Divine Comforts, Chapter 16
CHAP. XVI. Elenctical Inferences.
NExt I have Deductions of Two Sorts, according to the Signification of the Word [foreign] Convictive and Reprehenſive. The Convictive, are either Theoretical, or Practical, concerning Faith or Conſcience.
This Firſt confutes and condemns the Doctrine of Incertitude; or the Impugners of Aſſurance: For if in this Life there be Comfort, there muſt be Aſſurance. The Latter is neither Poſſible, nor Rational, without the former: Which is thus proved.
Divine Actual Comfort, being that Satisfaction, Eaſe, Quiet, and Peace of Mind and Conſcience, which ſettles our diſcompoſed, diſcompoſing, troubleſome Thoughts and Affections, into a ſweet Harmony and Reſt, cannot poſſibly be a brutiſh ſtupidity of Conſcience, but muſt proceed upon Light and Evidence: For God does not act upon us as Blocks and Stones, which have no Faculties or Senſe to guide them, but only an Obediential Power in a paſſive way, to yield to the Conduct of His Wiſdom and Omnipotence. He does not ſtill and becalm our tempeſtuous Hearts, as the Sea, which knows not what it does, when it ſubmits to the uncontroulable Violence of His Commands. No, He leads our Rational Powers in the ſweet Method of their ſpontaneous natural activity into the Paths of Righteouſneſs, which iſſue in Peace, Jam. 3.18. Which is therefore call'd Guiding, Luk. 1.77, 78, 79. To give the Knowledge of Salvation to his People, [foreign] in the taking away of their Sins, (whether by Remiſſion or Sanctification, or both) 78. [foreign] By [or through] the Bowels of Mercy of our God, [foreign] in which, the Day-ſpring, [Sun-riſe, Mal. 4.2. foreign, Eaſt, Mat. 2.1, 2. foreign] from on high hath viſited us. 79. foreign [to make an Epiphany, to ſhine forth;] To give Light to them that ſit in Darkneſs, and the ſhadow of Death, [foreign, to ſtreighten,] to guide, ſtreight, our feet into the way of Peace. A pregnant Scripture for my Purpoſe. Peace, then there can be none that's Solid and Divine, (of which alone we enquire) out of the way of Peace. We cannot, when ſitting in darkneſs and the ſhadow of Death, ſtumble, or hit into that way, without a Guide. No other Guide can there be, but the Sun of Righteouſneſs, the Day-ſpring viſiting us. Without Light, He neither can nor will be our Guide. This Light from the Day-ſpring, is no other than the Knowledge of Salvation, in the taking away of Sins, which when particularly apply'd to my ſelf, is only this, I know that I ſhall obtain Salvation, by this, viz. the taking away of my Sins, and that's neither more nor leſs, than Aſſurance; all which Bleſſings accrue to us, through the Bowels of Mercy of our God.
'Tis not poſſible that a Man's Conſcience ſhould be truly comforted, except he know that Comfort appertains to him, is his right. For though the Contemplation of Golden Mountains may gratifie the Imagination of a Fool, yet no wiſe Man counts himſelf richer for a dream of the Spaniſh Silver Mines in Potoſi, &c. or the Golden Tagus, or Rio de Plata. That Athenian is upon Record for no Philoſopher, who ſolac'd himſelf with a conceit that all the Ships arriving at the Port were his own. Sound Peace of Mind is always founded upon good Evidence of an undoubted Right to Peace. For if I doubt that I deceive mine own Soul, in ſpeaking Peace to my ſelf, where there is no Peace; that very dubiouſneſs will rack and torture me, as much as (poſſibly more than) I ſhould have been, bad I never claim'd Peace; ſince an uſurpation of what I have no title to, is a new ſin ſuperadded to the old ſore of Soul-diſquieters, and the very fear that I am guilty of it hath Torment. Now I cannot poſſibly be aſſur'd that Comfort belongs to me of right, unleſs I find within my ſelf the diſpoſitions that qualifie for Comfort; that is, except I be conſolable, I cannot be comforted. If I be not agreeable to Comfort, it is not agreeable to me. For the right to Comfort is not Abſolute but Conditional. 'Tis not Nature that entitles to it but Grace; therefore in all the Epiſtolary Salutations, 'tis firſt Grace, then Peace. Whence a Man can be no more aſſured that he hath right to Comfort, than he is aſſured he hath true Grace. And Experience demonſtrates, that a Perſon, if he underſtand himſelf, to be abſolutely inconſolable, who cannot be ſatisfied, that he hath really performed the Conditions of the Covenant of Grace, as far as is neceſſary to found a preſent right to the Bleſſings of that Covenant. Doubt of this, and doubt of all. I muſt have good and ſound Evidence of this, or I build upon Sand. Imaginary Grace will only introduce imaginary Right, therefore none but an imaginary Peace. The Superſtructure can be no more firm and ſtable than the Foundation. Whence it being impoſſible to be really Comforted, without a ſound perſwaſion of Right, and impoſſible to be certain of right without certainty of the truth of Grace, it follows that Comfort is not poſſible without Aſſurance. Therefore not rational. 'Tis a very imprudent part in a Man to ſpeak Peace to himſelf, when God does proclaim open War; abſolute madneſs to arreſt Divine Conſolations, when it is Indiſpenſible Duty, to apply and meditate Terror, to bleſs himſelf with appropriating Promiſes, when his Condition is palpably under the Threatning, and he either knows it or has juſt reaſon to ſuſpect it. There's no middle ſtate between Sanctified and Unſanctified, Pardoned and Unpardoned. If a Man know that he is Unjuſtified, yet aſſume to himſelf the Comfort of the Promiſes, he preſumes ſenſleſsly and ſottiſhly to give the lye to God. Let ſuch read and conſider Deut. 29.18, 19, 20, &c. If any doubt of his Pardon, yet apply Comfort, he gives his Conſcience the go-by, and makes fair weather in deſpite of Heaven. In ſhort, Peace of Conſcience cannot poſſibly ariſe from any other ſcource, than Conſcience of a State Frame and Way acceptable to God. If I have no motives to conciliate a Credibility to this, and yet will ſolace my ſelf, and caſt off all trouble, care and fear, huſh the ſtorm within, compoſe the rouling Waves, and ſettle; 'tis but upon the Lees, the Mire and Dirt, and too much a Token and Teſtimony of Madneſs, Drunkenneſs or Searedneſs of Conſcience.
The 2d. Part of the Conviction concerns Conſcience, which 'tis as neceſſary to eſtabliſh as the Mind. Truth and Sincerity in the Heart being as momentous and conſiderable as Truth in the Head or Underſtanding.
Humane (nay all ſublunary) Nature is fond of Eaſe and Reſt, and entertains all Perturbations with reluctancy and dolour; but above all trouble of Mind and Conſcience is moſt uneaſie, Comfort and Peace moſt natural, agreeable, and grateful. Prov. 18.14. and 17.22. and 12.25. and 15.13. Hence every one would and will, (if it be poſſible) live in ſome kind of Peace. But 'tis the unhappineſs of the Generality through ignorance, inconſideration and greedineſs of Reſt, to ſnatch at the mere ſhadow, and ſo that they may but be free from Pain, and the dreadful Convulſions and Cramps of Conſcience, matter not whether it be through Sleep, Numbneſs, Stupefaction, or Death. But this is not to be accounted Peace, any more than a Swoon is Reſt. 'Tis really a Diſeaſe the Lethargy of Conſcience; out of which when it awakes in this or another World, 'tis tortured with the crueleſt Pangs, ſtung and rack'd with the moſt direful Anguiſh and Agonies imaginable. It therefore is of no little conſequence to know, whether our Comfort be genuine, that we dream not our ſelves into deeper Woes, in the embraces of falſe and fallacious Joys. Let our Conſciences therefore ſee to it that they be not put off with Phantaſms and Illuſions, inſtead of ſolid Conſolations. Seeing then there is a World of adulterine cozening Peace, what may be the Criteria, the diſtinctive Characteriſticks of true and falſe Comfort.
They differ,
1. In their Origin, or Riſe and Antecedents,
2. In their Attendants or Company,
3. In their Subject, and the condition of the Perſons.
4. In their Effects and Tendency.
1. Carnal Comfort ſprings out of Security, Spiritual out of Senſe. An impenitent Sinner is at quiet in his Mind, either becauſe he never knew the deplorable Wretchedneſs and Wickedneſs of his Natural State, or never would know it, or becauſe knowing it and being frighted therewith, he takes a ſiniſter method to conjure down the ſenſe and terror of it; either murdering Convictions by diverting his Thoughts, Cares, Courſe and Conduct, as the Prophane; or ſtopping the Mouth of Conſcience by entering into the road of Religion, as do the Hypocrites, when yet there's ſomething that paſſes Judgment underneath, and whiſpers to them that all is not right, and juſtifiable before God, whatever their ſhows may be before Men. Or if through blindneſs of Mind or Self-flattery they have arriv'd to that depth of Deluſion, as to deceive their own Souls, and being accuſtomed to collogue with God, are left by him to believe a lye, (as 'tis juſt for thoſe that mock God with ſhadows, to be permitted to feed thereon themſelves, and to be impoſed upon by that whereby they attempt to impoſe upon their Maker) they live in a Calm, and die in a Miſt, not knowing where they are till they feel themſelves in Hell.
