The Art of Building Comfort, Manual
1 Theſ. 4. 18.
Wherefore Comfort one another with theſe words.
MAY it pleaſe your Attention to begin with the accommodation of the Text to the Times, which (like a woman in Labour) cry out for Comfort: ſickly Times, moſt uncomfortable Times, God knowes: a rare thing even an houſe without one or other ſicke in it, if not dead out of it. Is it not Time then to exhort you to comfort one another? The Naturaliſts write of a pretious Stone aCauſſin parab. Hiſt.called bforeign Thunder.Ceraunias that is found only in a day of thunder, gliſtering when the skye is overcaſt with darkeneſſe: ſuch a qualified Gemme is mutuall Comfort ſhining moſt brightly in the gloomy times of adverſitie, when God thunders from Heaven, and all the Earth is full of dark, ſad, melancholly ſickneſſe, that conſumeth the eyes and cauſeth ſorrow of heart cLevit. 26. 16.; thus when the heart is overcaſt with ſorrow, and the eyes clowded with dimnes, then to open the bowells of Conſolation one to another is the moſt comfortable Chriſtian Sunſhine. Was it not Time then to exhort you to comfort one another, when there is vox querelae, a voyce of complaint of ſickneſſe and Mortality in our Streets, and in our houſes? is it not time there be vox Doctrinae, a voyce of Inſtruction preaching Comfort in our Churches? that as that learned dS. Ierom.Father compares the Church of God perſecuted, and yet flouriſhing, to the Buſh out of which Gods glory ſhined to Moſes; the Exod. 3. 2.Buſh burned, yet conſumed not, ſo many Members of Gods Church in our Land burned, yet conſumed not with Strange Agues, out of which ſhines Gods glory and our Comfort ſo farre as to compoſe the like excellent Harmony that Saint Paul e2 Cor. 4. 8. 9.makes of ſeeming Diſcords. We are troubled on every ſide with ſickneſſe, yet not diſtreſſed as without Hope: Perplexed with ſtrange, new Diſeaſes, but not in Deſpaire, foreign, premimur, non opprimimur, preſſed under, not trodden under, and oppreſſed as altogether without helpe. Perſecuted by cold and hot fits, but not forſaken by him that rebuked Peters Wifes Mothers Fever. Caſt downe on our ſick beds, but not deſtroyed, but raiſed up by him who made our beds in our ſickneſſe: devoute David often harpes upon this ſweet String; heare one admirable leſſon fPſal. 118. 18., The Lord hath chaſtned me ſore, but he hath not given me over unto Death; how many this yeare that may ſet this dolefull Ditty, the Lord hath chaſtened me ſore, but with this comfortable cloſe, but he hath not given me over unto Death? When I fall, I ſhall riſe, when I ſit in darkneſſe, the Lord ſhall be a light unto me gMic. 7. 8.. Chriſtians cannot looke to be ſo nice and tenderly brought up as not to endure the ſight of their heavenly Fathers rod; they muſt looke to fall into ſickneſſe, to ſit in Darkneſſe, to be chaſtened ſore: and becauſe the bitter cup of trembling cannot paſſe, but firſt or laſt, we muſt all drinke it, 'twas Davids diet-drinke, and Iob took it all off, we are not better then they, and who is too good to pledge his Saviour? Wherefore that we faint not under the rod, that the draught overcome us not, let us ſweeten it for one another, let us daily ſtrengthen one another with Cordialls of Comfort againſt the evill Day, Wherefore comfort one another with theſe words.
Glance but upon the Coherence yee ſhall quickly perceive this Conſolatory Exhortation of Saint Paul to be very opportune and moſt ſeaſonable, which may produce this Obſervable. That the ſeaſonable opportunity of Comforting one another is to be taken. Stale Comfort is unacceptable to the palate of the Memorie, 'tis the freſhneſſe of the occaſion that ingratiates Comfort to the Appetite of the longing ſoule. Comfort may come too late, and although it be never ſo good of it ſelfe, the tarditie and lateneſſe will argue the Meſſenger of no little indiſcretion. Juſtly in this did Tiberius hSueton. in vita Tiber.taxe the Indiſcretion of the Ilienſes comforting him long after the Death of his ſonne, Paulò ſeriùs conſolantibus, ſaith the Hiſtorian, ſomething too late reviving the obliterated Memorie of his Griefe, he taxed them with this Sarcaſme: Se quoque vicem eorum dolere, quod egregium civem Hectorem amiſiſſent. That he alſo was ſorry for them, becauſe they had loſt that worthy Citizen Hector; one dead many hundred yeares before. Time eates away griefe, which otherwiſe would eate out the Heart, griefe for loſſes is commonly worne away in time; this is the Reaſon why the late Comforter is a Comforter both Miſerable, and Ridiculous. Miſerable, by Application of a good Remedy to a very ill purpoſe even to force healed wounds to bleed a freſh. Ridiculous for a man out of Time to doe that which Time it ſelfe hath done before him: unſeaſonable Phyſicke exaſperates the Diſeaſe, when as give it but Time and Patience, 'twill doe well enough, elſe apply a timely Conſolation. Were he not to be laughed at that brings a Handkerchiefe to wipe away teares already dryed? But better late, then never: nay, in the Caſe of Conſolation, better never then too late: better not doe that which is good, then to do it, when 'twill doe hurt. Whilſt the Occaſion of griefe is hot, ſtrike: and if thou canſt beate upon the very foreign, the very Inſtant of Griefe, ſay not to thy Neighbor, Goe, and come againe to morrow for Comfort. To day is Gods voyce of Comfort: To morrow may be the Devils of being ſwallowed up with griefe; at leaſt Delay breeds danger, and the Raven of Hell ſtill puts in this his Caveat againſt Comfort, Cras, Cras, to morrow is ſoone enough; but yee ſee that the Dove from Heaven lighting upon St Paul did inſpire him to ſet downe the Time preſent in my Text, the very inſtant of the time preſent, no deferring of the matter; for yee are not now to ſeeke for Comfort, 'tis at hand in theſe words, Wherefore Comfort one another with theſe words.
In theſe words I finde the Art of Building Diviſion.Comfort, a very uſefull Art for all Chriſtians to ſtudy throughly, therefore my Methode ſhall keepe cloſe to the Metaphore of Building.
1. The ſpecificall Difference of this from other Buildings.
2. The Neceſsitie of this Buildlng in a Chriſtian Common-wealth.
3. The Perſwaſives inducing to goe about this Building to ſtudie the Art.
4. The Diſſwaſives from the neglect of going forward with it.
5. The Materialls of this Building; Theſe words, in the Text.
6. The Habituall Ability to make good uſe of this Art of Comfort.
7. The Actuall Abilitie to make good uſe of it in the Platforme of Comfort ſet up according to the exact Rule of Gods Word.
8. The Strength and Duration of this Building.
1. The ſpecificall Difference of this from other Buildings: 'Tis the ſpirituall comfort in this life, 1. Part.differenced. 1. From carnall Comfort in this life. 2. From Eternall joy in the Life to come. 1. Spirituall Comfort is the Lighting or eaſing of the Heart of that ſorrow or feare, wherewith it is ſurcharged, foreign in the Text is the exciting, encouraging, and ſtrengthning of our fainting and languiſhing ſpirits. Carnall Comfort is raiſed up from the creature by corrupt Nature, no higher then the ſenſitive apprehenſion of a Naturall man: whoſe belly is his God iPhil. 3. 18., whoſe glory is his Shame; and ſuch was the glory of that great King, who dyed, commanding this Epitaph to be ſet upon his tombe, Haec habeo, quae edi; this I have, that I have eaten: it ſeemes all the reſt was loſt to the brutiſh ſwine, as Tully cenſured him a little more ſparingly that it was an Epitaph fit for an Oxe or a bruit Beaſt; my Belly is my God, my Stomach is my Altar, my Church is my Kitchin, my Prieſt is my Cooke, this the voyce of theſe brutiſh men, who finde the Poſſeſsion of no Comfort from any thing, but from that which was driven into the Paunch, and ſo into the draught. But Chriſtians that ſtudy the right Art of true Comfort have another language, our ſpirituall Comfort is left us, when our life is about to leave us. Spirituall Comfort is raiſed from the Creator by the Mediation of the Creature, or from the Creature by the working of the Creator in the Apprehenſion of the Regenerate Man. Thus the Holy Ghoſt is the firſt Mover of ſpirituall Comfort, as the Promiſes of Gods Word are the grounds of this Comfort, and our Beleeving hearts are the ſeats of Comfort, ſo the Holy Ghoſt is the Head-worker of Comfort, and the Act of Comfort wrought is to ſtrengthen our Hearts: therefore kRom. 1. 11. and 12.foreign, to be eſtabliſhed and ſtrengthned, and foreign, to be comforted are put one for the other, St Paul being the Interpreter; but long before him the Prophet lIſaiah 40. 2.intimates the like, for in the Hebrew and Greeke Sept: ſpeake comfortably to Ieruſalem, is foreign Hebrew: and foreign, Greek: both imply in this phraſe, ſpeake to the heart, or ſpeake comfortably, that Comfort is the Hearts Peculiar, and the Searcher of the Heart the Holy Ghoſt is therefore called the Comforter mIohn 16. 7.by an Excellency, foreign; where the Spirit of God is made knowne to us by a name in the New Teſtament not heard of in the old, the Comforter within a man; the naturall man may have outward Comforts, a Land flowing with Milke and Honey, and a Table with a fruitfull Vine and Olive Branches about, but the Regenerate Man hath a ſoule flowing with Milke and Honey of Comfort, becauſe the Comforter makes him fruitfull, as the Greeke Father nCyrillus Hieroſoly mitanus.gives the Etymon of it, foreign; called the Comforter from comforting and ſuccouring and helping our Infirmities, hence iſſues the act of ſpirituall comfort in my Text differenced from carnall Comfort. 2. Spirituall Comfort in this life is to be differenced from Eternall Joy in the life to come. The Herald of Schoole-Divinity ranks Comfort Aquinas.under the head of Joy; indeed all Comfort is a Joy to the Heart, but all Joy is not Comfort; for there is Joy in Heaven, but no Comfort there, for properly need of Comfort foreſpeakes miſerie and diſtreſſe according to that of the Golden-mouthed S. Chryſoſtome.Father, foreign, there is often mention made of the Comforter in Scripture, becauſe of the calamities and afflictions imminent to the Diſciples, but the bleſſed Eſtate of Heaven cannot admit any ſuch Miſery and Diſtreſſe: we ſhall joy in one another in Heaven, but not Comfort one another there, no ſuch Comfort in Heaven, all joy, all Reſt; I finde a Reaſon of it in Aquinas, o2a. 2ae. q. 28.Gaudium ſie habet ad Deſiderium, ut quies ad motum. The ſoule is reſtleſſe in her Deſire, but quieted in her Joy; now Comfort on Earth brings ſome Reſt for the ſoule, but Joy in Heaven is the only abſolute Reſt. Comfort is Reſt to the weary for a time, and a way to enable them for further travaile: but Joy is Reſt for Eternitie: even to ſit down, and reſt for ever, that is Joy in Heaven; to ſtand and take a draught by the way, not to ſit by it, that is Comfort on Earth; true Joy frees from all ſorrowes, wipes all teares from our Eyes: but it may be true Comfort which only upholds us in our ſorrow; and dryes up our teares as they fall. Yet fall they will, and ſorrow we ſhall, elſe we need no Comfort, for it muſt be a neceſſitous eſtate that ſtands in need of Comfort; thus is Comfort differenced from Eternall Joy that needs nothing. Yea and thus 'tis in this life as Nature neceſsitates the ſpark to flye upward: ſo ſinne carries us downeward to the Center, Miſery. This Center is every where below the Moone; corrupt Nature is the Circumference, no man without ſome lines drawne from, or drawing him to Miſery; Nulla Dies ſine linea. Every Day in this life, line upon line, line upon line, miſery upon miſery, miſery upon miſery; 'tis well too, when it is here a little, and there a little. But this may ſuffice to put a Difference 'twixt ſpirituall Comfort in this life and eternall Joy in the life to come, and by this ye eaſily perceive my paſſage from the firſt generall Part to the Second, which is the Neceſsity of this Building in a Chriſtian Common-wealth, elſe S. Paul would not have uſed ſo ſerious an Exhortation as this in my Text; Wherefore Comfort one another with theſe words.
