Gods Gracious Thoughts Towards Great Sinners, Part 2

Gods Gracious Thoughts Towards Great Sinners · Part 2

p. 19GODS GRACIOUS EXPRESSIONS, Engaging himſelfe to them that accept of his GRACE.

2 COR. 1.3, 4.

Bleſſed be God, even the Father of our Lord Jeſus Chriſt, the Father of mercies, and the God of all Comfort; who comforteth us in all our tribulation, that wee may be able to comfort them which are in any trouble, by the comfort wherewith we our ſelves are comforted of God.

THeſe words were ſpoken to them that not long before had been bad enough;1 Cor. 6.9, 10, 11.1 Cor 6:91 Cor 6:101 Cor 6:11 Know YEE not (ſaith the Apoſtle to theſe) that the unrighteous ſhall not inherit the kingdome of God? Be not deceived, neither fornicators, nor Idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankinde, nor theeves, nor covetous, nor drunkards, nor reviles, nor extortioners ſhall inherit the kingdome of God. AND SƲCH WERE SOME OF YOƲ. But ſince they were waſhed. They are SUCH; … (ſaith the Apoſtle) …ee are WASHED. They were ſuch as had accepted of Gods gracious favor offered in Chriſt (though many of them very weakly, 1 Cor. 3.) and ſo now the Apoſtle ſpeaks to them as to Saints, and members of the Church at Corinth, ver. 1. And the Apoſtle includes himſelfe, as ver. 3. Peace from God OƲR Father. And in the Text, OƲR Lord Jeſus Chriſt. The God of all comfort, who comforteth ƲS▪ to the end to advance th… converted Corinthians up into the ſame predicament and degree p. 20with him and Timothy. Though Paul & Timothy be the primipi…es, the Captains and chief ſharers in that of the Text, and laid as a pattern afore the Corinthians. So that the Apoſtle means by ƲS in the Text, at leaſt ſuch as had received grace and favour, v. 2. were true …ints, ver. 1. And ſutable he cuts out ſuch large portions, as were … for Kings children, viz. peace, flowing from grace. And doth not onelyonly bequeath great things to them there: But here in the Text, ſhews them a large firme deed of gift, of what God through Chriſt …d beſtowed upon them. Bleſſed be God, even the Father of our Lord …ſus Chriſt, &c. Who comforteth us, &c. as it is in the Text.

Doct.God is here ingaged to his people by many engagements, to be unto them all comfort.

Here are two generalls to be explained.

1. The comfort that God is to his.

2. The engagements upon God, to be this comfort.

Two things muſt be explained to open the firſt.

1. That comfort is of God.

2. What that comfort is, from God.

1. That comfort is from God. He is ſaid in the Text to be the …d of Comfort. As Satan is ſaid to be the God of this world; And …he Prince of the power of the ayre, and the Prince of darkneſſe; And is called foreign, THE Accuſer; foreign, THE Temptor; foreign, THE Wicked One; As being the cauſe at leaſt in part of all miſchiefe and miſery; So in a way of contrarietie and remedy, God is ſaid …ere to be The God of comfort. Againe as the world is ſaid by John to be a world of wickedneſſe; and by Solomons to be vanitie and vexation of ſpirit; And by the Saints a wilderneſſe, (Cant. 3.6.) in which is nothing but want, and deſolateneſſe, and diſconſolateneſſe; ſo in contrarietie and for remedy againſt all this, God is ſaid here, to be the God of comfort. Againe as death is ſaid to be (Job 18.14.) The King of Terrours, which is that which oft caſts a …ddain ſhadow, a thick darkneſſe upon all the glory of meer-mens worldly injoyments: ſo in contrarietie, and for remedy of all, it is ſaid here, God is the God of comfort. On the other ſide, As a King is called by great titles, is inveſted with great power, clothed with great honour, compaſſed with great wealth, and all manner of proſperitie, in importing how able he is to make his Queene, Children, Allies, favourites, &c. outwardly happie; So in oppoſition to, and tranſcendencie p. 21above all, God is here ſaid to be the God of comfort, who (elſewhere) is called the King of Kings. And becauſe Dan. 2.37. Hoſ. 10, 8. ſome earthly kings have proudly taken or received that title of King of kings: therefore God in Chriſt is ſaid to be the King of kings, and Lord of lords, the onelyonly Potentate. Importing, that what ever comforts Kings and Princes may ſeem to have, or hold forth to men, they had them from this King of kings, who hath infinite more to beſtow, then all the kings of the earth put together; and to give them more effectually and bleſſedly. For God is not onelyonly the Adminiſterer and Diſpencer of comfort, but the Author and maker of comfort. He creates peace, He creates joy. Yea leſs the matter of our comfort. Yea ſo, that a glympſe of his face, one beam of his Countenance is for the time, heaven upon earth; even as his preſence is the form of the glory of heaven.

Secondly, To tell you what comfort is of God, two things muſt be explained.

1. The Quantitie. 2. The Quality of that comfort that is from God.

1. The Quantity of this comfort. 1. In number, the comforts from God are plural, many. It is not ſaid onelyonly in the Text, merciemercy in the abſtract (whereas Exod. 34. it is in the concrete God is mercifull) but mercy is in the plurall, and not in the ſingular. So alſo Rom. 12.1. God knowing we have many miſeries, he counterpoiſeth, ballanceth all with this, that he hath many mercies. As Iſa. 55. He ſpeaks of multiplying pardons, becauſe of our many ſinning; and of loving kindneſſes oft in the Pſalmes, becauſe of our many wants; ſo here of mercies, becauſe of our many miſeries, many exigencies to need pity.