But theſe are perverſe, prepoſterous Methods to Peace, which will iſſue in a more deſtructive War and Confuſion. True Comfort grows out of, and in the midſt of Thoughts, multitude of Thoughts, which affect the Heart with godly Sorrow: Such I ſcruple not to call that of the Pſalmiſt's, which the Context exhibits, and the Text implies under the notion of Branchings, here rendred Thoughts, but which no leſs includes the Affections, and every thing which iſſues from the Soul as the Bough from the Tree; beſide that his Trouble, and therefore Grief, did mainly reſpect the publick Intereſt of the Church, Religion and God. This was the Harbinger of his Joy. And that Comfort is of this Lineage, appears by many Scriptures, as Pſal. 112.4. Ʋnto the upright there ariſeth Light in Darkneſs. Only thoſe that ſow in Tears, ſhall reap in Joy, Pſal. 126.5, 6. Ye ſhall weep and lament, but the World ſhall rejoyce, and ye ſhall be ſorrowful, but your ſorrow ſhall be turned into joy, Joh. 16.20. See alſo Iſa. 57.18. and 61.2, 3. Matth. 5.4. If there be not firſt troubled Thoughts, Comfort will neither be ſought, given nor valu'd. The moſt take no thought about their Condition and Comfort, yet are at eaſe, becauſe they never engage their thinking Powers; ſo the ſenſeleſs, careleſs, wicked ones; the reſt of Men who ſleep in the ſoft Bed of patch'd formal Religion, and dream themſelves into carnal Security, (as the Phariſaical) never think thorowly. Their Thoughts are a lively Emblem of their Devotions, or theſe of them; all ſuperficial, nothing ſolid and to good purpoſe.
A Man is only that in Religion, which his Thoughts are. Home Thoughts, that go to the bottom of things, and repreſent them as they are, and go to the bottom of the Heart, and touch it to the quick; make a Man ſound and ſerious in Soul concerns. But overly Cogitations only paint the outſide, and form a pretty Picture of a Saint, do not renew and reform within, where the Eye of God looks for a more eminent Comelyneſs and Glory, Pſal. 45. …. Such Thoughts may poſſibly lick and ſleek over the Affections, and give them a Face, but cannot give them Life; and where our Sorrows are not a living Spring, they will never iſſue in other than dead Contents and Joys. Thoſe Thoughts that never warm and melt the Heart, do but terminate in cold Comfort. If they do not mould, and faſhion, and frame our Souls aright, as the Potter does his Clay, we ſhall never be Veſſels of Honour to be repleniſhed with divine Conſolations.
Oh then, my Soul, where are thy piercing heart-wounding Reflections? Will the All-wiſe God be ſo profuſe of his medicinal healing Balms, as to apply them waſt where there are no Sores? Can the all-knowing Phyſician of Souls be ſo indiſcreet, as prodigally to conſume and ſpend his reviving Cordials, where neither the Head is ſick, nor the Heart faint? Do no mollifying Conſiderations diſtil down as the dew upon the Reck beneath, to ſupple it into a repenting tenderneſs? Doſt thou never aſcend in thy Meditations to the third Heaven, and take a deliberate view of thoſe yerning Bowels of Commiſeration which did compaſs thee about, when in thy Blood, with the reſt of Mankind, devoted to everlaſting Deſtruction, upon account of thy violation (in Adam) of the Covenant of Nature? Does not God's Eternal Love, which was its own motive to eſtabliſh that Heaven and Earth-aſtoniſhing Occonomy of Grace, for thy reſtitution to a condition of Hope and Happineſs, ſometimes ſolicit and invite thy ſerious Cogitations to dwell upon it till it thorowly inſinuate it ſelf into thy inmoſt Receſſes, and with a gentle fervour thaw thy frozen Affections, and ſoften thee into godly Sorrow. Art thou hardened againſt the powerful impreſſions of that admirable Grace? Behold then further in Golgotha, a ſpectacle that would regele and diſſolve even Eyes of Flint, and intenerate a Heart all Rock of Adamant. Oh behold thy panting, groaning, bleeding, dying, Redeemer, the ever-bleſſed Son of God, breathing out his oppreſſed Soul, under the burthen of thy Curſe, to procure for thee an Inheritance of everlaſting Bleſſedneſs. This, O this is a melting ſight indeed. Did the very Rocks relent, and rent aſunder, the palſied Earth deveſt its obſtinate natural ſtableneſs, and as if there had been a luxation of all its Ligaments, compoſe it ſelf into a tremulous Palpitation; and the very face of Nature it ſelf put on Sack-cloath, gather Blackneſs, enwrap it ſelf in a Mourning dreſs, and envelop all its Glories in a noonday night, upon that fatal Eclipſe of the Glory of both the viſible and inviſible World, the Sun of Righteouſneſs, that the Philoſopher did not without good reaſon infer, upon the Contemplation thereof, that it imported either the God of Natures Paſſion, or its verging towards a Diſſolution? And ſhall that which overcomes all the repugnances of Nature, find and leave thee a piece of the nether Milſtone, with a pervicacious ſtubbornneſs hardening thy ſelf againſt Sorrow? In a compaſſionate regard of thy wretchedneſs, he did then by ſtrength of Love how the Heavens,Pſal 144.5. Iſa 64.1. that he might come down, humbling his Deity to embrace thy beggarly Humanity; but Oh! Whither wilt thou fly for Sanctuary, when he ſhall break and burn down all, at his return in the flaming Severity and Vengeance of an impartial Judge, to render Recompences even to thee amongſt the reſt of impenitent Rebels? If he find thee ſuch, what Rock (more impenetrable than thy ſelf) wilt thou ſearch out to cover thee?2 Pet. 3. When the Heavens being on fire ſhall be diſſolved, and the Elements ſhall melt with fervent heat, What ſhelter canſt thou meet with as indiſſoluble as thy brawny Heart, that in a contumacious pertinacy has ſo long ſtood out againſt all the choiceſt methods of Divine Goodneſs to diſſolve thee, to reclaim thee? Wilt thou conſider, or wilt thou not? Shall thy thoughts draw out thoſe penitential Waters that will return in a tyde of Joys? Haſt thou ever been oppreſt with the thoughts of thy Sins, thy Ungodlineſs, thy Worldly Luſts, thy Pride, Paſſion, Selfiſhneſs, Earthlineſs, Unbelief, Lukewarmneſs, Hypocriſie, Cuſtomarineſs of Spirit in holy Performances, or omiſſion of them, &c. and perſeverance in theſe Evils, and the like againſt the Dictates of Conſcience, Convictions of the Spirit, Warnings of Providence, by a hard and impenitent Heart, treaſuring up Wrath, againſt the day of Wrath, Rom. 2.5.and Revelation of the Righteous Judgment of God? Will neither the thoughts of Love and Heaven engage thee, nor of Wrath and Hell affright thee into Seriouſneſs? Oh the damnable obduracy and unconcernedneſs of an unrenewed Heart, that neither Life nor Death, though Eternal, neither Felicity nor Miſery, though Unfathomable, can prevail upon, not to be willing, and take the ready method, to be unutterably miſerable, till the lamentable experience and feeling of the one eternally, do utterly extinguiſh all hopes of the other, except Almighty Power, to introduce Repentance, create ſuch bitter and ſenſible foretaſts, that with Heman, Pſal. 88.15. 'tis ready to groan out, ſuffering thy Terrors, I am diſtracted, thy fierce wrath goeth over me, thy terrors have cut me off. For 'twill be a wonder if any thing leſs prevail with it to fly from the Wrath to come, Matth. 3.7.
Did thy thoughts, Oh my Soul, never affect thee with theſe and the like things, as the greateſt Realities, matters of Senſe not of mere Speculation? Haſt thou never been ſick and ſore through the plague of thine Heart? Art thou whole without a Phyſician? Haſt thou never a Spiritual Wound, or want, to force and drive thee out of thy ſelf? Seeſt thou never a divine lovely Perfection, a ſuitable attractive Excellency in Chriſt to draw thee? In ſhort, haſt thou never entertain'd any feeling Conſiderations of the true way to Comfort? Never ſtudied that courſe and procedure of Divine Goodneſs, whereby he leads to it? Never entred in at the ſtrait Gate of Repentance, which alone admits into the Manſion of thoſe unfading Joys? Haſt thou never got thy native Blindneſs of Mind, in ſome good degree heal'd by the Spiritual Eye-ſalve of Heaven? The diguſts of thy Spiritual Palate remedied by a ſavoury reliſhing taſte of the ſweetneſs of the Truth as it is in Jeſus? Thy connatural rockineſs diſſolved, by the ſoftening influences of the Spirit of Conviction and Contrition? If not thus, I like it not, thy Peace I fear is naught, away with it, 'twill end in Confuſion. But if thy thoughts be deep and powerful, and have thy Heart at command: If thou weigh and conſider with all ſeriouſneſs and deliberation the neceſſity of being qualified aright for Peace, and the danger of preſuming thy Conſcience into a calm ceſſation, under a ſtate of Enmity to God; that for thy life thou dareſt not entertain a jot of Comfort, further than thy Light, Spirit, and Condition can be fully reconciled to it, and freely admit it, upon a full and thorow pondering all Circumſtances, and examining thy Heart, ſearching thy Conſcience to the bottom; becauſe as much affraid of being abuſed by Satan, and Self-flattery into a falſe Peace, as ambitious of, and in love with a true: If thou reflect upon thoſe Sorrows which are introductory to Spiritual Joys, to enquire whether they be of the right Model, what Image and Superſcription of God there is upon them, and with infinite care and endeavour ſtrive to rectifie whatever is amiſs therein, whether reſpecting their Object, Motive, or End, that thou mayſt not take the left Hand way, but the right, by weeping Croſs to Comfort, ſtill renewing thy Griefs for their own failures, till the real Effects demonſtrate them to be indeed according to God: 2 Cor. 7.9, 10, 11.If thou canſt not be ſatisfied till Sin, as Sin, an offence againſt God, truly break thy very Heart, and work it into an ingenuous tenderneſs, that the warm Boſom of everlaſting Love thaw thy frozen Affections, and with its ſweet and gentle Impulſe and Influence, melt the flinty Rock within, and pour it down in Penitential Showrs, that not mere Self-love, which engages Grief in a fear of Wrath, and deſire of Indemnity; nor mere Natural Conſcience, acting upon Rational Principles without reſpect to God, may draw out thy Sorrows; but thy diſingenuous, unworthy, baſe carriage, to ſo kind, tender, affectionate, every way amiable and obliging a Father, may diſſolve thee into repentant Groans and Dolours; if thou take as much pains, that thy Penitence may be ſincere, as thou cheriſheſt deſire, that thy Peace may be ſweet, and ſure, and under the conduct of this endeavour feel any Revivings; theſe are the Comforts of God.
