GOD'S GRACIOUS THOUGHTS TOWARDS GREAT SINNERS.  JER. 29.11. 
But I know the thoughts I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.  EPHES. 3.19. 
The love of Christ passeth knowledge.  
LONDON; Printed by Matthew Simmons, dwelling in Aldersgate-street. 1647.   

NATHANAEL HOMES, TO THE CHURCH IN FELLOWSHIP WITH HIM.  
Dear Brethren and Sisters, as my compassions to some bleeding hearts among you, did put me upon this discourse, in our more private weekly meeting; so their unexpected importunity, for Copies, have necessitated me to print it, so as it was, suddenly compiled, and ruggedly delivered, unpolished, and untrimmed for public view of all abroad. But being willing you should have it, I would rather deny mine own honour, than you of any spiritual comfort I might hold forth to you, who am yours in the Lord by many strong obligations.  
N. H. From my study in Mary Staynings. Decem. 2. 1646.   


GOD'S GRACIOUS THOUGHTS TOWARDS GREAT SINNERS.  ISAIAH 55.8, 9 
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.  
For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts then your thoughts.  
THe former part of this Chapter is a most glorious invitation of poor sinners to free mercy, vers. 1. to the end of the 7th verse, in which 7th verse the Lord tells all comers to him, that he hath mercy for them, and mercy with eminency; namely, that He will have mercy on them: And he will abundantly pardon. Or, as it is nearer to the Hebrew, and is so expressed in the Margin of your Bibles; He will multiply to pardon, or, Multiply pardons. The freeness, fullness, and faithfulness of this glorious grace and favour, the Lord most strongly demonstrates, to confute all doubtings, and chase away all fears that are in the hearts of drooping sinners, in the verses of the Text. The Catastrophe and upshot of all is this; That the Lord having removed their sins, he will remove their judgements, and change their sorrows into joys, vers. 12, 13. The substance of the verses of the Text in the sense of them, are the matter of the Demonstration; The coherence or inference of them in the several for'rs, are the form, that form them into arguments, to remove their doubts and feare●. As if the Lord should say; When I say, I will have mercy, and abounding, or multiplied pardoning mercy; you ought not to doubt of it, or fear; FOR my thoughts are not your thoughts, etc. FOR as the heavens are higher than the earth, so are my thoughts higher than your thoughts. FOR as the rain comes down from heaven, etc. So that one FOR backs another. And then saith the Lord, Your sins being done away, your judgements shall be removed. Ver. 12, 13. FOR you shall go out with joy, etc. You shall by the effect of removing of your sorrows, discern the cause, viz. the pardoning of your sins.  

Doctrine.  Out of all, for the design in hand, I pick and cull this one Doctrine; That the incomparableness of God's gracious thoughts towards poor sinners, above and beyond their thoughts, is sufficient to stop the mouth of all objections, and still the cries of all dejections in all their miseries.  
1. Note (for explanation of this rich Doctrine) that our miseries are twofold. Afflictions; Transgressions. Those the thread, these the needle. For these are they that prick and sting to the quick. These the sting in the mouth or tail of afflictions. The sting of death is sin, 1 Cor. 15. A confluence of all afflictions of themselves cannot sting so, as the single essence of the sin when God will set it on the conscience. Paul's concupiscence stings him more, Rom. 7. then his being killed all the day long, Rom. ●. Afflictions whip the body, sin the soul. The spirit of a man (saith Solomon) may sustain his infirmities; But a wounded spirit who can hear? That is, of himself without God's grace.  
Now secondly observe, that in all these afflictions and sins, Gods thoughts towards us poor sinners, are such as are incomparable and transcendent, above and beyond that we can think: 1. Father with simple cogitation; That is, we cannot think towards others in the like case of misery, as God thinks towards us in the same case. 2. Or with reflexive comprehension, or apprehension, that in, to conceive what those thoughts of God are towards us in our misery, just as he thinks them. Both these seem to be clearly, in the Text. For the first, I can, saith the Lord; show mercy wheresoever there is a sense of misery, though that misery did as well provoke me by the sin of it, as it did grieve man with the affliction of it.  
For my thoughts are not your thoughts.  
For the second. If there be abundance of sins bringing abundance" of judgements, I can (saith the Lord) abundantly pardon; For my thoughts are above your thoughts. As if the Lord should say of the first, thus; Can you have such thoughts of mercy on misery as I can? especially where you are provoked? Do not you usually repel violence with violence? Do you not use to render evil for evil? Are you not usually for the punitive way? Or if you pass by a few wrongs, can you pass by abundance? Do you not cry against multiplying of offences, Immedicabile vulnus, etc. cut the putrifying limb off? Do you not after once or twice warning, fall to harming? Do not your Magistrates burn in the hand, then hang up the neck? And you admonish, then punish. But I can think thoughts of mercy, contrary to all these, as hath been showed in the Text.  
For the second.  
You (as if the Lord should say) can hardly think that I can thus think, but I can. For my thoughts are above yours; You are men, I a God; you corrupt, I pure, I prove it thus: Do you see the disproportion of creatures, of the Heavens above the earth? Much more between an infinite Creator & the creature. Can you take the just altitude of the Heavens above the Earth? Then note how high my thoughts are above yours. Therefore these my thoughts I propound and press to hush and stop the mouth of all objections, and still your sorrowing, fearing, complaining-dejections.  
If you object any crooked unworthy thing to disparage my thoughts, and so to prejudice yourselves in laying hold on my thoughts, let the answer be, my thoughts not as yours. Mine in substance are all good, right, etc. As my words are, Psal. 19 so are my thoughts. No evil, no iniquity, no cruelty in my thoughts. If you think any, you bring it with you, you can find none in me: you go about to pervert the strait ways and thoughts of the Lord, Act. 13.10. But the Lords thoughts are like himself; The Lords thoughts and ways are equal, they are yours that are unequal, Ezek. 18.25. As if the Lord should say, take it for a general rule, What ever your thoughts are, if they be not most just, good, holy, etc. they are not mine. But you may object, you think your thoughts are so; Therefore take this for another general rule; That whatsoever thoughts do not tend to your salvation, tend to bring you towards me, according to the design of this Text, and word of mine, those thoughts are not my thoughts, Ezek. 18. Ezek. 33. If you object, secondly, that ye cannot imagine how I can have such thoughts of mercy to such sinners as you are; The answer is, As the Heavens are distant and different from the Earth, so are my thoughts above yours. The Heavens are so above the Earth, that the Earth with all its Cedars, mists, clouds, fiery meteors, cannot reach it; so nor can your thoughts in a rational way reach mine. And as the Heavens are greater, so my thoughts, Ephes. 3.17. And as the Heavens are bigger than the Earth, so my thoughts are like myself, infinite. And as the Heavens are more glorious than the Earth; so are my thoughts then yours: And as the Heavens give light, so do my thoughts to yours. And as the Heavens shine on the bad as well as good, Mat. 5.45. so do my thoughts on sinners as well as on Saints. If you object, thirdly, that though these are effectual expressions in themselves, able to do much, yet they do not take, affect your souls. The answer is, that as the operations of the Heavens, in drawing up mists, and pouring them down in rain, do the work, the rain returns not in vain; so shall my word be, that expresseth my thoughts; If the heavens do not shine, rain, roll, raise the Sun, etc. in vain, but cause spring, harvest, etc. then sure my thoughts shining and dropping in my words, shall not be in vain. If as the earth waits on the heavens; so you wait, seedtime, spring-time, harvest-time will come. My thoughts shall take hold of your thoughts, and overcome them, and transform them into mine: your thoughts shall trust in my thoughts of truth: your thoughts shall hope in my thoughts of mercy; your thoughts shall rejoice in my thoughts of love; your thoughts shall rest quietly in my thoughts of peace; that all your sins are pardoned, and so your judgements shall be done away, at least as judgements.  
Useful is this,  
1. To put us upon the consideration of God's thoughts, so fare as we are able by enlightened reason: 1. How different in kind our thoughts are from God's thoughts. 2. How distant and short in degree our thoughts are below God's thoughts, when we set about to apprehend them. Both these are in the Text, and Doctrine, as we said; compare Jerem. 29.11.  
1. For the difference in kind.  
1. Our thoughts cannot be first towards God, in the business of our salvation, our thoughts cannot be the first-mover. For naturally, our thoughts and imaginations are only evil continually, Gen. 6.5. We are borne wild Asses Colis, Job 11.12. We go astray as soon as we are borne: but God's thoughts are first in our salvation; He (saith the Psalmist) understandeth our thoughts afar off, or long before. Therefore his thoughts are precedent to ours. He here in the 6, and 7th verses before the Text, makes the first motion about our salvation; and as it is in 1 Job. 4.19. We love him, because he loved us first; and therefore his thoughts first move ours. His love first sounds forth; then our love is as the Echo. He first allureth, than we are drawn. A mighty Comfort; that his thoughts being first towards us; their graciousness must needs be free. Though we cannot glory in our thoughts, as preventing, or persuasive of God's thoughts, yet we may glory in this greater thing, that God's thoughts anticipate, prevent, and persuade our thoughts. Acti agimus, we in every thought and deed act not, but as we are acted by God. God's thoughts are the Original, ours but the Copy.  