The Neceſsity of this Building in a Chriſtian Common-wealth. The Neceſsity is threefold. 1. In reſpect of 2. Part.the command of the Contriver and Overſeer of the Building, God. 2. In reſpect of the principall Inſtruments employed in this worke, Gods Miniſters. 3. In reſpect of the common Worke-men, which are Gods People under the Title of One another in the Text; if this threefold cord is not ſtrong enough, I ſhall joyne unto it the fourth Neceſſity, which is in reſpect of the Place where Comfort is ordained by God to be preached, Gods Temple; This fourefold Cord is that that tyed me to ſtudy, and preach, you to heare, and learne this Neceſſary Art of Building Comfort. 1. In reſpect of the command of the Contriver, and Overſeer of the Building, God: the God 1.of all Conſolation would have his Servants Embaſſadors, Meſſengers of Comfort, God doubles and trebles this charge upon them to preſſe the Neceſsity of the diſcharge of it, Iſai. 40. 1. 2. Comfort yee my Iſaiah 40. 1. 2.people, comfort yee my people, ſaith my God, nay the third time, ſpeake comfortably to Ieruſalem. 2. The 2.Diſpoſition of Miniſters is but now and then, ſeldome to be Boanerges, filii tomitrui, ſonnes of thunder, every Miniſter for the moſt part muſt be Barnabas, filius Conſolationis, the Sonne of Comfort: for though thunder is good to worke on a hard Heart, yet as thunder commonly brings raine, your ſonnes of thunder ſhould doe well alwayes to conclude with a comfortable ſhower to refreſh the Heart: though Miniſters may not be too curious to ſpeake to the Eare, yet they cannot be too carefull to ſpeak to the Heart of the People, that is to ſpeak comfortably to the people; Spirituall Bees muſt draw Honey, out of what flower ſoever they light to preach upon. Theſe Living Inſtruments of divine Comfort are ſweet Meſſengers, rare Interpreters, Iob 33. 23. One of a thouſand to declare unto a Man his uprightneſſe. i. Chriſts Righteouſneſſe, they have a Declarative power in publiſhing the glad tidings of the Goſpell; theſe were Iobs beſt Comforters, better then all his Friends, in his extremity; a Miniſter may be a greater Comfort to a Man in his ſickneſſe, then all his Friends, becauſe Miniſters are the Bridegroomes friends, and bring the eſpouſed ſoule good tydings of the Marriage day, thoſe bleſſed Nuptials with her Lord Chriſt Ieſus: therefore ſpirituall comforts are oft in Scripture compared to oyle, and the powring forth of thoſe Comforts to anointing, peruſe but one place, pIſaiah 61. 1, 2, 3.The Lord hath anointed me to preach good tidings, verſ. 1. to comfort all that mourne, verſ. 2. to give the oyle of Ioy for Mourning. ver. 3. God doth anoint his Miniſters, that they may anoint his people with the oyle of gladneſſe: Every Sermon ſhould be as a Feaſt to the Hearers, and Preachers muſt doe as the Jewes uſed to doe in their Feaſts; they uſed in token of welcome to anoint their gueſts, Luk. 7. 46. Mine head with oyle thou didſt not anoint, i. thou haſt not bid me welcome, nor cheared me; but Miniſters muſt feaſt poore ſoules powring upon their heads that Alabaſter boxe of pretious oyntment, the word of Conſolation; as we are the principall Inſtruments of Comfort, we muſt cheare them up and bid them heartily welcome to Gods houſe with ſome comfortable Exhortation like this of St Paul in my Text, Comfort one another with theſe words. 3. In reſpect of the common work-men, which are Gods people under 3.the Title of One another in the Text. Expoſitors uſe the word, Invicem, by courſe, each Chriſtian when his courſe comes, muſt comfort another, foreign, one foreign. One another.another, no man is exempted from this office, that is, One or Other; as the Miniſters muſt make uſes of Comfort, 'tis their office, 'tis the right way of preaching: ſo the people muſt make good uſe of them, 'tis their duty, 'tis the right way of hearing to lay up Comforts in ſtore, both for themſelves and others, to be able to bring forth both new and old, as occaſion ſerves to comfort one another. For all the members of the Militant Church are but of two ſorts. 1. Thoſe that are comforted, but in feare of affliction. 2. Thoſe that are afflicted, but in hope of comfort. Wherefore either for feare, or hope, be well provided with comforts before hand; the Virgin Mary had not been left ſo compleatly furniſhed with Comforts after her Sonnes death, had She not laid in her heart thoſe ſayings that She heard from her living Saviour: imitate the bleſſed Virgin, what comfortable ſaying yee heare commit it to ſafe cuſtody in your hearts, for yee know not what need any of you, or any of your friends may have of it in the day of ſickneſſe; or at the houre of death at furtheſt. We may ſet before you heavenly treaſure, & ſhew you the golden pots of Manna, theſe words of comfort in my text, but if yee will be enriched by them, yee muſt receive by the hand of faith, and diſtribute them by the tongue of comforting; then yee own the Pearles, when they are yours to give to one another. Why to heare one who hath the tongue of comforting, (as Saint Paul had in the words before my text) enlightning the minde, rectifying the will, moderating the deſires, quieting the affections, and filling the ſoule with unſpeakable joy is or would be a great delight to you; yet nothing to that ye wil find, when by the wils, grace of God working upon your underſtandings and yee ſhall be able to produce all theſe divine effects (upon occaſion) both in your ſelves and in others, wherefore 'tis needfull to comfort one another with theſe words. 4. In reſpect of the place, where comfort is ordained 4. Neceſsity.by God to be preached, Gods Temple; Gods Houſe is to be called the Houſe of comfort, and if the Heathen Orator making an Oration in aede Concordiae (a Temple conſecrated to their goddeſſe Concord) uſed the place for a Topick, & drew an argument from the houſe inſcription where they met, to enforce the Neceſsity of Peace and Concord: much more may I making a Sermon in aede conſolationis (a Temple conſecrated to the God of all Conſolation) uſe the place for a Topick, and draw a ſtrong enforcement to mutuall Comfort and Conſolation; for as this is the beſt place in which to bury the dead; ſo 'tis alſo to raiſe up comfort to the living: A place of duſt and aſhes to the dead, but a place appointed for the giving of Beauty for aſhes to the living: As the Prophet ſpeakes, qIſaiah 61. 3.the houſe of mourning for the dead; but heere the oyle of joy for mourning to the living. Sometimes the fitteſt place for the ſpirit of heavineſſe; and ſometimes the fitteſt place to change that, to put on the Garment of praiſe, as the Prophet continues the Allegory, to have our hearts, lips, and countenances cloathed and adorned with the large roab of praiſe of our God, who ſtill comforts us according, or farre beyond the time wherein he afflicts us, wherefore in the houſe of comfort, learne we how to comfort one another with theſe words.
The Perſwaſives inducing us to goe about this Building, 3. Generall Part.and to ſtudy this Art of divine Comfort.