2. True and falſe Comforts differ in their Attendants, or Company. Sound Peace is always attended with War and watchfulneſs againſt Sin, and a ſincere delight in God and Goodneſs. As in the Pſalmiſt, How afraid was he of ſlipping? What a ſingular reſpect did he bear to God, whom he owns in every thing, and to all intents and purpoſes, as his God, his Defence, his Rock of Refuge, his upholder, &c.Verſ. 22. Verſ. 18. Contrarily falſe Joys are at Peace with Sin, and have little or no reſpect for God or Holineſs: However there's nothing cordial there, all's but pretence and Phantaſtry. A ſetled courſe of Sin; Love to any one Omiſſion or Commiſſion; Servitude to Sin, are utterly inconſiſtent with the Peace of God, which paſſeth all underſtanding. For this keeps watchfully both Mind and Heart, as with a guard and Garriſon, Phil. 4.7. Therefore true Peace always lives in a ſtate of War; there's an Enemy in proſpect, What need of a Guard where no danger? The Foes that immediately aſſault the Mind and Heart, are Error and Sin; theſe are the Sting the Strength of the old Dragon, who can harm us by nothing elſe; theſe batter down our Defences, make breaches in our Walls, bury our Peace in Rubbiſh and Ruins: Which therefore only lives, when it fortifies and ſecures againſt theſe; but if they prevail it certainly and inevitably dies, and is incapable of a Reſurrection, till Sovereign Grace renew us to Repentance; beating down our Corruptions, and reviving our decayed Graces, that we begin with new Life and livelineſs, to ſtrive againſt Evil, and to do good; which the Scripture enjoyns under the Metaphor of entring into, and in at the little preſſed, narrow, or ſtrait way and Gate.
God will not loſe this precious Seed of Peace, by ſowing it among Weeds or Thorns, or Rocks, or common Roads: A good and honeſt Heart only receives it, keeps it, and is kept by it. He that hath really felt the bitterneſs of enmity with God, as every one muſt ere he be ſolac'd with a ſenſe of his Love; cannot eaſily be reconciled to his own woe, or return to the ſilthy Vomit that brings it. For War with Heaven is Hell; where pure unmixed Juſtice acts againſt Sinners, according to the demerit of their Sins, and without Intermiſſion or Mitigation; and Sinners act againſt God, with the full and unreſtrained bent for their Wills, without regret or rebuke of Conſcience, for the Sins there committed; though under the deepeſt Agonies, and moſt diſmal Remordencies of Conſcience for the Sins committed here. And if the higheſt degree of this Enmity be the loweſt Abyſs of Miſery, all inferiour degrees muſt neceſſarily in the ſame proportion, partake of the ſame Nature, and retain as much of the latter, as they do of the former; and an Ounce of Mercury is Poyſon as well as a Pound. I know there are Mountebanks in Religion, that dare adventure to drink down a Toad, in confidence of an Orvietan or Antidote; but that had need be ſure (which yet is impoſſible) that this Preſervative be not in the Power of an Enemy, who hath liberty and authority to withhold it at pleaſure, even in their extremeſt Neceſſity, elſe they certainly ſwallow their own (as to themſelves) remedileſs Damnation. If Men take the boldneſs to ſin upon preſumption, that Repentance and the Merit of Chriſt will ſecure them; who yet may be fully aſſured, that both are ſolely the gift of God, whom by their confident and daring impudence herein, they infinitely diſoblige and irritate; they for a while after this ſweet Figg, may enjoy the content of a little rotting eaſe, but the Poyſon is ſecretly inſinuating it ſelf into their Vitals, and corrupting them with ſo malignant a Contagion, as renders their Diſeaſe the more incurable, and their eternal Perdition inevitable. He that is in love with ſuch Comfort as this, may take it, much good may it do him, if it can; but I fear he will never have Joy of it in another World.
We dread that which hath once burnt us. Ask a wounded Spirit, what eaſe there is in rebelling againſt Heaven, and what Satisfaction it can hope for in that ſtate of War, and how in its preſent circumſtances it can reliſh all thoſe ſenſual Joys, where-from it once receiv'd ſo much ſeeming Contentation? Oh now, they are Wormwood and Gall, and create in Reflection as much anguiſh and torment, as ever they did comfort in Fruition. The Honey is gone, the Sting remains; the Pleaſure is vaniſh'd,Rom. 6.21. the Pain emerges, and will endure till a thorow Penitence, and unfeigned Faith, introduce a ſenſe of Reconciliation with God, that it becomes as clear and evident, that the Enmity in our minds againſt God, and God's Enmity againſt us is aboliſhed, as before it was plain, that there had been no good underſtanding betwixt us. For, how can an enlightned Conſcience be quiet till it be ſatisfied, that it ſtands upon good terms with its Sovereign Lord? If its fears build upon the old bottom, viz. a perſwaſion that omnipotent Wrath is arming againſt it; how can it be at reſt? To be patient under this, much more to be content, moſt of all to be pleaſed and Jovial, is brutiſh ſtupidity and ſenſeleſneſs, or deſperate foolhardineſs and madneſs; which can iſſue in nothing but the everlaſting torturous Senſe, and Plagues of Hell, if boundleſs Mercy prevent not, by a ſound awakening, and Converſion. There cannot then be any Divine Comfort, if there be not a ſweet Compoſure and Harmony betwixt Earth and Heaven; and this can never be where a Man is at peace with his Sins: Therefore whatever quiet may ſeem to be in ſuch a Soul, 'tis only perſonated and illuſive; it reaches not to the real bottom of the trouble, takes not out the Core.
But on the other hand, when a Man makes Repentance, and Mortification, Faith, and a good Life the main employ, which drinks up his Spirits, and Strength, and Time; induſtriouſly contending, in all things to approve the ſincerity and heartineſs of his Affections, Deſigns, and Aims, and whole Deportment in the ſight of God; and whilſt he is thus doing, finds any quietude Reſt and Satisfaction of Mind to ſweeten his Work, and ſettle his Conſcience; he may be confident that this is the true Comfort of the Holy Ghoſt. For as 'tis impoſſible to enjoy true Peace under reigning Sin, ſo tis inconſiſtent with Divine Goodneſs, and Federal Love to permit a true Heart, intirely devoted to him, to delude it ſelf into true Miſeries, under the vizor of falſe Joys. I confeſs, if a Man be too greedy of Comfort, and too haſty in his Applications, without due conſideration, and indeavour, and care to derive his Satisfactions from ſolid Grounds, laying the ſtreſs upon things which will not bear it; in ſuch indeliberate precipitation of Judgment, concerning a Mans ſtate, and the true root of Comfort, when he founds it upon any thing leſs than ſubſtantial Piety, Righteouſneſs and Sobriety, as the evidence of his Right; he may abuſe himſelf with an unſound, unſolid Peace. Therefore I always ſuppoſe that the procedure, in order to Comfort be juſtifiable, and the Grounds upon which a Man bottoms his Evidence be genuine, and that his reaſon and judgment lead him leiſurely in the Scripture way, to Heart-eaſe and Reſt; elſe all may iſſue in greater inquietude and trouble, whatever fair Weather may at preſent flatter his conſcience. But if Spiritual ſenſe, light and a ſerious Preponderation of all circumſtances, according to the preceeding particular, direct our motions hither, and true Religiouſneſs confirm them; we may be ſecure, that mere Shows and Pageantry do not now delude us into a Fairy Paradiſe. A weak Head, 'tis true, may lead an honeſt Heart into a deceitful Peace. And 'tis not the deſign of Grace to aboliſh or reform the natural Depravations and Deformities of our Faculties ſo much as the Moral: But that which is defective muſt not be made a Standard. A good Soul that underſtands it ſelf and obſerves ſolid Rules, in comforting it ſelf, cannot be deceiv'd in that Peace which it poſſeſſes, whilſt it loves God and keeps his way. Such as a Mans goodneſs is, will his Conſolation be. If that be but External and Hypocritical, this will be inſincere and deluſory; but a true intelligent, honeſt Heart, proceeding with a juſt caution, ſhall never be gull'd with a Mock-Peace. For, Pſal. 97.11, 12. Light is ſown for the Righteous, and gladneſs for the upright in heart. Rejoyce in the Lord, ye Righteous. What God ſows, they ſhall reap. Pſal. 85.8, 10. I will hear what God the Lord will ſpeak, for he will ſpeak peace unto his people, and to his Saints, &c. Mercy and Truth have met together, Righteouſneſs and Peace have kiſſed each other. Their embrace is ſtrict and indiſſoluble; God hath eſpouſed them, they cannot be divorced. What he hath joyned together, none ſhall finally ſeparate and part aſunder. They give mutual teſtimony each to others integrity and ſoundneſs. In Life they are lovely, in Death they cannot be divided, but will cohabit eternally.