2. Our thoughts are not kind thoughts, sweet thoughts to others; we are selfe-lovers: the original sin of the world. See Adam. Do we think thoughts of love to our enemies? Especially unsought unto? Much less would we prompt them to seek unto us, that we might show them kindness. Would their misery be our pity? Would it not be our joy rather? So uncharitable is nature, that we rejoice in iniquity. But God hath all the contrary thoughts to these.  
3. Our thoughts are limited thoughts, we cannot pity or pardon (if we do either) much or many. We say, how oft, Mat. 18.21. We are ready to study an end, afore we begin. But God's thoughts of mercy, are abounding thoughts, and multiplying thoughts; thoughts of abounding mercy, and multiplying mercies and pardons. He shows mercy to thousands of generations, Exod. 20. and therefore to thousands of sins of one soul. He heals backslidings, Hos. 14. Observe the indefinite expression. And the Psalmist speaks of a multitude of mercies, Psal. 5.7. Psal. 100.7. Isaiah speaks of multitudes of loving kindnesses, Isa. 63.7. And Jeremy saith, There is no failing of his mercy, so we are not confirmed. How much and how many evils did he pardon in Manasseh, Magdalen, Saul? How many backslidings in Peter, and much more in Solomon? I may say to a true believer, as he doth not make an end of sinning, so God cannot make an end of pardoning. But then as his pardoning takes off our fear of sin; so it takes off our love of sin. His good will takes off our ill wills, Rom. 7.  
4. Our thoughts at best have much reluctation against good, and ordinarily much evil in them, Rom. 7. But God's thoughts are all good, altogether good, purely and perfectly good, and concerning our good, to cure us of our evil, and to fill us with good, Jer. 29.11. So it is said, Psal. 119. God is good, and doth good.  
5. Our thoughts, when not vile, are vain, Jer. 4.14. But God's thoughts are great and main thoughts, touching the great things of our salvation.  
6. Our thoughts are of contentions with men, and of transgression against God, Isa. 55.7. But Gods are of peace and reconciliation. So argued in Text, and Jer. 29.11. He is the God of all peace, and suitable are his thoughts.  
7. Our thoughts are craving begging thoughts, we are all upon the getting hand, of man by entreating, of God by praying; we are more in prayer then in praise. But God's thoughts are giving thoughts, bountiful thoughts, thoughts of giving afore our ask, and more than many times we dare ask; so before and in the Text. And Jer. 29.11. when they are despairing, he would be giving. I am found of them that sought me not, Isai. 65.1. God gave more to Paul than he thought on, Acts 9 and compare 1 Tim. 1. Yea Solomon had more than he asked. So the promise is, Seek first the kingdom of God. We ask oft to believe, he gives more, Phil. 1.29. We ask oft to overcome such or such a thing, such a sin; but in that God gives us to overcome many other sins. Thus is it most true, that it is a more blessed thing to give then to receive. God blessed for evermore gives. And we could not be ever ask, but that God is never weary of giving. Many more particulars might be given of the different kinds of our thoughts from Gods, but these are enough to enlarge our meditation.  
8. When we turn about our thoughts to understand the incomparable thoughts of God towards us, our thoughts are at a distance, fall infinitely short of comprehending them as we should. Therefore God saith in the Text, My thoughts are above your thoughts. And Jerem. 29.11. I know my own thoughts, though you do not as you ought, I do, that they are thoughts of peace.  
As God's thoughts are in regard of matter, namely, mercy, goodness, pardoning, so in measure.  
1. Infinite. Psal. 92.5. O Lord, how great are thy works, thy thoughts are very deep. Answerable to 1 Cor. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The deep things of God; whereby to shelter us from the depths of Satan, Revel. 2.24. that is, sin, sinful temptations, stratagems, etc. God's understanding is infinite, Psal. 147.5. The Apostle makes an heavenly exclamation, Rom. 11.33. O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, discern or determinations, and his ways past finding out! God hath thoughts of mercy for millions of sinners, therefore sure enough for all the sins of one sinner.  
2. Continual; continued without interruption, so that as they have no beginning, nor ending, so nobreakings off in the middle, Ephes. 1. Psal. 89.  
3. Certain, firm, established; so before the Text; The sure mercies of David; That is, promised to David; that is made over to us in Christ, the son of David. That as sure as Christ is in our nature, so we are one with him by faith. Christ is the great pledge, or witness, in verse 4th before the Text, of God's merciful thoughts towards us poor sinners. So that if we be unlovely in ourselves, yet we are acceptable and wellpleasing to God in Christ, Mat. 3. last, Ephes. 1.3.  
4. Immutable, both in kind and degree. They cannot be otherwise, or less than ever they have been, 2 Tim. 2.19. And James saith, With him is no shadow of change. Yea God in Christ the same for ever, Heb. 13.  
5. Intuitive. God thinks all his thoughts at once. As a man's eye sees all it sees at that look, in one twinkling of an eye, so God sees all absolutely that ever were, are, or shall be at once. He needs not any rational intellectual discourse to go from one thing to another in his thoughts, but he can & doth comprehend all at once.  
Now upon these and the like properties of God's thoughts, we fall very short of and below a due apprehension of God's thoughts; and fall to doubting, because in opposition,  
1. To the infiniteness of God thoughts, our thoughts are finite; 〈◊〉 eye, nor the Son itself can behold all the world in its complete roundness; much less can our finite thoughts reach Gods infinite thoughts.  
2. To the continuity of God's thoughts, ours are interrupted, broken off ofttimes in the middle. Many by-thoughts intervene between our most serious thoughts, whiles they are rising up to any considerable height of apprehension of God's thoughts, or of any thing that is good; and so they disturb and dissipate our conceits of mind.  
3. To the certainty of his thoughts, our thoughts are most uncertain thoughts. Sometimes they are rather conjectures than resolves, rather opinions than judgements, rather dispute then determinations. And so (as the weakness of our eye to behold the fixed stars at such a distance, makes us think they twinkle, when as it is the quavering of our weak eye) our uncertainty in thinking makes us think God's thoughts are uncertain, when as it is the uncertainty and variableness of our thoughts.  
4. To the immutability of God's thoughts, stands in opposition the mutability of our thoughts. Sometimes they are on God, sometimes off, and on the creature. And when on God, sometimes stronger, sometimes weaker, sometimes almost nothing. Sometimes they catch one thing, and let that go, and then catch another, and so lose the series, method, and dependence of things, to find out the excellency of God's thoughts.  
5. To the intuitivenesse of God's thoughts, stands opposite the discursivenesse of our thoughts. For being we are feign to know by discourse from one thing to another, in a rational way, as from the effect to the cause, etc. And our reason is imperfect, and our knowledge is but in part; we must needs ofttimes fall very low in apprehending ordinary things, much more in diving into extraordinary things. We cannot always by the utmost compass of reason, reach to the forms of some natural things; how then can our discurive, reach Gods intuitive thoughts?  
Now therefore saith the Lord in the Text, when ye hear me speak of such high things as are here mentioned; As, I will abundantly pardon, etc. you wonder at them, but do not notwithstanding doubt of them, or dispute against them; For my thoughts are known to me, (Jer. 29.11.) they are not so mean and ●ow as yours, but fare above, (as in this 55. of Isaiah) and therefore admire, but not despair. They are above your thoughts or high as the Heavens are above the Earth. But I can tell the altitude of mine own thoughts, I think of mercy, and of multiplying pardons.  
These two places, the Text, and Jer. 29.11. hold forth these particulars.  
1. (As if the Lord should say) nor you nor any man else, no nor Angels (which are enquirers into the Gospel, 1 Pet. 1.12.) can tell my thoughts so well as I myself. Flesh and blood could not reveal to Peter the things of Christ, Mat. 16.17. And in 1 Cor. 2. The natural man receiveth not the things of God, because spiritually discerned. No nor can your spiritual minds comprehend the full of things, for ye know in part, 1 Cor. 13. As the Nations (Mich. 4.12.) know not my thoughts, nor understand my counsel concerning you, so you may labour to know them, but still they will pass your knowledge, Ephes. 3.19. The loving thoughts of my heart are rather felt, then understood, Rom. 5. I shed my love into your hearts.  
2. That I, even I myself do know all mine own thoughts perfectly, how high soever they be, I comprehend them all. They are all distinctly and fairly written in my heart, and I can read and compute, and scan every one of them to a tittle, and settle them in an unalterable way, by an unchangeable decree.  
3. That I acknowledge my thoughts, to be high thoughts of love, mercy, etc. so as I cannot keep them to myself, but do utter them, and in order of times, and of your necessities do explain them to you, though you cannot reach to the utmost height of them. I make them legible to your eyes in my book; and I make them frequently to sound in your ears in the ministry of my Word; and I give you a representation of them in the Sacraments, to many of your senses; But though you cannot comprehend them fully as they are in their infiniteness every way; yet by that you apprehend, ye may admire the rest, as perfectly infinite, and incomprehensible. As the Heavens and Earth will be seen of us but in the Hemisphere, yet you conclude they are round.  
4. That though your thoughts have many objections against my thoughts, yet I know my thoughts will answer all the objections of your thoughts. Dispute and try.  
1. It may be you poor sinners will say, you have had such deep apprehensions of your sins, and such long inward conflicts about them, that you say in your hearts, and think you shall nesee good day more.  
