Heaven, I beseech Thee, and that for Thine own Mercies sake, and the infinite Merits of thine only SON, with whose holy Words, I end these my Requests.  
Our Father which, etc.  
If the foregoing Form, with other Prayers (Public and Private) which you are to attend; be not sufficient for the whole day; you may then return to the Mourning Office used in the Forenoon, and repeat as much of that as you shall judge convenient, beginning at the first Confession of Sins. But always conclude your Mourning Solemnity with this Prayer following.  
I Adore Thee, most Glorious and Everlasting GOD, for all thy Mercies conferred upon me; and for every Assistance in any Duty, which Thou hast been pleased to afford me: especially for that of this day. O let thy Blessing turn what I have done, to thine Honour, and my own present and eternal Benefit.  
And now as for me, O LORD, give me leave to say that I am Thine. For thine I desire to be wholly, and thine I desire to be only, and most earnestly I beg, that I may always be so. I was given to Thee long ago, and here I ratify and renew what then was done, by Devoting myself to Thee now again. I most humbly 
* Rom. 12.1.  present my Soul and Body as an entire living Sacrifice to Thy MAJESTY; O make it an holy, that it may be an acceptable one.  
And then I beseech Thee, O dearest GOD, be Thou mine, be Thou mine, O be Thou mine for ever and ever. Thou art the Rock in which I trust; Thou art the Refuge to which I fly: 
† Heb. 13.5.  O never leave me nor forsake me. My Heart is fixed on Thee, my Soul gaspeth after Thee. Her longing eager desires are towards Thee; O let them never be displaced, let them never be disappointed. Absolve me from my sins, assure me of Thy Love; and fill me with thy Graces, which may fit me for Thy Glory. Pity my Infirmities, pardon my Imperfections; Hear my Prayers, and grant me my Requests. Bless, preserve, and govern me while I live; and when I die, take me, O GOD, and Father to Thyself, where Thou knowest, I would fain be for ever. And all for the sake of my LORD JESUS CHRIST; to whom with Thyself, and ever Blessed SPIRIT, three most Divine Adorable PERSONS, and one infinitely Glorious and most Perfect GOD; be all Love, and Honour, and Obedience, World without End. Amen, Amen.    

Ejaculations to be used on Mourning-Days.  
THE Blessing of the ALMIGHTY rest upon me; the Grace and Comfort of the HOLY SPIRIT support and sanctify me; and the Mercy of GOD, in the Blood of JESUS, save me from the dreadful Wrath to come, and Crown me with Glory everlasting. Amen.  
LORD, pity my Soul, and pardon my Sins; strengthen my Graces, and assure me of Thy Favour; let me always please Thee in religious Duties, and never offend Thee by any Miscarriages. Amen.  
Make me vigilant and circumspect in my Life, that so my Death may be safe and blessed, and a sweet and happy Passage to Thyself. Amen.  
Gracious GOD, I desire to love Thee, and nothing but Thee, or at lest nothing in comparison of Thee. My dear GOD, in Mercy grant me but this one desire; and as for all other, deny them as Thou pleasest. Amen.  
Cause me, O LORD, to be tender of thine Honour, and zealous for Thy Glory, painful in Thy Service, and sorrowful for my Sins, while I live; and when I die; translate me, I beseech Thee, into Thy Kingdom and Presence: where I may dwell in Rest and Peace, in the Height of Joy, and the Fullness of divine and heavenly Pleasure, for evermore. Amen.  
Do good in Thy good pleasure unto Zion; build Thou the Walls, O blessed LORD, of Thy Jerusalem. Amen.  
Have Mercy upon all Jews, Turks, Infidels, and Heretics: and so fetch them home unto Thyself, O GOD, as that they may be saved at the last. Amen.  
Create in the sinful People of this Land such new and contrite Hearts, O LORD, as that they may forthwith turn from all their Sins; and through thy Mercy, obtain forgiveness of the same. Amen.  
LORD, I cannot live without Thee; LORD, I cannot die without Thee: O Thou who art the GOD of my Life, be Thou my GOD and Guide unto Death. Amen.    

NOTES.  