Where then, Oh my Soul, is thy Righteouſneſs, not particular meerly, but univerſal? Shew me thy comfort by thy Works, for 'tis dead being alone. As the Body without the Spirit is dead, ſo is Peace without Holineſs, which is its very Life and Soul. If thou be not God-like, thy Joys are not Heaven-like. All true pleaſures are drops of thoſe Rivers at God's Right Hand, Pſal. 36.8. and 46.4. and 16. ult. If the Waters of Life have never quickned and cleanſed thee, thoſe Streams of Divine Comfort never yet did refreſh thee; thou haſt only drunk of the Abana and Pharphar of muddy, carnal Contentments, not of the pure Fountain of Celeſtial Conſolations. Wherein then can thy uprightneſs, and real honeſty of heart approve it ſelf to God? Is this thy rejoycing, 2 Cor. 1.12. viz. the Teſtimony of thy conſcience, that in ſimplicity and godly ſincerity, not with fleſhly Wiſdom, but by the grace of God, thou haſt had thy Converſation in the World. What haſt thou to ſhew more than an Hypocrite? Wherein does thy Righteouſneſs excel that of Scribes and Phariſees? What are thy Principles, Motives, manner of acting, Aims and Ends, in thy whole courſe of Life? Do'ſt thou really act, 1. From God, a Spirit of new Life, breathed into thee by God. 2. Through Chriſt, as the Foundation of thy hopes of acceptance. 3. By the Spirit, as thy immediate aid in every Holy performance. 4. Unto God, as thy ultimate end. Haſt thou no ſecret reſerved Dalilahs? No one thing in which thou would'ſt have liberty, and preſume upon Pardon: Do'ſt thou not run upon a biaſs in Religion, and twine aſide in ſome ſiniſter reſpect to ſelf, or the popular Vogue, in which thou would'ſt be ſomebody? Is it thy great and uppermoſt care and ſtudy to be true to him that ſees in ſecret, rather than applauded by thoſe who only ſee the Outſide; that thy inward gracious Diſpoſitions may go no leſs than thy outward Semblances? Art thou above all things jealous of thy deceitful Heart, afraid of Hypocriſie; willing to do any thing that may tend to a full diſcovery of thy ſelf, to thy ſelf? And if all be not right within, or ſuſpected not to be, Art thou unſpeakably troubled till it be righted? Thou art full of thoughts, but have thy Meditations been effectual through Chriſt, to break thy heart from, as well as for ſin, and bow thy Will to a Conformity, and ſubjection to God's Will of Precept and Providence, and bring thee to an intelligent, ſelf-denying, humble, penitent, believing, affectionate owning thy Baptiſmal Covenant, in its whole latitude, with ſincere and indeflexible Reſolutions to ſtand by it for ever? And do'ſt thou expect thy peace in no other way? Haſt thou been induſtriouſly and labouriouſly diligent, to gain a true and thorow underſtanding of thy State, and Frame Godward, ſearching all to the bottom; very ſolicitous to ſee in a clear light? What Conditions and Qualifications are prerequiſite to diſpoſe thee for Comfort, and to be clear, that in reality they are in thee, and that thou do'ſt not build thy Evidence hereof upon ſelf-flattering, deceitful Grounds, but do'ſt in truth find, that the intereſt of God is Soveraign and Supreme in, and neareſt thy Heart, hath the univerſal Regiment and command over all, being thy ſingular delight; and whatever thou feel'ſt to oppoſe, becomes on that account an intolerable burthen, thy daily lamentation? Thou dareſt not aſſume to thy ſelf any comfort, nor be at reſt in thy Spirit, till thou beeſt in ſome good degree ſafied, that God and goodneſs have (as far as Humane Infirmity, and this preſent ſtate will permit) the all of thy Heart, Mind, Soul and Strength, or thy moſt earneſt, preſſing, active, induſtrious, perſevering deſires hereof; which not to feel is a grief and torment inſupportable, and drives thee to new exerciſes of Repentance and Faith in Chriſt for Pardon and Aid, that thy ſecond endeavours may be more upright, thy after thoughts more efficacious: And do'ſt thou ſeek and find eaſe and reſt for thy ſelf in no other method, than looking and coming to Jeſus, with a weary, labouring, heavy-laden Heart, entirely devoted to him, and therefore ſincerely willing and deſirous to learn of him meekneſs and lowlineſs of Heart, and to take his Yoak upon thee, which is eaſie, and his Burthen which is light, Matt. 11.29, 30. If this be thy frame, practice, and way, and thou canſt not, wilt not comfort thy ſelf, till thy ſenſe and real feeling of theſe things, and a full inſight into thy ſelf, make thy way very plain, as infinitely afraid of being cheated by Satan, or chouſed by thine own deceitful Heart, under a ſhadow of Spiritual Joys, into ſubſtantial Woes. If thy Feet being firſt guided into the paths of Righteouſneſs, be guided alſo with this caution and warineſs, into the way of Peace, and ſetled in a quiet and comfortable Repoſe; this ½ doubt not is real Divine Conſolation.
3. The differences of true and falſe Comforts, which are derived from the Subject, or Perſons feeling their reviving Influence, or rather indeed the adjuncts of thoſe Perſons conſidered in their abſolute or relative State, are as palpable as any. The ſoundeſt Joys, being only the Poſſeſſion of a truly Regenerate Godly Soul. The unſound lodging in the wicked Hypocritical, for the moſt part as their proper Habitation: So that if it can be known to a Mans ſelf, whether he be really good or bad, it may ordinarily be known whether his Peace be right or wrong. But for this, I refer to the Characters of the Pſalmiſt in the beginning of this Diſcourſe.
I only add, That where there's no Life, there can be no true Comfort. 'Tis My God, verſ. 22. Now he is not the God of the dead, but of the living, Matth. 22.32. 'Tis no leſs true in a Spiritual ſenſe, than a Natural. If My God in natural Relation, argue the Life of Nature: My God in federal Relation does as ſtrongly infer the Life of Grace. For 'tis not any where affirmed of Cain, Eſau, Judas, &c. after their Death, that God was then their God, as of Abraham, &c. although they be no leſs alive in Soul; the Immortality whereof is a common Privilege, and admits of no degrees in one more than other. My God then to Abraham, &c. is another thing, and to be taken in another ſenſe, than that wherein it may be applicable to Cain, &c. ſince 'tis uſed of the godly after Death, in an appropriate incommunicable ſenſe. It may truly be apply'd to the very Devils and damned in any ſenſe, not importing the Moral, Spiritual Life of Purity and Peace; but in this 'tis the ſole Prerogative of the godly, that are born again, not of Blood, nor of the Will of the Fleſh, nor of the Will of Man, but of God, Joh. 1.13. When therefore our Pſalmiſt owns the Divine Majeſty, under the Relation of My God, the meaning is, Mine to whom I am confederated, united as a principle of new Divine Spiritual Life, as the Soul of my Soul, in whoſe all I have a true federal Right, in his Being, his Perfections, his Knowledge, Coodneſs, Love, Life, Peace, &c. whoſe Comforts therefore benignly eye me, and invite my acceptance, becauſe I, and all mine are his, He himſelf, and all his through (not Creation merely, but) the Covenant of Grace, are mine; I therefore poſſeſs living Comforts, becauſe I enjoy a living God as mine own, by Vital Ʋnion.
Indeed, Spiritual Joys only affect Spiritual living Souls. Cordials are never adminiſtred to diſanimated Carkaſes, nor Divine Comforts to the Dead in Sins and Treſpaſſes. Firſt Reſurrection, then Aſcenſion into a Heaven of Reſt. Natural, Animal Life inherits no Spiritual Peace,1 Cor. 15.44, 50, 51. any more than a natural Body, Celeſtial Pleaſures. All muſt be changed ere they can be tranſlated into this Paradiſe. As the corruptible part of us is aboliſhed at the Reſurrection of the Body, elſe we cannot enter into Life: So the corrupting part muſt be Crucified at the Reſurrection of our Souls, or we cannot enter into Peace. Iſa. 57.2. He ſhall enter into Peace, they ſhall reſt upon their Beds, walking in uprightneſs. A Scripture ſomething cloudy, which the former clauſe being ſingular, this plural in the Hebrew, and both Figurative renders yet more perplex'd: But by a Tranſpoſition not unuſual, and taking the laſt word of the foregoing Verſe as a Supplement to this (being 'tis the Subſtantive to the Participle foreign) it may be read thus, foreign The Righteous walking in his uprightneſs ſhall [
come
goe
] into Peace; they [i. e. foreign ſickly Men of Mercy or Holineſs] ſhall quietly reſt upon their Beds. To compleat the ſentence and ſenſe, underſtand and inſert here foreign [walking in uprightneſs] for although the number diſagree, yet the matter requires it.An exceeding proper alluſion to the Signification of [foreign] Enoſh, A Bed for the ſick. The Bed is either, 1. The Grave for the Body, a common Metaphor, 2 Chron. 16.14, &c. (as 'tis to ſtile Death a ſleep) yet this would but be a jejune Interpretation, improper to the place, for even to the wicked 'tis ſo. 2. Therefore the Bed imports the ſtate of everlaſting repoſe and reſt for the Soul in Heaven. Though righteous and merciful Men, of infirm Bodies and Souls, be taken away from approaching Evils, yet living and dying in uprightneſs, they enter into never ending Reſt and Peace. That is their Portion after Death, and the firſt Fruits thereof their preſent Poſſeſſion.
That of Solomon, Eccleſ. 2.2. is every way verified of the wicked. I ſaid, of laughter it is mad, and of mirth, what doth it? For what greater frenzy, than to laugh in the face of incenſed condemning Juſtice. And, Oh mirth, what diſt thou? In the midſt of the devouring Fire and everlaſting Burnings; which are already kindled in a cauterized Conſcience, though for a little while rak'd up and ſmothered. But whether ſo or no, I am ſure there's juſt reaſon, that even in laughter their hearts ſhould be marvellous ſorrowful, becauſe the end of that mirth will be doleful heavineſs, Prov. 14.13. For the wicked are like the troubled Sea, when it cannot reſt, whoſe Waters caſt up mire and dirt. There is no peace ſaith my God to the wicked, Iſa. 57.20, 21. But when the Lord Heals and Leads, he will reſtore comforts to Mourners, Verſ. 18.