But my thoughts answer you out of these Texts, that my thoughts are thoughts of mercy, of multiplying pardons, and that above your comprehension. Thoughts of peace, I think peace towards you, as I am the God of peace. And I have many thoughts about it, and great thoughts like myself. For they are my thoughts. And though little man doth assay to imagine great things, yet your thoughts are not like my thoughts.  
2. It may be, you will object again, That your thoughts think my thoughts are not such thoughts of mercy, Because my hand hath been upon you to afflict you; and perhaps the affliction, or its smart is not yet off from you; and therefore that I still intent to have severe thoughts towards you. But my thoughts are as in these Texts, and the Contexts that lead to and follow them, that is; That whereas you can be always angry, and irreconcilably angry with men; flesh and blood is prone to be unmerciful and implacable; my thoughts are not such; for my thoughts cannot be like yours, they must be better, and above yours, or they cannot be my thoughts; I tell you plainly in these Texts, Isai. 55. Let him that hath nothing come and buy, ver. 1. That there is a time when I will be found, ver. 6. And the present time when I offer grace and favour, is the accepted time, 2 Cor. 6.2. Even as he did hear Christ Jesus, that was made sin for us; so he hears sinners. And as there is a time when I spoke to thee sinner, to cause thee to leave sin; so then do I intent to lay aside my wrath, ver. 7. before the Text. So that my thoughts of anger are but for a time, but my thoughts of mercy are everlasting, Psal. 30.5. Psal. 89.28. etc. He hath regard to his Oath there. He hath not sworn to be angry with sinners for ever, but hath sworn to have mercy. And accordingly he doth affirm, Isai. 54.7. the next Chapter afore the Text. You the sons of men cannot tell when to lay aside your thoughts of anger, till they degenerate into malice; but I can see my time. Yea though I afflict my people so yours, yet I can have thoughts of peace to them at last, Jer. 29.11. Yea all that while resolve on them. Yea whiles I am afflicting, I have thoughts of love, Heb. 12. And therefore saith the Lord, My son be not weary of the Lords chastisement, Pro. 3.11, 12. But do as Isai. 8.17.  
3. It may be you poor sinners will object, that your thoughts are not able to bear the lying upon you of your sorrows of sins and afflictions. Therefore you would have them removed. Therefore also my thoughts answer you thus: I have, as in this Text, all manner and measure of mercies, to take away the perplexity of your spirits. And besides I have entailed on my pardoning mercy, affliction removing mercy. So ver. 12. after the Text.  
4. It may be, your thoughts will object; But our perplexities and miseries have been so many and long, that we are exceeding thirsty, our appetites are enlarged, we think we can have never enough of God, and his presence, and comfort. My thoughts expressed in the Text, and elsewhere, answer this sufficiently, that I have abundance of mercy for you, multiplied mercy; Yea so much as your thoughts cannot reach unto. And it shall satiate you, as the rain doth the earth; and not only you shall joy, but the world shall seem before you to sing, and to be full of joy; so from the Text to vers. 13.  
5. But yet may be your thoughts object, that some of you have waited a long while for a good hour, and have not yet attained it. The Lords thoughts answer this too. His thoughts are not as our thoughts, that is, they shall not stay too long as we think, ere they send comfort. But as the Heavens are above the Earth, yet in due time water it. So etc. And Jer. 29.11. you shall have your expectation. Rom. 5. Hope is not ashamed at last, yea not ashamed whiles it waits, because the love of God is shed abroad in our hearts, Hab. 2 3, 4.  
Thus fare of the first use, of putting us upon the consideration of God's incomparable thoughts, to see how fare they prevent all objections.  
2. Is to put us upon the exercise of our faith, about the unparallelled thoughts of God; That where our best thoughts fall short, there the faith that Christ hath given us may ascend. And indeed if God's thoughts are fare above our thoughts, than it is the proper work of faith to take the transcendency of them into the view of it: As thus.  
1. To believe the original and invate conception of these thoughts of grace and favour to poor sinners. They spring merely from the sweet, good, and unspeakable excellency of God's nature: described Exod. 34. Compare Isai. 43.25. Psal. 119. Thou art good, and thou dost good. Therefore it supposeth, he is good, and thinketh good. So notably Ephes. 1.5. His thoughts do arise from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his most gracious disposition. As out of the evil nature of man, proceeds all evil thoughts, Adulteries, murders, thefts, etc. So contrary. This well applied by faith answers the objection of our unworthiness. For as there was no good in us when God first thought of us to move him to think on us; for either he looked on us as nothing, or as a most sinful something; to no unworthiness, either of our nothingness, or sinfulness, could hinder him from his gracious thoughts towards us. As it is said, He will have mercy on whom he will have mercy; so he will think what be will think of grace and favour to poor sinners, nothing can help, nothing shall hinder him. As God cannot be otherwise in his nature then he is, so he cannot be otherwise in his gracious thoughts, than what he will think.  
Object. But God hath a pure nature, and a just nature, etc. And therefore from thence by the same proportion must arise thoughts of hating impure sin, and of punishing unrighteous sin; with which by nature we abound.  
Answ. 1. This doth not contradict God's thoughts of grace and favour to grievous sinners, because God was pure and just, when from all eternity, foreseeing all things, he had those thoughts of grace and favour.  
2. God is pleased to propose to us his Justice, conditionally, upon our obstinacy against mercy. So all along the Scripture. But holds forth his offer of mercy absolutely, without any condition of ours, Isai. 55.1. Isai. 43.25. Revel. 22.17. If at any time there be any sound of a condition, it is one of his own making, and inmaking in us, subordinate, not opposite to free grace, Ephes. 2.8. And he that thinks to save, thinks to give faith.  
3. God is pleased to signify to us, that he loves to have his mercy rejoice over his justice, Jam. 2.13. Grace glorieth. It is the glory of God's mercy, that it preventeth judgement.  
4. In that God hates sin, and hath justice to punish it, he hath provided a Saviour to remove the guilt and filth of sin, 1 Cor. 1. last save one. & 2 Cor. 5. last. He made Christ (taking our nature upon him, and sanctifying it, and making atonement in it) to be sin for us, that we might be made the righteousness of God. On him he laid the iniquities of us all, Isai. 53. And on us he laid the righteousness of God, 2 Cor. 5. last. The righteousness of God, therefore good enough, to be acceptable to himself, and great enough, being infinite, to appease him for the finite unrighteousness of man.  
5. And lastly, God doth love to dignify the second Adam above the first, yea to make Christ the plaster more sovereign than Adam the sore can be malignant, Rom. 5. 1 Cor. 15. It's the business of those two Chapters. The upshot of all is set down in golden Letters, Rom. 5. Two last verses; Where sin abounded, grace did much more abound. That as sin hath reigned unto death, so might grace REIGN (mark the phrase) through righteousness unto eternal life by Jesus Christ our Lord. By which it appears, that as heretofore sin did reign over us, so now God's gracious favour through Christ's righteousness should reign over our sins. And that the benefit might be imparted to poor sinners abounding with sin, God would make his grace of favour much more to abound. Of which see more in that glorious Scripture, 1 Tim. 1.14.  
2. Exercise faith upon the birth of these thoughts of mercy; Namely, that as they are conceived from Gods most excellent sweet nature; so they are brought to the birth of a gracious predestination, appointment, purpose, or choosing. Rom. 8.29. Whom he did foreknow (out of those thoughts of mercy that were conceived in his sweet nature) he did predestinate and appoint. What to do, or be? To be made conformable to his Son Christ Jesus. They should be according to their capacity, in no worse condition than his Son Jesus Christ. Ephes. 1.3, 4, 5. Hath blessed us with all spiritual blessings in heavenly places, or things, in Christ. According as he hath chosen us in him before the foundation of the world, having predestinated us unto the Adoption of children by Jesus Christ to himself, according to the good pleasure of his will. See here the good will of God is the rise of predestination; and predestination is the rise of choosing: of purpose, see presently. Those purposes of God are free, unconstrained, unnecessitated, they arise out of his own free nature and good will, Ephes. 1.11. In whom (that is in Christ) we have obtained an inheritance, being predetion did according to the purpose of him that worketh all things according to the Counsel of his own will. Observe, he saith not, according to the Counsel of his understanding. As if he would know, find, and consider something in us. But according to the Counsel of his own will. His good will and sweet inclination to poor sinners, is that which puts forth these thoughts of grace, and favour. So that as in Isai. 43.25. He assures us that as he can love himself; so he can blot out sins; So here he doth warrant us, that as he cannot be of another nature, but (as the Angel sang) Good will to men; he is of a sweet and merciful disposition; so he purposeth salvation to poor sinners.  
2. These purposes of favour are unmoveable, and unchangeable, 2 Tim. 2.19. Nevertheless (though falsehearted Hymeneus and Philetus fall off) the foundation of God standeth sure, having this seal, The Lord knoweth who are his. So that against all fears of change, this becomes an assurance; that whom he loves, he loves to the end, Joh. 13.1. With him (saith James) is no shadow of changing. And this second particular, (the birth of God's gracious thoughts, with the properties) answers many objections that might arise. For God is not unresolved to save them whom he loves in his everlasting thoughts; as a man is unresolved oft times whether to have her whom he loves. God is unmoveable from his purposes of mercy by any thing that is in us or from us.  