NOTE I. Pag. 7.  
FOR there the Agency is direct, without the dull Help, or Mediation of Organs; and wherever the Soul is touched immediately, she must be moved more forcibly. And this may probably give much strength to Temptations. I mean to Satanical ones, or such as the Devil assaults us with. For He being a Spirit, for that Reason, tho' his actings upon us be secret and invisible, yet they may be exceeding strong and powerful. For spiritual Being's are capable of nearer mutual Unions, than material ones. Because things corporeal touch but superficially, and join only in their outsides: whereas Penetrability being a Property of Spirits, they can easily pervade, or run through one another, mingling their very Substances together. And thus, 'tis like the Tempter deals with us. He may not only make use of our Blood, and our Spirits, and the Humours of our Bodies, to imprint and fasten his Temptations upon us; but moreover may insinuate himself to our very Souls, and so by most inward presential Applications, strongly incline us to that which is evil. Thus we sometimes find by uneasy Experience, that our Minds are held close to sinful Objects even against our Wills; and when we would fain break lose, and turn our Fancies another way, they are kept intent (even by reluctant Animadversion) upon Motives to Naughtiness. Now what could thus far force our Minds, and keep them fixed in such unvoluntary postures or dispositions, but the great Enemy of our Souls? And how can we conceive he should do it so well, as by his own striking through them by unperceived Penetration? For so he may impregnate his pernicious Motions with the fiercest vigour, and raise them to the highest degrees of Strength, by conveying himself into us together with them. Yea, some Temptations are so extravagant and unreasonable, so base and malicious, and so much against Religion, and the Christian Temper; (as those to atheistical and blasphemous Thoughts, and the like) that methinks they could never break in upon us, if Satan himself were not there already to help them to enter: nor could they ever continue so long with us, nor press so mightily as they do upon our Souls, if he were not intimately joined to us to maintain and uphold them in so high a force. But then since he can tempt us so powerfully, by virtue of his Spirituality, which qualifies him for nearest accesses to us, and conjunctions with us; we should be so wise, as to keep ourselves always, by holy living, in GOD's favour and custody; that so the utmost of our Adversary's fury and violence, may never be able to prevail against us.  
And as evil Spirits may tempt Men as abovesaid, by insinuating into them, so according to the Number and Malice of those Spirits in any lose Persons, will their Temptations and their Sins be. And therefore the HOLY GHOST speaking of one whose 
Mat. 12.45.  last State was to be worse than his first; gives this account of the sad Cause of that dismal Effect, that seven Devils worse than that which actuated him before Were gotten into him. And for the like reason, Marry Magdalen was so scandalously guilty of carnal impurities: even because seven Devils (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unclean Spirits, as the Gospel terms them) were in her, as Tempter's to that sort of Lewdness. For so many were cast out of her, by the SON of GOD, S. Mark 16.9.  
Yet still we must allow, that there is some difference betwixt the Persons thus tempted by Devils, and those that are downright possessed of them. For in the first Case, evil Spirits apply themselves only to our Souls: and that with intention and endeavour to stimulate and urge them on to Sin. But in the latter Case, they seem to settle in the Body, and to take up their Residence in that, designing some way or other to be injurious to it. And the Injuries they do it of this Nature, are commonly very visible or apparent; and are mostly done one of these ways.  
Either by vitiating its Organs, and so hindering its Functions, or hurting its Faculties, or its Senses. Thus we read of one that was dumb by the Devil's possessing him, Mat. 9.32. And of another that was deaf and dumb upon the same account, Mar. 9.25.  
Or by offering ruder Violences to it. As casting it into 
Mar. 9.22.  the Fire, or casting it into the Water; Or tearing it inwardly, or 
Luk. 9.39.  bruising it outwardly; or 
Luk. 13.11.  putting it into some distorted or disfiguring Posture, and keeping it in the same.  