2. In kind, great in the quantity of comfort from God. It is ſaid here, God is the God of all comfort; therefore of all kindes of comfort that can truly be ſaid to be comfort. If there be any comfort in husband, wife, friend, c…ild, it is becauſe there is the image or impreſſe of God there. If there be any comfort in an ordinance, it is becauſe God comes in. If any comfort in creatures, it is as it is looked upon as coming from God, and leading us to God. That as we obſerve God to ſerve our turnes in them, we likewiſe by them ſerve him As the Sun quickening and warming the Plants, it makes them ſhoot up towards it ſelf. As there is more comfort in a p. 22friend oft-times then in his gift, and we delight more in ſerving our friend with a comodity, then in keeping of it: ſo there is more joy in God, and in ſerving him, then in all we receive, or doe, or can keep. And in a word, as the Sun is the Original of all light; ſo God that Sun, Pſal. 84. verſ. ult. is the original of all comfort.

3. In degrees great is the quantity of comfort that is from God. … he be, as it is in the Text, The God of all comfort, then of all degrees of any comforts whatſoever, that are or may be communicated from him to his people. And for inſtance, we have a glorious Gradual of Gods comforting in the Text.

The firſt and loweſt degree that the comfort that is from God is efficacious and effectual comfort. Though we are in tribulation, yet (ſaith the Apoſtle) God comforteth us in all. Tribulation is a ſoarer degree of affliction, ſignifying threſhing, yet God comforts us in this, yea in the all of this. All the threſhing doth but beate the wheat out of the chaffe, and after by ſtrokes, or the flooring, makes it more bright. God makes his to glory in Tribulation, Rom. 5. And it follows at the heels of the Text, verſ. 5. As the ſufferings of Christ abound in us, ſo our conſolation alſo aboundeth by Christ. And the Pſalmiſt ſaith, Pſal. 94.19. In the multitude of my thoughts (that is of ſorrow) within me, thy comforts delight my ſoul. Afflictions ſomtimes are the very matter of rejoycing, Matth. 10. When they perſecute you for my Names ſake, rejoyce and be exceeding glad, for great is your revvard. And the Apoſtles in the Acts, went avvay rejoycing from the Councel, that they vvere counted vvorthie to ſuffer for the name of Christ. Sometimes afflictions drive us more and more neere to God in prayer; And generally God is much with his Saints in the ordinance of chaſtiſement. Therefore it is ſaid, Pſ. 94.12. Bleſſed is the man vvhom thou doſt afflict, and teach out of thy Lavv. And Jam. 1. Count it all joy vvhen ye fall into diverſe temptations. This is no ſmall comfort, whoſe beams ſhall pierce through the thick dark cloud of our ſorrows; and whoſe influence ſhall ſoake through a world of trouble, to beget comfort in the midſt of the heart of this little earth, joy in ſorrows, and life in death: Our comforts ſhall more abound by Chriſt, then our ſufferings for Chriſt; beſides all that is to come. 2 Cor. 4. God is ſo effectual in his comforting, that he will comfort whom he will comfort. If the world count p. 23it a reproach to be afflicted and perſecuted; yet the ſpirit of glorie (ſaith Peter) ſhall rest upon us the mean vvhile. And thus effectuall ſhall Gods comfort be in all tribulation. God doth not onelyonly comfort on the mount of temptation, but in the valley of inward dejections; not onelyonly under the rod as Paul, and the Apoſtles, but in the ſtocks, in the Lyons denne, in the fiery oven, &c. Hebr. 11. As God gives us a ſtock, a ſoul of graces, againſt the body of ſin, ſo an army of comforts againſt all other diſcomforts. God will appear to be omnipotent in comforting, as well as in creating and preſerving.

But ſecondly, and higher. This comfort from God is an apprehended comfort. We ſhall not onelyonly have comfort at a time, and not know it, (as Pſal. 22. The Pſalmiſt is deſſertion yet cryed my God) but we ſhall be comforted, and know we are comforted. So the Text, Chriſt will give us of his Spirit, that we may knovv the things that are given us of God. 1 Cor. 2.12. If his love paſſeth knovvledge, Eph. 3. yet he will cauſe us to feel it. Rom. 5. he will ſhed it into our hearts. As we feel the comfort of the Sun oft-times, when we cannot behold the brightneſſe of it, ſo it is in the apprehenſion of Gods love.

Thirdly, yet higher. It is oft-times redundant comfort, ſuperabounding comfort; it ſhall be not onelyonly good meaſure preſſed dovvn, for our uſe, but running over for others refreſhment. So in the Text. We ſhall be able to comfort others, our comfort ſhall not only fill our banks of deſires, but float the valley of ſaints round about us. As the Widdows oyle and meal, ſeeming but a little, fed her, and the Prophet too. As God comforted Chriſt in his ſufferings, ſo he us, (both Heb. 5.7.9.) So we from Chriſts comfort to us, comfort one another. We ſhall light one anothers candle, and mean while have never the leſſe our ſelves. The parent comforts the elder children, and they ſhall ſtill the younger.

Fourthly, yet higher: It is experimental comfort. We ſhall not onelyonly communicate our comforts to others, but we ſhall be able to tell the Saints that this and this is comfort. That this and that comfort hath wrought effectually upon us, and hath done the deed, in a time of diſtreſſe hath ſupported; We have not onelyonly heard the receipt read to us, but we took it downe, and it wrought kindly. It cordialized the heart to purpoſe. They that know not the conſolations p. 24of God, ſlight them as nothing (as it is in Job. 15.11.) but we know what they are by inward feeling.