Object. But in God's purpose and predestination lies also his reprobation: and that breeds doubts and fears in us.  
Answ. 1. It is true, that when God electeth some, consequently he passeth by others. But this preterition, passing by, or nonelection, doth only leave men to shift for themselves; it doth not pass any condemnation upon them that are omitted. For it were unjust with God, to our understanding, to purpose to condemn his creature, without an eye, and relation to some wrong the creature should do him. So that it is some other thought beyond that of passing by, that reprobates, which we call predamnation, or fore-condemning. Which is, that God foreseeing any man to sin obstinately and perpetually against the means of grace offered to him, on him God puts forth a purpose of condemning him. God doth elect freely, because we cannot do the least imperfect good, as all is imperfect, but from the gift and power of God's goodness. But reprobation is for the desert of sin, because we can (as Adam did) most freely and fully sin of ourselves. A Magistrate rewards some subjects freely, though they have done some good. For they had their life, livelihood, education, etc. under their good government to do that good. And the good itself is a sufficient allurement; virtue being lovely enough in itself; and a sufficient reward of itself, every virtue yielding at least a certain Inward quietation of mind (as the Heathen Philosopher confesseth) as also an outward honour among Civil honest men; and therefore Honour dicitur ab honestate. Honour hath its derivation, of name, and thing, from honesty. But the Magistrate cannot with any justice condemn or punish any Subject, nor have a purpose so to do, but as he hath an eye upon, and evidence of that man's transgressing. By the same proportion, with infinite more exactness, God doth purpose, and elect to salvation freely, but cannot purpose to reprobate any to condemnation, but upon sure evidence that such will sinne impenitently, against the means of grace, 2 Chron. 36.11, 12, 13, 14, 15, 16. Pro. 29.1. But you will say, that Gods passing by those that are not elected, doth put a necessity that they cannot be saved. We answer, it puts a necessity in God of infallibility, that he cannot be deceived; but not a necessity of constraint on men to force them to sin. As the Angels full of glory, did most voluntarily sin in Heaven, so did Adam full of goodness, most freely sin in Paradise; and so do we now in the world. God doth not reprobate, because ●ee may be sure to sin; but because he sees we are sure to sin, therefore he doth reprobate with predamnation. And therefore notwithstanding his eternal thoughts of predamnation, he allows every man sufficient outward means & inward light to understand those means before he doth actually damn them in hell. So in the said 2 Chron. 36. Pro. 29.  
Our second answer is this; That predestination is a long golden chain, impregnable, inseparable, that not the least link can be broken off. So Rom. 8.29, 30. Ephes. 1.3, 4, 5, 6. to the end of 12. per. & 2 Tim. 2.19. So that if we see but the least and last link fastened to our hearts, as to sanctify us, or to make us unfeignedly call in his Name, or sincerely desire and endeavour to departed from iniquity; you may be sure that the other end of the chain is fastened to God, heart, by eternal election.  
Third answer, Consider in those places of Rom. 8. Ephes. 1. God's de●●ee relates first in order to Christ, and as it were passeth through him; so that as we look on Christ, and behave out selves towards Christ, to receive him, or refuse him; so we may conclude of our predestination. Thus of the birth of God's thoughts.  
3. The life and actings of those thoughts, how they move, how they form themselves, and put forth themselves towards us, and the manifestation of them to us.  
1. They are thoughts that delightfully reflect on themselves; God takes a great deal of pleasure in his own gracious thoughts to poor sinners. Deut. 30.9. God is said there to delight to do us good. And Micah 7.18. Who is a God like thee, that pardoneth iniquity, and passeth by transgression? he keepeth not anger for ever, because he delighteth in mercy. Though mercy seems most to concern us, yet God is joyed in his own thoughts of mercy. We may be sad at something in the best thoughts we think, for some mixture of sin or vanity in them: but God's thoughts are so excellent like himself, that he rejoiceth in them as in himself.  
2. These thoughts delight in minding the good of poor sinners, and so consequently take delight that poor sinners should be the better for them. So in the said two places of Deut. 30.9. Micah 7.18. The precious stones, with the names of the Tribes in them on Aaron's breast, signify how Christ carries sinners in the thoughts, and affections of his heart.  
3. They are compassionate-relenting thoughts (if I may so say) over a poor sinner that God hath wounded in the heart for sin, and is now complaining of his sin. Jer. 31.18. I have surely heard (saith the Lord) Ephraim bemoaning himself thus: [Thou hast chastised me, and I was chastised (that is, I felt it) Turn thou me, and I shall be turned, for thou art the Lord my God. Surely after that I was turned, I repent, and after that I was instructed, I smote upon my thigh; I was ashamed, even confounded, because I did bear the reproach of my youth.] Thus Ephraim: Now hear the Lords compassionate relent over these broken, repenting, praying hearts, ver. 20. [Is Ephraim (saith the Lord) my dear son? Is he a pleasant child? For since I spoke against him, I do earnestly remember him still. Therefore my bowels are troubled for him. I will surely have mercy upon him, saith the Lord.] O admirable soul comforting place! God first puts these repenting thoughts into a poor sinner, and then how doth his heart melt with compassionating thoughts of mercy, resolving to show kindness unto him?  
4. They are patiented opportunity waiting thoughts, to do a poor distressed soul good. Isai. 30.18. And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted to have mercy on you. (So in the Hebrew) For the Lord is a God of judgement or equity, and uprightness, blessed are all they that wait for him. See, the Lord sets himself forth as some good man, that is full of thoughts to do some worthy work, to show some notable kindness, who stands observing, and meditating, when and how he may take the best opportunity to do it. He sets himself like some General, in some high eminent place, to view when he may step in to rescue and relieve those that are in danger and distress. By which is held forth to us, that God is thinking kind thoughts to us when he is not acting. And that he will not defer a minute to show us mercy, when his time is come.  
5. Tender caring thoughts, for and to the meek and broken heart. Isai. 66.2. But to this man will I look, (saith the Lord) even to him that is of a poor and a contrite heart, and trembleth at my Word. God will not only look on such a one to have thoughts of pity; but he will look to him, have a care to bind up his wounds. The poor that is despised of the world, God will look to, and shall be blessed in his thoughts, Mat. 5. The contrite he will heal, Luk. 4.18. Those that mourn for want of a sacrifice (as they think) they bring a thing more acceptable than a sacrifice unto God, Psal. 51. They that are afraid because of the Word, they have here assurance that they are high in God's thoughts.  
6. To prevent any objection, that sin might hinder good things from us, he tells us that his thoughts are sinne-surpassing thoughts; superabounding above all sins. And indeed this seems sometimes in some to superabound the Text, that saith, My thoughts are above your thoughts. For many times some poor sinners cannot get their thoughts above their sins, but their sins do master their thoughts; so that they cannot think but that their sins surmount all that they can think. But now in this particular is showed that God's thoughts superabound all our sins, and unworthiness, Rom. 5.20. Where sin did abound, grace did much more abound. And 1 T●●. 1.14. And the grace of our Lord was ●…ing abundant; or as it is in the Greek, did superabound.  
7. And lastly, to number no more particulars; The thoughts of God are all 〈…〉 thoughts for them that love him. Rom. 8.28. And 〈◊〉 know that all things work together for good to them that love him. How doth the Apostle prove this? This he proves from God's thoughts, vers. 29. etc. Whom he foreknew, th●● 〈◊〉 predestinated to be confirmed to the image of his Son. God's plot is no other than this, That 〈◊〉 poor sinner that loves him, shall far no worse (according to his measure) than his Son Christ Jesus. We are apt to think we shall be made thus and thus miserable; but Christ is designed in God's thoughts to be the platform of our condition. We are apt to think, that the Devil, sin, world, and our own hearts conspire our ruin. But God's though●● are that all, even all shall work together, shall cooperate, and combine together, to work for our good. Whatsoever the evils of hell, and heart, and world may intent, yet God's thoughts have plotted to bend all to this, and to further this method and event; That whom God did foreknow, them he predestinated, whom he predestinated, them he called, whom he called, them he justified, whom he justifies, than be glorifies. Nothing must intervene, invert, or subvert this order.  
Third use is to perform our duty to this mercy.  
1. To forsake our own thoughts, ver. 7. before the Text. That is, not to believe our own thoughts, opposing in the least Gods thoughts.  
2. To be sure to think high enough, large enough of God's thoughts of favour. If thou canst tell, or canst not tell what thy sins are; be sure to think that thy sins are but finite, God's thoughts of mercy infinite. So in the Text.  
3. To draw near to, to invocate and seek to the God of mercy, in the time of his offer of mercy, vers. 6. Compare 2 Cor. 6.2.  
4. To wait for the dispensations and manifestations of the acts of Gods thought of mercy, so as the earth 〈◊〉 on the heavens for rain, vers. 10.  
5. To look to God to make the expressions of the thoughts 〈◊〉 take your hearts, and make impressions upon them; as God 〈◊〉 makes the rain 〈◊〉 to the earth. In this 〈◊〉 10. verse.  
6. And lastly, to take heed the mean while of 〈◊〉 against and abusing mercy, vers. 7.   

GOD'S GRACIOUS EXPRESSIONS, Engaging himself to them that accept of his GRACE.  2 COR. 1.3, 4. 
Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all Comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.  