Or else lastly by impregnating it with preternatural Symptoms. As by giving it the force of an excessive strength; such as 
Mar. 5.  he had who dwelled in the Mountains and Tombs, and could break those Chains and Fetters in pieces wherewith he was bound. Or by induing it with a faculty of extraordinary speech, so that the Party shall be able to utter things seemingly out of his swollen Belly, with an articulate but hollow Voice, as if it sounded out of a Bottle. And therefore such Daemoniacks are called by the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and by the Hebrews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And thus it appears, that tho' the Devil, when he urges Men to the commission of Sin, be never so deeply insinuated into their Souls, and as it were, blended with them: yet between his tempting, and his possessing Presence in them, there is manifest difference.   

NOTE II. Pag. 13.  
IT is somewhat strange, not to say wonderful; that the solemn Threats denounced by one poor single Person (a Foreigner whose Face they never saw before) in the Streets of Niniveh (the Head of so vast an Empire) should so terrify the King and People at once, as to set them all a mourning for their Sins. There must be some special reason for it; and it may be worth the while, to inquire and find it out if we can.  
Some may imagine that they had clear Knowledge of that miraculous Providence which attended Jonah. I mean, which preserved him by that great Fish, which swallowed him alive when he was thrown into the Sea, and then cast him up safe again upon the Land. And if they knew he was charged to foretell their destruction, and that for fear of doing it he fled from the employment; and yet after that was forced to undertake it, and was so wonderfully kept in order to it: this might convince them his Prediction was true, and their expectation of the sad and direful Issue, might put them upon mourning for their Sins, to prevent it. But then how they should come by this Intelligence, will be hard to make out. For tho' Jonah might tell them it, and vouch it to be true; yet the Story coming but from his own Mouth, would have wanted farther Confirmation. And truly so prodigious a Narrative from him, to make the Ninevites believe, that what he menaced should come to pass: would have rendered his Threatening the more doubtful, when it had none but the Relator's Authority to support it.  
Had he been thrown overboard in the Persian Sea, into which near Teredon, or Balsora, 
So Sir W. Raleigh calls it. And it will bear that Name, as well as the Name of Euphrates; the Stream thereabout consisting of both those Rivers united.  the Tigris or Euphrates disembogues itself; it might have been thought that the Whale, in whose Belly he was, might have carried him up that River, and have cast him out somewhere near to Niniveh, which stood upon its Banks. And so the Miracle of the Prophet's Preservation might have been taken notice of by many dwelling in that Royal City. Thus Sulpitius Severus thought he was cast up, ad Ninivitarum littora, on the Shores of Niniveh. But this must be an extravagant Fancy. For then the Whale must have swum out of the Mediterranean, round about Africa, and beyond Arabia (a Course of some thousands of Leagues) into the Persian Gulf. And then she must have gone up several hundreds of Miles against the strong and rapid Current of the aforesaid River, before she could have thrown up Jonah on those Banks where Niniveh was situate. But how could the Fish do this in so short a time? Tho' could it have been done, I grant it might well have disposed the Ninevites, to hear and obey him. The Wonder of his Preservation and Passage by Sea, would have been as authentic Credentials as could be wished; and none could have doubted his being GOD's Ambassador, that considered his Commission had such a Seal. But the thing indeed being naturally impossible, that Historian's Opinion must needs be false, who does not record it as a Miracle.  
Nor do I take Josephus' to be true. In the Ninth Book of his 
Chap. 11.  Antiquities, he affirms (as he found it Registered in Hebrew Chronicles) that the great Fish which swallowed Jonah, vomited him up on the shore of the Euxine Sea. But this, I say, seems not at all probable. For so the Fish must have swum sixteen hundred Miles, in three Days and Nights, to have laid him upon that shore; which in an ordinary way (and we read of nothing extraordinary in the Case) the could not do in such a space of time. Especially if those three days and nights, are to be taken (by Synecdoche) for but part of three Days and Nights 
Mercer. Drusius, etc. , as some think they are; and as that Text plainly intimates, Mat. 12.40. Aristotle also suggests another reason why this could not be. Because then the Fish must have passed through the Propontis, or i'll Mare di Marmora. But that he affirms to be too straight for any 
Hist. Animal. li. 8. cap. 13.  of the greater Whales to penetrate. Tho' then the straitness he means, must be in the Shallowness of its waters, not in the Breadth of them. For the Hellespont on this side of the Propontis, and the Bosphorus beyond it; through which the Whale must have made her way into the Euxine Sea, are both much narrower than the Propontis is; and yet the Bosphorus, the narrowest of the three, is wide enough for several of the biggest sort of Whales, to swim through it a Breast.  
