Divine Comforts, Chapter 14
CHAP. XIV. Comforts from God.
COuld I allow my ſelf the liberty, I might here inſtance thoſe Comforts, which are adminiſtred from the conſideration of the Divine Perſons, Father, Son, and Holy Ghoſt; and the Relations wherein God ſtands to us, and we mutually to God. But I have determined to confine my Diſcourſe chiefly to ſuch Heads of Matter, as fall within Cognizance of the Pſalm, and not make endleſs Excurſions to things, which none can imagine ever to enter into the Author's mind, in order to the Revival of his diſconſolate Heart. I paſs therefore from the Comforts, that God is, which was the firſt general to the 2. The Comforts which God gives.
That which God is in himſelf, and hath revealed to us, is wonderfully refreſhing: But, there's alſo ſomething, which not being immanent, and eſſentially Conſtitutive of the Divine Nature, but paſſing from him to us, doth ſingularly relieve our troubled Souls. Of this kind, Promiſes, Providences, Privileges, Experiences, offer themſelves to Conſideration. What was needful to be obſerved concerning Promiſes, fell in under Divine Fidelity, as included in its very Notion, therefore ſhall all further Diſquiſition anent them be ſuperſeded.
Providence is the tranſit of God's Wiſdom, Power, Juſtice, Goodneſs, Faithfulneſs, out of Heaven, and himſelf into the viſible World, Governing, Protecting, Caring for, Directing, and Ordering all, for moſt excellent Ends, worthy of God. Under the conduct hereof, all things proſperous, or adverſe, the greateſt, the moſt minute, Natural, Moral, Spiritual, neceſſary or fortuitous are deduced from their immediate proper Cauſes, guided and ſuſtained in their Actings, ſecured from external Violences, maintained in a due ſteady, agreeable Station, and order to compoſe the Beauty and Harmony of the Univerſe, and be conducible to advance the Glory of their Maker, in both the general and ſpecial purpoſes of his Love and Goodneſs, or Juſtice and Righteouſneſs. And there is not a more reviving conſideration to God's afflicted, toſſed with tempeſt, and not comforted, Iſa. 54.11. than this, that they are the peculiar care and charge of Heaven, which as it is concerned for the Catholique good, ſo in ſpecial for thoſe that love God, and are the called according to his purpoſe, Rom. 8.28 inſomuch, that Proſperity cannot be more delectable to their ſenſe, than Afflictions of all kinds are made to their Souls uſeful and profitable. 'Tis always beſt for them to be in the worſt external Circumſtances, as never being more dear to God, more regarded by him, who is moſt tender of them, when the Devil and World are moſt cruel, and when the outcaſts, off-ſcouring, and refuſe of the Earth. When here they can expect nothing, beſide Reviliags and Buffetings, the liberal Alms of the Churches Enemies, they are likelieſt to receive the more bountiful taſtes of Divine Goodneſs, poſſeſs more of his Grace, as a Preparation for more of his Glory, 2 Cor. 4.8. to the end.
Upon this Providence of God, our Pſalmiſt had a ſpecial eye throughout the Pſalm: Whatever he deſires and prays for, whatever he believes and hopes for, whatever he acknowledges and praiſes God for, whatever he bemoans and afflicts his Soul for, whatever he experiences and feels, was ſome Act, Effect, or Permiſſion of Providence That God in the courſe of his Providence, would annimadvert upon the inſolent Barbarities of his, and the Churches Enemies, is the Expoſtulatory Petition of Verſ. 1, 2, 3, 4. What was the Permiſſion of Providence? Is the condolement and moan of Verſ. 5.6. The ſingular concern of Providence, is the Doctrine of Verſ. 8, 9, 10. as the happy Fruits of the very Severities thereof, the Triumph of Verſ. 12, 13, and the returns of its favourable Aſpect, the belief of Verſ. 14, 15, the notable, needful, ſuitable, and feaſonable Interpoſals thereof, the experience of Verſ. 17, 18, 22, and the turning of this great Wheel upon the Adverſaries to their confuſion, the Prophetick hope of Verſ. 23. All jointly, together, the comfort of the Text, which in the Multitude of his perplexed Thoughts, did look with ſuch an amiable regard upon his Soul: So that although the Fundamental. Ground and Matter of his Satisfaction, was the Nature of God, in all its plenitude of Perfection; yet the more immediate Spring thereof, was the Egreſs or Iſſuings out of thoſe Attributes, in all theſe Varieties of Providence. And the truth is, although what God is in himſelf be eminently and vertually all Comfort in the utmoſt degree of Excellency; yet ſhould he confine his infinitely delectable Glories to himſelf only, and never ray out, and communicate of his Beauty, Grace, and Life to his Creatures, they would be utterly at a loſs for Happineſs. 'Tis therefore not only the Nature of this Supreme Goodneſs, as it tranſcends all in Perfection: But, alſo 'tis its practice and delight, and higheſt end; the very thing, that is called God's Glory, which he has a prime reſpect to in all his Actings: For, then have his Creatures the higheſt Motives to Honour him, when they taſte moſt liberally of his bounty, in the nobleſt Inſtances, and he glorifies himſelf, in the Eſtimate of the World, when he is moſt beneficial; as the Sun is moſt glorious, when diffuſing, without any Interception, his benign rayes and influences: All which Glories vaniſh, as to us in a total Eclipſe, or his deſcent under the Horizon.
Hence then does our Joy, and Peace, and Solace actually germinate and grow, even from the glory of Divine Perfection, branching out it ſelf, in infinite methods of Providence, wherein he diſpenſes to us of his own fulneſs, according to our various Exigences and Appetites. The out goings of his Wiſdom, Goodneſs, Juſtice, Fidelity and Power, in ſweet and ſuitable Bleſſings and Supports, that in every Condition we can behold ſomething of God, of greater value and conſideration, than either our Mercies or Croſſes. This is a potent Cordial to our Diſconſolate Hearts, and repleniſhes them with wonderful Contentation. If theſe Divine Glories compaſs us about, care for us, keep us, we are comforted on every ſide, Pſal. 71.21. Yea, though we walk through the Valley of the Shadow of Death, if God be thus with us, in his providential Efficiency for our good, his Rod and Staff will comfort us, Pſal. 23.4. Rod and Staff Paſtoral, not Judicial or Corrective, as ſome underſtand it. But, Providence being vertually included in thoſe Attributes, whereof it is an effect and iſſue in diſcourſing of them; I was unavoidably led into ſome conſideration of it alſo.