Fifthly, Higher. It is ſtrong laſting comfort. It keeps oft-times long at an high pitch, at leaſt on its, or in communication to others: When the medicine is made, it doth not evaporate its ſpirits, and grow weak. It is not deadned by pouring it out of one veſſel, one heart into another. But the ſame comfort that comforted us, comforts others. The ſame plaiſter heals many ſores. The reverſion of heavenly comfort is as good at laſt, as at firſt.

The ſame word, ſpirit, and ordinances; have comforted thouſands above theſe 4000. years.

Sixtly, Higher yet. God oft-times ſends in ſo much comfort as to make a ſoul to be in the high key of Hallelujahs: to make it magnifie and bleſſe God for his comfort. So in the Text, Bleſſed be God &c. that hath comforted us, &c. God will not onelyonly give us comfort to live, but to joy in him. As the Sun gives forth not onelyonly to make the plants grow, but to bloſſome. So God hatcheth up comfort unto the bloſſoming of joy, (Flores plantarum gaudia, Plin. Nat. Hiſt.) As flowers are the joy of Plants, ſo Joy the flower or bloſſomes of our graces, as deſires are the root. In God (faith the Pſalmiſt) we make our boast all the day long. God will ſweetly touch the heart-ſtrings with the finger of his Spirit, not onelyonly to make them ſound with comfort, but to reſound and eccho praiſe, and make it become a Pſalmiſt. The world ſhall ring of the comfort Moſes, Deborah, Hannah, David, Elizabeth, Marie, Paul, Silas, &c. had received. This heavenly ſire will break forth. God will delight his owne eare with his owne muſick. He will put joy and gladneſſe into the heart till it praiſe him.

Thus the quantitie of comfort ſhall be like the manna. He that gathered little had no want, he that gathered much had no overplus, more then was uſefull.

Secondly, For the qualitie of comfort, it is the comfort that is of God. And Gods comfort is like himſelf. The Worlds comfort is a lying comfort. The Divels comfort is a damnable flattering comfort. Yea the beſt comfort from things below are mixed, if not mudded. But the comfort that is from God, is in this like God, that as it is much, (as we have heard) ſo pure, and ſpiritual, it p. 25reacheth to the ſoul and ſpirit of a man. A dram of this powder of pearle, aurum pota bile, this aqua Coeleſtis, this Chriſt communicated comfort, is more worth then an hundred weight of groſſe ſublunary comforts. A look of Chriſt on Peter, makes him mourne that he loved Chriſt no more. One glympſe of the transfiguration of Chriſt, wrapps up the three diſciples as into the third heaven. A touch of this loadſtone makes the heart forget all, and to move towards it. Forgeth all lines but that which immediatly tends to it. This comfort makes Dauid to deſpiſe come, and wine in compariſon, Pſal 4. This makes the Diſciples to deſpiſe all, with It is good to be here. A word of this from Chriſt to buffeted Paul ſtilled him. A glance of God on Moſes, makes him glorious. In other comforts, in the midſt of laughter the heart is ſad, But this comfort makes glad, and addes no ſorrow. Thus of comfort.

Next of Gods engagement of himſelf to comfort his.

Wee will note both the matter, and the method, of ſetting down theſe engagements here.

1. For the engagement conſidered in the matter, to take them in order of the Text; 1. He is God, as much as to ſay, he is good, He is the chief good; the more good in any thing, the more communicative it is of it ſelfe. God cannot be God but he muſt be good. He cannot be moſt good, but he muſt be moſt communicative of his goodneſſe; ſo that as ſoone as God was God, which was from all eternity, God laid up the Idea or plat-form of us in his thoughts to do us good: He conceived in himſelfe the model of our being, and well being; deſigned for us two worlds below, one naturall for our bodies, another ſpirituall for our ſoules, and one of Glory in the world to come, for ſoule and body joyntly: In this world to enjoy him mediately, by communication of himſelfe: in that to come, by beatificall viſions. This communication of himſelfe as he is good, is delicately touched by the Pſalmiſt, Pſal. 119. Thou art good, and doſt good: It is the impreſſion of Gods goodneſſe upon all the creation; Sun, Sea, Elements &c. that makes them communicative of comfort to man, How much more is God, infinitely good, communicative of his comfort. Therefore, 1. It is ſaid in the Text, He is the God of comfort, which ſets forth his goodneſſe. 2. That he comforteth us: Here is his communicativeneſſe; the p. 26reſult of all is this. Then God will ceaſe to be communicative of comfort to his, when he can ceaſe to be God, and not afore, He cauſeth his Sunne to ſhine upon the good and the bad, therefore he will ray forth beams of comfort on his Saints. But are not the Saints in want of comfort, when they oft and much cry for comfort? We anſwer, They want ſo much comfort as they deſire to have, but even then they have a ſaving degree of comfort, elſe they would deſpair, not poure out prayers: I… is ſome ſtock of comfort they turne and winde in prayer, to get more, as Pſal. 22.1. whiles hee cryed for Gods preſence, he had this comfort, Hee was his God: and vvhiles the Spouſe ſeems to have loſt Chriſt, ſhe enquires after him, calls him her reloved, Cant. 5. Thus of the firſt engagement.