With likelihood therefore we may conjecture That Jonah sailing from Joppa to Tarsus, and in his Voyage being thrown into the Midland-Sea; about the Bay of Issus or Liazzo on the Coasts of Caramania, he might be vomited out upon the dry Land. And being there released from his strange Confinement, the strangest that ever Mortal suffered; from thence he might travel along to Nineveh, upon his Divine and dreadful Embassy.  
And that in the Mediterranean there are Fishes able to swallow Men alive, we need not doubt. For there as well as in other Deep Seas, the Lamiaes, or Dog-fish have their haunt: so ravenous, and of such a bigness, that they easily devour a whole Man at a mouthful. And therefore Rondeletius, who gives as good an Account of Fishes, as any that ever wrote concerning them, tells us that the Lamia is Piscis Anthropophagus, a Fish that eats Men. And that some of them taken at Marseilles and Nizza, have had entire Men all in Armour found in their Bellies. Tho' other Fishes of much larger Dimensions, can by no means get down such Morsels. Of this kind, for instance, are the Balaenae, or Whirlpool Fishes; vast Creatures, but utterly unable to swallow a whole Man, by reason of the straitness of their Throat; it being as 
Contr. Cardan. de Balaenis.  Scaliger affirms, not above Semipedem patens, half a foot wide.  
But then how Nineveh that Heathen City, should come to give such credit to Jonah, and to be so happily influenced by his threatening Preachments, is still a Question. But for resolving it, let us try if we cannot find something material hinted by the HOLY GHOST, 2 King. 14. For there perhaps we may find a Key of His making, which will help to unlock this Difficulty. In the latter part of that Chapter, we read that Jeroboam the King of Israel, recovered Damascus, and Hamath; and that he restored the Coast of Israel, from the entering of Hamath, unto the Sea of the Plain, according to the word of the LORD GOD of Israel, which he spoke by the hand of His Servant Jonah the Son of Amittai. Now as Damascus was an ancient City, built before Abraham's time, (for his Steward was called Eliezer of Damascus;) and as it was a most pleasant City, so delightful, that Mahomet never durst enter into it, lest it should tempt him to neglect his Designs: so it was a great and most powerful City, as being no less than the Metropolis of Syria. And such a City as this, the Head of a Country, and the Royal Seat of a mighty Kingdom; being taken by the King of Israel, from the King of Syria: the King of Nineveh, the Confines of whose Empire were not remote from it, could not but take special notice of. And Jeroboam being animated to the War, which was thus successful, by the word of the Prophet Jonah, who clearly foretold what the Issue would be; we need not question but the King of Nineveh understood this too: there being nothing more usual than for Kings and States (where their Dominions are contiguous, or no farther distant) to pry into the Intrigues and affairs of each other. But then he understanding that there was a Prophet in Palestine, who unerringly foretold contingent Events, and particularly the Fate of that flourishing City, which fell out according to his Prediction; when he heard that this very Prophet was come to Nineveh, on purpose to denounce Destruction against it, which according to his Threatening was to happen suddenly too, unless the Inhabitants of it repent: he might very well be concerned as he was, and set himself and his People to mourn as he did. And the more readily might this be done yet, in case Jonah went to Nineveh with any Merchant Caravan Trading into the East from Tyrus, than the greatest Empory in that part of the World. For Tyrians living upon that Sea where Jonah was thrown overboard, and so miraculously preserved; and knowing it to be true: if any of them reported and affirmed it at Nineveh, this might help to beget a more firm belief still of his dreadful Threatening.   

NOTE III. Pag. 44.  