2. The Privileges which adminiſter Conſolation in the greateſt hurry and perturbation of Thoughts are many; Two whereof only are inſinuated in this Pſalm, yet ſuch as ſuppoſe more. They are, 1. Sanctification. 2. Propriety in God and aſſurance of it.
1. Sanctification by the Word and Spirit of God, is an excellent ground of Conſolation. 'Tis indeed the firſt Foundation Stone laid in the Fabrick. In vertue of this we receive Comfort from other things. Tell any diſquieted Heart of the inexhauſtible Treaſures of everlaſting Joys and Refreſhments in God the Father, Son, and Holy Ghoſt, That Multitudes have enjoyed on Earth, and in the Eternal Fruition whereof the Bleſſed Saints and Angels ever triumph in Heaven; which the bounty and goodneſs of God exhibits and offers to all: Tell it of the free and gracious Promiſes, and Covenant of God, that tenders the ſweeteſt and ſtrongeſt Conſolation: Exhort with the moſt charming Rhetorick, and raviſhing Suada, to embrace theſe ſo rich, ſo profitable, ſo neceſſary Proviſions of abounding Love: Alas! it cannot, it dare not: Why? Becauſe 'tis Preſumption, 'tis Stealth, Robbery, Sacrilege, to ſnatch away any thing, to arreſt theſe Divine and Holy things without Right. But have you not Right? No: How do you prove that? 'Tis plain: All Right is founded in Sanctification. I am not Sanctified; I lie in my Sins, dead and buried in Guilt and Wrath, unregenerate out of Covenant, as not having ſubmitted to its Conditions, in Repentance, Faith, and New Obedience: Therefore the Comforts of the Covenant, and of the Promiſes, its Branches, do not at all appertain to me. This Argument cannot be gain-ſaid, if it aſſume right. 'Tis undoubtedly true, That none have Right to the Mercies of the Covenant, who do not ſubmit to its terms; and that very yielding unfeignedly to the terms, is an act of Sanctification, which neceſſarily ſuppoſes the Communication of a Principle, becauſe none can act grace ſincerely, except from an inward Life of Grace, it being eſſential to the ſincerity of an Act, that it proceed from a gracious Diſpoſition, from a renewed ſanctified Heart:Ezek. 36.26, 27, 31, 32. and Ch. 20.43, 44. and Ch. 11.19. Jer. 32.38, 39, 40. and 31.31, 32, 33, 34. and 24.7. Deut. 30.6. Acts 5.31. and 3 26. Phil. 1.29. Eph. 2.8, 9, 10. For none but acts of Life (as contradiſtinct to Dead Works) entitle to the Promiſes. God gives a Heart of Fleſh, a new Heart, and Writes his Law therein, infuſes his Fear and Love thereinto, gives Repentance through the Exaltation of Jeſus Chriſt; to whoſe benignity we owe the Donation of Faith alſo, and are altogether his Workmanſhip, created in Chriſt Jeſus to good Works, that we may walk therein evermore. Admit that theſe Promiſes and Aſſeverations were deſigned primarily for Iſrael according to the Fleſh: Yet can it not be denied, that they delineate and deſcribe the manner, and method of God's Proceedings with his Iſrael according to the Spirit. For he no where declares his intent, to alter that oeconomy of Grace in the ſubſtance thereof, which was eſtabliſhed by the Covenant of Grace, to reduce loſt Man to the obedience of the Juſt, though the Circumſtances and Ceremonials vary. Now if acceptable (that is ſincere) Acts may iſſue from any Man, without, or antecedently to all holy Qualifications, or Habits (as they are uſually called)' twere a ſupervacaneous, needleſs, fond thing, for the Deity to promiſe them, or intereſt his own Agency about them, which yet is of a blaſphemous importance, as 'twould ſavour of the higheſt Arrogance to imagine, that I am in a Capacity to act well-pleaſingly to God, without God. For does it conſiſt with the Divine Wiſdom, and God's Ingenuous procedure with Man, to promiſe what is in Mans power, whether he promiſe or no. And if we be capable of exerting one acceptable Act without Divine Influence, Why not another and another, till frequent Acts produce a Habit, and all this excluſively to the aids of Heaven? That he muſt be made a liar, who ſaid, Joh. 15.5. Without me you can do nothing. And 2 Cor. 3.5. Not that we are ſufficient of our ſelves, to think any thing, as of our ſelves, but our ſufficiency is of God. See alſo again Eph. 2.8, 9, 10. Let him ſtand forth and be a publick Spectacle of Ignominy and Malediction; who will not ſubſcribe to, or having ſubſcribed, contradicts the 10th. and 13th. Articles of Religion, which are theſe.
X.
The Condition of Man, after the Fall of Adam, is ſuch, that he cannot turn, and prepare himſelf by his own natural ſtrength, and good Works, to Faith, and calling upon God. Wherefore we have no power to do good Works pleaſing and acceptable to God, without the Grace of God preventing us, that we may have a good will, and working with us when we have that good will.
XIII.
Works done before the Grace of Chriſt, and the Inſpiration of his Spirit, are not pleaſant to God; foraſmuch as they ſpring not of Faith in Jeſus Chriſt, neither do they make Men meet to receive Grace (or as the School Authors ſay) deſerve Grace of Congruity; yea rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the Nature of Sin.
If formally upright and acceptable Acts of Submiſſion to the Covenant, and its conditions, could iſſue from wicked Men and Hypocrites, ſo continuing in State and Diſpoſition, and therefore Enemies to God and Goodneſs; as there would be no need of the promiſe to Write his Law in the Heart, ſo God would be obliged in faithfulneſs to fulfil to them his part of the Covenant, in communicating all Covenant Mercies: But the whole implies a contradiction. For ſincerely to obſerve the terms of the Covenant, is to be ſincere in that thing, and therefore ſuppoſes the Law to be Written in the Heart, or obliges God to Write it. For the condition being obſerved by Man, the Engagement upon God becomes abſolute; he muſt do his part or violate his Covenant, and be unjuſt to himſelf, and his Son Jeſus Chriſt, whoſe undertaking founded this New Covenant Diſpenſation. Whence a cordial performance of the terms of the Covenant on our part, does really introduce or infer that ſincerity of State, which is implied in the Writing God's Laws in our Hearts, implanting therein his fear, and pouring out his Spirit on us, which is the very Work of Converſion, or Regeneration, and the baſis of all Conſolation; for Pſal. 119.50. This is my comfort in my affliction [foreign] becauſe thy word hath quickned me. Thy word in general as the Inſtrument, its precepts in particular as the Matter, principling my Heart in the nature of a Law, engraven on that Fleſhly Table by the Finger of God.