Art thou then Spiritually alive, O my Soul, or dead? Dead thou art if deſtitute of Soul. Thy Soul is God: Chriſt is thy Life, Col. 3.4. The Life thou liveſt in the Fleſh ought to be by the Faith of the Son of God, Gal. 2.20. And he alſo is thy Peace, Mic. 5.5. Eph. 2.14. If thou liveſt in God, and God in thee by Faith and Love, thy Peace is ſolid and genuine; but in Diſunion, and Separation from God and Chriſt, there's neither true Life nor Peace. Enjoyeſt thou a Chriſt within thee? He is then thy hope of Glory; therefore thy Haven of Reſt, Joy, and Conſolation. Do'ſt thou experience any Communion of Life betwixt thy ſelf and Holy Jeſus? Do'ſt thou feel any thing of his powerful, gracious Influence? Holy Souls are Spiritually moved by the Holy Ghoſt, which is the bond of Union betwixt them and God. By him Chriſt dwells in us, 1 Joh. 3.24. Rom. 8.9, 10, 11, 15. Hath this quickening Spirit enliven'd thee? Thou may'ſt know that the Spirit of Grace hath quickened thee, by his Fruits, Gal. 5.22, 23. For if thou liveſt in the Spirit, thou wilt walk alſo in the Spirit, Verſ. 25. And the Law of the Spirit of Life in Chriſt Jeſus, will free thee from the Law of Sin and Death, Rom. 8.2. (which naturally thou walkeſt by) that thou wilt [affectionately ſavour (ſo is foreign tranſlated Matth. 16.23. Col. 3.2.)] mind, reliſh the things of the Spirit, not of the Fleſh, Verſ. 5. If thou art (or haſt a Spiritual Being) according to the Spirit, Verſ. 5. or in the Spirit, Verſ. 9. he houſes [foreign] in thee, and makes thee Spiritually minded, which is Life and Peace, Verſ. 6. and by degrees deſtroys out of thee the minding or ſavour of the Fleſh, which is Death or Enmity againſt God, Verſ. 7. Haſt thou ſtudied theſe things to know them, and thy ſelf, whether thou doſt really feel them, throughly conſidering, and fearching all within, to ſee what one thing thou canſt pitch upon, that will be a ſure Evidence, that thou liveſt in the Spirit, and he in thee; without which, thou canſt never groundedly ſay [My God] as the Pſalmiſt; for thou art none of his, Rom. 8.9. therefore he none of thine, that is, by federal Ʋnion. What then are thy foreign? Theſe are the ſureſt Teſtimonies of a Life in God by his Spirit. 'Tis a very comprehenſive Word, full of ſenſe, no one in our language can expreſs it. For it includes the nobleſt Actings of the whole Soul, in knowing, conſidering, minding, regarding, thinking wiſely, diſcreetly, prudently, powerfully, effectually; with affection, ſavour, and a ſpiritual taſte and ſenſe of ſweetneſs and delectable goodneſs, with the reſult hereof, thoſe ſtated Principles, which theſe actings eſtabliſh as a Law to our Conſciences, Affections and Practices; not only the foreign or agency of the mind, but the foreign, or fruit of its Operation, the thinking of the mind, and the thought formed by the mind. Upon what Objects doſt thou fix thy Mindings and Willings of this Nature? And what kind of things, of what Vertue and Efficacy are the ſavoury Cogitations that iſſue from theſe mindings? When thou ſettleſt theſe Workings of Soul upon the Fleſh and the World, thou makeſt them thy gods, as the carnal heart does. Truly nothing deſerves, or can be worthy of this contention of Mind, but what is Spiritual and Celeſtial. Wherever this is engaged, from thence is thy Life, and thy Peace is Congenerous to thy Life. If the beſt things habitually and ſtatedly enjoy theſe endeavours and motions of thy ſuperiour Powers, and maintain an inviolable Authority over them; thy Life is the beſt, and no other thy Conſolations.
Laſtly, real and deceiving Comforts may be differenced by their tendency and effects. They both end as they begin. The cheating Peace of the Prophane and Hypocritical, will never produce any conſcionable perſevering cares, and endeavours, to pleaſe God and profit Men. But, the joy of the Lord, is the Souls ſtrength in his ſervice, and evermore leads to him in Holineſs of Heart and Life; and to more lively actings of Faith, Love, and Gratitude, to growth in Grace and Godlineſs; as is not obſcurely intimated in the example of the Pſalmiſt. We will ſuppoſe the actings of his Grace to proceed in the ſame tenor, with the Expreſſions thereof in the Pſalm. For we have no other Evidence thereof, and may Rationally judge this to be a Report of his inward Senſations, in their Nature, Order, Progreſs, and Perfection, as we find in other Pſalms. Well, his Faith, which at the beginning appears ſomething pendulous, weak, and wavering as to that particular thing, about which it was firſt engaged, viz. the Interpoſal of Divine Juſtice, to ſecure the Church from the rage of its Enemies, and could only look for this in a Petitionary way, and view it in its cauſes, Verſ. 1, 2, 3, &c. does after this favourable Aſpect of Divine Comforts in this Verſe, grow up to a prophetical confidence, in the certain futurity of the event, Verſ. 23. And as it had eyed the cauſe, Divine Vengeance, in a Duplication of the Addreſs to it, in the firſt weak act of affiance, Verſ. 1. So alſo, Verſ. laſt, preſents a double Teſtimony of the more eſtabliſhed and ſtrong act of confident aſſurance, that the effect which he expected, ſhould undoubtedly be produced. What he only ſaw the poſſibility of, in the firſt workings of his Faith, he foreſees the Exiſtence of in the laſt; what he only beg'd that it might be, in the infancy of his Faith; he peremptorily concludes, and promiſes himſelf, that it would be in this its Maturity. Then his Faith only wiſhes, here it determines; there was his Suppoſition, here is deſinitive Sentence and Deciſion; that his Prayer, this his Anſwer. The Victory of his Faith over all preceding fears and dubitations. Hope triumphing over his Deſpondency.
And that Comfort has a ſpecial Influence, thus to heighten Faith, and perfect its actings is apparent from the nature of the thing. For ſince it is the quiet, and reſt of the Mind, upon good Evidence of the Love of God, to a Man in particular through Chriſt, it can do no other than embolden his Addreſſes, and encourage his confidence. Even as when a tender Father receives into, and cheriſhes in his boſom, a reconciled Child, and ſpeaks to his Heart: This removes fully all thoſe Jealouſies and Doubts, which the remembrance of former unkindneſſes and diſtances might create, and invites the Child to a more inheſitant and free recumbence upon, and committing himſelf to this ſo amply atteſted love and tenderneſs, of his now no more angry Father: So by the like reaſon it introduces an additional fervour and flame to the Child's love, and engages him to a more full and ingenuous Expreſſion of his dutifulneſs and filial obſervance. And no leſs may be gathered from the Pſalmiſts proceſs here: For before the Text, though he have frequent occaſion to make mention of God, almoſt in every one of the foregoing Verſes, viz. ten or eleven times; yet 'tis with that ſeeming diſtance and ſtrangeneſs, that we meet not with a word of appropriation to himſelf in ſpecial: But upon the benigne Aſpect of the Conſolations of God, his Love will no longer ſtand off, but makes its neareſt approaches, and runs into his embraces, in a double affectionate claim of Propriety, in the compaſs of four Verſes following; as oft as he mentions the Lord, he follows it with a Relative, not permitting it to paſs by, as before, like an Alien. Verſ. 22. The Lord is my defence, My God is the Rock of my Refuge. I have now abundant reaſon to follow him with relation Love, as mine own, ſince he love my Soul into Reſt and Peace, becoming my Comforter. Oh ſweet reviving token of the ſingular Love of my God! How dearly do I love him for it? Yet this is not all. Is this Honey-comb for my ſelf alone? Do I arrogate ſole Propriety in theſe Riches? No, my Charity obliges me to Judge, that my Brethren in Affliction are not deſtitute of the ſame Conſolation through intereſt in God. I ſo love my Neighbour as to make account he is as good as my ſelf, and has an equal ſhare with me in this infinite Treaſure; therefore for my Brethren and Companions ſake, I ſay [OUR GOD] without reſtriction to my ſelf. Verſ. 23. Yea, our God ſhall out them off. He is a common good; yours as well as mine, and brings a common benefit to us all, in ſaving us from our Adverſaries. And herein he ſhews, not only his love to Man, and thereby conſequentially that it did reſpect a higher object, 1 Joh. 4.20, 21. but directly and immediately demonſtrates, that he grew in love to God himſelf, in that, he glorifies the Communicativeneſs of Divine Goodneſs, by an acknowledgment of its extenſiveneſs, in a peculiar manner to Multitudes beſides himſelf; even all included in the relative [OUR] as if it had been ſaid, I love him, becauſe he loves me, ſo as to be mine: I love him yet more, becauſe he together with me loves mine; condeſcending to be theirs alſo. I love that goodneſs that flows to me; I further love that goodneſs that overflows to all with me; my Friends, my People. For my own ſake, for their ſake, for its own ſake: I love it above all.
Thus as the Work of Righteouſneſs is Peace, and the effect of Righteouſneſs, quietneſs and aſſurance for ever, Iſa. 32.17. So on the other hand, the Work of Peace is Righteouſneſs. Pſal. 85.8. I will hear what [foreign] the ſtrong God Jehovah will ſpeak, becauſe he will ſpeak peace to his people, and to [foreign] his merciful ones [foreign Indicatively, not Imperatively] and they ſhall not return to folly. This Peace will be a preſervative againſt Sin; whence 'tis ſaid to Engarriſon our Minds and Hearts, in that ſo often mentioned, Phil. 4.7. ſo promotes it, that Holineſs, which ſome call Negative; but it is no leſs productive of Poſitive Holineſs, Iſa. 61.2, 3. Chriſt is anointed and endowed with the Holy Spirit, to Preach good tidings, &c. To comfort all that mourn: To appoint unto them that mourn in Sion, to give unto them beauty for Aſhes, the Oyl of joy for mourning, the Garment of Praiſe, for the Spirit of heavineſs. But wherefore all this? It follows, That they might be called (i. e. might be as before, Iſa. 4.3. and 35.8. and 56.7. compared with Luk. 19.46. Matth. 5.9, 19.) Trees of Righteouſneſs the planting of the Lord that he might be glorified. To this purpoſe alſo is that Prayer of the Apoſtle, 2 Theſ. 2.16, 17. God who loves and gives everlaſting Conſolation through Grace, comfort your Hearts and ſtabliſh you in every good Word and Work. Grace begets Conſolation, and this begets good Converſation. He that through Grace comforts, does alſo through Comfort eſtabliſh in every good Word and Work.