BEyond the Bounds of this Material World, there is a strangely vast and infinite Place, if we may so call it. An Extension as illimited as GOD Himself, and also as eternal as He: else it could not be what He proclaims it, His Habitation. And very properly does He call it Eternity. For neither Days, nor Months, nor Years, nor Ages, nor any thing of time was ever in it; and yet it always did and shall exist. And in this immense Capacity or Extension (naturally boundless both in measure and Duration, and holy too as being made so by Him that fills it;) the HIGH and LOFTY ONE does dwell. There's the Seat and everlasting Residence of His sublime and most exalted MAJESTY; and by his Essence which is Ubiquitary, He throughly possesses, and every where replenishes that so Stately and expanded Mansion. And where does He dwell besides? O amazing Condescension in Him, and Honour unto us, as Himself declares, He dwells with the Humble and contrite Spirit. So that next to the highest Place, He takes up His special Abode in the lowest mind. In that Mind most, which sinks lowest in holy Mourning.   

NOTE IU. Pag. 80.  
BUT that he was far from being so, appears by one Expression of his, in his 
Laert. li. 10.  Epistle to Pythocles. Where he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tho a wise man be tortured, yet he is blessed. And from another clause in his 
Ib.  Epistle to Menaeceus. Where he declares most worthily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Drink and continual Banquets, carnal enjoyments, and the sumptuous Provisions of a well furnished Table, are not the things that make a sweet life; but sober Reasoning. And by and by he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The greatest good is Wisdom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore Wisdom is more precious than Philosophy, because out of it all Virtue's spring. Which teach that we cannot live pleasantly, without living prudently, and well; and that we cannot live uprightly, without living pleasantly. For Virtues are connatural to a pleasant life, and from these a pleasant life is inseparable. And then from another Passage in the same Epistle; where he says, Virtutes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: are to be desired for pleasure, and not for themselves, as Physic is desired for health. And says withal that Virtue is the only thing which cannot be separated from pleasure. From all which it is evident, that when Epicurus founded Happiness in Pleasure; he meant that Pleasure which is the fruit of Virtue.   

NOTE V Pag. 130.  
WE are not to imagine, that Heaven did any thing to restrain or hinder the outrageous violences done to those Martyrs. Their Eyes were really bored out, their Legs cut off, their Bones broken, their Flesh beaten, bruised, mangled, burned, etc. Not are we to conceive, that when these Violences were done to their Bodies; the Law or Order of communicating them to their Souls in way of Sensation, was interrupted or dissolved. For when their Bodies suffered in any capacity, by Incisions, Contusions, Racking, Sear, Scourge, Scaldings, or the like; these must make grievous Impressions on the Nerves, and agitating them by furious Tensions, or Vellications, must transmit the Motions to the common Sensorium, and so excite most dolorous Pains in their Souls. For the Nerves which are thee great Instrument of Sense, derive their Original from the Brain; and by innumerable Sprigs or Ramifications being spread and propagated through the Body, they terminate in the exterior parts of it. So that nothing of violence can be done outwardly to the Body, but at the same time it lights upon the Fibres of some of those Nerves, whose Extremities are lodged in its Superficies, I mean, in the Cutis or Skin thereof. And if these at any time be fiercely moved, tho' at the Ends of them most distant from the Head; yet the same motion, at the same time, is felt at their other Ends which are in the Brain. And the Seat of the Soul, or the proper place of her special vital Residence, being some where there; She cannot but be vehemently affected thereby. But then we must consider, that these Nerves may receive Impressions as well at the Roots of them within the Brain; as in any parts of any Branches of them any where dispersed in the Body. Yea there is reason why they should be most receptive of impressions there, as being nearer to the common Sentient, and so to the Soul herself.  
Now let us but suppose (and the Supposition is very easy) that the Blessed SPIRIT can so influence the Soul, and so possess her with ravishing Delights (which we call Comforts) as wholly to take her up, and divert her from attending to what the Body suffers: and this must be one mighty Alleviation of pain, if not a perfect Exclusion or Cure of it. For what better Anodyne can there be, than an absolute inanimadversion, or non-reflection upon Evil? than a complete alienation, or entire abstraction of the Mind from what should trouble it? And then let us but suppose also (as well we may) that the same good SPIRIT can imprint such delicate Motions upon the curious Fibres of all the Nerves in the Brain, as shall produce strong divine Joys and Pleasures; and that these fine Motions may be so brisk and vigorous, as to continue in spite of all contrary Impressions, tho' never so forcible, made by any Violence on other parts of the Filaments of those Nerves: and the great Work we speak of is intelligibly done upon the holy Sufferers. For thus we may readily and fairly apprehend, how all sense of Pain should be drowned in them; and how their Souls might swim in deep Consolations, when their Bodies were sinking under the Executioner's hands. Not that we suppose tho, that the SPIRIT's influence upon Martyrs was ever so strong and vigorous, as to leave no room or occasion for their Faith, Love, Patience, and the like divine Graces to act in, for their better Support and Comfort.   