Whatever Mens Sentiments may be under Temptation, Melancholy, &c. yet ordinarily, let but this be made out to a conſidering Man, viz. that he is truly born again of God; and all his Troubles, Diſquiets, Agonies, Horrors of Conſcience vaniſh into nothing, and all other his Diſconſolate Thoughts are very much moderated. If his Grace be found real and ſound, his Repentance, Faith, and Love unfeigned, his Heart is at eaſe, he has a perfect Demonſtration, that God the Father is his God and Father, Jeſus Chriſt his Saviour, becauſe the Holy Ghoſt has been his Sanctifier. Now does he not doubt of the pardon of his Sins, of the ſpecial Love of God, of an intereſt in all the Benefits purchaſed by Jeſus Chriſt, of a Right to all the Promiſes, and everlaſting Conſolation and Salvation. This is the bottom of all, nothing without this will avail in the leaſt, to bring the glad tidings of Peace into the Conſcience. This, as a ſure and immovable Foundation, eſtabliſhes all our hopes of Comfort, which without it, is abſolutely impoſſible. But this ground laid, Joy, and Reſt, and Satisfaction of Soul, will infallibly arrive ſooner or later; all the Malignity and Rage upon Earth, all the Malice and Policy of Hell, all the Melancholy Imaginations of a Mans own Heart, though they may obſtruct and delay it, yet cannot finally avert and hinder it, any more than a gloomy Night can the riſing of the Sun in its ſeaſon. The day of Glory, Peace, and Conſolation everlaſting,Cant. 4.6. will undoubtedly break [Hebr. breath] upon ſuch a Soul, and Darkneſs, Sorrows, Shadows flee away. For theſe Redeemed of the Lord by power, and therefore by price, ſhall return and come with ſinging unto Sion, and everlaſting Joy ſhall be upon their heads, they ſhall obtain Gladneſs and Joy, and Sorrow, Mourning and Sighing ſhall flee away, Iſa. 51.11. Weeping may endure in the Evening, but Joy cometh in the Morning, Pſal. 30.5. A Child of Prayers and Tears ſaid Ambroſe to Monica, cannot periſh. Iſa. 53.3. A Man of Sorrows, and acquainted with Grief, whom it pleaſeth the Lord to bruiſe, ſhall ſee of the Travail of his Soul and be ſatisfied. This was verified firſt in the Head, and ſhall be alſo in the Members. They muſt paſs through the Jordan of Repentance, and there be waſh'd ſeven times, that they may be healed of their Spiritual Leproſies, but their next Stage is a welcome Canaan of Solace and Reſt. This is the baſis of the other Privilege, viz. Propriety in God, and aſſurance thereof, and therefore being a connex Bleſſing, more concerning it will neceſſarily fall under the following Head.
Now that the Pſalmiſt had ſome Reflections upon his Sanctification, in aſſuming to himſelf the Comforts of God, ſeems evident from the 21. verſ. where he makes a tacit Profeſſion of his Righteouſneſs and Innocency, which no doubt were to him, as in like caſe they are to any Man a ſingular Support and Satisfaction, under all the Calamities and Cruelties endured, through the violence and fury of Man. Though the Floods, and Waves, and Storms beat high from without, yet if there be a ſweet Calm within; though the World with a ſavage barbarouſneſs perſecute and purſue me to Death, yet if mine own Conſcience do not reproach me, but teſtifie that in ſimplicity and godly ſincerity: I have had my Converſation in this World, not by fleſhly Wiſdom, but by the grace of God, in innocency and uſefulneſs to Men, 2 Cor. 1.12. This is a ſingular rejoycing and ground of Comfort, though our ſufferings abound, Verſ. 5. The Peace of a good Conſcience, is a powerful Antidote againſt the Poiſon of all adverſe accidents: For ſince nothing diſeaſes, diſquiets me, but only as far as it gets within me, and no external Occurrents can be ſo great Evils; as internal Sanctity is a good, becauſe the utmoſt that the fiery rage of Earth and Hell can do againſt me, is but finite, whilſt under the conduct and influence of real Holineſs, I am ſecure, that I do, and ſhall enjoy the all-ſufficient Reliefs of infinite goodneſs, and therefore my Miſeries only commit a Rape upon my imaginative and iraſcible Powers, whilſt my Comforts are ſeated deep in my Rational, which through Divine Grace have regain'd the Soveraignty; it neceſſarily follows that the potency of all outward Evils to torment me, is boundleſly ſhort of the Omnipotency of that Internal Heaven, that I feel in my conſcience to content and eaſe me, and my Sorrows will be perfectly run down by my Joys and Conſolations. But then, this I muſt acknowledge, that neither can my Conſcience be good, nor I comfortably Innocent (i. e. neither acting nor imagining evil againſt Men) nor Righteous (i. e. deſigning and doing all the good I can, out of an inward principle of Love and Juſtice) unleſs I be truly a Sanctified Perſon. For external fair demeanour toward Men, without an inward Inclination, and Affection thereto, is but only Hypocriſie before God.
2. Privilege is Propriety in God, with the aſſurance of it, both in Verſ. 22. and in thoſe Two Words MY GOD. For he could not without preſumption or falſhood ſay this, if he knew it not. And 'tis not the common intereſt of Nature founded in the Relation of Creatures, which every Man, nay Devil may juſtly claim, that theſe words here import; but a ſpecial Propriety, through Grace, founded in Regeneration and Adoption: In ſhort 'tis not a congenit and general, but a federal and peculiar right in God, which muſt bottom our Conſolation. When we are taught of God out of his Law, Verſ. 12. in ſuch a manner as to have that Law of God Writ in our Hearts, according to the tenor of the Covenant of Grace, Jer. 31.33, &c. God thereby giving us a ſenſible Demonſtration that he is our God, ſo as he is not to thoſe, who though the Work of his hands of Power, yet are not his Workmanſhip by Grace, created in Chriſt Jeſus to good Works, Epheſ. 2.10. Then, and not till then have we Right to the Fruits of Righteouſneſs in Peace and Joy unſpeakable, and upon our aſſurance, Right in them. 'Tis but little Satisfaction to be able to plead no better title to God, than Apoſtate Spirits or Infidels: But if we can upon good Grounds aſſure our ſelves that God is ours, in the ſingular Relation of a gracious Father, who hath begot us again to a lively hope, through the Reſurrection of Jeſus Chriſt from the Dead; we therein have alſo the evidence, that every thing in God is ours, to enſtate us in the Perfection of Felicity and Conſolation. He that is bleſt with any Plerophory that God is federally his, and conſequently that he hath a clear title to Jeſus Chriſt, and all his Benefits; hath alſo a full and ſufficient Teſtimony, in that very thing, of a ſure and indefeiſible right to the Holy Spirit and all his Comforts: For theſe are abſolutely inſeparable both in Nature, and Divine Donation. And if we have an intereſt in one Covenant Bleſſing, 'tis a pledge of aſſurance that we have all. They are four.