Shew then, Oh my Soul, the ſoundneſs of thy Comforts by their Fruits. That Peace which is imprignant is impoſtorous. In what further degree do thy inward Joys impower thee to Love the Lord, the giver, or thy Neighbour, thy Partaker. Canſt thou pretend Peace in thy Conſcience, and live in contention or uncharitableneſs with thy Brother? Does not thy inward Comfort calm thy paſſions, meeken thy converſes, render thee profitable, uſeful to Men, in the beſt endeavours to induce them to love God and Vertue, and abhor Immorality, Viciouſneſs and Hypocriſie, that by thy means they may be alſo led in this method, into the way of Peace, and through it again into the way of Purity. If thy Comforts be ſolid and ſincere, thou wilt by them be enabled to uſe the utmoſt diligence in propagating them; ſince that is one of Gods great Deſigns in communicating them. 2 Cor. 1.3, 4. Bleſſed be God, even the Father of Our Lord Jeſus Chriſt, the Father of Mercies, and the God of all Comfort, who comforteth us in all our Tribulation; (for what end?) That we may be able to comfort them which are in any trouble, by the Comfort wherewith we our ſelves are comforted of God. And if God make thee able, thou ought'ſt to be willing. They are only fallacious Joys that are envious. A corrupt Heart, ſo that it ſelf do but enjoy reſt, matters not though all the World be in trouble; nay, grudges others the quiet it enjoys, and triumphs, or ſecretly rejoyces at, or at leaſt is not afflicted in their Afflictions. Haman will drink and be jolly, when the whole City is in perplexity. A wicked Soul is not concern'd for the content of any beſide it ſelf, will rather add Affliction to the afflicted, than indeavour or rejoyce in their Conſolation. Thy Comfort is not good, if not conformable to the Fountain of Goodneſs in Communicativeneſs: As far as confin'd 'tis corrupt. In the Harveſt of true Joys, thy Jordan will overflow the Banks. Uncharritable, illiberal, unbountiful Conſolations are Illuſions. If thy light and gladneſs diffuſe not its beneficial rayes abroad, to revive and refreſh the Diſconſolate Heart, 'tis but a glimmering Meteor, not a Beam from the Sun of Righteouſneſs; and thus does it not extend it ſelf, if a Vital Heat and Influence do not accompany it; as 'tis but a flaſhy, wild, deceitful Spark, Iſa. 50.11. which will vaniſh into Smoak and darkneſs, if it be not kindled by a flame of true Love to God and Univerſal Righteouſneſs. Wherefore thou canſt never bleſs thy ſelf in reflection upon thine own Peace, if it engage thee not in ſerious cares, to propagate Holineſs firſt, and thereby Peace. For an unholy Soul is abſolutely inconſolable for want of Right, therefore ſhould be ſo for want of Will; ſince a Will to apply Comforts, without Right, will certainly reduce to that woful plight, which the Apoſtle, with ſo much concern, reports, 1 Theſ. 5.3. When they ſhall ſay peace and ſafety; then ſuddain Deſtruction cometh upon them, as Travail upon a Woman With-child, and they ſhall not eſcape. Be ready to ſpeak a word in due ſeaſon to the weary, but be cautious in ſolacing ſuch as the Apoſtle deſcribes and reproves. Rom. 3.17, 18. Who have not known the way of Peace: Why? There is no fear of God before their eyes; leaſt the terror of that threatning arreſt thee, Ezek. 33. For by publiſhing Peace to thoſe againſt whom thou ſhould'ſt proclaim War from Heaven, thou wilt delude them into everlaſting Death in their Sins, under the mask of Life and Comfort; but their Blood ſhall be required at thy hands. God's Tenders of Peace, are only conditional, and ſo muſt thine.
Look to it then, O my Soul, as the one thing needful, in the firſt place, that the Grace of God bringing Salvation, and therefore everlaſting Conſolation to thee, do efficaciouſly teach thee this Righteouſneſs, to be very induſtrious to lead others, (whoſe Concern God ſometimes ſeems to prefer before his own, Matth. 5.23, 24. and Chap. 12.1, 4, 5, 6, 7, 8.) eſpecially thy Relations, in the right way to Peace, informing their Judgments, rouſing their Conſciences, reproving their Sins, directing their Practice, counſelling, commanding, reſtraining, and conſtraining them, as far as poſſible, to be good, and do good freely, with an ingenuous ſpontaneity and readineſs of mind. But as thou muſt learn others, ſo under the influence of that beneficial Grace, thou thy ſelf muſt be learnt to deny, ſo as to crucifie, all Ʋngodlineſs, ſpiritual Evil, and worldly Luſts, carnal Wickedneſs, and live ſoberly, in a juſt temper and moderation of thine own Spirit, Affections, Paſſions, Appetite; and godlily, in a religious aſſiduity of Endeavour to pleaſe the Lord, and approve thy ſelf to him through Chriſt, in all things. This is both the true undeceiving Mean to attain Comfort, and alſo the certain and inſeparable Fruit of it: The more thou groweſt herein, the more redundant will be thy ſatisfaction; and if, on the other hand, thy Peace be as a River, thy Righteouſneſs will be as the waves of the Sea, Iſai. 48.18.
Try then thy Comfort by its Productions: If it will permit thee to diſhonour God and defile thy Conſcience, to be vain in thy Spirit, and vile in thy Communication and Converſation, to debauch others, and damn thy ſelf, neither fearing God, nor regarding Man, nor valuing and taking care for thine own ſelf, 'tis no better than its Progeny, and will but only lead thee hood-wink'd, in a pleaſing dream of Paradiſe, into the depth of Hell: But contrarily, if thy Peace be procreative, and bring forth Twins, a heavenly Spirit, and a holy Life: If it be as the Dew to thy Graces, and cauſe them to flouriſh, and yield their Fruit in due ſeaſon: If it enlarge thy heart God-ward, and carry thee as upon Eagles Wings to thy Redeemer, in a more intire, affectionate, cordial ſubjection to his Authority and Government, its Origin is Heaven, and in thoſe everlaſting Pleaſures and Joys will it finally terminate. Leading thee to ſound and real Goodneſs, it will undoubtedly iſſue in that far more exceeding and eternal weight of Glory.
The Reprehenſive part of this kind of Inferences, cannot be omitted; happy we if there were no reaſon for it. I only will proſecute it in one Inſtance.
Therefore juſt Matter of Challenge and Rebuke will ariſe upon this Doctrine, for ſitting down under the Perplexities of our own mad Thoughts; without a due care to prepare for, and poſſeſs our ſelves of the Comforts of God. I confeſs the generality of Men are preſumptuouſly bold in dividing theſe, and with a daring Impudence will raſhly arreſt the Promiſes, with a heady Violence rack and torture them, or cut and mangle them, (as Sciron and Procruſtes did all Paſſengers) till they ſeem to be made fit for their own Beds, and become unwillingly willing to lie down with them. Comfort muſt conform to them, they will not to it. But theſe will certainly inherit Confuſion, when thoſe raviſh'd Comforts relinquiſh their too ſate awakened Souls at Death; or lie down in the moſt grievous Horrors, if before that diſmal hour they be ever rouſed into Repentance. And oft it falls out that thoſe who moſt audaciouſly uſurp'd Divine Conſolations in their impenitent Eſtate, become moſt ſhy of them after their real awakenings; they dare not be deluded again, by an over-forwardneſs; their aſſuming to themſelves Peace without Right before, coſt them ſo dear, that it makes them more jealous, ſuſpicious, and cantious in bottoming it, ere they can adventure again to apply the Promiſes. But as Preſumption leads ſome blindfold into a falſe Peace, ſo Deſpair cauſes many to reject a true. Some receive this at the hands of Juſtice, as a merited Puniſhment for aggravated Sins, and procraſtination of Repentance, to be judicially given up by the Lord to Horrors of Conſcience, ſo deep, ſo durable, as not to be able to ſee any thing but Terror in the whole Book of God, till he remit this Puniſhment, and lighten his hand. Others are knock'd off from the Promiſes by the Spirit of Bondage, in a ſmart and home-conviction of Sin and divine indignation becauſe of it; God hereby deſigning to make them more meet for it. And indeed none are more afraid of receiving Comfort than thoſe, that being throughly ſtartled with the diſcoveries of their Corruptions and God's juſt Anger, do really ſtand in moſt need of it, and are under the divine Methods of Preparation for it. Such ſtand off, and diſpute their own Title, either, 1. through Ignorance or Inadvertency, not underſtanding or conſidering themſelves, and the Work of God within them: Or, 2. through Humility and Tenderneſs, as afraid of preſuming: Or, 3. through a Spice of Pride and Haughtineſs, as reſolv'd to bring their Peny to the Promiſe, ('tis Mr. Hooker's Phraſe); not content with ſuch Qualifications as God limits in the Word, in order to Peace, they muſt ſuper-errogate in their Preparations, and be better than they can be, ſtill complaining of Unworthineſs, Unworthineſs, (which in one ſence is true) as if they would not receive Comfort, gratis, nor accept of the Gift upon God's Terms, making them need it, and meet for it; except they be, (which none poſſibly can be) worthy of it, merit and deſerve it. Or, laſtly, through a kind of obſtinacy and ſtubbornneſs of Spirit, and the predominancy of Melancholy, (to which every thing that is ſaddening and dejecting, hath too much of agreeableneſs and ſweetneſs,) as if they were in love with their Griefs and Woes; will not attend to any rational or religious Arguments, that might relieve them, Rachel-like refuſing to be comforted, although they can give no juſt and ſatisfying reaſon, for that Recuſancy. It may be they are pleaſed with the Senſuality of Sorrow, becauſe it hits their Humour, harmonizes with their Dumpiſhneſs, and gives them a little eaſe, by cheriſhing their Diſeaſe as Water in a Dropſie. Neither can I render any other reaſon, why others who pretend higher, ſhould imagine they can never be exceſſive enough in their grief for Sin, but are ſtill ambitions to find their Head become Waters, and theirs Eyes a Fountain of Tears, that they may weep day and night; which if they experience in any deſired meaſure, then are they well ſatisfied, and at eaſe, making this an Ingredient of their Comfort, ſtiling it melting and being affected; which when they feel not, they are all upon the whine, and cannot be reconciled to their more deep, ſolid, and leſs ſuperficial Repentings and Dolors. But this womaniſh part of Repentance in God's Whinls (as one uſed to call them), though in its due degree and place deſirable and commendable, yet is the leaſt conſiderable and loweſt thing in it; as every judicious Divine and Chriſtian very well knows, being only ſenſitive, not deliberative or ſpiritual in its riſe and acting, and real nature; and the former, viz. melancholick Penſiveneſs, and delight therein, is no part of Repentance at all, but only an effort of natural Conſtitution, or a gratification thereof, including nothing reaſonable and humane, nor divine and ſpiritual. No more is any thing in that Perſon, who cannot ſatisfactorily reſolve that Quaere of the Pſalmiſt, Why art thou caſt down, ob my Soul? And why art thou diſquieted within me? Pſal. 42. ult. For this is diſtinctive of ſound trouble and unſound; the former has ſome ſpecial and particular Matter, as a reaſon and ground to alledge for it ſelf; the