Now to preſſe this duty hard upon us. 1. from our Chriſtian relation one to another in the Text. Who One another. Invicem, mutually.ſhould doe this good office of comfort, but members of the ſame body? As Chriſtians in the myſti…ll body of Chriſt, if a thorne be in the foote, a ſharpe affliction in the meaneſt member of Chriſt, why out of a Sympathie, the backe muſt bow, the ſtrong Chriſtian, and the rich man, rich in grace muſt put to his helping hand to pluck it out, and the eye the watchfull Miniſter muſt be buſie to pry into the hurt, and ready to apply a wholſome ſalve, a word of Comfort. Againe beloved in the Lord of Heaven, are we not fellow-travellers to heaven? why then as good travellers cheere up one another both by word and by example; eſpecially in the red Sea of Affliction, the wheeles of the ſoule are taken off, like Pharaohs Chariot wheeles, they drive heavily; they want this oyle to put them on comfortably. Whence is it that ſo many droope under the burden of ſo many cares, and are ſore battered with ſo many temptations? 'tis becauſe they are left comfortleſſe, onelyonly to their owne ſpirits. Dead ſtones in an Arch uphold one another, and ſhall not the living? 'tis the worke of an Angell to comfort, nay it pleaſeth Gods Spirit to take this office upon him, to be the Comforter: thus alſo one Chriſtian Friend may become an Angell, nay a God to another, with feeding lips and a healing tongue of Comfort; the very leafes, the words of the tree of Righteouſneſſe have a curing vertue in them, ſtrengthning and corroborating the heart, there are words (even thoſe words in my text) that are Cordialls againſt all faintings of ſpirit, they will beget new ſpirits in a man, Wherefore comfort one another with ſuch words. Every relation wherein we ſtand towards others are ſo many bonds and ſinewes, whereby one member of Chriſt is fitted to derive comfort to another through love the bond of Perfection, Col. 3. 14. we can attaine to no perfection of comforting without love, if ye love one another, ye will comfort one another, yee are of relation neere enough, that is the chiefe enforcement of this duty from our Chriſtian Sympathy. Now very briefly of other Perſwaſives which have their force too, and no doubt but if they all concenter and meet together in our practiſe, there will quickly be comfort ſealed up to one anothers ſoules. 2. Perſwaſive, others may comfort 2. Perſwaſive.us as much another time, when we may ſuffer what others now feele, wherefore comfort one another. 3. Sorrow is a gulfe, in which many are ſwallowed up 3.for want of comfort, and if God commands us to pull an oxe out of the pit, and to cover the pit that the oxe fall not into it againe, doth God take care for oxen, and not we for one another? 4. We receive comfort 4.from God to this very end that we might be able to comfort one another, 2 Cor. 1. 4. Let us give to others as we receive from God. 5. By comforting others we 5.emprove the ſtock of our own comfort, 'tis not empaired, but encreaſed by giving it to others: the heate of comfort by warming others is not abated, but enflamed. In ſtrengthning others, we ſtrengthen our ſelves at the ſame time, with the ſame acte, this ſhould encourage us to comfort one another. Laſtly 6.we derive upon our ſelves the bleſſing pronounced on thoſe that conſider the needy. Pſal. 41. 1. the Hebrew ſignifies the needineſſe of the ſoule as well foreignas of the body, Depauperari, to be any way empoveriſhed; now the want of comfort is a miſerable poverty of the ſoule, better be a beggar then need comfort, and 'tis better to give ſpirituall almes, then any other, they may doe more good. Now 'twill be our comfort here, and crowne hereafter, a double recompence, God and man ſhall bleſſe us if we comfort one another; thus bleſſed is the man that gives comfort to them that need; and if I cannot perſwade you to be happy, give me leave to paſſe from the Perſwaſives to the Diſſwaſives.
The Diſſwaſives from the neglect of going forward 4. Generall Part.with the Building of Comfort. 1. 'Tis a vilifying and ſlighting of an Ambaſſador ſent from Heaven, his 1. DiſſwaſiveAmbaſſie is this waighty buſineſſe (in the Text) of mutuall comfort, any neglect of an Ambaſſador is a diſreſpect to the Maſter; if yee care little for Saint Pauls exhortation yee deſpite, deſpite yee the Holy Spirit dictating to St Paul? and what ſhall we be guilty of, if we will not come in by faire entreaty, when St Paul exhorts us but to doe our Duty? 2. 'Tis no leſſe then high Treaſon, a revolting from our God; 2.yee may read this heavy imputation on thoſe that comforted not the weake, Ezek. 34. 4. and Iob 6. 14. Iob 6. 14.if we neglect to pay this due debt of comforting each other, marke the heavy cenſure, 'tis no leſſe then the forſaking of the feare of the Almighty; oh fearefull Revolt! they feare not God, that comfort not men in miſery. Thus 'tis when men will not owne men in trouble, but as the heard of deare forſake and puſh away the wounded deere from them: they will turne their backs, and only cry, God comfort thee; indeed immediate comforts from God are the ſweeteſt; yet for the moſt part the Sunne of Righteouſneſſe, that hath this healing in his wings, conveigheth the Beames of comfort by the help of others, and he is an unworthy Servant that thinks ſcorne to carry a meſſage of comfort from his Maſter to any one of his Fellow-Servants. Now if yee love to flie ſuch an heavy imputation and cenſure from God and man; or if yee love the bleſſing of God and man; or if yee love the encreaſe of your owne comfort, or if yee love to attaine to the end of Gods comforting you; or if ye love to keep others, or to be kept your ſelves out of the gulfe of ſorrow, or if yee love to carry your ſelves as fellow-travellors to heaven, as members of Chriſt, and as good Chriſtians, neglect not this Apoſtolicall exhortation, Wherefore comfort one another with theſe words.
The materialls of this Building, theſe words, in the 5. Generall Part. With theſe words.Text. We muſt uſe the right and lawfull meanes of comfort, foreign, theſe words. Either in the particular relation of theſe words to St Pauls former Doctrine: or in the generall relation to the whole Word of God, Pars prototo, comfort one another with theſe words, or any the like words of comfort out of Gods Word.
1. Theſe words in the particular relation to St Pauls 1.former Doctrine, the firſt word of the Note of Illation, foreign, Wherefore, is St Pauls inference of a good uſe of Conſolation raiſed from his former Doctrine, touching the eſtate of the dead in Chriſt; a bleſſed change they make that dye in the Lord, thats our Chriſtian Hope. Give hopeleſſe menleave to tremble at Death, whoſe portion is in this life; let Gods children lift up their heads for joy towards their diſſolution, and ſolace themſelves on their death-beds, as Simeon ſings his Nunc Dimittis, quaſi neceſitate teneretur S. Ambroſe.in hac vitâ, non voluntate, St Ambroſe deſcants rDe bono Mortis.as if the Childe of God ſtaide in this life of neceſſity, and not by his good will: ſure I am St Paul by his good will, would faine be with Chriſt, which is much more the better, Phil. 1. 23. foreign, by farre very Phil. 1. 23.farre much more, and very much more the better, both ſimply in it ſelfe, and in reſpect of St Paul himſelfe, had there been no neceſſity of his living in reſpect of others. For as St Cyprian reaſons it in his Book to this purpoſe sDe Mortalitate., Cum mundus oderit Chriſtianum, quid amas eum, qui te odit? & non magis ſequeris Chriſtum, qui te & redemit, & diligit? The World hates a Chriſtian, Chriſt doth not command us to love the World that hates us, but rather to follow Chriſt, who is our Redeemer and beſt Lover too. Wherefore, if yee be Chriſtians, comfort one another, as not to feare the death of your ſelves; ſo not to mourne immoderately for the death of others, though never ſo neare to us, that dye in the Lord. Here I ſhall trouble you to cite the forenamed Father tS. Cyprian., Hoc nos oftendamus eſſe quod credimus, ut neque Charorum lugeamus exceſſum: & cum accerſitionis propriae Dies venerit, incunctantèr, & libentèr ad Dominum ipſo vocante veniamus, Let us ſhew our ſelves to be the ſame in our life, that we are in our Faith, that we may not over-mourne for our deareſt friends, and when the appointed day of Gods ſending to any one of us ſhall come: Come, let us goe without delay and willingly to the Lord, who himſelfe cals us. Here after that Father, before I fall into him againe, I can quickly tell you all that Oecumenius doth on my Text, 'tis to interpret my Oecumenius in locum.Text by thoſe foregoing words of St Paul, that yee ſorrow not even as others that have no hope; i. As the Heathen that had no hope of the Reſurrection, foreign. Oecumenius holds it proper for ſuch onelyonly to grieve exceſſively for the dead, who have no hope of the Reſurrection: and how doth it traduce hopefull Chriſtians as hopeleſſe men, when we bewaile as utterly loſt and extinct, thoſe whom we profeſſe to live with God? To this purpoſe that elegant tongu'd Father vS Cyprian de Mortalit.. Fidem quam ſermone & voce depromimus, cordis & pectoris teſtimonio non probemus: Spei nostrae, ac fidei praevaricatores ſumus, ſimulata, ficta, fucata videntur eſſe quae dicimus, nil prodeſt verbis praeferre virtutem, factis deſtruere veritatem. The Profeſſion of our hope of the Reſurrection to life, is but varniſhed over and diſſembled becauſe we deſtroy it more with our actions, then we doe preferre it by our words; elſe why doe we take on in ſuch a grievous manner, when God takes our Friends away from us? I know that where hearts have been knit together by God, they cannot be rent a ſunder without exceeding great griefe, as Iacobs could not from Rachel, nor Davids heart from Ionathan. I alſo know that our Lord and Maſter himſelfe wept for Lazarus xIohn 11. 