1. Sanctification (of which before) I will put my Laws into their Minds, and write them in their Hearts.
2. Propriety in God or Adoption. I will be to them a God, and they ſhall be to me a People.
3. Special Illumination, or ſaving Knowledge. They ſhall not teach every Man his Neighbour, and every Man his Brother, ſaying, Know the Lord; for all ſhall know me, from the leaſt to the greateſt.
4. Pardon of Sin or Juſtification. I will be merciful to their Ʋnrighteouſneſs, and their Sins and their Iniquities will I remember no more. All here is, will and ſhall, Words of Authority and Command.
Theſe Four, are not only by the Covenant indiſſolubly connected, but alſo in the reaſon of the thing: For there can be no poſſible evidence that God is ours, in ſpecial, and hath ſavingly enlightned our Minds, and pardoned our Sins, but only real and undiſſembled Goodneſs, and that which is of God's Creation, by Writing his Laws in our Hearts can be no other: Therefore this is the leading Mercy in the Covenant, as inferring the reſt, and declaring the truth of all. If then God be ours, we are certainly Sanctified, Illuminated and Pardoned; but the contrary, if God be not ours by peculiar and ſpecial Right. They mutually prove each other, and the abſence or denial of one excludes all; 'tis impoſſible they ſhould be divided. Canſt thou without ſelf-deceiving, ſay with the Pſalmiſt, and in his ſence [MY GOD] then canſt thou as truly ſay, I am Pardoned, I am Sanctified, &c.
Here then is the very Root of all Spiritual Comfort. For trouble of Conſcience (which is its contrary) is founded by Sin. The Filth, the Guilt, the Power afflict and wound our Spirits. If theſe be removed, the ground of the trouble vaniſhes; and if we have an inward feeling, and aſſurance, that they are removed, the trouble it ſelf is actually taken away. Now Pardon is the taking away the guilt of Sin, we have no reaſon to fear the Wrath to which it did bind us over; and Sanctification is the taking away the Power and Filth of Sin in us. I ſay [in us] for Sanctification doth not aboliſh the filthy Nature of Sin in it ſelf, but rather diſcover it to us more abundantly, to excite our abhorrency and loathing, and this very Deteſtation is the main of our cleanſing from the filth of Sin; this waſhes away that ſtain, wherewith our Souls were blemiſhed, that is, God deals with us as if there were none, is as kind and favourable to us, and as freely converſes with us, as if we never had been polluted, and will continue ſo to do till we renew the defilement. For the ſake of Chriſt he overlooks all thoſe ſpots and deformities, the turpitude and diſgrace whereof made us cover our Faces in ſhame, before his pure, all-diſcerning Eye; and he looks upon us, and we look upon our ſelves, as clear, unblamable, and beautiful in his Eyes, when we really hate thoſe Evils that have defiled us, and (as the ſpring of that hatred, without which it can never be, nor be pleaſing to God) when we are repleniſhed with the Riches of his Grace, and adorned with the Robes of his Sons Righteouſneſs; for both concur to our acceptation. Sanctification alſo deſtroys the Commanding, but not at firſt the Rebelling, the Regal, but not Tyrannical Power of Sin; though it be our ſtrength even againſt this, and at laſt will aboliſh it. It ſo ſubdues our Luſts, that they ſhall not Reign, though they may reſiſt as contumacious Enemies. They are look'd upon as Traitors to be deſtroy'd. That is, our ſtrongeſt and moſt delightful bent of Will, being for God and goodneſs againſt Sin; we ſin not out of Love to ſin as dntiful Subjects obey their Sovereign out of love to obedience. Yet ſo maſterful and imperious are our Corruptions, that they will fight againſt us under their Chains, and taking their advantage, knock us down and raviſh us; that according to Rom. 7.18. to the end, we ſometimes do that we would not, or do not that we would, our delight being in the Law of God, after the inner Man, which no unregenerate Man can truly ſay. But the Law in our Members does [foreign] counterwar and captivate; and Sin dwelling in us does overbear our moſt determinate purpoſes in ſome particular Act, although for the-main, and in the general courſe of our lives we keep it under, alway diſlike it, are afflicted with it, would give Worlds to be rid of it, and uſe God's appointed means for mortifying it, that we may gain an abſolute Victory: Though it may get the better in ſome ſlighter skirmiſhes, yet we remain Maſters of the Field. In brief, when Sin has our liking, allowance, love, delight, 'tis a King; when not a Tyrant. The former is inconſiſtent with Sanctification, not the latter; therefore does not debar our right to Pardon and Peace, though it may darken our Evidence, and ſo damp our Comfort. But if we enjoy this aſſurance, that God is ours, we have Evidence alſo that Grace is ours, Pardon is ours, Peace is ours, and therefore may ſolace our ſelves in its abundance, Pſal. 37.11. As on the contrary, antecedently to this aſſurance, there can be no ſecure and well bottomed, although there may be a fallacious and preſumptuous Peace. For Peace of conſcience alway ſuppoſes Peace with God, and this diſcovered by ſome overt act, elſe 'tis but a drunken Dream. If a Man have no teſtimony that God is reconciled to him, 'tis all one in effect, as if he were not reconciled. The old Maxim muſt here obtain non eſſe, & non apparere, tantidem ſunt. The privilege we enjoy is to us a non-entity; the comfort we feel not, to us is not. My Soul is in woe becauſe I have offended God, my trouble cannot, muſt not ceaſe, till I know that the offence is paſt by and forgiven, no nor then neither wholly; if I be an ingenuous Child, I ſhall be grieved whenever I review the diſingenuous baſeneſs of my behaviour toward my heavenly Father, although he reſolve never to remember it to my prejudice; yet with this difference; before pardon I ſhall be afflicted with a tormenting Sorrow, the iſſue of Fear, which will at preſent extinguiſh and overthrow my comfort; but after ſenſe of Remiſſion only, with a more generous Compunction, and godly Sorrow, the fruit of Love, conſiſtent with, although it ſomething diminiſh and detract from, the fulneſs and ſweetneſs of my Conſolation. If I can ſit down content under the diſhonour I have done, and the Provocation I have given unto my affectionate and tender hearted Father, I am an unworthy Child; nay if I ſo little and lightly regard his anger, as to be in no pain, but at eaſe under it, and ſo affront and undervalue his Love, as to be at reſt and content without it; I am a Rebel, not a Child, a Devil, not a Saint. Now let a Meſſenger be with me, one of a thouſand, to ſhew my uprightneſs, Job 33.23, 24. that I have ſincerely obſerv'd the Conditions of the promiſe of Pardon, and therefore God is gracious to me, and ſaith, deliver him from the pit, execute not the ſentence of Condemnation pronounced by the Law againſt him, I have found a Ranſome or Atonement, the Satisfaction my Juſtice hath received at the hands of the Redeemer, ſhall be available for him, to all intents and purpoſes, as fully as if he himſelf in perſon had given it: Mine anger is turned away from him, I am at peace with him, I have pardoned him: If I have good teſtimony of this, it quiets my Heart, diſpels my Doubts, allays my Sorrows ſatisfies my Conſcience, repleniſhes my Soul with Comfort and Peace.