NOTE VI Pag. 169.  
AND the Chief Reasons of it are Two.  
First, Because the evil Spirit with whom they are in Covenant, may be delighted with the Steams of humane Blood. (And for a like reason they haunt Churchyards more than other Places, and appear most frequently where the Dead are interred.) So Origen tells Celsus pretty often, how the Daemons were gratified with the Steams of those bloody Sacrifices which were offered to them, and how they were greedily desirous of them. Which he calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the lickorishness of Carnal Devils. And that they are strangely desirous of the Blood of Mankind, and delighted with it; is evident from the Complaints which the Devil used to make amongst his Devotoes in America. For oftentimes when he appeared to them, he would tell them he was thirsty; meaning for Peoples Blood. And then his Priests would urge their Kings to offer up store of Captives to their Gods, lest (poor things) they should die for want of refreshment. And as when they had no Captives, they would go out on purpose to fight and take some; so when they had plenty, they would offer them most freely, killing them as Victims, sometimes by hundreds in a Day. To which we may add those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Mactations of Men, wherein Multitudes of old were sadly sacrificed to heathen Deities. And if the reekings of dead or dying Sacrifices, were so grateful to them; without all question, the Nidours, or Fumes exhaled from the Veins of People alive, must be far more pleasing. For being of an hotter and finer nature, they may well yield them a brisker and more relishing Flavour.  
Secondly, Evil Spirits suck of those Wretches, whom they draw into hellish Compacts with them; that they may have opportunity of corrupting them, by transfusing a pernicious Venom into them. Of tincturing their Bodies with so vile a Malignity, as will help to numm and stupify their Souls, in their moral Capacity. As shall fill them with Darkness, and Blindness, and Dulness, and Deadness to all that is good; and at the same time dispose them to every evil thing, to which they shall think fit to excite and instigate them. As to Anger, Envy, Malice, Revenge, the basest Obscenities, and most barbarous Cruelties. And when wicked Fiends by their noxious Breathe into People, do so poison their Souls as to pervert their Bodies; no wonder that the HOLY GHOST (who still countermines the Wicked One in all his Workings) should by His Inspirations (I mean His consolatory ones) not only most heavenly affect our Souls; but withal derive an healthful Temper to our Bodies.  
And let me add; by these Consolations our Bodies may be so raised and improved, as in some measure perhaps to advance towards the Adamical Crasis, or Original Constitution. They may approach as near as readily they can do, to that excellent Temper which the Protoplasts at first were happy in. Whereby it may sometimes happen (tho' but seldom) that they may not only attain to perfect Health (which otherwise they might not have acquired:) but possibly may rise a step higher, and gain such a balsamic Quality to themselves, as may enable them to preserve Health in others: and also such an healing Virtue as may enable them to restore Health to those about them, that are commonly or continually with them. I mean by salutary Perspirations, or sanative Effluvia's which stream plentifully from them. For as the Bodies of Men in high Distempers, are so full of morbific Virulence or Malignity in themselves; as to breathe out such store of contagious Emissions, as will infect others with the like Diseases: so they that are arrived at this excellent Temper, and delicate Complexion of Body, which sends forth these salutiferous and medicinal Exhalations; may secretly and unperceivably derive Health, as well as preserve it to those Persons, with whom they frequently or constantly converse.   

NOTE VII. Pag. 292.  