35.. I finde no fault with naturall affection, much leſſe with Chriſtian compaſſion, let Nature have her courſe, but let Religion ſet her bounds: let us water our plants of ſincere affection and compaſſion, but not drowne them by ſorrowing as others doe that have no hope: I finde no other fault, but that St Paul findes in the proofe of the Doctrine, of which my Text is the uſe, when mourning exceeds The meaſure of Mourning.Chriſtian proportion and all true Meaſure. Ioſeph loved his Father better then the Egyptians did: yet Ioſeph wept but the tithe that the Egyptians did. They mourned 70. dayes, Gen. 50. 3. he but ſeven dayes, verſ. 10. All that I ſpeak is to condemne thoſe, who are too little like Rachel in ſerving the living God, but too much like Rachel in weeping for the dead. She would not bee comforted; but theſe hopeleſſe Mourners cannot truly urge the Reaſon that Rachel did; becauſe they are not; for we know that they are living with God that dye in the Lord; we know that the good theefe was on the day of his death with Chriſt the Lord in Paradiſe: and as 'tis a comfort to know where they are, ſo 'tis a further comfort to know what they doe; they follow the Lambe whereſoever he goes: and is it not a height of comfort to know what they ſay? they ceaſe not to cry day and night Holy, Holy, Holy, they are ſtill a ſinging Halleluiah, and ſhall not we give over weeping on Earth for them, who ſhall never give over ſinging in Heaven? ſhall we refuſe to be comforted, becauſe they are not on earth, who are and enjoy all the comforts in Heaven? Wherefore comfort one another with theſe words, and with the words of that judicious Father yS. Aug. ſerm. 35. de diverſ.. Contriſtamur in noſtrorum mortibus neceſsitate amittendi, ſed cum Spe recipiendi: inde angimur, hinc conſolamur: inde infirmitas afficit, hinc fides reficit. The neceſſity of looſing our friends, that cuts us, but the hope of receiving them againe, this heales us: that is our griefe, this is our comfort; wherefore againſt the loſſe of our deereſt friends, comfort one another with theſe words. As Apothecaries make ſingular uſe even of the duſt of gold: ſo the Jewiſh Rabbins thoſe Apothecaries of the Hebrew ſimples make profeſſion, that great Mountaines hang upon the ſmalleſt Jods in the Bible. Then ſurely a diſcourſe like a Mountaine for largeneſſe, but above a Mountaine for fruitfulneſſe may be raiſed from this conjunctive particle in my Text, foreign, Itaque, Wherefore; and to make it ſo, I paſſe from the particular relation of theſe words to S. Pauls former Doctrine, I paſſe unto the generall Relation of theſe words to the whole Word of God, Pars pro toto, comfort one another with theſe words, or 2. The generall Relation of theſe words.with any the like words of Comfort out of Gods Word. In the Greek, foreign, theſe Ratiocinations, Arguments rather then bare words, ſo it is that Scripture words are the ſtrongeſt Reaſons to evince and perſwade Comfort; the true Hearts eaſe growes only in Gods Paradiſe, in Gods Word. There may be ſome Tulip of Comfort, ſome colour, bark, or flowre in the words, and writings of men, but the very pith and marrow of comfort effectuall for all the ſoules Maladies is no where to be found but in the Word of God, in theſe words. As it was ſaid of the words ſpoken by the Word, God, Chriſt Jeſus, that Hee taught with Authoritie, and not us the Scribes zMatth. 7. verſ ult., the Scribes taught poore, jejune, heartleſſe matter unprofitable, uncomfortable; and their forme of teaching was without Majeſty, without any command, but our Saviours both Matter and Forme of teaching carried Authority with it; the unuſuall unheard of Majeſty of the words accompanyed with matter moſt profitable and moſt comfortable, did command his Auditors. Now Chriſt hath ſtill left the ſame Matter to us, 'tis true of all the Word of God, that it comforts as having Authority, and not as the Scribes, not as humane writers, who would uſurpe upon this Authority, which is the abſolute Prerogative of Gods Word; ſo that the maine point is this, Only Gods Word hath full power and Authority to comfort mans heart. 1. à Cauſa. 2. à Subjecto. 3. à Doctrinae certitudine. 1. From the Efficient cauſe, 1. à Cauſa.the Scriptures Authority of comforting is the ſame with Gods Spirit dictating both matter and words: the ſaving worke of the Holy Ghoſt, the Comforter, that alſo goes along with the Word of God; Gods Spirit and Gods Word goe together by way of Covenant, Iſaiah 59. 21. This is my Covenant with them, Iſaiah 59. 21.ſaith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, where Gods Word is the Counſellor, Gods Spirit is the Comforter. 2. à 2. à Subjecto.Subjecto, the Subject of Gods Word carries with it the greateſt and moſt infallible Authority of Comforting, becauſe 'tis the onelyonly Store-houſe of true Comfort, in it is that ſupreme Treaſure, the Mediator Chriſt Jeſus, that dyed to reconcile us to God, Rom. 5. 10. That is the Fountaine of all Comfort, Rom 5 10.Zech. 4. 12. Chriſt is the Fountaine out of which all Comfort is emptied, the two Teſtaments of God are the two Olive branches, as Beda, but Chriſt is the roote and juycy oyle; and what though many Expoſitors aRibera in Zechar. 4 12.make the two Olive branches Enoch and Elias converting the Jewes to be Chriſtians, yet that cannot be but by preaching and emptying out the golden Oyle that makes a cheerefull countenance, a joyfull Convert to Chriſt, ſo that ſtill Chriſt is the Fountaine of ſaving ſoule-ſuppling Oyle. A ſealed Fountaine to the world, but for Gods Word to reveale it and ſet it open. Indeed Tully and Seneca writ No ſolid comfort in Tully or Seneca.large diſcourſes of Comfort, but St Auguſtine raviſhed with Tullies ſtyle, yet one thing diſcomforted ſo farre as not to care ſo much for Tully, Quia Nomen Chriſti non fuit ibi. That Treaſurie of Comfort, the name (Jeſus) of Chriſt not once to be found in all Tully. And ſurely had Seneca been ſo well acquainted with S. Paul, as ſome will have him, being of Neroes houſhold, then Seneca might have learnt to have knowne nothing for his Soules comfort, but Chriſt Ieſus and him crucified: and not have ſtood ſo much upon thoſe common Pleas of Comfort againſt death, as he doth Eâ lege naſcimur, the Law of being borne Senera.is to dye, Death is inevitable, fooliſh for a man to grieve for that no man can avoyde, Exitus communis, none ſcapes it, alaſſe poore Comfort! But what Comfort is to be looked for in their writings who knew not how that to die in the Lord is to reſt from our labors; Revel. 14. 13.but God be praiſed we know it, out of Gods Words, and happy are we if we beleeve that Death ſeparates not from the Love of God in Chriſt Jeſus bRom. 8.. That is Comfort indeed. And not to grieve for the Death of friends as without Hope of the Reſurrection of the Dead, that is the very point S. Paul treats of in my Text. The wiſeſt of the Heathen judged it the beſt Optimum non naſci: Proximum citò mori.thing, firſt not to be borne; the next to dye as ſoone as we are borne; any Chriſtian may be wiſer to judge it the beſt thing, firſt to be borne againe in Chriſt Jeſus; the next to dye in the Lord as ſoone as it pleaſeth God; we muſt not leave off worke, till he that ſets us a worke, calls us off. Seneca uſed to comfort his friends at Funeralls thus, praemittimus, non amittimus. We ſend our friends before us, we looſe them not, yet they were at a ſore loſſe, they knew not to what place they ſent their dead friends before them. But beloved to gather Grapes of thornes, comfort from them, who had not the true comfort; if they ſo eſteemed of death, who knew of no life after death, no abiding out of the body, what is fit, that we Chriſtians ſhould prize death at? who ought to make reckoning of no life, but after death: no abiding, but out of the body: no dwelling but in heaven. We have heere no abiding Citie, but we looke for one that is to come cHeb. 13. 14.. The Greek is, we ſeek out, we look out earneſtly for one to come; and that we may not looſe all our looking, our Saviour directs us where to look for it dIohn 14. 2., In my Fathers houſe are many Manſions, 'tis my Fathers houſe, & 'tis your Fathers houſe as ye are in me: that is the Comfort, and to fill up the comfort, they are Manſions there, places of aboad there, but Innes here, or rather Tents, or Booths, moveable. Everlaſting habitants there, Luk. 16. 9. but nothing Luk. 16. 9.will laſt here: yea, here we thruſt one another out of houſe and home, there are ſeverall Manſions enough for us all to live by one another, Wherefore comfort one another with theſe words.
3. And briefly, à Doctrinae certitudine. Only Gods 3. à Doctrinae certitudine.Word hath full power and authority to comfort mans heart from the certainty of the Doctrine, which the Word of God hath from God himſelfe. 1. Virtute, the ſtrength and vertue of Gods Word accompanied 1.with Gods Spirit can never faile to worke comfort. 2. Veritate, the whole Truth of ſolid Comfort that is communicable to mankinde, is ſincerely and truly 2.publiſhed in Gods Word, in that onelyonly, and yet in that perfectly. 3. Complemento, in fulfilling, and in the 3.accompliſhment of all the comforts preſcribed in Gods Word; for they are all moſt certaine and true, as in the ſubſtance; ſo in the event of them. Heaven and Earth ſhall paſſe away, but my words ſhall not paſſe away eMatth. 24. 35.: there ſhall be a revolution and a paſſing away too of all things in this world, but this very Word of God, that all things ſhall paſſe away, this Word ſhall not paſſe away; no, nor any one Word of comfort in Chriſt Jeſus ſhall ever paſſe away, Wherefore comfort one another with theſe words.