THese words were spoken to them that not long before had been bad enough; 
1 Cor. 6.9, 10, 11.  Know YE not (saith the Apostle to these) that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor Idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor reviles, nor extortioners shall inherit the kingdom of God. AND SUCH WERE SOME OF YOU. But since they were washed. They are SUCH; 〈◊〉 (saith the Apostle) ●ee are WASHED. They were such as had accepted of God's gracious favour offered in Christ (though many of them very weakly, 1 Cor. 3.) and so now the Apostle speaks to them as to Saints, and members of the Church at Corinth, ver. 1. And the Apostle includes himself, as ver. 3. Peace from God OUR Father. And in the Text, OUR Lord Jesus Christ. The God of all comfort, who comforteth US▪ to the end to advance th●… converted Corinthians up into the same predicament and degree with him and Timothy. Though Paul & Timothy be the primipi●…es, the Captains and chief sharers in that of the Text, and laid as a pattern afore the Corinthians. So that the Apostle means by US in the Text, at least such as had received grace and favour, v. 2. were true ●…ints, ver. 1. And suitable he cuts out such large portions, as were 〈◊〉 for King's children, viz. peace, flowing from grace. And doth not only bequeath great things to them there: But here in the Text, shows them a large firm deed of gift, of what God through Christ ●●d bestowed upon them. Blessed be God, even the Father of our Lord ●●sus Christ, etc. Who comforteth us, etc. as it is in the Text.  

Doct.  God is here engaged to his people by many engagements, to be unto them all comfort.  
Here are two generals to be explained.  

1. The comfort that God is to his.  
2. The engagements upon God, to be this comfort.   
Two things must be explained to open the first.  

1. That comfort is of God.  
2. What that comfort is, from God.   
1. That comfort is from God. He is said in the Text to be the ●…d of Comfort. As Satan is said to be the God of this world; And ●●he Prince of the power of the air, and the Prince of darkness; And is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE Accuser; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE Temptor; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE Wicked One; As being the cause at least in part of all mischief and misery; So in a way of contrariety and remedy, God is said ●ere to be The God of comfort. Again as the world is said by John to be a world of wickedness; and by solomon's to be vanity and vexation of spirit; And by the Saints a wilderness, (Cant. 3.6.) in which is nothing but want, and desolateness, and disconsolateness; so in contrariety and for remedy against all this, God is said here, to be the God of comfort. Again as death is said to be (Job 18.14.) The King of Terrors, which is that which oft casts a sudden shadow, a thick darkness upon all the glory of meer-mens' worldly enjoyments: so in contrariety, and for remedy of all, it is said here, God is the God of comfort. On the other side, As a King is called by great titles, is invested with great power, clothed with great honour, compassed with great wealth, and all manner of prosperity, in importing how able he is to make his Queen, Children, Allies, favourites, etc. outwardly happy; So in opposition to, and transcendency above all, God is here said to be the God of comfort, who (elsewhere) is called the King of Kings. And because Dan. 2.37. Hos. 10, 8. some earthly kings have proudly taken or received that title of King of kings: therefore God in Christ is said to be the King of kings, and Lord of lords, the only Potentate. Importing, that what ever comforts Kings and Princes may seem to have, or hold forth to men, they had them from this King of kings, who hath infinite more to bestow, than all the kings of the earth put together; and to give them more effectually and blessedly. For God is not only the Administerer and Dispenser of comfort, but the Author and maker of comfort. He creates peace, He creates joy. Yea less the matter of our comfort. Yea so, that a glimpse of his face, one beam of his Countenance is for the time, heaven upon earth; even as his presence is the form of the glory of heaven.  
Secondly, To tell you what comfort is of God, two things must be explained.  
1. The Quantity. 2. The Quality of that comfort that is from God.  
1. The Quantity of this comfort. 1. In number, the comforts from God are plural, many. It is not said only in the Text, mercy in the abstract (whereas Exod. 34. it is in the concrete God is merciful) but mercy is in the plural, and not in the singular. So also Rom. 12.1. God knowing we have many miseries, he counterpoiseth, ballanceth all with this, that he hath many mercies. As Isa. 55. He speaks of multiplying pardons, because of our many sinning; and of loving kindnesses oft in the Psalms, because of our many wants; so here of mercies, because of our many miseries, many exigencies to need pity.  
2. In kind, great in the quantity of comfort from God. It is said here, God is the God of all comfort; therefore of all kinds of comfort that can truly be said to be comfort. If there be any comfort in husband, wife, friend, child, it is because there is the image or impress of God there. If there be any comfort in an ordinance, it is because God comes in. If any comfort in creatures, it is as it is looked upon as coming from God, and leading us to God. That as we observe God to serve our turns in them, we likewise by them serve him As the Sun quickening and warming the Plants, it makes them shoot up towards itself. As there is more comfort in a friend ofttimes then in his gift, and we delight more in serving our friend with a commodity, then in keeping of it: so there is more joy in God, and in serving him, then in all we receive, or do, or can keep. And in a word, as the Sun is the Original of all light; so God that Sun, Psal. 84. vers. ult. is the original of all comfort.  
3. In degrees great is the quantity of comfort that is from God. 〈◊〉 he be, as it is in the Text, The God of all comfort, then of all degrees of any comforts whatsoever, that are or may be communicated from him to his people. And for instance, we have a glorious Gradual of Gods comforting in the Text.  
The first and lowest degree that the comfort that is from God is efficacious and effectual comfort. Though we are in tribulation, yet (saith the Apostle) God comforteth us in all. Tribulation is a soarer degree of affliction, signifying threshing, yet God comforts us in this, yea in the all of this. All the threshing doth but beat the wheat out of the chaff, and after by strokes, or the flooring, makes it more bright. God makes his to glory in Tribulation, Rom. 5. And it follows at the heels of the Text, vers. 5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And the Psalmist saith, Psal. 94.19. In the multitude of my thoughts (that is of sorrow) within me, thy comforts delight my soul. Afflictions sometimes are the very matter of rejoicing, Matth. 10. When they persecute you for my Names sake, rejoice and be exceeding glad, for great is your reward. And the Apostles in the Acts, went away rejoicing from the Council, that they were counted worthy to suffer for the name of Christ. Sometimes afflictions drive us more and more near to God in prayer; And generally God is much with his Saints in the ordinance of chastisement. Therefore it is said, Ps. 94.12. Blessed is the man whom thou dost afflict, and teach out of thy Law. And Jam. 1. Count it all joy when ye fall into divers temptations. This is no small comfort, whose beams shall pierce through the thick dark cloud of our sorrows; and whose influence shall soak through a world of trouble, to beget comfort in the midst of the heart of this little earth, joy in sorrows, and life in death: Our comforts shall more abound by Christ, than our sufferings for Christ; besides all that is to come. 2 Cor. 4. God is so effectual in his comforting, that he will comfort whom he will comfort. If the world count it a reproach to be afflicted and persecuted; yet the spirit of glory (saith Peter) shall rest upon us the mean while. And thus effectual shall God's comfort be in all tribulation. God doth not only comfort on the mount of temptation, but in the valley of inward dejections; not only under the rod as Paul, and the Apostles, but in the stocks, in the Lion's den, in the fiery oven, etc. Hebr. 11. As God gives us a stock, a soul of graces, against the body of sin, so an army of comforts against all other discomforts. God will appear to be omnipotent in comforting, as well as in creating and preserving.  
But secondly, and higher. This comfort from God is an apprehended comfort. We shall not only have comfort at a time, and not know it, (as Psal. 22. The Psalmist is dessertion yet cried my God) but we shall be comforted, and know we are comforted. So the Text, Christ will give us of his Spirit, that we may know the things that are given us of God. 1 Cor. 2.12. If his love passeth knowledge, Eph. 3. yet he will cause us to feel it. Rom. 5. he will shed it into our hearts. As we feel the comfort of the Sun ofttimes, when we cannot behold the brightness of it, so it is in the apprehension of God's love.  
Thirdly, yet higher. It is ofttimes redundant comfort, superabounding comfort; it shall be not only good measure pressed down, for our use, but running over for others refreshment. So in the Text. We shall be able to comfort others, our comfort shall not only fill our banks of desires, but float the valley of saints round about us. As the Widows oil and meal, seeming but a little, fed her, and the Prophet too. As God comforted Christ in his sufferings, so he us, (both Heb. 5.7.9.) So we from Christ's comfort to us, comfort one another. We shall light one another's candle, and mean while have never the less ourselves. The parent comforts the elder children, and they shall still the younger.  
Fourthly, yet higher: It is experimental comfort. We shall not only communicate our comforts to others, but we shall be able to tell the Saints that this and this is comfort. That this and that comfort hath wrought effectually upon us, and hath done the deed, in a time of distress hath supported; We have not only heard the receipt read to us, but we took it down, and it wrought kindly. It cordialized the heart to purpose. They that know not the consolations of God, slight them as nothing (as it is in Job. 15.11.) but we know what they are by inward feeling.  
Fifthly, Higher. It is strong lasting comfort. It keeps ofttimes long at an high pitch, at least on its, or in communication to others: When the medicine is made, it doth not evaporate its spirits, and grow weak. It is not deadned by pouring it out of one vessel, one heart into another. But the same comfort that comforted us, comforts others. The same plaster heals many sores. The reversion of heavenly comfort is as good at last, as at first.  