COncerning this Mark there are several Opinions. Some think 'twas a Letter out of the Name Jehovah, stamped upon his Forehead. Others, that it was a fierce, and furious, and truculent Aspect, arising from the Checks and Gripes of his clamorous and tormenting Conscience. And truly a wounded and accusing Conscience, does often change the very Looks of people, blasting the pleasant Air of their Faces, where the Gild is much inferior to Cain's. Others think it was a constant trembling of all his Members, especially of his Head, joined with a lamentable dejection of Countenance: and so the Fathers conceive it to be. And that Expression, Gen. 4.12. insinuates as much; a Fugitive and Vagabond shalt thou be. The Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify, moved and agitated; to which the Greek ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answer, tossed and discomposed. Intimating that he was subject to strange kind of Motions and Agitations in his Body, the judicial Effects of GOD's Malediction upon him for his Fratricide. And the appearance of these tremulous Motions about him, did import, or rather indicate so much terror and trouble in himself; and imprint so much Awe and Dread upon others: that they durst not do by him, as he did by his poor Brother; lest by contracting the same Gild, they should incur the same dismal Punishment.   
FINIS.   

THE CONTENTS.  

CHAPTER I. THE Usefulness of our Faculties and Passions. What Religious Mourning is. Two Sorts of it, Public and Private. The two Kind's of Private Mourning, with the respective Branches of them. Page 1.  
CHAP. II. Public Mourning when to be used. By whom to be appointed. The Practice of it ancient. It's great Success noted in the Ninevites, which encourages us to it, when enjoined. p. 9  
CHAP. III. Of Private Mourning as it relates to others, and to ourselves. p. 15.  
CHAP. IU. What Solemn Mourning in private is. It's principal Concomitants these seven; Tears, Prayer, Fasting, Alms-deeds, Set-times, free Forgiveness, and select Associates. p. 21.  
CHAP. V. Two Motives to holy Mourning in general; It is a Christian Duty: and a Duty most acceptable unto GOD. Its Acceptableness manifested in four Particulars. p. 34.  
CHAP. VI A Third Motive to holy Mourning in General: It entitles us to divine Comforts in this Life. As appears from the Nature of GOD; from the Word, the Office, and the Disposition of CHRIST; and from the Mission of the HOLY GHOST. p. 47.  
CHAP. VII. A Fourth Motive to Mourning in General; the present divine Comforts which attend it, yield Blessedness. Four beatifying Properties of them: they are Sweet, Glorious, Strong, and Secure. Which contain the first Branch of holy Mourners Beatitude. p. 60.  
CHAP. VIII. An apologetic Inference from the Doctrine in the foregoing Chapter; clearing Christianity from the Aspersion of Unprofitableness. With Advice to careless, and circumspect Christians. p. 76.  
CHAP. IX. A Fifth Motive to Mourning in General, being the Second Branch of that Blessedness, which springs from the Comforts that attend it: They confirm us in Religion by sweetening it to us at the beginning; and by encouraging us in the Duties of it ever after. p. 92.  
CHAP. X. A Sixth Motive to Mourning in General, being the Third Branch of that Blessedness, which rises from the Comforts annexed to Mourning: They are a Seal of our Assurance. Which Assurance makes Religion very easy to us, and us zealous in that. Which again strengthens Assurance. p. 107.  
CHAP. XI. A Seventh Motive to Mourning in General, being the Fourth Branch of that Blessedness, which rises from the Comforts annexed to Mourning: They support us in Afflictions. Which are incident to all, tho' mostly to the Righteous. Good Christians need not fear Afflictions, tho' others are unhappy under them. p. 122.  
CHAP. XII. The Eighth Motive to Mourning in General; being the Fifth Branch of that Blessedness which rises from the Comforts annexed to Mourning: They fortify us against Temptations. How divine Comforts do that. p. 135.  
CHAP. XIII. The Ninth Motive to Mourning in General; being the Sixth Branch of that Blessedness, which springs from the Comforts annexed to Holy Mourning: They animate us against the Fear of Death; and instead of dreading, make us Desire it. p. 145.  
CHAP. XIV. The Tenth Motive to Mourning in General; being the Seventh Branch of that Blessedness, which springs from the Comforts annexed to Mourning: They sweeten our Life by conducing to our Health; and by bettering the Temper of our Minds, as well as the Habit of our Bodies. p. 164.  