Hence that ſweet reviving Proclamation, Iſa. 40.1. Comfort ye, Comfort ye my People, ſaith your God; ſpeak ye comfortably [Hebr. to the heart] to Jeruſalem, and cry unto her, [foreign] becauſe her warfare is accompliſhed, [foreign] becauſe her Iniquity is pardoned, [foreign] becauſe ſhe hath received from the band of the Lord [foreign] two double for all her ſins. There is an expreſs cauſal Connexion betwixt theſe things. Proclaim Comfort, becauſe 'tis thus and thus. Here are three Grounds of Comfort, and all from [your God.] I begin with the laſt and loweſt, which is therefore the Foundation.
1. Puniſhment inflicted to the Satisfaction of Juſtice. She hath received two double. She, i. e. the Church, a Body complex and compounded of Head and Members: If not in the Members, yet in the Head Chriſt Jeſus, ſhe has born the Indignation of the Lord in ſo full a meaſure, that all the further claims and demands of Juſtice as to her, are ſinally ſilenced as far as they concern the Penalty. And 'tis not unuſual in Scripture, for that to be aſcribed to the [
Head Chriſt
Body the Church
] which is proper to the [
Body
Head,
] and this in conſideration of the Myſtical Union, and Communion betwixt the Head and Members. Act 9.4. Saul, Saul, why perſecuteſt thou me? 2 Cor. 1.5. As the ſufferings of Chriſt abound in us, ſo our Conſolation aboundeth by Chriſt, Rom. 8.17. if we ſuffer with him. Iſa. 49.3. And ſaid unto me, thou art my Servant, O Iſrael, in whom I will be glorified. 'Tis apparently ſpoke to, and of Chriſt, as the whole Context demonſtrates. But let the ſenſe be proper and not relative to Chriſt, viz. that the Body, the Church, had ſuffered Double, i. e. ſufficient in the eſtimate of her tender and compaſſionate God, who is afflicted in all her Afflictions, and in the depths of his Love, makes aggravating, greatning Repreſentations of all the Miſeries ſhe groans under, as if ſhe had born Puniſhments truly more than proportionable to her ſins; yet this implies both an antecedent Compenſation made by Chriſt, in vertue whereof God is ſo wonderfully propitious, and candid in his Opinion and Sentiments concerning her Sufferings: And alſo, that although theſe were not a real and full Satisfaction in the nature of the thing, yet they were accepted as ſuch, and ſo accounted in the repute and benign Interpretation of her reconciled God, who ſeems as it were repentingly, and rueingly to declare this, as Jer. 31.20. Hoſea 11.8, 9.
2. Since there ſeems to be not only a cauſal dependance of theſe three, and the Comfort here tendred, but alſo of each upon other, that the latter appears to be a ground and reaſon of the former, hence grievous Suffering is alledged as the Motive upon which the Divine Majeſty was pleas'd to vouchſafe Pardon. Her Iniquity is pardoned, becauſe ſhe hath received two-double, &c. Elſe [foreign] muſt be here Tranſlated [that] as in the two former Clauſes. Indeed in the New Covenant Oeconomy, Satisfaction made [Actually or Vertually] (as the Lamb of God was ſlain from the beginning of the World,) is Antecedent to Pardon, and the meritorious Cauſe of it.
3. By like Reaſon both from the Nature of the thing, and the Contexture of theſe Clauſes, Warfare [or appointed time for hoſtility] is accompliſhed, Remiſſâ culpâ, remittitur poena.when Sin is Pardoned. The Fault being forgiven, the Puniſhment [Eternal at leaſt] is remitted, and ſometimes the Temporal wholly, however in the nature of a ſatisfactory Penalty. Guilt is pardoned, but the Eſſence of Guilt conſiſts in a binding over to Wrath or Puniſhment: Therefore the puniſhment is remitted in this Notion, that it ſhall not be inflicted in vertue of that Obligation to Wrath, although the very ſame material Pains, under another form, viz. as Corrections, ver. 12. may be undergone, nay muſt be, in ſome degree and kind. Acts 14.22. Pſal. 34.19. 2 Tim. 3.12, &c. I know no Declaration or Promiſe made by God, that theſe and the like ſhall not continue part of Canonical Scripture, and be true to the Worlds end. Afflictions are formally Penal, till Sin be remitted, but afterward the Sting is taken out, and they are not Conflicts of War, but only Chaſtiſements of Peace. The Enmity of God is then terminated, the Warfare betwixt him and the Soul iſſued, in a ſerene, perfect, and everlaſting Tranquility and Peace. And therefore,
4. Theſe Foundations being laid, the Word of Promiſe Proclaims and Crys, Comfort ye, Comfort ye your ſelves, for I am your God, who command and warrant you to do it: There's nothing now to debar you from aſſuming it, and quieting your troubled Hearts with the application of it; it is ready for you and you for it; it invites you with its amiable aſpect, to run into its Embraces, and ſolace your ſelves with all the Marrow and ſweetneſs comprehended in the Covenant and Promiſes; all is yours by right. And conſequently,
Laſtly, When God proclaims Peace, and crys Comfort ye, Comfort ye, Conſcience tranſgreſſes, if it do not ſo likewiſe. For being God's Viceroy and Judge in Man, it hath no Commiſſion to Act, but deriv'd from God; from which it muſt not, cannot ſwerve an Hair's-breath without incurring the Penalty of its Preſumption. The Law of God in Nature and Scripture is the perfect and adequate Rule, and Standard of all its Proceedings; herein are all its Powers contain'd, a counterpart whereof it retains, (after Illumination) within it ſelf, which Copy is null if it do not perfectly agree with the Original: To interline, or raſe out, does wholly evacuate, and deſtroy the validity of its proceedings. Therefore whatever God ſays or does in the Concerns of his Government within us, Conſcience muſt not vary from in the leaſt tittle; it muſt ſpeak when and what he does; and be ſilent where he is ſo. If God condemn, Conſcience muſt do ſo likewiſe, if he abſolve, Conſcience muſt juſtifie alſo, neither adding to his Words, nor diminiſhing, nor yet concealing his Counſels. If then he be at Peace, Conſcience is obliged no longer to proclaim War. If he call to Comfort, it muſt not contradict his Calls, and ſo oppoſe and blaſpheme his Grace, it muſt harmonize with Heaven, or elſe it abjures its Allegiance to God, and acts by Commiſſion from Satan, and lyes againſt the Holy Ghoſt.