2. He is the Father of our Lord Ieſus Christ: Here comes in the kin: And relations, though of the leaſt entitie, are of the greateſt efficacy: As Chriſt is the last man, (as the Apoſtle calls him, 1 Cor. 15.) The ſecond Adam is the everlaſting Father to all beleevers, Iſai. 9. ſo God is his Father, ſo in the text, yea as Chriſt is the repreſentative of us all that beleeve, ſo God is our Father in, and through Chriſt, being Chriſts Father: Therefore it is ſaid, Reckon your ſelves as you are in him, Rom. 6.11. And we are accepted in him, Epheſ. 1.6. And Co-heirs with him, Rom. 8. So as that God comforts Chriſt as he is the Father of Chriſt, Heb. 5. He heard him in that he feared, ſo God comforts us in text, as younger brethren, Heb. 2. as his members, Eph. 4. Yea this union betweene Chriſt and us, is ſet forth, to bee ſo cloſe, and intimate, (Ioh. 14.20. Ioh. 17.22.) That we may boldly ſay, as long as God comforts Chriſt, he muſt needs comfort us that beleeve in Chriſt. If God will maintain his ſonnes titles, Lord, Ieſus, Christ, then he muſt comfort us, through him, hee muſt defend and ſuccour us under his Lordſhip, ſave us under his Ieſusſhip, and annoint us ſpiritually with the ſpirit, by his Chriſtſhip: Yea, Chriſts body now in heaven is an earneſt that we ſhall be there too, Ioh. 14.2.3. Can any relation be tenderer then that of a Father? Can any ſon be dearer to God then Chriſt? Can any bee nearer to Chriſt than we that beleeve, that are ſaid, We are ſo joyned to the Lord, that we are one ſpirit? How then can it be poſſible but that God ſhould have infinite bowels of love to Chriſt, and ſo to us in him? He hath no other to love as children, he hath none elſe to beſtow all his great eſtate upon.

p. 273. Engagement. God is the Father of mercies, or as it is in the Greek, He is the Father of bowells of mercies: Not only the Authour of mercies, but the Father of mercies; he gives all his gifts with a paternall affection. None of his gifts to any of his, are giftleſſe gifts.

And Father of bowels, doth import that as a father is not a naturall father, if he looſe his bowels, ſo God muſt keep his bowells of merciemercy, as he will keep his relation of Father to his: And as a fathers bowells of mercies deſcend to the children of his Naturall bowells, ſo Gods compaſſion is to his: You ſee by how many titles our tenure of mercies hold good: One while as we are ſervants to God or Chriſt our maſter, Truly I am thy ſervant, (ſaith David) I am thine, ſave me. Another while as a Wife to Chriſt Hoſ. 2. Another while as Children to God, and brethren to Chriſt: and ſo this Text, And adde to all, that if we ſhould faile, ſo as to undeſerve that God ſhould be called the Father of us as his children, yet this muſt ſtand firme, God is the Father of mercies, Namely, to pitty us as a Father doth the childe as it is Pſal. 103. And to ſpare us, and beare with us, as a Father doth a weak childe that ſerveth him as he can, though as a weak childe, as Malachy ſpeaks, chap. 3. verſ. 18. And he is the Father of Mercies, in the plurall, Numeroſa proles, Store of mercies. As God cannot be the Father of Chriſt (as Chriſt) alone, All beleevers are included in him, and ſo is well pleaſed. It is not ſaid, with, but in him, Matth. 3. So he cannot be the Father of one mercy only, but of many, to have ſome for all, yea, many for every One, yet he that is rich in mercies cannot leave his children poor.

4. Engagement, It is his ſtile, title, deſcription, that hee is The God of all comfort: It is here ſpoken, as the definition of what hee is to us, therefore as eſſentiall to him. And the like is ſaid of him, Exod, 34. by way of a Royall Title, or Kingly ſtile, The Lord, the Lord God Iehovah, mercifull, gracious, long ſuffering, aboundant in goodneſſe, &c. So that this of Gods comforting us, is one of the flowers in his crowne, and God muſt maintaine his ſoveraigne ſtile. How ſhall he be ſaid to be God, that is (as we ſhewed afore) infinite good, if not full with comfort, abounding towards us. And how a God of all comfort, if his people ſhall have none?

2. For the method of theſe engagements, in a word; The God of this comfort, 1. removes impediments that might hinder us page missing p. 30their minds from God, are not contented with glory. And the Saints beleeving in Chriſt, whiles they have ſought what was in the creature, and not God through the creature, have found nothing in any thing, or all things conjunctim or diviſim, ſeverally or conjunctively. Eccleſ. 2.1. to the 12. verſe King Solomon the great, in making the utmoſt of all creature comforts, could find nothing but vanitie, and vexation. Reading is an high and intellectuall delight, is, a while, a pleaſure to the mind; but unleſſe God comes in, it furfets the underſtanding, and is a wearineſſe to the fleſh. Eccleſ. 12.12. Muſick is pleaſant to the eare, but unleſſe God comes in to cheere the heart it is nauſeous to a man Pſal. 137. And as experience tels us, being too long in the hearing may ſurfet the phantaſie with too oft playing the ſame leſſon. Odours are pleaſant to the ſmell, and ſome ſay the food of the Spirits of the Braine; but unleſſe God come in with health they ſuffocate that ſence, and cauſe faintings, and ſwownings. Food is pleaſant to the taſt; but unleſſe God give in his bleſſing, it ſurfeits the ſtomacke.