latter either can give no reaſon at all, or hovers in the wild confuſion of generals; whence it ſprings, and how it riſes, and for what it is, lies in the dark. Let not that paſs then for right trouble, which cannot give a juſt account of it ſelf at the bar of Reaſon, guided by the Word of God: and if it cannot ſtand there, how will it plead before the Tribunal of Chriſt? Where we muſt render a reaſon of all things done in the Fleſh, whether good or evil, 2 Cor. 5.10. the very Thoughts of the heart being there to be judged, Rom. 2.15, 16. troubled and troubling thoughts as well as others. As then thoſe are infinitely blame-worthy, who maintain an ungrounded Peace in their minds, although their hearts have never been ſenſible, and ſick of their native habitual enmity againſt God and Holineſs, and will not be beaten out of their preſumptuous confidence in the Goodneſs and Covenant of God, although altogether unqualified; and thoſe alſo who being a little chaſtized with the Whips and Scorpions of the Law, in a tart Conviction, and Terror of Conſcience, ſoon grow weary of the burthen and pain; and being more ſick of their Corroſives, than their Corruptions, begin Dog-like to lick whole their Sores, and will have the Promiſes right or wrong, as a lenitive or ſtupefactive rather, to eaſe their pains, or deſtroy their ſence; (though the Core abide within) and being well-pleas'd, and ſatisfy'd with the palliate Cure, trail on a little while 'till the more deep lancings of a thorough Conviction diſcover the deceit; or the incurable gangrene break out at Death and Judgment, to their ineffable Horror: So likewiſe are they worthy to be greatly blamed, on the other hand, who are really ſick, but afraid of Balm, and the Phyſician; and though every Sin be made grievous, and pain them at the very heart, and nothing in the World would be more acceptable than a Saviour, whom to ſubject themſelves to they appear heartily reſolved, and willing to embrace every one of his Laws; yet make danger of applying to themſelves, and taking encouragement from his Promiſes of Mercy (that in Him are Yea, and in Him, Amen) becauſe, forſooth, they are not ſo and ſo humbled, holy, affectionate, &c. As if 'twas not Evangelical New Covenant-Perfection, i. e. Ʋprightneſs, but Legal, Perſonal, Ʋniverſal, and Perpetual Obedience, which God required as the Condition of the Covenant of Grace, and they muſt not dare to accept of Chriſt and his Benefits, except they were ſo good before-hand as to ſtand in no need of them. But why I beſeech you thus in love with your own Torture, and deſirous ſtill to abide upon the Rack of Anxiety and Dolour? Trouble is not its own end. God does not wound our Conſciences, or crucifie our Comfort in carnal Things, merely becauſe he loves to torment us, or that we may be Devils to ourſelves, by protracting our own Woes beyond the bounds of Decorum and Neceſſity. He only deſigns by the Antiperiſtaſis of our Sorrows, more to ſweeten the Joys of his Salvation, which he hath prepared for us; and by mingling Gall and Wormwood with our delicious Sins, to embitter that, which only prepares us for, and aſſigns us over unto the direful Miſeries of everlaſting Damnation.
In brief, one would not think that the reaſon of any could be reconcil'd to their own Woes, much leſs their Senſe: Yet common Experience tells us, that ſome will every moment be conjuring up new Fiends to torture themſelves; and ſeem to ſtudy nothing elſe, but by fetching in all the Fuel they can poſſibly reach, and all the Fire that divine Vengeance breaths out in the Scriptures, to kindle a Hell in their own Conſciences; as though Miſery were their proper Element, and infinitely more deſirable than divine Mercy, which they ſolicitouſly fly from, and with all imaginable Artifice and Induſtry fence againſt, as if in a pernicious Malice againſt themſelves, they were ſure 'twould be their utter undoing to be happy. Corruption, Temptation, and a dark cloudy Complexion, with confederate ſtrength and ſtratagems, beſiege and ſtorm their Imaginations; which having inveſted, from thence, as a ſtrong Citadel, they batter down their Reaſon, ſo that nothing can be heard or regarded, but what will take the ſtronger ſide, to war againſt Comfort and God. Diſplay before them all the amiable Beauties of Infinite Goodneſs and Love, in its wonderful deſcents to the Chief of Sinners, with whoſe Tranſgreſſions their ſober Conſiderations cannot dare to equal their own: Repreſent to their view in a clear Heaven of Light, the incomprehenſible Glories and Condeſcenſions of the ever to be admired and adored Son of Righteouſneſs; whoſe aſtoniſhing Free Grace induced him to be willing for the ſake of loſt Mankind, to ſuffer an Eclipſe under that thick Cloud of divine Vengeance, which was due for the Sins, not of one particular Sinner only, but of the whole World; and the Merit of whoſe Paſſion was ſufficient to expiate the Sins of infinite Worlds; yet will they ſcarce allow this to be a balance for their own. Lay open before their Eyes the rich and glorious Treaſury of the divine Promiſes, and gracious Invitations to ſuch as are under like Circumſtances with theirs; and therefore to them as fully and clearly, as if their Names were engraven in the Front of every one of thoſe Bonds upon God's Fidelity, or theſe written upon their own Foreheads, or proclaimed to them by name from Heaven. Diſcover to them with the brighteſt Evidence, that their Spirit, Condition, Frame, and Preparations, are really ſuch as God hath deſcribed and required, as the ſole Conditions of his Grace and Mercy; and that there is as perfect an Agreement betwixt their inward Senſations and State, and thoſe God will certainly own and embrace with his Love, as can reaſonably be expected and deſired: Yet will they find ſome ſubtle, cunning, ſtudied evaſions and ſhifts to perſwade themſelves and others, that they have ſome reaſon to be mad, in rejecting all; and will ſtifly argue againſt their own inward ſenſe and feeling, and lye againſt their own Experience, rather than by receiving theſe Comforts, comply with the Bounty and Kindneſs of Heaven, that ſo freely and graciouſly tenders them.
Why then doſt thou contend againſt thy ſelf, oh my Soul! and quarrel with the admirable Condeſcenſions, the moſt bountiful Tenders, Largeſs, and Munificence of Heaven? Art thou weary of thy Sins, and under a practical Conviction of their abominable offenſiveneſs to God, heartily willing to relinquiſh all; following thy deſires and reſolutions hereof with ſerious Cares and Endeavours, not abiding the very thoughts or hankerings of thy heart that lean towards them, carefully avoiding all Occaſions, Temptations, Motions, which might irritate thee to commit them, in indignation and revenge againſt thy ſelf for indulging thy ſelf in them; now reſolutely bent with the Aid of God to mortifie them, and not to ſpare hands, feet, or eyes, the moſt ſweet and endearing Dalilahs, thy Maſter-reigning Sins, conſtitutional, cuſtomary, pleaſing, profitable Corruptions, recommended by Age, Calling, publick Allowance, Practice, which to forbear may expoſe to Scoffs, Scorns, Sufferings, Death it ſelf, as in Times of Perſecution. Art thou daily in bitterneſs of Soul for them? Are they evermore in their odious Nature and Aggravations before thee? Art thou watchful againſt them, and unto the contrary Duties, Graces, and holy Exerciſes, that there is not one Law of God, which tis not thy earneſt deſire and labour to obſerve, heartily imploring the ſtrength of Heaven to engage in all for thee, and manifeſt its Might in thy Weakneſs? And when thou haſt done thy beſt, haſt thou learnt to deny thy ſelf as an unprofitable Servant, having only done what (nay far leſs than) thou oughteſt? Not daring to omit any part of thy Work, nor when done moſt exactly, to make a Chriſt of it: but committing thy Perſon and Performances, by Faith into his gracious hands, to be preſented to his Father, ſprinkled with his Blood of Satisfaction, perfumed with his Incenſe of Interceſſion; nothing but divine Free Grace, through Chriſt's Mediation, becomes the ſole Support and Stay of thy Hopes, as well as the Foundation of thy Faith; maintaining in all a never-ceaſing Jealouſie over thy ſlippery, treacherous heart, leſt it ſtain all thy Actions with Impurity, or corrupt all thy Intentions by Hypocriſie; a Sin to be fear'd and wreſtled againſt, above all other, thy perpetual dread and hate? Is this thy ſtate, frame, and deportment? And yet doſt thou boggle at the Promiſes, and ſtart aſide in averſation from, or a rejection of their refreſhing Conſolations, upon I know not what frivolous Pretences? Oh thy Folly! Oh thy Fury! For beſide the infinite wrong to thy ſelf, both as a knocking of the Wheels, that thou doſt but drive heavily in God's Service, and a living in the confines or a corner of Hell, when Heaven is opening to thee its everlaſting Gates; thou alſo blaſphemeſt the unconfinable Goodneſs and Love of thy heavenly Father, the affectionate Bowels and Grace of thy compaſſionate Redeemer; thou grieveſt the Holy ſealing Spirit of Grace and Peace, and giveſt the lye to the Promiſes; Sins as Helliſh, as any thou haſt already renounc'd and forſaken. Has Almighty Love and Grace check'd the exorbitancies of thy diſſolute licentious Will and Affections, bounded the raging Sea of thy Luſts, inſomuch that thou dareſt not, wilt'ſt not paſs the limits he hath confin'd thee to by his Laws? Hath God enabled thee with a free undiſſembled Conſent to embrace the Conditions of the Covenant, in repenting, and chearfully giving up thy ſelf to be governed in all things by the ever-bleſſed Son of God, which is a performance of thy part of the Covenant? And can'ſt thou conceit that infinite Fidelity, which gives thee the power to do all this, and works in thee to obſerve thy part, will not be real and faithful, in perfecting what concerns himſelf on his part, but that his Covenant is mere Colluſion; that he hath only brought thee into a Fool's Paradiſe, and all his great and precious Promiſes, are only great and pompous Nothings, not worthy to be rely'd on? That he hath done all this for thee, carry'd thee thorough the burthen and heat of the day, and tenders thee thine Hire, yet will be angry if thou accept it. For why doſt thou not receive and enjoy the Comforts of the Promiſes and Perfections of God, ſo liberally preſented to thy embracement, ſo ſweetly by their amiable Aſpect inviting thee? Is it becauſe they do not ſuit thee, are not proper and ſufficient to revive thee? Is it becauſe thou needeſt them not, deſireſt them not? No, nothing of this Nature. What then is the matter, oh my Soul? They are fit for thee, but thou art not fit for them, not duly prepar'd. That's ſomething, if true. But who told thee ſo, God or the Devil? If God, ſhew the Scripture. Out of the Law and Teſtimony muſt thou produce ſomething more than I have deſcribed, that God requires to qualifie thee for his Mercy. Something more than an unfergned owning his Covenant, in ſerious reſolution, care, endeavour, and induſtrious, laborious diligence to go through with thy part of it, under the influence of his Power and Grace, and Holy Spirit. Doth Satan tell thee that this is not due Preparation? And doſt thou, dar'ſt thou believe him rather than God? God forbid.