In ſumm, all Spiritual Diſcomfort is finally reſolvable into trouble, 1. about a Man's 1 State [
Abſolute
Relative
] or 2 Frame of Soul, or 3 Way of Walking, or 4 Particular Acts of Sin, or 5 Satan's Temptations, or 6 Divine Derelictions; under all which there is abundant Comfort in this [MY GOD]. For if he be, my State is good, witneſs the Covenant. My Ways and Frame ſhall be ſo, Jer. 32.38, 39, 40, 41, and 24.7. Deut. 30.1, to 10, Incluſive. Ezek. 11.19, 20. and 36. 25, 26, 27, 28, 29, 30, 31, 32, the latter part of 36, and beginning of 37. By theſe exceeding great and precious Promiſes, not only Healing, Sanctifying, Stabliſhing, but alſo Preventing and Pardoning Grace is given for particular Acts of Sin, and aſſurance that God will not finally forſake us, therefore not leave us to the Will and Power of the Old Serpent, though he tempt to Sins as black as the Regions he Inhabits, as foul as his own Face, as malignant as his own venomous Heart. The Fear of God which his everlaſting Covenant engages to give, will command, urge and enforce thy diſſent; or the Love of God will oblige him to Pardon as he hath promiſed: if thy Conſent be raviſh'd, becauſe his Covenant Grace, the Law in the Heart, will enable to Repent and Believe for Pardon. Here's all. The Comfort of Sanctification we have in the forecited Pſal. 119.50. and Iſa. 12.1. O Lord, I will praiſe thee, though thou waſt angry with me, thine anger is turned away and thou comfortedſt me. Rom. 5.1. Being Juſtify'd by Faith, we have Peace with God. There's the Comfort of Juſtification, upon which two all Spiritual Comforts depend, yea and Temporal alſo; upon the latter as to their Subſtance, and the former as its Evidence. For we know not that we are pardoned, but only by feeling our ſelves purified by God's Holy Spirit of Grace. Whence Iſa. 32.24. The Inhabitant ſhall not ſay I am ſick, the People that dwell therein ſhall be forgiven their Iniquity. Sickneſs the ſharpeſt, the neareſt, the moſt perilous of all Bodily Troubles, by a Synecdoche, put for all the reſt; the bitterneſs whereof is antidoted by the ſweet of Pardon and Peace; ſenſe of Pardon will take away ſenſe of Pain, becauſe it takes out the Poyſon and Curſe of it. That is the comfort of forgiveneſs or exemption from eternal intolerable Pains, does out-balance the trouble of any temporary tolerable Pains, as joy for the birth of a Man-Child drowns the remembrance and ſenſe, of all preceeding Pangs and Sorrows, Joh. 16.21.
Laſtly, If to all theſe be ſuperadded any plain and ſenſible Experiments of Divine Goodneſs, in the ſpecial Fruits of it, this doth abundantly ſatisfie and ſolace our Souls, as compleating our evidence of right, to the Comforts of God; being as it were an immediate Teſtimony from Heaven, that God is ours in Covenant, and owns us as his peculiar Treaſure, Mal. 3.15. For 'tis a confirmation of our Aſſurance of, and Title to Comfort, under the Hand and Seal of the Holy Spirit of Grace and Conſolation. This contributes to Comfort thus, and thus only, as corroborating our aſſured Perſwaſion and Evidence, that our Peace is not ſelf-flattery and deceit. For 'tis merely in vertue of Aſſurance, that we are enabled to comfort our ſelves in God. Aſſurance, I ſay, in both its parts, both as referring to an external Object, viz. Propriety in God, all of God, and as reſpecting thoſe inward Qualifications, and Diſpoſitions, which if I do not know to be true and ſound, I can have no Evidence that God, or any Covenant Mercy is mine. For I can have no demonſtration hereof but only by the Effects: And if I be not ſure that theſe are genuine, the true Productions of God's Relation-Love, the Legitimate iſſue of the Marriage Union betwixt Chriſt and my Soul, I cheat my ſelf, under the diſguiſe of a fallacious Peace, into real Wretchedneſs, and Woe. The Aſſurance therefore of the Truth and Sincerity of my Grace, is to me the very bottom Stone in the Foundation of my Comfort; and an experimental ſenſe of the vital Influence, Preſence and Power of that indwelling Grace is the baſis of this Aſſurance. This the Pſalmiſt here does make the neareſt ground of his aſſuming to himſelf Comfort in God, ver. 17, 18. Ʋnleſs the Lord had been my help, my Soul had almoſt [or quickly] dwelt in ſilence. This was an Experience in a Temporal Caſe, and plainly implies that in his extreme peril, when there was no help or hope, viſible in and from the World; yet God did interpoſe in a peculiar remarkable manner, ſo that it could not but be apparent, that his Deliverance was a ſpecial work of Providence. So ver. 18. When I ſaid my Foot ſlippeth thy Mercy, O Lord, held me up. I was in ſuch eminent danger, ſo near falling, that I could not ſee any poſſibility of recovering my ſelf, but
Betwixt the Stirrup and the Ground,
Mercy I crav'd, and Mercy found.
A viſible, palpable, obſervable, ſpecial Intervention of Mercy, ſuſtain'd me, when otherwiſe I was irrecoverably gone. Theſe were poſſibly ſome uncommon undertakings of Grace and Providence for him,1 Sam. 23.6, 27. and chap. 25. like that in diverting Saul from the purſuit, when he had hunted him to a view; and the other in preventing his revenge upon Nabal, or ſuch as Hozekiah beg'd, Iſa. 38.14.