But what good doth the bare knowledge of the Materialls without Habituall and Actuall Abilitie to uſe them?
1. The Habituall Abilitie to make good uſe of 6. Generall Part.this Art of comforting, that is the ſixt generall Part. Now the ſpring head of comfort infuſing into this habituall ability, either we muſt goe out of the world for that, or that muſt come from another world for us: but we cannot ſtir one foote of the ſoule, the leaſt affection: or ſo much as one winged thought to goe to that, that muſt come to us, to raiſe our flight, with the wings of that Dove, whoſe wings are ſilver, and her feathers like gold, I meane the Holy Ghoſt. The Eternall Breath of the Father and the Sonne muſt breath into us the breath of Life, a Life of comfort: the Love of the Father and the Sonne deſcending upon the Sonne in the likeneſſe of a Dove without gall, muſt purge out of us all gall of malice and bitterneſſe that we may comfort one another in all meekneſſe of ſpirit: the inviſible ſpirit deſcending viſibly upon the ſonnes of men in the likneſſe of fiery tongues muſt enable us to give light and warmth of comfort to one another. If it be urged, that Faith is Objection.the only ſtrong Conveyance and true Receiver of ſpirituall Comfort. 'Tis quickly ſatisfied, that even Faith alſo is Anſwer.the gift of the Spirit. The Comforter gives us Faith to take Comfort from him, elſe we can take none at all, ſo that in the concluſion, 'tis the Comforter that workes all in all in us. For as it was ſaid of the Maſſe and Chaos fGen. 1. 2., Tohu, vavohu, an emptie, vaſt, ſolitary, ſolitude; 'Twas without forme and voyde, darkneſſe (that is a Privation of Light) was upon the Face of the Earth, before the Spirit of God moved upon the Face of the Waters. The ſoule of a naturall man is like the earth, lumpiſh, ſad, without forme and voyde of comfort, darkneſſe of diſcontent is upon the face of the man inward and outward; a vacuity, a vaſt ſolitary Privation of comfort; untill the Spirit of God move upon the face of the waters (that is) the ſwelling, tumultuous, reſtleſſe thoughts, and comfortleſſe apprehenſions. The Hebrew is an apt Metaphor, Rachaph, Incubare; from birds that ſit brood on their Egges to ſuſtaine and cheriſh them: the Spirit of God doth not only forme and ſuſtaine the thoughts of man from vaniſhing into nothing; but alſo nouriſh, and cheriſh, and foſter them, to ſupport a regenerate man in the comfortable eſtate of well being, a Chriſtian. Not a thought of comfort can riſe in the heart, but firſt hatched by the Spirit of God: we are quite voyde and empty, not the leaſt Motion of Comfort, before the Spirit of God move upon our thoughts. Beloved, at the firſt coming of the Holy Ghoſt, Acts 2. 2. a ruſhing mighty winde Acts 2. 2.filled all the houſe; the winde hath one property to cleanſe and purge the Aire, to make it comfortable and refreſhing: nor is there any true refreſhing or comfort, untill we are filled with the Spirit of God, as the ſaile of a Ship is filled with winde. For let a ſhip be never ſo well tackled and provided, yet all is in vaine without a winde: and let never ſo eloquent Sermons ſpread their ſailes in the ſhip of the Church, unleſſe the good winde of Gods Spirit blowes where it liſt, when it liſt, how it liſt, and upon whom it liſt; I ſay Gods Spirit muſt be both winde to drive us, and Pilot to direct us to the Port of Comfort. Now if Caeſar did encourage that Ship-Maſter, who feared Ship-wrack, with a Caeſarem vehis; feare not thou carrieſt Caeſar, the Worlds Conquerour; yet by his leave, as great as he was, he was not the Seas Commander, nor the obeyed rebuker of the Winds, and Waves, as he is whom we carry in our toſſed breaſts; cheere thy thy ſelf with a Paracletum vehis; thou carrieſt the Comforter in thy heart, the rebuker of heart-riſings, the Lord controller of Troubles, the commander of ſtormy ſwelling afflictions, the Conqueror of temptations. Whoſe very conqueſt is a mighty comfort to the conquered Soule, becauſe his Conqueſt is atchieved by Love, for as the Holy Ghoſt proceeds from the Father and the Sonne per modum Amoris, as the Schoole ſpeakes, ſo the Spirit workes in us by way of Love; ſweetly St Bernard ſtyles the Holy Ghoſt, Oſculum Patris, & filii, the kiſſe of the Father and the Sonne; God the Father kiſſeth by his Sonne, but we feele not this kiſſe, untill God the Sonne kiſſeth us by his Spirit. Now what more comfortable to a chaſt wife, then a ſweet kiſſe from her Husband? ſo prayes the Bride, Cant. 1. 2. Let him kiſſe Cant. 1. 2.me with the kiſſes of his lips, and ſhe gives a reaſon why She would be kiſſed, for thy love is better then Wine, more comfortable then wine; that is, (to cloſe this) let Chriſt unite himſelfe to his Church with this ſweet expreſſion of his ſpeciall favour, even by his Spirit to ſeale up the lips of our hearts, our thoughts, to the moſt comfortable day of Redemption. Thus have we ſeene the Spring-head whence flowes the Habituall Abilitie of all true Comfort.
The actuall Ability to make good uſe of this Art of comforting, 7. Generall Part.in the Platforme of Comfort ſet up according to the exact Rule of Gods Word, implyed in theſe words in the Text. Juſtly reprehended are they, who take the wrong way of Comfort, Play bookes and fabulous ſtories, forſaking this Fountaine of living waters; they dig pits that can hold no water, no true refreſhment of comfort. The God of all conſolation did cauſe his Word to be written for our Comfort, ſhall we fruſtrate the End why it was written? He that made mans heart beſt doth know what Maladies and what Cordialls to give; let us follow his Preſcripts, away with all other ſhallow ſandy comforts of the worlds Mountebanks, which the weary ſoule cannot reſt and build upon, David a King could not want the comforts of this life, yet he diſclaimes them all in compariſon of Gods Word gPſal. 119. 50.. This is my Comfort in my affliction, for thy Word has quickned me, Gods Word did revive Davids dead ſpirits. David did look out for comfort, but found none but this hPſal. 119. 82., mine eyes faile for thy Word, ſaying, when wilt thou comfort me? Debiles effecti ſunt animae meae Oculi iEuthymius in Pſal. 119.. The Eyes of my ſoule faile me, my deſires faile with looking out for Comfort, which makes me cry, when wilt thou comfort me? David thought it long till God did comfort him. It ſeemes David had forgot the right way to comfort himſelfe, till he went this way to worke. kPſal. 119. 52.I remembred thy Iudgements of old O Lord, and have comforted my ſelfe. Now as St Paul exhorts, Be ye followers of me, as I am of Chriſt; ſo be yee followers of me as I am of David, for I know words eſpecially prevaile, when they are uttered more from the bowels, then the braine, and from our owne Experience: which made Chriſt himſelfe a more compaſſionate High Prieſt. Therefore out of compaſſion I ſhall now comfort others, with the ſame pretious Comforts, wherewith I have comforted my ſelfe out of Davids Pſalmes lPſalmus, Angelorum allectio: alacer Animae Ordo ac ſtatus: clypeus inſuperabilis: Euthymius. Praef. in Pſalmos.. He that hath the key of David opening and no man ſhutteth, aſſiſt me effectually to open unto you a few words of Comfort out of the Pſalmes of David. The truth is that in the extremity of her ſickneſſe, and ſince her death, who was fleſh of my fleſh and bone of my bone, that which I then moſt deſired was to repoſe my troubled thoughts, and to compoſe the jarring ſtrings of my heart to reſt; which at laſt I pegged up to ſome concord and harmony, by liſtning to the ſweet Songs of Sion ſet to Davids well tuned Harpe and heavenly tuned Heart. For my Meditations did bring together foure Verſes, The orderly proceeding in raiſing the Platforme of Comfort.out of foure ſeverall Pſalmes, which being put well together by the Spirit of God, in the heart of man, are ſufficient Materialls to raiſe up a Platforme of the ſtrong and ſtately Building of true Chriſtian Comfort. The foure Verſes may challenge this Methode, the firſt verſe is the Removing of the Rubbiſh. The 1. 2. 3. 4. 1.ſecond Verſe is the laying of the Foundation. The third Verſe is the Raiſing up of the Body of the Building. The fourth Verſe is the laying on of the Roofe. 1. The Removing of the Rubbiſh to fit the place for the Foundation, that is done by taking away and cleering the Soule of all dejections, and diſquietments in this life, Pſalme 42. laſt verſe. Why art thou Pſal 42. v. ult.caſt downe oh my ſoule, 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. King David finding his ſoule over ſenſible of troubles, checks and chides his ſoule ſharply for it, with why and why? and this chiding goes ſo farre as to lay a ſtrict charge upon his ſoule to the contrary, Hope thou in God, for why ſhould that ſoule be caſt downe and diſquieted, that can Anſwer that Queſtion; now Lord what is my Hope? my Hope is in thee mPſal. 39. 7. It was the laſt verſe of Scripture I heard my wife ſpeak on the laſt day of her life.: Hope thou in God: and this charge to hope in God is grounded upon confidence of better times to come, times of praiſing God, for I ſhall yet praiſe him, this ſmall word, Adhuc, yet, 'tis the ſtrong voyce of confidence after a long combat. 1. Vox anhelantis, the voyce of David breathing and panting under the conflict of troubles and diſquietments, what though I am thus now for the preſent, I ſhall yet praiſe him: 2. Vox triumphantis, the voyce of David getting the victory over all his troubles, and triumphing with this voyce of Joy uttered with confidence, I ſhall yet praiſe him. And this confidence is ſtrengthned by his Experience, that God is the Health of his countenance. Omnimodam Tremell.Salutum faciei meae, he is all of the Salvations of my Countenance; the Countenance is as the glaſſe of the heart, in it yee may ſee the naked Face of the heart; God firſt ſpeakes ſaving health to the inward Man of the heart, which he cauſeth to ſhine forth in the cheerefulneſſe of the outward man of the countenance. Laſtly, this experience is well backed by the intereſt David had in God, my God; anima mea quid perſtrepis in me? Trem. ſignificantly, if God be Tremell.my God, why makeſt thou ſuch a troubleſome noyſe within me oh my ſoule? why art thou grumbling and complaining of this or that? As once Seneca told the Roman Courtier that mourned for his ſonnes death; Non fas tibi, ſalvo Caeſare de Fortuna queri, in illo omnia: Much more Salvo Salvatore, & nos ſalvante, as long as God is our Saviour, we muſt not be caſt down with any thing, in illo omnia; Friends, Sonnes, Huſbands, Wifes, health, wealth, all things in my God, my God, ſaith David, Deus meus & omnia, ſaith that confident one nLuther., As bold as a Lion, God, my God, and all things mine. If God be with me, what can be againſt me ſo farre as to diſquiet me? whatſoever is againſt me, it will be with me for my good, if God be but my God, which is the 2d thing in the Building 2.of Spirituall Comfort, the laying of a ſure Foundation, and that is no other then God to be our God alone. Pſal. 73. 