The same word, spirit, and ordinances; have comforted thousands above these 4000 years.  
Sixtly, Higher yet. God ofttimes sends in so much comfort as to make a soul to be in the high key of Hallelujahs: to make it magnify and bless God for his comfort. So in the Text, Blessed be God etc. that hath comforted us, etc. God will not only give us comfort to live, but to joy in him. As the Sun gives forth not only to make the plants grow, but to blossom. So God hatcheth up comfort unto the blossoming of joy, (Flores plantarum gaudia, Plin. Nat. Hist.) As flowers are the joy of Plants, so Joy the flower or blossoms of our graces, as desires are the root. In God (faith the Psalmist) we make our boast all the day long. God will sweetly touch the heartstrings with the finger of his Spirit, not only to make them sound with comfort, but to resound and echo praise, and make it become a Psalmist. The world shall ring of the comfort Moses, Deborah, Hannah, David, Elizabeth, Marie, Paul, Silas, etc. had received. This heavenly sire will break forth. God will delight his own ear with his own music. He will put joy and gladness into the heart till it praise him.  
Thus the quantity of comfort shall be like the manna. He that gathered little had no want, he that gathered much had no overplus, more than was useful.  
Secondly, For the quality of comfort, it is the comfort that is of God. And God's comfort is like himself. The World's comfort is a lying comfort. The Devil's comfort is a damnable flattering comfort. Yea the best comfort from things below are mixed, if not mudded. But the comfort that is from God, is in this like God, that as it is much, (as we have heard) so pure, and spiritual, it reacheth to the soul and spirit of a man. A dram of this powder of pearl, aurum pota bile, this aqua Coelestis, this Christ communicated comfort, is more worth than an hundred weight of gross sublunary comforts. A look of Christ on Peter, makes him mourn that he loved Christ no more. One glimpse of the transfiguration of Christ, wrapps up the three disciples as into the third heaven. A touch of this loadstone makes the heart forget all, and to move towards it. Forgeth all lines but that which immediately tends to it. This comfort makes David to despise come, and wine in comparison, Psal 4. This makes the Disciples to despise all, with It is good to be here. A word of this from Christ to buffeted Paul stilled him. A glance of God on Moses, makes him glorious. In other comforts, in the midst of laughter the heart is sad, But this comfort makes glad, and adds no sorrow. Thus of comfort.  
Next of God's engagement of himself to comfort his.  
We will note both the matter, and the method, of setting down these engagements here.  
1. For the engagement considered in the matter, to take them in order of the Text; 1. He is God, as much as to say, he is good, He is the chief good; the more good in any thing, the more communicative it is of itself. God cannot be God but he must be good. He cannot be most good, but he must be most communicative of his goodness; so that as soon as God was God, which was from all eternity, God laid up the Idea or platform of us in his thoughts to do us good: He conceived in himself the model of our being, and well being; designed for us two worlds below, one natural for our bodies, another spiritual for our souls, and one of Glory in the world to come, for soul and body jointly: In this world to enjoy him mediately, by communication of himself: in that to come, by beatifical visions. This communication of himself as he is good, is delicately touched by the Psalmist, Psal. 119. Thou art good, and dost good: It is the impression of God's goodness upon all the creation; Sun, Sea, Elements etc. that makes them communicative of comfort to man, How much more is God, infinitely good, communicative of his comfort. Therefore, 1. It is said in the Text, He is the God of comfort, which sets forth his goodness. 2. That he comforteth us: Here is his communicativeness; the result of all is this. Then God will cease to be communicative of comfort to his, when he can cease to be God, and not afore, He causeth his Sun to shine upon the good and the bad, therefore he will ray forth beams of comfort on his Saints. But are not the Saints in want of comfort, when they oft and much cry for comfort? We answer, They want so much comfort as they desire to have, but even then they have a saving degree of comfort, else they would despair, not pour out prayers: I● is some stock of comfort they turn and wind in prayer, to get more, as Psal. 22.1. whiles he cried for God's presence, he had this comfort, He was his God: and while the Spouse seems to have lost Christ, she inquires after him, calls him her reloved, Cant. 5. Thus of the first engagement.  
2. He is the Father of our Lord jesus Christ: Here comes in the kin: And relations, though of the least entity, are of the greatest efficacy: As Christ is the last man, (as the Apostle calls him, 1 Cor. 15.) The second Adam is the everlasting Father to all believers, Isai. 9 so God is his Father, so in the text, yea as Christ is the representative of us all that believe, so God is our Father in, and through Christ, being Christ's Father: Therefore it is said, Reckon yourselves as you are in him, Rom. 6.11. And we are accepted in him, Ephes. 1.6. And Coheirs with him, Rom. 8. So as that God comforts Christ as he is the Father of Christ, Heb. 5. He heard him in that he feared, so God comforts us in text, as younger brethren, Heb. 2. as his members, Eph. 4. Yea this union between Christ and us, is set forth, to be so close, and intimate, (joh. 14.20. joh. 17.22.) That we may boldly say, as long as God comforts Christ, he must needs comfort us that believe in Christ. If God will maintain his son's titles, Lord, jesus, Christ, than he must comfort us, through him, he must defend and secure us under his Lordship, save us under his jesusship, and anoint us spiritually with the spirit, by his Christship: Yea, Christ's body now in heaven is an earnest that we shall be there too, joh. 14.2.3. Can any relation be tenderer than that of a Father? Can any son be dearer to God then Christ? Can any be nearer to Christ than we that believe, that are said, We are so joined to the Lord, that we are one spirit? How then can it be possible but that God should have infinite bowels of love to Christ, and so to us in him? He hath no other to love as children, he hath none else to bestow all his great estate upon.  
3. Engagement. God is the Father of mercies, or as it is in the Greek, He is the Father of bowels of mercies: Not only the Author of mercies, but the Father of mercies; he gives all his gifts with a paternal affection. None of his gifts to any of his, are giftlesse gifts.  
And Father of bowels, doth import that as a father is not a natural father, if he lose his bowels, so God must keep his bowels of mercy, as he will keep his relation of Father to his: And as a father's bowels of mercies descend to the children of his Natural bowels, so God's compassion is to his: You see by how many titles our tenure of mercies hold good: One while as we are servants to God or Christ our master, Truly I am thy servant, (saith David) I am thine, save me. Another while as a Wife to Christ Hos. 2. Another while as Children to God, and brethren to Christ: and so this Text, And add to all, that if we should fail, so as to undeserve that God should be called the Father of us as his children, yet this must stand firm, God is the Father of mercies, Namely, to pity us as a Father doth the child as it is Psal. 103. And to spare us, and bear with us, as a Father doth a weak child that serveth him as he can, though as a weak child, as Malachy speaks, chap. 3. vers. 18. And he is the Father of Mercies, in the plural, Numerosa proles, Store of mercies. As God cannot be the Father of Christ (as Christ) alone, All believers are included in him, and so is well pleased. It is not said, with, but in him, Matth. 3. So he cannot be the Father of one mercy only, but of many, to have some for all, yea, many for every One, yet he that is rich in mercies cannot leave his children poor.  
4. Engagement, It is his stile, title, description, that he is The God of all comfort: It is here spoken, as the definition of what he is to us, therefore as essential to him. And the like is said of him, Exod, 34. by way of a Royal Title, or Kingly stile, The Lord, the Lord God jehovah, merciful, gracious, long suffering, abundant in goodness, etc. So that this of Gods comforting us, is one of the flowers in his crown, and God must maintain his sovereign stile. How shall he be said to be God, that is (as we shown afore) infinite good, if not full with comfort, abounding towards us. And how a God of all comfort, if his people shall have none?  
2. For the method of these engagements, in a word; The God of this comfort, 1. removes impediments that might hinder us their minds from God, are not contented with glory. And the Saints believing in Christ, whiles they have sought what was in the creature, and not God through the creature, have found nothing in any thing, or all things conjunctim or divisim, severally or conjunctively. Eccles. 2.1. to the 12. verse King Solomon the great, in making the utmost of all creature comforts, could find nothing but vanity, and vexation. Reading is an high and intellectual delight, is, a while, a pleasure to the mind; but unless God comes in, it furfets the understanding, and is a weariness to the flesh. Eccles. 12.12. Music is pleasant to the ear, but unless God comes in to cheer the heart it is nauseous to a man Psal. 137. And as experience tells us, being too long in the hearing may surfeit the fantasy with too oft playing the same lesson. Odours are pleasant to the smell, and some say the food of the Spirits of the Brain; but unless God come in with health they suffocate that sense, and cause faintings, and swoon. Food is pleasant to the taste; but unless God give in his blessing, it surfeits the stomach.  
In the midst of laughter in all creature enjoyments (saith Solomon) the heart is sad. Yea creature-joyes with out God are mischiefs. Apparel makes more proud than warm. Authority brings forth more tyrannicalnesse than reformation. Honour becomes more arrogant than useful, Wine more making mad than merry. The table is become a snare. As it is said of wisdom that all the creatures were inquired of; a general counsel of all the world was called; the creation met in consultation, to give in their answer every creature for himself, whither wisdom was in this, or that, or the other: they all answered no. Job 28.12. etc. And so it may be said of comfort; if all the world be called to its Answer, it cannot say conjunctively or divisively that comfort is there, without God. The Sea answers, that it is not in me, I am a devourer, and do make many a Merchant sad. The heavens answer it is not in me. For unless God help me, I cause barrenness, (Hos. 2.). And the sons of men confess (if they will speak the truth) that they are as Jobs friends, without God, miserable comforters. They can see one miserable, and say this and that, but without the incomes of God cannot comfort. One man is contented with a little. why? God is there. Another is not contented with much. Why? God is not there. A little that a righteous man hath (saith Solomon) is better than great revenues of the wicked. For God is the comfort in every creature comfort, and God makes every creature to give down his comfort.  