In the midſt of laughter in all creature injoyments (ſaith Solomon) the heart is ſad. Yea creature-joyes with out God are miſchiefes. Apparrel makes more proud then warme. Authority brings forth more tyrannicalneſſe than reformation. Honour becomes more arrogant then uſefull, Wine more making mad than merry. The table is become a ſnare. As it is ſaid of wiſdome that all the creatures were inquired of; a generall counſell of all the world was called; the creation met in conſultation, to give in their anſwer every creature for himſelfe, whither wiſdome was in this, or that, or the other: they all anſwered no. Job 28.12. &c. And ſo it may be ſaid of comfort; if all the world be called to its Anſwer, it cannot ſay conjunctively or diviſively that comfort is there, without God. The Sea anſwers, that it is not in mee, I am a devourer, and doe make many a Merchant ſad. The heavens anſwer it is not in mee. For unleſſe God helpe mee, I cauſe barrenneſſe, (Hoſ. 2.). And the ſonnes of men confeſſe (if they will ſpeake the truth) that they are as Jobs friends, without God, miſerable comforters. They can ſee one miſerable, and ſay this and that, but without the incomes of God cannot comfort. One man p. 31is contented with a little. why? God is there. Another is not contented with much. Why? God is not there. A little that a righteous man hath (ſaith Solomon) is better than great revenues of the wicked. For God is the comfort in every creature comfort, and God makes every creature to give down his comfort.

1. God is the comfort in every creature. It is the word, command, or inſtitution of God, that makes bread to be meanes of life to us, Mat. 4.

2. Hee makes the creature to give downe his comfort that is in him: Hoſ. 2.21. &c. I will (ſaith the Lord) in that day heare the heavens, and they ſhall heare the earth, and earth ſhall heare the corne and the wine, and the oyle, and they ſhall hear Jezreel. And all this God will do for his, becauſe hee will make a covenant with them, and betreth them to himſelfe. ver. 18. All ſhall be paid downe as part of their dowrie as part of that all which is theirs in Chriſt Jeſus 1 Cor. 3.21. Therefore why doe we travell over creature comforts without God our convoy? Yea why do wee travell to creature comforts to find them without God? Can the Bee finde any thing in the flower without beames and drops of heaven firſt fall upon them. So vaine is our endeavour to preſſe out and diſtill any ſpirits of comfort out of creatures, without Gods influence or impreſſions firſt falling upon them. We thinke becauſe God comming in with creatures they ſometime comfort, that therefore the creatures themſelves do comfort. But if a divine ordinance doth not alwayes quicken, but onelyonly when God comes in, as experience tells us, much leſſe can earthly creatures comfort without God giving in himſelfe, in, and through them.

Againe, we lament the loſſe of ſuch, and ſuch a creature, as conceiving, that we have much loſſe of comfort thereby. But I ſhould rather thinke that God taking them away, that if they were preſent they ſhould not comfort, nor would God come in through them to make them comfort, but that God is now upon another deſigne; namely, to give in more comfort ſome other way, as either by and in providentiall diſpenſations of afflictions, or in inſtituted ordinances of Word and Sacraments, or immediately by himſelfe in communication of his Spirit. Juſt as when an earthquake ſtops the ſprings on this ſide the mountaine, p. 32yee may expect them to breake out in ſome other place.

Ob. If creatures of themſelves cannot comfort without God comming in; how doe carnall men that have no intereſt in God rejoyce in them?

A. 1. Some flatter themſelves that they have God; and argue … from their having worldly comforts, that therefore God loves them.

2. Others feare they have not God, and ſo in the midſt of laughter their heart is ſad.

3. Others have neither of thoſe apprehenſions, but are Atheiſticall, and ſo their joy is but flaſhes, as the crackling of …ornes under the pot. (As Solomon ſpeaks.)

Therefore ſtill the truth ſtands firme, without God no comfort in creatures. And therefore our ſureſt way is to croſſe our common courſe; namely, inſtead of going to creatures to finde God, to goe to God firſt, to have the creatures, and to finde comfort in it. To fetch every mercy warmed from the hand of God.

4. That though the Saints may need comfort, yea, and from creatures too, yet God hath reſerved to himſelfe to be the foun…ine and diſpenſer of all comfort to them through every thing to keepe them in a dependance upon them. Bleſſed be God (ſaith the text) the God of all comfort, that hath comforted us in all our …ibulations, that he may comfort us, and comfort us, that wee may owne him the author of comfort, in bleſſing him for it; and ſo all our dependence on him. God keeps the locke and key of all comforts, we muſt be beholding to him for all. Elijah muſt pray to God to unlock the clouds that it raine. The Church Act. 12. pray to God to unlock the priſon doores to let out Peter. The Spouſe prayes Cant. 1.4. that God would unlock her heart, that it might be unchained and forced to run after him. Therefore it is a maine ſpirituall duty in all our injoyments, more to conſider the motions of our hearts towards God, through all comforts, then to looke upon the movings of comforts towards us. It is good to ſee the beames of divine favour to ſhine a glory upon all the flouds of our comforts; but better to ſee the ſtreames of them to carry us afloat to the ocean of all, God himſelfe. p. 33This the maine of all on our part, and this the great thing God lookes after; as a father more looks at the childs affections towards him, then upon what he layes out upon him. Therefore let us aime at that moſt, that God moſt looks at. We ſee all the creation of plants manifeſt their dependence on the drops and beams of heaven by ſhooting up towards heaven. Grace the activeſt thing under God, muſt needs have a ſtronger inſtinct to aſcend to that from whence it came. A ſure ſigne mercyes come from heaven, by ſpeciall diſpenſations of favour when they exhale and draw us up to a tendency thitherward, when wee imbrace the creatures, though as God in them, we imbrace but the hand of God, wee kiſſe his hand; but when by them wee aſcend up to conſider God as better then all, wee ſtroke his face, and kiſſe his mouth that bids the creatures go ſerve us, & ſmiled upon us the while. And farre greater is our ſweet communion with the giver, then our poſſeſſion of the gift, wee forget our letters and tokens while wee imbrace our divine husband himſelfe. Anſwer wee then to Gods deſigne. Hee hath ſet all in a dependance on him, as the lines and circle to a Center. Therefore for all wee would have, yea for all that already wee now have, to be comforts to us: go to god for them, and ſo accepta referre, to render back all to God againe, in away of prayſe. Bleſſe him for all, as it is in the Text. Let a prayer and a praiſe as it were hemme and compaſſe in God, given in through the particular mercy. Take in all our mercyes as accomodations to further us in our journy homewards towards God. Let us delight more in parting with mercyes to ſerve God, our freind, then in keeping them to ſerve our ſelves, we can doe ſo for men, much more then let us doe ſo for God.