25. Whom have I in Heaven but thee? Pſal. 73. 25.and there is none upon Earth that I deſire beſides thee. This is an expreſſion of our Faith, whom have we in heaven but thee, to rely upon in all our neceſſities? this is an expreſſion of our affection; whom have we in heaven but thee, to love? the Giver of all things to be beloved; whom but thee to feare? the Diſpoſer of all things to be feared; whom but thee to deſire? the Satisfier of all lawfull deſires; the Foundation muſt be but One, whom but thee? and, none on earth beſides thee. Yet with a difference, other Foundations are laid deep in the Earth, this muſt be laid high in Heaven. Whom in heaven but thee? and, none on Earth beſides thee, as the Foundation of Comfort: but we may An objection anticipated.deſire other things beſides God, as the meanes of comfort as Gods Ordinances, and bleſſings ſpirituall and temporall, the fat Calfe muſt be killed for the Prodigall, a temporall bleſſing too muſt be had, but take that too as from God, for whatſoever is deſiderable in any creature, they are but drops of ſweetneſſe let fall from the Fountaine of Comfort, God. Whom have I in heaven but thee for my ſole Refuge and Truſt? or whom have I in heaven but thee for my chiefe Joy, and whole hearts-delight? yet the ſoule that is thus wedded to God, may love what God loves, and what God commands her love, for him, and in him, but not as him: in ſo doing She would play the Harlot, Adultera Chriſto as St Cyprian ſpeaks, St Cyprian.but the ſoule as a moſt loyall wife muſt caſt no part of her conjugall affection upon any but God: above him, without him, beſides him I love nothing, but all things in him, and for him; 'tis St Augustines Confeſſion, Lib. 10. Confeſſ.Cum quo ſolo, & de quo ſolo, & in quo ſolo, anima intellectualis verè beata eſt. With God alone, and from God alone, and in God alone, the underſtanding ſoule is truly happy; whom to love freely is a due debt, whom to embrace is chaſtity, whom to marry is virginity, whom to ſerve is liberty, whom to imitate is Perfection, whom to deſire on Earth is contentment, whom to enjoy in heaven is everlaſting Happineſſe. Now Lord let me live out of the world with thee in Heaven: but let me not live in the world without thee on Earth. For whom have I in Heaven but thee? and there is none on Earth that I deſire beſides thee.
The Devoute ſoule that layes ſo good a Foundation as this may goe on and proſper with the Building of Comfort, even to raiſe the Body of the worke to 3.that height of Comfort, that David doth, Pſal. 94. 19. In the multitude of my thoughts within me, thy Pſal. 94. 19.comforts delight my ſoule. My perplexed thoughts, that are wreathed one within another with the many ſorrowes of my heart, ſo the Sept: foreign. Though there be a great multitude of vexing griefes in my heart, yet the plaiſter is large enough for the ſore, thy comforts proportionable to my Sorrowes, foreign, according to the multitude of my Sorrowes thou doſt proportion out thy comforts, be my Sorrowes what they will for quantity or quality, thy comforts can extricate and rid me of them all, be they neere ſo intricate and enwrapped, as branches of trees returning back are blended and entangled, ſo the Hebrew in the Text, for our thoughts in Hebrew come from foreign, Redundare, foreign.to rebound, and returne back, and wrap themſelves one within another; nothing can ſet our thoughts free, but thy comforts oh God. The comforts of thy Providence as a Faithfull Creator and Preſerver: The comforts of thy providing and protecting care, as a loving Father, and Redeemer; providing all good, grace, mercy, and favour: protecting from all evill; ſinne, Satan, death, the grave and hell: our loving Father will not ſuffer us to want any thing that is good: our deere Redeemer will not ſuffer any thing that is evill to come neere us, but for our good. Theſe thy comforts delight my ſoule, ſaith David. Theſe, or nothing, can truly and really delight the ſoule; earthly things may delight the body that is made of earth, but the ſpirituall ſoule muſt have ſpirituall things to delight it, worldly things delight not the ſoule within a man; the worldly man may draw a curtain betwixt the world and his heart, and ſeeme the only merry man in the world, when there is many a bitter pull in the heart: vides laetitiam in ore, St Ambroſe, yee may heare ſhouting from his tongue, but aske what cheere within, like a poore Taverne with a buſh, but no good wine within; as merry as he is about the mouth, his ſoule finds but poore entertainment within: the wine of the wicked has loſt it nature, to cheere the heart of man, and like oyle it only makes him have a cheerefull countenance, but the wine of the godly comforts the ſpirits within a man; Davids merry ſoule, was given from God, thy comforts delight my ſoule; foreign Sept. Thy comforts have loved Sept.my ſoule, have embraced my ſoule with love, Exhortationes tuaejocundaverunt, St Auguſt. Thy Exhortations S. Auguſt. in locum.make my ſoule merry, and pleaſant, and cheerefull. He only is merry at heart, and delighted in his very ſoule, who doth what God exhorts him to doe, whoſe ſoule takes daily many a Comfortable walk in the ſeverall roomes and conveyances of the Palace of divine Comfort. He oft makes it his ſoules Recreation and delight to view the Diviſions and the diſtinctions that God hath made of Creation, Preſervation, Redemption, Proviſion, Protection: the rare Contrivances of Election, Vocation, Juſtification, Sanctification, and the ſtately Manſions of Glorification prepared for us, theſe are the Comforts that will delight our ſoules, our very ſoules. Wherefore comfort one another with theſe words.
Now we have ſeene the maine Body of the Building of divine comfort, what remaines but to lay on 4.the roofe, Pſal. 55. 22. Caſt thy Burthen upon the Lord, Pſal. 55. 22.and he ſhall ſuſtaine thee, doe but thou caſt thy burthen on him, and let him alone to ſuſtaine thee; this Roofe will hold out againſt all weather of affliction, ſtormes and tempeſts may beate, but God is able to beare the Burthen, which we cannot beare. But what burden may we be bold to caſt upon the Lord? Any, either the greateſt burden that is in the world, ſinne; caſt thy ſinnes upon the Lord Jeſus: or the leſſer burdens, croſſes, troubles, and loſſes. In all and under Patience is that one thing neceſſary to bear croſſes and loſſes.all the Lord ſhall ſuſtaine thee with things neceſſary, at leaſt with that one thing neceſſary, Patience; So long as thou loſeſt not thy Patience, ſo long thou loſeſt not the Lord, who ſhall ſuſtaine thee to ſuſtaine thy loſſes. Be it the burden of the loſſe of health, wealth, wife, child, friend, caſt thy burden upon the Lord by remembring that they were the bleſſings of the Lord upon thee, and unleſſe by Impatience, thou loſe the Lord too, the Lord knowes how to bleſſe thee againe with all theſe, as he did Iob, of whom S. Auguſtine ſpeakes thus: Haec amiſit, ſed illum tenet, qui abſtulit. Iob loſt his goods, but he took hold of him, who took them away, The Lord gives, and the Lord takes, ſaith that patterne of Patience oIob 1., the Lord takes, and no matter what he takes from us, ſo long as we have him ſtill, that takes them, who is able to regive them with advantage. It was S. Chryſoſtomes way of comforting his Auditors at Antioch pS. Chryſoſt. Hom 4. ad Antioc., foreign. It is a great part of true Piety and godlineſſe, to caſt thy burthen upon the Lord, and he will give thee better things then ever thou loſt; the like Cordiall the judicious Father hath qS. Auguſt. in Pſal. 66., quamvis arca exinanita ſit auro, cor tamen plenum eſt fide: the leſſe in the cheſt, there may be the more in the heart. The want of a husband m…y fill the heart with her beſt husband Chriſt Jeſus. The loſſe of a wife may make the ſtronger contract betwixt the ſoule and her God. The loſſe of a childe may be a Teſtimony to my heart, that God receives me as his childe, for he chaſteneth every ſonne whom he receives: Vbi multum crucis, multum lucis, that Heb. 12. 6. Luther.man of croſſes r was wont to ſay, the more affliction from God, may prove the more inſtruction to the ſoule. The reall Alphabet of Chriſtianity is ſpeld out by ſuffering Chriſts Croſſe; and not by reading of Chriſts Sufferings. Faith comes by hearing, and by feeling too, by ſuffering, that is the beſt triall of Faith; by ſuffering loſſes we learne to beleeve what God can doe for us. What wicked Cain ſaid of his ſinnes, they are greater then can be forgiven; no childe of God muſt think of his loſſes, they are greater then can be given againe: ſin the cauſe of all loſſes, is not greater then can be forgiven: much leſſe any loſſe, the effect, greater then can be given againe. Caſt thy burden, Pagn ine reads it, Pondus, thy heavy croſſes, and waighty loſſes; but Montanus, Donum, Pagnine. Montanus.punctually to the Hebrew roote; and every loſſe or croſſe is the gift of God ſent to thee from God, ſomtimes greater gifts, ſometimes leſſer: now returne theſe gifts whence they came, caſt them upon the Lord. The Sept. uſe a word by themſelves, foreign, thy anxious care, thy cutting, dividing, ſolicitude, look Sept.to thine owne work, caſt thy burden upon the Lord, that is thine own work, look to that, and be not ſolicitous what is Gods work, to ſuſtaine thee; eke out thy Patience, awaite the Lords goodneſſe, caſt it all upon God and he ſhall ſuſtaine thee. This is the faireſt roofe, the greateſt height we can raiſe up the Building of Comfort to: yet I might give you another Platforme of the particular furniture, belonging to every ſeverall Roome of Comfort; look how many things we had need to be comforted againſt, ſo many ſeverall Roomes of Comfort, but not knowing what entertainment this Art of Building Comfort will finde, if yee like to make uſe of it, this is enough by way of direction; but if yee like it not, this is toomuch; therefore I haſten to the laſt generall Part propoſed in our Methode.