1. God is the comfort in every creature. It is the word, command, or institution of God, that makes bread to be means of life to us, Mat. 4.  
2. He makes the creature to give down his comfort that is in him: Hos. 2.21. etc. I will (saith the Lord) in that day hear the heavens, and they shall hear the earth, and earth shall hear the corn and the wine, and the oil, and they shall hear Jezreel. And all this God will do for his, because he will make a covenant with them, and betreth them to himself. ver. 18. All shall be paid down as part of their dowry as part of that all which is theirs in Christ Jesus 1 Cor. 3.21. Therefore why do we travel over creature comforts without God our convoy? Yea why do we travel to creature comforts to find them without God? Can the Bee find any thing in the flower without beams and drops of heaven first fall upon them. So vain is our endeavour to press out and distil any spirits of comfort out of creatures, without God's influence or impressions first falling upon them. We think because God coming in with creatures they sometime comfort, that therefore the creatures themselves do comfort. But if a divine ordinance doth not always quicken, but only when God comes in, as experience tells us, much less can earthly creatures comfort without God giving in himself, in, and through them.  
Again, we lament the loss of such, and such a creature, as conceiving, that we have much loss of comfort thereby. But I should rather think that God taking them away, that if they were present they should not comfort, nor would God come in through them to make them comfort, but that God is now upon another design; namely, to give in more comfort some other way, as either by and in providential dispensations of afflictions, or in instituted ordinances of Word and Sacraments, or immediately by himself in communication of his Spirit. Just as when an earthquake stops the springs on this side the mountain, ye may expect them to break out in some other place.  
Ob. If creatures of themselves cannot comfort without God coming in; how do carnal men that have no interest in God rejoice in them?  
A. 1. Some flatter themselves that they have God; and argue 〈◊〉 from their having worldly comforts, that therefore God loves them.  
2. Others fear they have not God, and so in the midst of laughter their heart is sad.  
3. Others have neither of those apprehensions, but are Atheistical, and so their joy is but flashes, as the crackling of ●●ornes under the pot. (As Solomon speaks.)  
Therefore still the truth stands firm, without God no comfort in creatures. And therefore our surest way is to cross our common course; namely, instead of going to creatures to find God, to go to God first, to have the creatures, and to find comfort in it. To fetch every mercy warmed from the hand of God.  
4. That though the Saints may need comfort, yea, and from creatures too, yet God hath reserved to himself to be the fountain and dispenser of all comfort to them through every thing to keep them in a dependence upon them. Blessed be God (saith the text) the God of all comfort, that hath comforted us in all our ●●ibulations, that he may comfort us, and comfort us, that we may own him the author of comfort, in blessing him for it; and so all our dependence on him. God keeps the lock and key of all comforts, we must be beholding to him for all. Elijah must pray to God to unlock the clouds that it rain. The Church Act. 12. pray to God to unlock the prison doors to let out Peter. The Spouse prays Cant. 1.4. that God would unlock her heart, that it might be unchained and forced to run after him. Therefore it is a main spiritual duty in all our enjoyments, more to consider the motions of our hearts towards God, through all comforts, then to look upon the move of comforts towards us. It is good to see the beams of divine favour to shine a glory upon all the floods of our comforts; but better to see the streams of them to carry us afloat to the ocean of all, God himself. This the main of all on our part, and this the great thing God looks after; as a father more looks at the child's affections towards him, then upon what he lays out upon him. Therefore let us aim at that most, that God most looks at. We see all the creation of plants manifest their dependence on the drops and beams of heaven by shooting up towards heaven. Grace the activest thing under God, must needs have a stronger instinct to ascend to that from whence it came. A sure sign mercies come from heaven, by special dispensations of favour when they exhale and draw us up to a tendency thitherward, when we embrace the creatures, though as God in them, we embrace but the hand of God, we kiss his hand; but when by them we ascend up to consider God as better then all, we struck his face, and kiss his mouth that bids the creatures go serve us, & smiled upon us the while. And fare greater is our sweet communion with the giver, than our possession of the gift, we forget our letters and tokens while we embrace our divine husband himself. Answer we then to God's design. He hath set all in a dependence on him, as the lines and circle to a Centre. Therefore for all we would have, yea for all that already we now have, to be comforts to us: go to god for them, and so accepta refer, to render back all to God again, in away of praise. Bless him for all, as it is in the Text. Let a prayer and a praise as it were hem and compass in God, given in through the particular mercy. Take in all our mercies as accommodations to further us in our journey homewards towards God. Let us delight more in parting with mercies to serve God, our friend, then in keeping them to serve ourselves, we can do so for men, much more than let us do so for God.  
In every thing give thanks Phil. 4.6. Let God have an excise out of all. About all things we enjoy, fetch as many errands to Court as you can, two at least Viz, of prayer and praise concerning every particular. Mind this still, that all that God doth is to mind thee of thy dependence. When Adam wanted nothing, God gave him a command and a threat to mind him of his dependence. When he left his dependence on God in Paradise, he lost all. So did the very Angels in the heaven of glory. As soon as they slacked their dependence on God, there they fell. How much more should we mind our dependence, which is hourly and minutely. And therefore let us conclude that when God, upon sight of our too fond setting our hearts upon creature-comforts withdraws them from us, it is that we might sue them out upon our dependence: that we might take a new state from the chief Lord: and not gather them up as from the earth, as taking our tenor from the mean Lord yea when God afflicts it is that we should go to him to be ●…ruted with comfort.  
3. That comfort is given to us believers, that we might with that, comfort others. So the text and we must be like God, that communicates that comfort that is in him. Thus at once we can have comfort, and tell where we had it, to draw others to go immediately to God. This doth nothing diminish our own comfort. But as a candle lighting many, shines rather more then less itself the mean while, our comfort if truly good, is, will be communicative of itself. It is a muddie-poole, not a quick spring, that runs not over, we are a mystical body, therefore our spiritual blood and spirits, and warmth must be in common.  
We talk oft of the sweet of communion of Saints. Feast take, feast make, and we get by this feasting others souls with our spiritual comforts. The very telling of the story of the manner how we were comforted, is a chewing the cud and brings up the sweet of our comfort upon our palates afresh. But in the application, and pressing of it upon the hearts of others, we heat and warm our own hearts and spirits. We rubbe the spices and make them smell more fragrant. Yea God is as well seen in his streams of comfort running through the ground of our hearts, to another's heart, as in running into our hearts at first. Therefore we having the first handsale, the first fruits, let us communicate. The wicked compass Sea and Land to make proselytes for the Devil, therefore let us much more for God: especially considering God's end, he gave thee comfort for that end. Every thing is most eminent in its operations when it is applied to its end, and utmost end. As the sun in its fullest shining, the instrument for the fullest music. Our comfort is most glorious, and God is most glorified, the more it comforts others as well as ourselves. It's the fame of a river that it ariseth at such a fountain, & runs so many hundred miles fructifies the valleys, and adorns the country as it goes, and then at length falls into the Ocean. As of jordan, And Danube. So it is the honour of spiritual comforts to do likewise in men's hearts.  
4 That the excellentest comfort, and way of comforting is to comfort from experience, God comforts with the comfort he hath himself, but of himself, therefore so should we, others from that we have from him, so the Text. Therefore the Apostle commends experience, Rom. 5 Experimental comfort is like a medicine with a probatum est, that hath been proved to be effectual. Experimental comfort is like the Nurse warming the milk or pap in her own mouth, before she puts it into the child's.  
This lays a great engagement upon a disconsolate soul, to argue thus with himself, when he hears another's experimental comforts: It is in the same God, the same word, the same Spirit, the same considerations that comforted him that now speaks to me and he was the same in every respect as I was (aut sumus aut fuimus, vel possumus esse quod hic est) why therefore should it not comfort me also? why should not I trust God as well as another? where or when hath God excluded me from comfort more than him? Therefore oh ye comforted Christians draw forth your experimental comforts, and serve them in to others. It is excellent to be an Empirick in spiritual physicking, as David speaks, Come I will tell you what the Lord hath done for my soul. Waters running through minerals as Brimstone. Alum, etc. have more strength in them for a physical use: so comfort is more fitted for men of like frailty with us, and takes more with them when they have first run thorough our hearts, and have been soaked in our experience, and so communicated with a strong stream of compassions, supplications and sympathetic consent of spirits. Something for this lies in our likeness with them: something in our senses and so are more feelingly wrought upon, when spirituals are communicated in a sensible way. Therefore examples oft work more upon us than rules, but the main thing for it lies in God's Institution, and appointment, and therefore a divine blessing goes along with it. God will also have the elder Christian to be an executor of Christ's testament of comfort to the younger: to exercise his graces and to keep us all inunion one with another. Thus of instructions.  