CHAP. XV. The Eleventh Motive to Mourning in General; being the Eighth Branch of that Blessedness, which springs up from the Comforts annexed to Mourning: They supply us with noblest Delights in this Life, when those that are less generous fail and forsake us. Which they do, by acquainting us farther with GOD; and by inflaming us with Love to the LORD JESUS CHRIST. p. 172.  
CHAP. XVI. There are false Comforts, as well as true. How to distinguish the one from the other. Whence false Comforts spring. p. 185.  
CHAP. XVII. The Twelfth Motive to Mourning in General; It entitles us to the Joys of the future Life. The Excellency of those Joys manifested, by comparing them with present Comforts, and showing how they exceed them in four Properties. p. 206.  
CHAP. XVIII. The Thirteenth Motive to Mourning in General: It hath been constantly practised in the Church of GOD, and is highly conducive to Its Happiness. p. 216.  
CHAP. XIX. Objections against Holy Mourning answered: as that 'tis beneath us. Makes us Melancholy. Disparages Religion. Wastes our Time. And hinders Business. p. 225.  
CHAP. XX. Of more Particular Mourning. Reasons, why we must mourn for our own Sins: The Gospel requires it. The Nature of Sin calls for it: and so do the Sufferings of our SAVIOUR. We are taught it by Example. It helps to Repentance, and destroys Impieties. It strengthens our Graces, and may hasten our Translation to the endless Glory. p. 235.  
CHAP. XXI. Reasons why we must mourn for the Sins of others: the Best have done it. The neglect of it is . It prevails with Heaven. It brings us Comforts. It secures us from Judgements, when others fall by them. Both Nature and Religion bind us to it. It may be we have been Sharers in the Sins of others. p. 253.  
CHAP. XXII. The First Aggravation of our own and others Sins, considered as the first Suasive to Mourning for the same: We have sinned against the greatest Light. As against the Light of Conscience. Of the SPIRIT. Of the Word. Of Experience. Of Ordinances. Of Examples. Of Admonitions. And of humane Laws. p. 273.  
CHAP. XXIII. The Second Aggravation of our own and others Sins, considered as the second Suasive to Mourning for the same: We have sinned against the greatest Love. As against the Love of GOD; and against the Love of our best Friends. p. 269.  
CHAP. XXIV. The Third Aggravation of our own and others Sins, considered as the Third Suasive to Mourning for the same: We have sinned in a most shameful manner. p. 278. 

A Form of Devotion. p. 283.  
A preparatory Prayer. p. 284.  
A Confession of our own Sins. p. 285.  
A Confession of the Nation's Sins. p. 289.  
A Supplication respecting our own, and this Nation's Sins. p. 294.  
A general Intercession. p. 296.  
A Prayer for the Holy SPIRIT of GOD, and the Principal of His heavenly Graces. p. 300.  
Ejaculations for Mourning-Days. p. 319.  
Notes. p. 321.     
FINIS.   

ERRATA.  
PAg 9 lin. 15. read the. p. 46. l. 4. before high, insert, so. p. 68 l. 28. r. ennoble. p. 78. l. 35. r. persisteth. p. 95. l. 11. r. Lyra. p. 98. l. 36. r. Energy. p. 100 l. 28. r. Muis. p. 109. l. 23. r. would. p. 125. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 132. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 146. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 152 l. 20. r. wring. p. 158. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 165. marg. before conjunctum. r. ad. p. 176. l. 20. del. of. p. 190 l. 30. after, for, r. then. p. 207. l. 4. r. fairly. p. 219. l. 16. after Exaltation, for of, r. to. p. 226. l. 34. after crying, insert and. p. 238. l. 9 r. abstemiousness. 
The reason why Chap and Devotions are here mentioned, is that the paging of the Errata may the better be understood; it having happened that the Figures on the Tops of the Pages in part of the Book were wrong set.  Chap. 24th. p. 278. l. 14. after we, r. well. Devotions. p. 286. l. 25. for, these; r. thy. p. 309. l 15. after delight, insert is. p. 313. l. 12. after Heart; insert, to. p. 322. l. 35. r. of our.