The eight Part is the ſtrength and duration of this 8. Part.Building, for if it were but ſlight, weake, or not laſting long, it were but poore comfort.
The Building of Comfort not only ſtands by the benefit of the Foundation that ſuſtaines and ſupports it: but the ſtrength of the Building is much augmented and encreaſed by the benefit of the contignations that knit and unite the Parts together; and alſo of the buttereſſes that comprehend and embrace them without. The Foundation being ſurely laid will not ſuffer the Building of Comfort to ſinke: the contignation and knitting will not ſuffer it to cleave: the Buttereſſes will not ſuffer it to ſwerve: all theſe together by a joynt force (which is the ſtronger) make greatly for the ſtrength and duration of the building of Comfort. Yee ſee the Foundation laid before in it proper place: briefly here of the contignations, and the Buttereſſes as they are neceſſary for the ſtrength and duration of Comfort. 1. Gods The Contignation of the Building of Comfort.Wiſedome, Power, Juſtice, Mercy, Truth will abundantly doe all the Offices of the Contignation of this Building. 2. We muſt ſupply the Buttereſſes from without, and they are three ſpeciall ones among the reſt. 1. Submiſſion to Gods Will. 2. Right reaſon, rectified, ſanctified Reaſon. 3. Prayer for ſtrength and continuance of comfort. But before we look to the ſtrength of the out-works, let us conſider ſeriouſly the Contignation within, which requires no leſſe then five Attributes of God each of them will Miniſter ſtrength of Comfort, then ſurely their union will prove a bleſſed Communion of Comfort.
1. Gods Wiſdome is abſolute, and tranſcendently 1. Gods Wiſdome.matchleſſe in preſcribing us convenient, congruent and fitting comforts: God knowes what is better for us, then the beſt of us can for himſelfe; becauſe God is foreign, wiſe of himſelfe, wiſedome it ſelfe; for his wiſdome is not by infuſion, or gift, or inſtruction, or experience, or obſervation, but of himſelfe, from himſelfe, without any counſell taking all wiſe. Now this was the way the Prophets were commanded to take in comforting the People of God, Comfort yee, comfort yee my people, Iſai. 40. 1. But how muſt Iſaiah 40. 1. and 13, 14.they doe it? they muſt goe this way to work; verſ. 13, 14. they muſt teach the people, that their God is a God of ſuch infinite incommunicable Wiſedome he needs no Director, no Counſeller, no Inſtructer, no Teacher: I uſe not ſo many Synonymies as the Prophet doth there, but by this we collect that the all-wiſe Diſpoſer of all things good or evill, ſecret or manifeſt, univerſall or ſingular, neceſſary or contingent, muſt needs by the forceable influences of his Wiſdome dart warmth and comfort into his people, who are called the children of wiſedome, becauſe they are able both by reaſon and experience to juſtifie all the wayes of wiſedome: as that the Reproach of Chriſt is better then the pleaſure of ſinne for a ſeaſon, witneſſe Moſes: and one day in the Courts of God better then a thouſand elſewhere, witneſſe David. The ground they build upon is this, that God knowes what is beſt for every one of his, ſo ſaith David, Pſal. 1. The Lord knowes the way of the Pſal. 1. ult.Righteous, that is, the beames of Gods Wiſdome in acknowledging their miſeries are ſo ſettled upon them, that they are wonderfully comforted and refreſhed in all their wayes. This is the firſt contignation giving ſtrength to the Building of Comfort, Gods Wiſedome.
The ſecond needs little Probation, for all ſtrength 2. Gods Power.is from Gods Power, it being the Principle of active ſtrength in every thing, as God is puriſsimus Actus, ſo by his power God is principium activum, primitive power in himſelf, derivative from him to all things created; this omnipotency doth knit and unite the whole Building of Comfort, becauſe nothing can reſiſt the Power of God, there is more ſtrength of power with us then againſt us, this is that other comfortable Argument urged by the Prophet, Iſaiah 40. Iſai. 40 12.12. Who hath meaſured the waters in the hollow of his hand? and meted out Heaven with the ſpanne? and comprehended the Duſt of the Earth in a meaſure? and weighed the mountaines in ſcales, and the hils in a ballance? therefore for our infinite comfort, God (maugre all the adverſe power) can doe whatſoever he will, as having his Name, the mighty God, Iſaiah 9. 6.Iſai. 9. 6. 3. Gods Iuſtice.
The third Contignation of the building of comfort, Gods Juſtice, is ſo abſolute, He can doe us no wrong, that's our comfort, doe what he pleaſe: the ſoreſt chaſtiſement that ever childe of God ſtood under, was but his juſt Anger againſt him, even the way of his diſpleaſure was not unequall, to puniſh our ſinnes ſo ſeverely in his own Sonne. What more comfortable then this, that all affliction is but Gods juſt purſuit of ſinne in us, to drive ſinne out of us, and us out of ourſelves, to flye wholly to our God? Davids meate may be aſhes, and his teares mingled with his drink, yet this proves a comfortable repaſt, a ſweet refreſhing, by reaſon that out of the Eater comes meat, out of the ſtrong comes hony, out of Gods Juſtice againſt ſinne iſſues true Comfort.
Fourth Contignation, Gods Mercy; God hath not 4. Gods Mercy.more power, then willingneſſe to comfort us, his Sonne being fleſh of our fleſh, and bone of our bone; in our Saviours deſertion in the Garden, and on the croſſe, he was content to want that unſpeakable comfort in the preſence of his Father both to beare the wrath of the Lord for a time for us, and likewiſe to know the better how to comfort us in our greateſt extremities; 'tis the Mercy of God that we are not conſumed, but tryed, not for his pleaſure, but for our profit: as a Father ſcourgeth his ſonne, yet pities his ſonne, ſo there is mercy with God that he may be feared as a Father, and that we may be comforted as his children. Thus the Father of mercies cannot but 2 Cor. 1. 3.ſhew himſelfe a God of all Conſolation, as St Paul joynes them together; ſo the childe of God findes by Experience, the Father of mercies, is alwayes the God of all Comfort, that is the fourth knitting and uniting of the Building of Comfort.
5. Contignation, Gods Truth; it is no ſmall Comfort 5. Gods Truth. Rom. 2. 2.that we are ſure (ſaith the Apoſtle Rom. 2.) that the Judgement of God is according to Truth; Truth it ſelfe muſt needs according to Truth in the inward parts judge all things, but the height of Comfort is that Truth it ſelf cannot but keep promiſe, all the promiſes of Comfort in the Goſpell, the Word of truth, ye may take Gods Word, were it for a thouſand Comforts, why the world propoſeth a thouſand counterfait Comforts, but our God in his Word doth furniſh us with tenne thouſand true reall Comforts. Shortly, all this knitting, uniting faculty of comforting is by one joynt-view apprehended in Chriſt our Saviour thus. 1. The Wiſdome of his Father to know how and when to comfort us. 2. From the Father all power is given him and authority of comforting us. 3. His Fathers Juſtice is ſatisfied in him, by becoming a man of ſorrowes, to comfort us; a curſe, that we ſhould not be accurſed; curſed be that man, who accounts not this the greateſt Comfort. 4. and 5. for I finde them joyned together, Heb. 2. 17. Chriſt made like to his brethren, that he might be a mercifull and faithfull high Priest, the words, foreign are comfortable words, not only to compaſſionate us, but to be true and Faithfull to us, not to faile, Chriſt will never faile us in the knitting and uniting of our Comfort within, if we doe not faile our ſelves in ſetting up the Buttereſſes from without; Chriſt is faithfull, if we be not faithleſſe.