Where then doſt thou ſtick? What art thou afraid of? Is there any thing to be feared but Sin? There 'tis: Thou art afraid of ſinning by too haſty applying the Promiſes for thy revival. A very laudable Fear. 'Tis well that Sin is dreadful. Stand to that. Be then alſo afraid to ſin, by refuſing to apply them, thereby continuing thy perplexities. For 'tis very certain,
1. That 'tis a Sin not to ſerve God chearfully, with Love; eſpecially when he hath done for us whatever is neceſſary to engage us thereto. If he have in reality prepar'd thee for thoſe Comforts, which he hath prepar'd for thee, he hath done that, upon account whereof he will expect thy ready, ingenuous, affectionate Obedience, whether thou be ſatisfy'd as to thy Preparations or no. But if thou ſtill refuſeſt his Comforts, and protracteſt thy Troubles, thou eludeſt the higheſt Engagement to love him, and in deſpite of his Goodneſs perſevereſt to do his work as a Slave only, wilt not as a Child, which is a high Affront to thy Father.
2. 'Tis a Sin to reject God's Offers, a Scorn put upon his Goodneſs to refuſe his Free Gifts. When he creates a Storm in our Thoughts, and drives us before the blaſt of his Indignation, into the Port of real Holineſs, then does he generouſly tender us thoſe needful refreſhments, which will revive our weather-beaten Souls; can we now ſpurn them away from us, and be innocent? Here therefore is Sin on both hands. How ſhall we caſt the balance? We muſt not ſin our ſelves into Comfort, neither muſt we ſin it away. Cut the hair. Well then, all depends upon this, the determination, what is too haſty, what too ſlow application of Promiſes? And this upon the preceding Quaere, what is due Preparation? For to apply Promiſes, when rightly qualified, is no Sin, but Duty; therefore to neglect it is Sin. Then are we too haſty, when we run before we are bidden, not otherwiſe. God by creating in us the pre-required Promiſe-diſpoſitions, bids us take all the Bleſſings in the Promiſe which they diſpoſe for. When the Condition is perform'd, the Covenant is a Command to accept its Merey, which cannot be refuſed without diſobedience to God. 'Twould be ſtrange petulancy, when Chriſt ſays, Come ye Bleſſed of my Father, inher it the Kingdom, &c. to reply, no, I dare not, I am not qualify'd. Such is the refuſal to inherit his Comforts, when he hath wrought in us their Conditions. And if the foremention'd be not, where are they? Remember, Oh my Soul, thou liveſt not under the Covenant of Works, but of Grace: And if thou doubteſt of thy Preparations, reſume thy Work, try them better, make them ſounder, that thy ſecond and renew'd Eſſays may be unqueſtionable. Yet remember alſo, that 'tis a grievous Sin to belye thy ſelf, and deny God's Work; he expects thou ſhould'ſt conſider, and own the Operation of his Hands, and give him the Glory of the Fruits of his Love in thy Regeneration. Take heed of detaining the Truth in the Priſon of Ʋnrighteouſneſs: Be juſt to God and thy ſelf. Do not dare to blaſpheme his Grace, by attributing it to other Cauſes. As thou muſt not flatter thy ſelf, ſo neither forſwear the Grace of God.
If thou yet alledge, that 'tis God's Work to comfort by his Spirit, who does it by inclining the heart to accept of his Tenders, which thou doſt not experience; but rather he renews thy Troubles and Diſquiets, by preſenting new Matter, or ſetting on the old; therefore ſhould'ſt thou aſſume to thy ſelf the Solace of the Promiſes; 'twould not be a Comfort of God's making, but thine own, and ſo a mere Fallacy put upon thy Conſcience.
I anſwer, 1. by Retort: If God do his part to encline thy heart to accept of Peace, but thou reſiſteſt him, and againſt his Will reſumeſt thy Troubles, and quencheſt thoſe Motions of his Spirit, that were intended to allay thy Diſquiets, and create Peace, whoſe is the Fault now? That this may be clear'd,
I anſwer, 2. That God's moral Motion is antecedent to, and leads all Phyſical, his or ours. For ſince he inclines in a way ſuitable to our Nature, as he himſelf, as we, and all rational Natures act, where the Mind and Reaſon leads the Will, and inclines it; therefore by preſenting Objects and Reaſons, urging and enforcing them by ſenſe and feeling of miſery, diſquiet of heart, and woe, God ſtrives with thy Will to move it freely, to embrace thoſe freely-offer'd Comforts, without which thou perceiveſt thy ſelf plainly to be ready to ſink into Horror and Deſpair. But thou againſt both divine Reaſon, and thine own Senſe, ſtiffly, irrationally, and malapartly refuſeſt to yield to either; and yet art ſo ſottiſh as to impute thy Frenzy to God. Avaunt Blaſphemy. If the mighty important Perſwaſives of Heaven cannot prevail upon thee as a Man, never imagine that the Almightineſs of God will miraculouſly drag thee as a Beaſt, or a Block, into that Paradiſe of Reſt and Satisfaction, which now thou ſtartleſt and trembleſt at. And underſtand that if thou be'ſt a Rebel againſt the Reaſon of God, thou wilt alſo be a Fighter againſt the Power of God. If a rational Mind act in repugnancy to his Wiſdom, much more will an irrational, brutiſh Will againſt his Omnipotence; there being leſs averſation in any Man to be ſubdu'd by the Golden Liberty of forcible Arguments, than the Iron-neceſſity of Club-Law.
The reſult is, that to refuſe divine Comforts when qualified for them, is an evident fighting againſt God, and to deny our Qualifications, when heartily grieved for, and undiſſembledly willing and active to divorce from, and never return to any thing diſpleaſing to God, the Father, Son, and Holy Ghoſt, and unfeignedly deſirous, and diligent to eſpouſe the Divine Intereſt in all things, without tergiverſation or delay: This is an apparent Rebellion and Lye againſt the Holy Ghoſt, and our own Souls; which, Oh my Soul, there is an abſolute neceſſity, that thou ſhould'ſt be much more afraid of, than thy mere imaginary Preſumption in accepting that which is ſo clearly and freely tendered to thee by God. And what doſt thou mean herein, oh fooliſh and unkind to thy ſelf, oh ingrateful, and impious againſt God, that the wiſe, and rich, and ſweet Proviſions of Heaven, in boundleſs Compaſſions to thy Neceſſity and Miſery, laid at thy Feet, ſhould be trod in the Dirt? That thou wilt not vouchſafe to be ſo merciful to thy ſelf, and reſpectful to God, as to permit his healing Balms to be poured into thy bleeding Wounds; but in a blind Zeal againſt thy unworthy ſelf, or an over-righteous Revenge againſt thy abhorred Sins, or an humorous Peeviſhneſs, or Pertinacy of Spirit, or I know not what, woundeſt thoſe gracious Hands, which, in infinite Tenderneſs and Commiſeration, offer ſo benignly, by theſe moſt effectual Medicines againſt all Anxiety and Woe, to deliver thee out of thy weariſome Hoſpital, into an everlaſting Heaven of Pleaſure, Joy, Peace, Soundneſs, Safety, Reſt, and Conſolation? Oh thy Madneſs! to chuſe thy Miſeries and Vexations, rather than ſo bleſſed an hope, ſo unutterable Happineſs. What! be fond of Hell, and dote on thy Torment, and prefer thy Prelibations of eternal Plagues and Horrors, before theſe Earneſts of thoſe unſpeakably glorious, future Recompences? Is it not even ſo? This is and well may it be for a Lamentation.