I know Experiences are things of late more derided than underſtood by ſome Admirers of a Rational Religion, but whoſe pretended Reaſon is indeed too hard for their Religion, overturning its Baſis, that Lowlineſs, which would inſtruct them to think there are other Men and Chriſtians beſide, that underſtand themſelves, though not underſtood by theſe, and no more dote on an Animal Religion than their Accuſers, who are prejudic'd and prepoſſeſt againſt them, by other things than either Religion, or Reaſon, or common Sence. But theſe I refer to the afterthoughts of one of the great Propugnators of that way, the Author of Anti-Sadduciſm, Page 39, 40, in 4o, in one point of the higheſt Experience, and ſometimes moſt of all ſcoft at, viz. Communion with God. His Reaſon at length was reconciled to the Thing, yet ſo will not his Charity to the Perſons of thoſe that alway own'd it, they muſt be ſtill Melancholiſts, and any thing ill enough, which a ſtout Reaſoner ex Particulari, can make them. But poſſibly their Reaſon as in that, ſo in other particulars, that have undergone the ſame fate, may in like manner approve it ſelf, when it has the happineſs to be thus an Aborigin in the Rational World, for 'tis below the grandeur thereof to receive it from the poor deſpiſed Animal.
Well, bleſſed be God, that Heaven is an Experimental as well as Rational State; although, I doubt, the Religion thereof will on that account proceed and commence animal, in the Schools of Reaſons Idolizers. 'Tis no matter, I ſhall ſtill commend three things, as neceſſary Antecedents to Sincerity, in the practice of true Religiouſneſs, 1ſt. Reaſon the loweſt, the Handmaid, which muſt ſubmit and veil to the 2d. Faith, the Chamberlain, of which is begotten the 3d. Experience, the Treaſurer, the Heir of Faith, which hath the honour to abide, live and inherit when Faith ceaſes and dies, yet it is not poſthumous, but brought up under it, till it arrive at maturity in Paradiſe. When I ſpeak of Faith, I am not ſo fond as to poſtpone a credence to Divine Revelations in the Scriptures of the Old and New Teſtaments. I build all Chriſtian Faith upon that bottom ſolely, and excluſively to all Unwritten Traditions, or pretended Revelations which can never found a Divine Faith, of which alone I diſcourſe. Neither am I ſo ſtark drunk as to think that thoſe Scripture Revelations are not moſt highly rational, in the matter of them, as well as the motives to believe them; nor yet ſo frantick as to advance any Experiences unconform to Scripture. Let the Antinomians and Papiſts ſee to the firſt; the promoters of Reaſon in contradiſtinction (not to ſay contradiction) to Scripture, look to the ſecond; and Enthuſiaſts to the laſt. Experience with me is nothing but a ſenſible (yet rational) feeling of the performance of Promiſes, to a Man's ſelf in particular. When my inward ſenſe aſſures me, that the ſpiritual Covenant Mercies, are really beſtow'd upon me, and my outward Circumſtances demonſtrate that God owns me with the Temporal, I do not place theſe in Oppoſition but Conjunction, for without the inward Experiments, the outward ſignifie nothing. They may be and are Providential, but not Federal. Both are call'd Taſts of God's Goodneſs and Graciouſneſs, or of his Word, Pſal. 34.8. 1 Pet. 2.3. Pſal. 119.103, &c. Now when an Experience of the performance of any Promiſe ſuperadds as it were a Seal to that Faith which receiv'd it as true, it gives a more full confirmation to a Man's title to the Covenant, and all the Bleſſings and Comforts of it, and a further ground of quieting the Heart, and therefore is completive of Comfort, as Faith is inchoative. For if I do but weakly and doubtingly apprehend and apply the Comforts that are in God; yet when he beſtows upon me ſome ſpecial token of his Favour, 'tis an emboldning, encouraging, pledge of his willingneſs to grant more, and a teſtimony of his owning my right to all. As in caſe of litigious Titles, when all ſtands upon the ſame bottom, if the Occupant freely yield up part to the Claimer, 'tis a vertual acknowledgement of his right to all, and therefore exceedingly animates him in his future proceedings for its recovery. Oh Divine Experience! the bleſſed earneſt of everlaſting Conſolation, how ſweet, how ſatisfying art thou? When a diſconſolate Heart is ſick of its own wants and woes, weary of it ſelf and the World as inſufficient to yield the leaſt drachm of ſolid Contentation, 'tis neceſſitated at laſt to ſend out Faith as a Harbinger to ſeek for Peace and Reſt, which it can no where find but in God, and no way deduce from God, but through thoſe free Engagements which his boundleſs Goodneſs has exhibited in the Covenant of Grace. Theſe Bleſſings are as a Honey-comb in the promiſe, but Heaven in the performance. Indeed Heaven is no more nor leſs than the full and univerſal accompliſhment of Promiſes; and that partial, incompleat fulfilling them in this Life, wherein conſiſts the happineſs of Experience, is no other than an Antepaſt or foretaſt of thoſe eternal Felicities which conſtitute that immortal ſtate.
And now am I got to the foot of that Ladder whoſe top is Heaven. Comfort is the Off-ſpring of God, and thus deſcends to Man. The matter and ſubſtance of it, or the thing comforting, is originally ſomething of or from the Divine Nature it ſelf. Which when we had forfeited by Sin, the ever-bleſſed Jeſus, God's Eternal Son, did interpoſe to regain and purchaſe for us, and remove all impediments to the conferring it on God's part. Whence he is call'd the Conſolation of Iſrael, Luk. 2.25. And our Conſolations are ſaid to abound by Chriſt, 2 Cor. 1.5. If there be any Conſolations in Chriſt, is the Hypotheſis of a very powerful Argument, Phil. 2.1. And that Prayer, 2 Theſ. 2.16, 17. is very conſiderable, Now our LORD Jeſus Chriſt himſelf, and GOD even our Father, who hath loved us, and given us everlaſting Conſolation through Grace: Comfort your Hearts, and eſtabliſh you in every good Word and Work. Hence the Father who is the principal Author, and Efficient hath obliged himſelf to beſtow it, and therefore is call'd the God of all Comfort, 2 Cor. 1.3. God that comforteth thoſe that are caſt down, 2 Cor. 7.6. See Iſa. 51.11, 12. Hoſ. 2.14. Iſa. 66.13. Eſpecially that remarkable place foremention'd Heb. 6.16, 17, 18. The Holy Ghoſt hath his part alſo, as removing the Impediments of Comfort on Man's part, preparing for it, and in the uſe of the means of Grace and Peace the Word and Ordinances, applying it actually to us; whence if our Tranſlation be of any Authority, he has the Name of Comforter given and appropriated to him, Joh. 14.16, &c. I mention the Word and Ordinances of God, as the means of Comfort, and not without warrant. Pſal. 119.82. Mine Eyes fail for thy Word, ſaying when wilt thou Comfort me. Rom. 15.4. Whatever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. And to this purpoſe is it ſaid of the Comforter, Joh. 14.26. He ſhall teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you. And Joh. 15.26. He ſhall teſtifie of me; all this in purſuance of his Office as Comforter.