5 See we be God's people, set we be his, that we may freely take this comfort to ourselves.  
The Apostle describes these to whom he writes, 1 Cor. 1. ●. to be such as are called to be saints, and sanctified in Christ jesus. These import three things. 1 The Qualification of them that are God's people, namely they are Saints, they are holy; they are of unholy made holy, holy in conversation, that's their common road, and course of life. Titus ●. 12. And holy in heart: that the complexion and temper of their hearts. Their hearts are purified by faith. Act. 15.9.2. The instrumental means: called to be Saints. As the Apostle saith, ye are not called to uncleanness, but to holiness. They have heard a voice in the ear, and a voice at heart that have called them away from their former corrupt conversation, yea called them from their corrupt selves, from their corrupt condition, into that which is holy; from the world, to look towards heaven; from sin, to Christ. So that they leave all rather than Christ, as the Apostles did, at Christ's call. That is by the call of the word and holy Spirit, they could be ready to part with all rather than to part with Christ, and so we fall upon the third thing the principal means of their Saint-ship; namely sanctified in Christ jesus: not sanctified or made pure only by Christ jesus, by his word and Spirit, but in Christ jesus. They are u●…ed to Christ, look upon themselves in Christ. They reckon themselves (as Rom. 6.11.) dead to sin in Christ, and alive to God in Christ. All their consideration is to be found in him not having their own righteousness, but the righteousness, which is through faith of Christ. They behold Christ making a glorious change, Isa. 53, 2 Cor. 5. ult. He was made sin for us, upon him the iniquities of us all were laid, that we might be made the righteousness of God: So that those that are thus God's people, they live as none of their own, but as Gods for the general of their lives. 1 Cor. 6.19, 20. 2 Cor. 5.15. Now those that can with a good conscience plead their sincerity in these things; though not their integrity or perfection take ye the sweet comforts of this doctrine to yourselves. God is the fountain: so the text. The father of mercies, Christ the Channel, so the text, the father of our Lord Jesus Christ. Say not who shall ascend up to heaven, to bring God or Christ down thence; God is with thee, united to thee, in Christ Jesus. Be not as Hagar to pine for thirst for want of sight of a well at hand. Be not as under Hagar, that is the Law, Gal. 4. thou art not under the Law, but under grace: Rom. 6. Thou hast the God of all comfort to be thine, by many engagements as hath been cleared to thee out of the text, and doctrine. He is the God of all comfort, it is his nature. He is the father of Christ, who is thy saviour, redeemer, and thine husband. He is the father of mercies therefore of pity to thee, that art one of the miserable ones: He comforteth in all tribulation; therefore he is wont to comfort: yea till thou hast enough to overflow to others, to comfort them. Of all which we spoke in the explication; now rubbe and chase this suppling Oil of gladness upon thy soar soul.  
He is God; therefore good. Fully good; infinite in goodness. Freely good because the first good. Therefore exceedingly communicative of goodness; as in the creation so in regeneration.  
He creates peace, he creates a clean heart. He is a sun. Psal. 84. Therefore must communicate himself by beams.  
He is the Father of our Lord Jesus Christ. As God is the father of mankind in the first Adam, in a natural way. Luk. 3. ult. So he is the father of believers, in and through Christ the second Adam in a spiritual way, so the text. The meaning is this: As sure as God is united to Christ, so he is to believers Joh. 14 20. Joh. 17.22. As sure as God loves Christ. Mat. 3. ult. So sure God loves those in him. Ephes. 1.6. As sure as God loves Christ as his sun; So Christ loves believers, called his children. Heb. 2. Joh. 15.9.  
He is the father of mercies we are not so prone to be fathers of Children, as God is to be father of mercies. He had not suffered his to have been miserable, but to the intent to be more glorious in his mercy. He concluded all (saith the Apostle) in unbelief that he might have mercy upon all. And then it's presently added, O the depth of the riches both of the wisdom, and knowledge of God Rom. 11.32.33.  
And he is the God of all consolation, therefore of some to some.  
And he comforteth us. It is his ancient wont to comfort, and he will not lose his wont. With God is no shadow of change, no eclipsing of his beams, and he so inlightens believers as stars, that they shine upon things below. He will give comfort to them, and for a witness of it they shall be able to comfort others. They shall see their own comfort was good, in that it takes with others. Yea, so comforted, that they shall indite a praise to God for it. Blessed be God that comforteth us.  
Therefore, O ye that have seen your claim to this comfort, take it to you, grasp it; do not let every distemper, melancholy etc. baffle you of your comfort. Do as David, Psal. 42. ult. & Psal. 43. ult. Why the soul, and Wherefore the soul, examine it upon interrogatories, convince it with Queries, Why art thou cast down O my soul? and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. As long as we have God, the God of all comfort to be ours, by as good interest as others had him on earth, that are now in heaven, why should we be cast down? What can ill us, wherein God cannot, or will not comfort us, who is the God of all comfort, that comforteth in all tribulation? The consideration of this Text, and Doctrine, and our interest in it, is enough to resolve, and clear all doubts. As whether we may cry to him in prayer in times of misery?  
Answ. He is the Father of mercies.  
Whether we may approach near him after reciduations, and backslidings into sin? Answ. He is the Father of mercies.  
Whether we shall not sink in any condition, for want of comfort enough? Answ. He is the God of all comfort, that com●orteth in all tribulation.  
If we fear this affliction, or that affliction; as one cries, O I do not know how I should endure poverty: another moans, O how shall I encounter with the fear of death? The answer here is full to all cases. God is the God of all comfort, Father of mercies, in the plural, and comforteth his in all tribulation.  
Ob. But God is just too?  
Answ. And this is a comfort to a believer, that lays hold on his free mercy, 1. Joh. 1.9. If we confess our sins, he is faithful, and JUST to forgive us our sins, and to cleanse us from all unrighteousness. And 2 Thess. 1.6. It is a RIGHTEOUS, or just thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest with us, etc. So that God's Justice is a friend to believers, against sins and afflictions.  
Ob. But God is a God of purity, that cannot endure iniquity, and of power to crush us for it in our afflictions?  
Answ. God's goodness is the Complexion of his nature, and the perfection of all his Attributes: and therefore as he is prone to comfort, so by reason of his purity, he is pure in his comfort: and by reason of his power, he is powerful in his comforts. Yea, and he hints to us, that it is more suitable to his nature, and more answerable to his direct design, to save and comfort, then to condemn and destroy his creature, Joh. 3.16, 17. God so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his son into the world, to condemn the world, but that the world through him might be saved. And Jam. 2.13. Mercy rejoiceth against judgement. Say thou then as Psal. 77.16. My flesh faileth, and my heart faileth, but God is the strength of my heart, and my portion for ever. For surely God's design is to make his child like himself, (in as much as he is willing to communicate himself) to make him full of comfort, Joh. 15.11. Therefore he bids us so oft to rejoice, Phil. 4 4. 1 Thess. 5. etc. Therefore whereas we cry out for want of comfort, we have just cause rather to cry out against ourselves, that we receive not in that comfort God holds out unto us. For what by passion, and what by indiscretion we are like Rachel that wept and would not be comforted. In quietness and confidence is our vest and safety. And the joy of the Lord shall be our strength. If our faith of adherence doth but work kindly in cleaving to Christ, that's comfort. Every thing is in a good estate in its own centre. If the Lord keeps us from despair, and puts us in hope of comfort, that is also a comfort.  
Ob. We say we have no comfort, because we feel it not within, see it not work outwardly.  
Answ. But we may be rich, though we do not always ●ight or poise the bags, or make them jingle, or see the money poured forth. To have them in possession is the richness of our condition. We have life and reason when we are (as we lay) dead asleep. To miss comfort is a sign we had comfort. And Christ saith, our joy shall remain, Joh. 15.11. though our sight and sense of it doth not always appear. It is a sign there 〈◊〉 some water of joy in the pump of our desires, while we ●●mpe for more.  
Ob: But you will say you have no joy, and therefore you doubt whether you have Christ.  
Answ. But we say, a wife is a wife by virtue of her Covenant in marriage, even then when she is melancholy. And joy may glorify and beautify our spirits more; but to believe in God through Christ, when we have no actual joy, doth more glorify and honour God. This shows more pure faith, Isa. 〈◊〉 .10. to trust God without the pawn of sense and feeling.  
Ob. Thou sayest thou goest mourning from day to day for comfort, and canst not attain unto it.  
Answ. We tell thee, such desires of comfort, they argue grace, as mists do quick fountains where they are thickest, Matth. 5. Blessed are they that mourn, blessed are they that hunger and thirst for righteousness. It's more actual comfort to be desirous of a mercy and think we have it not, then to know we have it, and to be glutted with it, or careless of it.  
Ob. But thou wilt say thou hast waited long for comfort, and yet hast it not to thy content.  
Answ. We tell thee, it will be double in measure and sweetness when it comes, A desire fulfilled after a long deferring, is (saith Solomon) a tree of life.  
Qu. But thou queriest what shalt thou do the while?  
An. We tell thee, 1 God supports thee the while: and that is great comfort. 2 Thou shalt have communion with God in s●…king and waiting; and that also is a great comfort. 3 Thou shalt ●ave so much of the oil of gladness, as to glib the wheels of thy soul to carry thee on to any heavenly journey till thou ar●… at glory. Amen.   
FINIS.