In every thing give thankes Phil. 4.6. Let God have an exciſe out of all. About all things wee injoy, fetch as many errands to Court as you can, two at leaſt Viz, of prayer and prayſe concerning every particular. Mind this ſtill, that all that God doth is to mind thee of thy dependance. When Adam wanted nothing, God gave him a command and a threat to mind him of his dependence. When he left his dependence on God in Paradiſe, he loſt all. So did the very Angells in the heaven of glory. As ſoone as they ſlacked their dependence on God, there they p. 34fell. How much more ſhould wee mind our dependence, which is hourly and minutely. And therefore let us conclude that when God, upon ſight of our too fond ſetting our hearts upon creature-comforts withdrawes them from us, it is that wee might ſue them out upon our dependence: that wee might take a new ſtate from the chiefe Lord: and not gather them up as from the earth, as taking our tenour from the meane Lord yea when God afflicts it is that wee ſhould goe to him to bee …ruted with comfort.

3. That comfort is given to us beleevers, that wee might with that, comfort others. So the text and wee muſt be like God, that communicates that comfort that is in him. Thus at once we can have comfort, and tell where we had it, to draw others to goe immediately to God. This doth nothing diminiſh our own comfort. But as a candle lighting many, ſhines rather more then leſſe it ſelfe the meane while, our comfort if truely good, is, will be communicative of it ſelfe. It is a muddie-poole, not a quick ſpring, that runnes not over, wee are a myſticall body, therefore our ſpirituall blood and ſpirits, and warmth muſt be in common.

We talke oft of the ſweet of communion of Saints. Feaſt take, feaſt make, and wee get by this feaſting others ſoules with our ſpirituall comforts. The very telling of the ſtory of the manner how wee were comforted, is a chewing the cud and brings up the ſweet of our comfort upon our palates afreſh. But in the application, and preſſing of it upon the hearts of others, wee heate and warme our owne hearts and ſpirits. Wee rubbe the ſpices and make them ſmell more fragrant. Yea God is as well ſeen in his ſtreames of comfort running through the ground of our hearts, to anothers heart, as in running into our hearts at firſt. Therefore we having the firſt handſale, the firſt fruits, let us communicate. The wicked compaſſe Sea and Land to make proſelytes for the Devill, therfore let us much more for God: eſpecially conſidering Gods end, he gave thee comfort for that end. Every thing is moſt eminent in its operations when it is applyed to its end, and utmoſt end. As the ſun in its fulleſt ſhining, the inſtrument for the fulleſt muſick. Our comfort is moſt glorious, and God is moſt glorified, the more it comforts others p. 35as well as our ſelves. Its the fame of a river that it ariſeth at ſuch a fountaine, & runs ſo many hundred miles fructifies the vallies, and adornes the country as it goes, and then at length falls into the Ocean. As of Iordan, And Danube. So it is the honour of ſpirituall comforts to doe likewiſe in mens hearts.

4 That the excellenteſt comfort, and way of comforting is to comfort from experience, God comforts with the comfort he hath himſelfe, but of himſelfe, therefore ſo ſhould we, others from that we have from him, ſo the Text. Therefore the Apoſtle commends experience, Rom. 5 Experimentall comfort is like a medicine with a probatum eſt, that hath been proved to be effectuall. Experimentall comfort is like the Nurſe warming the milke or pappe in her owne mouth, before ſhe puts it into the childs.

This layes a great ingagement upon a diſconſolate ſoule, to argue thus with himſelf, when he heares anothers experimentall comforts: It is in the ſame God, the ſame word, the ſame Spirit, the ſame conſiderations that comforted him that now ſpeakes to me and he was the ſame in every reſpect as I was (aut ſumus aut fuimus, vel poſſumus eſſe quod hic eſt) why therefore ſhould it not comfort me alſo? why ſhould not I truſt God as well as another? where or when hath God excluded me from comfort more then him? Therefore oh yee comforted Chriſtians draw forth your experimentall comforts, and ſerve them in to others. It is excellent to be an Empirick in ſpirituall phyſicking, as David ſpeakes, Come I will tell you what the Lord hath done for my ſoule. Waters running through mineralls as Brimſtone. Alum, &c. have more ſtrength in them for a phyſicall uſe: ſo comfort is more fitted for men of like frailty with us, and takes more with them when they have firſt runne thorow our hearts, and have beene ſoaked in our experience, and ſo communicated with a ſtrong ſtreame of compaſſions, ſupplications and ſympatheticall conſent of ſpirits. Something for this lyes in our likeneſſe with them: ſomething in our ſenſes and ſo are more feelingly wrought upon, when ſpiritualls are communicated in a ſenſible way. Therefore examples oft worke more upon us then rules, but the maine thing for it lyes in Gods Inſtitution, and appointment, and therefore a divine p. 36bleſſing goes along with it. God will alſo have the elder Chriſtian to be an executor of Chriſts teſtament of comfort to the younger: to exerciſe his graces and to keepe us all inunion one with another. Thus of inſtructions.