Now by theſe means
1. He reveals Comfort to us in the Covenant and Promiſe.
2. Declares to us the terms and conditions upon which Comfort may be aſſuredly obtain'd, and
3. Works thoſe Conditions in us:
1. Repentance, to qualifie and prepare for it.
2. Faith, to apprehend and apply it; which
4. Experience feels, with all other connex Graces, operating effectually in our Hearts. Wherefrom,
Laſtly, A full Aſſurance ariſes, 1. That our Graces are ſound and ſincere, 2. That the Promiſes are our Portion, the Lord our God, Chriſt our Saviour, the Holy Spirit our Sanctifier, Comfort, Joy, and Heaven our Inheritance, by ſpecial Covenant-right, and from all theſe together neceſſarily grows actual Peace of Conſcience, and true ſpiritual Conſolation; but then 'tis only as far as we have the firſt Aſſurance, for without this we cannot aſſume to our ſelves any true Joy and Comfort; as far as the reſt iſſue in Aſſurance, but no farther, have we ſolace in and from them. Let there be as firm a Foundation laid, both without me, and within me, as is poſſible; yet if I know nothing of it, my Heart is uneaſie and unſettled, I am no better for it. But knowing that Sincerity gives right to all in God; as ſoon as ever I attain true Faith of Evidence, all is compoſed into a quiet Settlement and Peace. And ſo certain is this, that even the falſe and fallacious Joys of both Hypocrites and prophane Perſons, muſt have an anſwerable perſwaſion in the Mind of a right to them. For no Man can take comfort in that which he knows he hath nothing to do with. Indeed their Aſſurance is as groundleſs (though they do not know ſo much) as their Comfort is illuding and impoſtorous; and alway the nature of the Comfort doth perfectly anſwer the quality of the Aſſurance; if this be ſound and good, that is ſo alſo, if otherwiſe we gull our ſelves into real woe, under a deluſory dream of merely phantaſtical Conſolation.
Hence there's an abſolute neceſſity of abundance of Experience, and diligent trial, whether our Experience be conform to the Word of God; if we deſire that our Aſſurance may ſtand upon a ſecure baſis. For if we feel not the real effects of Divine Power and Goodneſs fulfilling to us in truth the Promiſe and Covenant of Grace, in writing the Divine Laws in our Hearts, and enabling and exerciſing us to obſerve and obey them; we can have no Aſſurance, that any thing is right within us, or gives right to any thing without us. We muſt experience a ſound Work, that without fallacy may be aſcribed to God himſelf. For no Grace is true which is not of God's creating, to him doth the Scripture every where aſcribe it. One full place for all. Ezek. 36.26, 27. A new Heart alſo will I give you, and a new Spirit will I put within you, and I will take the ſtony Heart out of your Fleſh, and I will give you an Heart of Fleſh; and I will put my Spirit within you, and cauſe you to walk in my Statutes, and ye ſhall keep my Satutes and do them— Then ſhall ye remember your own evil ways, and your doings that were not good, and ſhall loath your ſelves in your own ſight, for your Iniquities, and for your Abominations, &c. Firſt the Principle and Power muſt be confer'd by God, then and not till then the practice by Man will commence and begin, but all under the influence of Divine Grace. 'Tis firſt I will, I will, then you ſhall; and again to ſhow that the very [you ſhall] though Man's act, yet is not of and from Man, it follows, not for your ſake do I this, [do I] therefore not you without me, nor ſo by my aid neither, as that the doing it can more juſtly and truly be aſcribed to you than me, yet will not I do it without you, for ye ſhall loath your ſelves, i. e. by my Power; nor will I do it without your asking, for Ver. 37. Yet for this will I be enquired of by the Houſe of Iſrael, to do it for them.
We muſt then have good experience, eſpecially of the Work of Divine Grace, in making the ſoundneſs of our Actings of Repentance and Faith apparent, and the fruits of both muſt concur to give a clear Teſtimony, that they are right and genuine, ſuch a full and thorow ſpiritual ſenſe and feeling muſt we have of them, and their agreeableneſs to the Rules and Laws of Scripture that require them; as to be able to ſatisfie our ſelves, and approve our Conſciences to God, that we do not play the Hypocrites, and cheat our ſelves and the World with Counterfeits inſtead of unſophiſticate ſincere Graces, elſe we can never be bleſt with any certainty, that God is ours, and his Comforts ours, and therefore cannot groundedly take comfort in him. 'Tis then demonſtratively clear, that all the boundleſs Treaſures of Soul-ſatisfying Contents, which are laid up in God, Chriſt, the Holy Spirit, Heaven, the Covenant and Promiſes, are no actual Comfort to us, but only by the mediation of Grace within us; nor Grace it ſelf except its Integrity and Truth be evidenced plainly to us. So that in ſhort, all Comfort does immediately ſpring from Aſſurance. A Man hath ſo much Peace as he hath of this, and not a jot more. This is the neareſt matter and ground thereof, yet not abſolutely and in it ſelf conſidered merely but relatively to Grace, but neither Grace abſolutely, no, 'tis relatively to God, that it introduces real Conſolation, viz. as an evidence that God is ours, and as it carries out our Souls to him, to place their whole Felicity in him. This therefore is the Genealogy or Pedigree of Comfort, 'tis the immediate Off-ſpring of Aſſurance, which is the Off-ſpring of Grace, which is the Off-ſpring of God. Aſſurance comforts, as it refers to Grace; Grace comforts as it leads to God; God comforts Architectonically, Originally, Eminently, as the principal Efficient and Matter of all Legitimate Conſolation. Thus have I finiſhed all I conceive neceſſary to explain the Nature, Origin, Matter and Method of deriving Comfort into the Soul.