There are three ſpeciall Buttereſſes of the Building Buttereſſes of the Building of Comfort. 1. Submiſſion to Gods Will.of Comfort. 1. Submiſſion to Gods Will: a reſignation of our ſelves to doe what he will with us is the main Fulciment, Buttereſſe or ſpirituall ſhoare of true Comfort. For in all croſſes, and loſſes of wife, children, friends, &c. the whole buſineſſe is not to expreſſe ſorrow; but a ſubmiſſive ſubjection to Gods good pleaſure and will. Eli failed much in the education of his ſonnes, yet he himſelf was a moſt dutifull childe to God his heavenly Father, even when he heard that heavy judgement, able to make both the eares of the hearer to tingle, he did then ſubject himſelf unto God, with that excellent in comparable Speech of Submiſſion, It is the Lord, let him doe what 1 Sam. 3. 18.ſeemeth him good. 1. Sam. 3. Though the matter concerned him and his ſo nigh, yet the good man thought that he had nothing more to doe then to ſet to the ſeale of his approbation of Gods Will, which was a willing Submiſſion to it. It is the Lord, it becommeth not man to reaſon with him, why he doth thus and thus, there is no good to be got by ſuch contention, all the Comfort lyes in this, out of the abundance of the heart the mouth muſt ſpeak after this admirable manner; It is the Lord, let him doe what ſeemeth him good. Nay, a greater then Eli, the firſt High Prieſt that ever was, Aaron who was appointed by God to be a mouth to Moſes, he could ſpeak ſo well; yet when God burnt his ſonnes for offering ſtrange fire, he had not a word to ſay, but as the Text ſaith, Aaron held his Peace; by holding his peace in this caſe, Aaron did glorifie God more then if he had ſpoken with the tongues of men and Angels; Aaron ſilencing his ſorrow by ſubjecting his will to Gods Will, did ſhew forth his inward Comfort. Once more, for 'tis a greater then Aaron, our High Prieſt according to the order of Melchiſedech was never without Comfort, becauſe never without Submiſſion to his heavenly Father: when he was alone, and none to comfort him indeed, he prayed (bearing our infirmities) Let this cup paſſe from me, but with a pull back of reſtraint, Not my Will, but thy Will be done. Ipſe erat voluntas & Poteſtas Patris, & tamen ad Demonſtrationem ſufferentiae debitae, voluntati ſe Patris tradidit, Tertull. Tertull. in Orat. Domin.laſt words on the third Petition; Chriſt was both the Will and the Power of his Father, yet to demonſtrate to us that Submiſſion is alwayes due to Gods Will, He ſubjects himſelf in all things, Not my Will, but thy Will be done. This is a ſtrong ſupporter of true comfort, to lay our hands upon our mouthes, and not to open them except with Iobs thankfull Eccho, Bleſſed be the Name of the Lord, O happy Comfort! and well upheld, to bleſſe God in all things by freely ſubmitting our wills to His Will; let the Lord doe what he will, and let us be ſure to bleſſe His Name for it, that is the firſt Buttereſſe of Comfort.
2. Buttereſſe, and a very ſtrong one too, is Right 2. Buttereſſe of Comfort. Right Reaſon.Reaſon, rectified, ſanctified Reaſon. What is diſcontentedneſſe, and uncomfortableneſſe, but the confuſion, diſtemper, and diſorder of our affections and actions? but when they are well ordered according to the commands of rectified Reaſon, then riſeth comfort and contentedneſſe of minde: when our Paſſions and Actions are ſubject to the ſtraight Rule of Reaſon, then is the ſoule at comfort; a man of Right Reaſon is a man rich in Comfort, a happy Dives, he may ſay, Soule, ſoule, take thy reſt, for thou haſt comfort, much riches of comfort, laid up for as long, as thy Reaſon is rectified and is guided by the Word of God, and the whole courſe of thy affections ordered by that rectified Reaſon. When a man ſmothers himſelf under ſorrow, and diſcontent, let him ſee what reaſon he hath for it out of Gods Word: when a man rejoyceth and comforteth himſelf with anything, let him ſee what good reaſon he can finde for it: beleeve me, this is a ſtrong bridle and curbe to ſtop the courſe of all diſcontentedneſſe and uncomfortableneſſe in our Chriſtian journey: and withall a very ſtrong keen-metled Spur to put us forward in the free courſe of true Comfort: even this is the ready way, to try all things that we doe by ſound Right Reaſon.
Now that the two former Buttereſſes may ſtand faſt, and the whole Building continue durable, we muſt not faile to put up the third Buttereſſe, that is 3. Buttereſſe. Prayer for ſtrength of Comfort.to put up Prayer for ſtrength of Comfort. If any of you lack wiſedome (Iames 1. 5.) let him aske God, and he will give it him. Thomas expounds that Text to this purpoſe now in hand. Si quis veſtrum indiget Sapientiâ, Aquin.id eſt, ſapida Scientia ad condiendam amaritudinem tribulationum, vel ad deguſtandum patientiae fructum. If any of you want the ſalt of wiſdome to ſeaſon affliction, or to make the fruit of Patience ſavoury, and comfortable, let him pray to God for it, who is very liberall of comfort to him that askes it; the good theef on the Croſſe did but aske Chriſt to remember him in his Kingdome, and he gave him Paradiſe that very day, To day thou ſhalt be with me in Paradiſe: dum memoria poſcitur, regnum concedit, ſaith the Father. S. Ambr. in locum.Prayer is a faithfull meſſenger and Ambaſſador to diſpatch all our buſineſſe with God, aske and have comfort, ſeek and finde it by prayer, knock, and a doore of comfort ſhall be opened; Prayer is a ſtrange kinde of key that opens if you doe but knock with it, Matth. 7. 7. O then knock ſtrongly, that thou Matth. 7. 7.mayſt have ſtrength of comfort. Why but Prayer is only of things poſſible, becauſe Prayer is an Act of Hope; and Hope is ſtill fixed upon a poſſibility of enjoying the object: now if there muſt be hope of embracing what we pray for, and a likely poſſibility of what we hope for, what (I pray) encouragement doe they give us, to put up our Prayers for ſtrength of Comfort, who make a queſtion, whether it be poſſible for a man in this life to have abſolute firme ſtrength of comfort againſt all evill? True it is, here is a queſtion ſtarted by the Caſuiſts, let us perſue it a Queſtion.little, for it is about the ſtrength of this Building. Whether a true beleever may have firme and ſtrong conſolation againſt all evill. The Affirmative is thus Anſwer.eſtabliſhed, that though there may ſometime be a mixture of griefe or feare with comfort, yet that comfort is a repreſſion, mitigation and lenition of that grief or feare, and will in time get the victory. 1. Becauſe, God the Father, who workes victoriouſly, is the God of all comfort f2 Cor. 1. 3, 4., comforting us in all our tribulation and in any trouble, Verſ. 4. of that Chapter. 2. Becauſe, Chriſt is the Fountaine of all comfort to us, ſo our conſolation alſo aboundeth by Chriſt. Verſ. 5. of that Chapter. 3. The holy Spirit is the comforter, to this end that the knowledge of the truth might make us Conquerors, that our hearts might not be troubled nor afraid tIohn 14. 26. and 27.. 4. The whole Scripture was written for our comfort, that we through comfort of the Scriptures might have hope; ſtrong comfort, and ſtrong hope vRom. 15. 4.. 5. Becauſe of the immutability of Gods Counſell, confirmed by an oath, that by two immutable things, in which it was impoſsible for God to lye, we might have a ſtrong conſolation xHeb. 6. 17, 18., foreign, a mighty, potent, firme and ſolide Conſolation. The Greek Epithet is ſo expreſſive. 6. Conſolation never goes ſingle without confortation; a ſtrengthning power of the Grace of God accompanies it; this is a reparation of our Chriſtian forces, and a congruous fortification againſt all evill yDan. 10. 17, 18, 19.. There remained no ſtrength in Daniel, untill one touched him, and ſaid, O man greatly beloved, feare not, be ſtrong, yea be ſtrong; and when he had ſpoken unto me, I was ſtrengthned, ſaith Daniel; Gods comforting of us is a ſtrengthning comfort. Beloved, this is a ſtrong durable Building of Comfort, for no Earth-quake, no heart quake can ſhake the foundation of it: no Canon ſhot with all the powder and power of hell can batter down the walls of it: no Tempeſt of affliction can beat down the Roofe of it: no theeves, though they be ſubtile evill ſpirits, can rifle the roomes of it: no cruell Land-lord to thruſt us out of doores; but a loving kinde Lord, our God, who doth all to keepe us within doores, within comfort: no falſe Neighbours can take our houſe over our heads: no envying at one anothers dwellings: here are ſeverall Roomes of comfort for young, and old, rich and poore, well and ſick, men and women, husbands and wifes, King and Subject, widowes and orphans; comfort enough for all beleevers of all Families, Townes, Cities, Countries, Nations and Languages under Heaven. Now where can I better lodge my diſcourſe then in this ſtrong durable Building of moſt divine comfort? and ſo I ſhall at this very inſtant, if ye will but promiſe me, to doe your beſt to comfort one another with theſe words, or with any the like words of comfort, out of Gods holy Word. And we beſeech thee O Lord, to teach us this art, and to make us all ſuch ſpirituall Builders, that we may not be caſt down under the Burthen of temporall loſſes and croſſes, or of ſpirituall temptations, but that every one upon all occaſions, may expoſtulate the matter ſeriouſly with his own ſoule, Why art thou cast down ô my ſoule? 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. Whom have I in heaven but thee? and there is none upon Earth that I deſire beſides thee, and thy Comforts: for in the multitude of my thoughts within me, thy comforts delight my Soule. Therefore ô my ſoule cast thy Burden upon the Lord, and he ſhall ſuſtaine thee: Even ſo O God of all Comfort, now and ever ſuſtaine us with the Comforts of thy ſacred Word, and of thy Holy Spirit.
Amen.