5 See wee be Gods people, ſet wee be his, that we may freely take this comfort to our ſelves.

The Apoſtle deſcribes theſe to whom he writes, 1 Cor. 1.…. to be ſuch as are called to be ſaints, and ſanctified in Chriſt Ieſus. Theſe import three things. 1 The Qualification of them that are Gods people, namely they are Saints, they are holy; they are of unholy made holy, holy in converſation, thats their common rode, and courſe of life. Titus ….12. And holy in heart: that the complexion and temper of their hearts. Their hearts are purified by faith. Act. 15.9.2. The inſtrumentall meanes: called to be Saints. As the Apoſtle ſaith, yee are not called to uncleanneſſe, but to holineſſe. They have heard a voyce in the eare, and a voyce at heart that have called them away from their former corrupt converſation, yea called them from their corrupt ſelves, from their corrupt condition, into that which is holy; from the world, to looke towards heaven; from ſin, to Chriſt. So that they leave all rather then Chriſt, as the Apoſtles did, at Chriſts call. That is by the call of the word and holy Spirit, they could be ready to part with all rather then to part with Chriſt, and ſo we fall upon the third thing the principall meanes of their Saint-ſhip; namely ſanctified in Chriſt Ieſus: not ſanctified or made pure only by Chriſt Ieſus, by his word and Spirit, but in Chriſt Ieſus. They are u…ed to Chriſt, looke upon themſelves in Chriſt. They reckon themſelves (as Rom. 6.11.) dead to ſinne in Chriſt, and alive to God in Chriſt. All their conſideration is to be found in him not having their owne righteouſneſſe, but the righteouſneſſe, which is th…ough faith of Chriſt. They behold Chriſt making a glorious change, Iſa. 53, 2 Cor. 5. ult. He was made ſinne for us, upon him the iniquities of us all were layd, that we might be made the righteouſneſſe of God: So that thoſe that are thus Gods people, they live as none of their owne, but as Gods for the generall of their lives. 1 Cor. 6.19, 20. 2 Cor. 5.15. Now thoſe that can with a good conſcience plead their ſincerity in theſe things; p. 37though not their integrity or perfection take yee the ſweet comforts of this doctrine to your ſelves. God is the fountaine: ſo the text. The father of mercyes, Chriſt the Channel, ſo the text, the father of our Lord Jeſus Chriſt. Say not who ſhall aſcend up to heaven, to bring God or Chriſt downe thence; God is with thee, united to thee, in Chriſt Jeſus. Be not as Hagar to pine for thirſt for want of ſight of a well at hand. Be not as under Hagar, that is the Law, Gal. 4. thou art not under the Law, but under grace: Rom. 6. Thou haſt the God of all comfort to be thine, by many engagements as hath beene cleared to thee out of the text, and doctrine. Hee is the God of all comfort, it is his nature. He is the father of Chriſt, who is thy ſaviour, redeemer, and thine husband. He is the father of mercyes therefore of pitie to thee, that art one of the miſerable ones: He comforteth in all tribulation; therefore he is wonted to comfort: yea till thou haſt enough to overflow to others, to comfort them. Of all which wee ſpake in the explication; now rubbe and chaſe this ſuppling Oyle of gladneſſe upon thy ſoare ſoule.

Hee is God; therefore good. Fully good; infinite in goodneſſe. Freely good becauſe the firſt good. Therfore exceedingly communicative of goodneſſe; as in the creation ſo in regeneration.

Hee creates peace, he creates a clean heart. He is a ſunne. Pſal. 84. Therefore muſt communicate himſelfe by beames.

He is the Father of our Lord Jeſus Chriſt. As God is the father of man-kind in the firſt Adam, in a naturall way. Luk. 3. ult. So he is the father of beleevers, in and through Chriſt the ſecond Adam in a ſpirituall way, ſo the text. The meaning is this: As ſure as God is united to Chriſt, ſo hee is to beleevers Joh. 14 20. Joh. 17.22. As ſure as God loves Chriſt. Mat. 3. ult. So ſure God loves thoſe in him. Epheſ. 1.6. As ſure as God loves Chriſt as his ſunne; So Chriſt loves beleevers, called his children. Heb. 2. Joh. 15.9.

Hee is the father of mercies wee are not ſo prone to bee fathers of Children, as God is to be father of mercyes. Hee had not ſuffered his to have been miſerable, but to the intent to bee more glorious in his mercy. Hee concluded all (ſaith the Apoſtle) p. 38in unbeleife that he might have mercy upon all. And then its preſently added, O the depth of the riches both of the wiſdome, and knowledg of God! Rom. 11.32.33.

And hee is the God of all conſolation, therefore of ſome to ſome.

And he comforteth us. It is his antient wont to comfort, and hee will not looſe his wont. With God is no ſhadow of change, no eclipſing of his beames, and he ſo inlightens beleevers as ſtarres, that they ſhine upon things below. He will give comfort to them, and for a witneſſe of it they ſhall be able to comfort others. They ſhall ſee their own comfort was good, in that it takes with others. Yea, ſo comforted, that they ſhall indite a praiſe to God for it. Bleſſed be God that comforteth us.

Therefore, O ye that have ſeen your claime to this comfort, take it to you, graſp it; doe not let every diſtemper, melancholy &c. baffle you of your comfort. Doe as David, Pſal. 42. ult. & Pſal. 43. ult. Why the ſoule, and Wherefore the ſoule, examine it upon interrogatories, convince it with Quaeries, Why art thou caſt down O my ſoule? and why art thou diſquieted within me? Hope thou in God, for I ſhall yet praiſe him, who is the health of my countenance, and my God. As long as we have God, the God of all comfort to be ours, by as good intereſt as others had him on earth, that are now in heaven, why ſhould we be caſt down? What can ill us, wherein God cannot, or will not comfort us, who is the God of all comfort, that comforteth in all tribulation? The conſideration of this Text, and Doctrine, and our intereſt in it, is enough to reſolve, and cleare all doubts. As whether we may cry to him in prayer in times of miſery?

Anſw. He is the Father of mercies.

Whether we may approach near him after reciduations, and backſlidings into ſin? Anſw. He is the Father of mercies.

Whether we ſhall not ſinck in any condition, for want of comfort enough? Anſw. He is the God of all comfort, that com…orteth in all tribulation.

If we fear this affliction, or that affliction; as one cryes, O I do not know how I ſhould indure poverty: another moanes, O how ſhall I encounter with the feare of death? The anſwer here is full to all caſes. God is the God of all comfort, Father of mercies, p. 39in the plurall, and comforteth his in all tribulation.

Ob. But God is juſt too?

Anſw. And this is a comfort to a beleever, that layes hold on his free mercy, 1. Joh. 1.9. If we confeſſe our ſins, he is faithfull, and JUST to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe. And 2 Theſſ. 1.6. It is a RIGHTEOUS, or juſt thing with God to recompence tribulation to them that trouble you, and to you who are troubled, reſt with us, &c. So that Gods Juſtice is a friend to beleevers, againſt ſins and afflictions.

Ob. But God is a God of purity, that cannot indure iniquity, and of power to cruſh us for it in our afflictions?

Anſw. Gods goodneſſe is the Complexion of his nature, and the perfection of all his Attributes: and therefore as he is prone to comfort, ſo by reaſon of his purity, he is pure in his comfort: and by reaſon of his power, he is powerfull in his comforts. Yea, and he hints to us, that it is more ſutable to his nature, and more anſwerable to his direct deſigne, to ſave and comfort, then to condemn and deſtroy his creature, Joh. 3.16, 17. God ſo loved the world, that he gave his onelyonly begotten ſon, that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life. For God ſent not his ſon into the world, to condemn the world, but that the world through him might be ſaved. And Jam. 2.13. Mercy rejoyceth againſt judgement. Say thou then as Pſal. 77.16. My fleſh faileth, and my heart faileth, but God is the ſtrength of my heart, and my portion for ever. For ſurely Gods deſign is to make his child like himſelf, (in as much as he is willing to communicate himſelfe) to make him full of comfort, Joh. 15.11. Therefore he bids us ſo oft to rejoyce, Phil. 4 4. 1 Theſſ. 5. &c. Therefore whereas we cry out for want of comfort, we have juſt cauſe rather to cry out againſt our ſelves, that wee receive not in that comfort God holds out unto us. For what by paſſion, and what by indiſcretion wee are like Rachel that wept and would not be comforted. In quietneſſe and confidence is our veſt and ſafety. And the joy of the Lord ſhall be our ſtrength. If our faith of adherence doth but work kindly in cleaving to Chriſt, that's comfort. Every thing is in a good eſtate in its own center. If the Lord keeps us from deſpaire, and puts us in hope of comfort, that is alſo a comfort.

Ob. We ſay we have no comfort, becauſe we feele it not within, ſee it not work outwardly.

Anſw. But we may be rich, though wee doe not alwayes …ight or poyſe the bagges, or make them jingle, or ſee the money powred forth. To have them in poſſeſſion is the richneſſe of our condition. We have life and reaſon when we are (as we lay) dead aſleep. To miſſe comfort is a ſign we had comfort. And Chriſt ſaith, our joy ſhall remain, Joh. 15.11. though our ſight and ſenſe of it doth not alwaies appeare. It is a ſigne there … ſome water of joy in the pumpe of our deſires, while wee …mpe for more.

Ob: But you will ſay you have no joy, and therefore you doubt whether you have Chriſt.

Anſw. But we ſay, a wife is a wife by vertue of her Covenant in marriage, even then when ſhe is melancholy. And joy may glorifie and beautifie our ſpirits more; but to beleeve in God through Chriſt, when we have no actuall joy, doth more glorifie and honour God. This ſhews more pure faith, Iſa. ….10. to truſt God without the pawne of ſenſe and feeling.

Ob. Thou ſayeſt thou goeſt mourning from day to day for comfort, and canſt not attain unto it.

Anſw. Wee tell thee, ſuch deſires of comfort, they argue grace, as myſts doe quick fountaines where they are thickeſt, Matth. 5. Bleſſed are they that mourn, bleſſed are they that hunger and thirſt for righteouſneſſe. It's more actuall comfort to be deſirous of a mercy and think we have it not, then to know we have it, and to be glutted with it, or careleſſe of it.

Ob. But thou wilt ſay thou haſt waited long for comfort, and yet haſt it not to thy content.

Anſw. We tell thee, it will be double in meaſure and ſweetneſſe when it comes, A deſire fulfilled after a long deferring, is (ſaith Solomon) a tree of life.

Qu. But thou querieſt what ſhalt thou doe the while?

An. Wee tell thee, 1 God ſupports thee the while: and that is great comfort. 2 Thou ſhalt have communion with God in ſ…king and waiting; and that alſo is a great comfort. 3 Thou ſhalt …ave ſo much of the oyle of gladneſſe, as to glib the wheels of thy ſoule to carry thee on to any heavenly journey till thou ar… at glory. Amen.

FINIS.

End of the text · Nathanael Homes, Gods Gracious Thoughts Towards Great Sinners (1647)