An Expository Comment on 2 Corinthians 1

SERM. XXXIV.

THe next ground, why God is to be blessed, is, because he is a God of all comfort. Now although this might seem to be the same with the former, when he is styled the Father of mercies. Yet we may make that distinction, which Aquinas upon the place giveth, viz. That he is a Father of mercies, because he doth either prevent, or remove those miseries, that our sins do deserve; but he is the God of all conselation, in that, though our afflictions and tribulations be not taken away, yet while we are in them, he doth give many consolations, and causeth much joy in the heart. God therefore is called the God of comfort, in this respect, that though for just and wise ends, he will not deliver his people from sad exercises, yet he will in those exercses give them such strong cordials, and sweet revivings, that they shall not only have patience to bear them, but even joy in them.

So that in the words we may take notice of what he is said to be, a God; and then the Extent, or Universality of it, a God of comfort, and a God of all comfort. The Greek word 〈 in non-Latin alphabet 〉 , is used sometimes for exhortation; and sometimes for comfort; for exhortation, Act. 13. 15. Rom. 12. 8. and for comfort in many places. In 1 Cor. 14. 3. there is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Exhortation and comfort put together. Some say, therefore is the same word put for exhortation and comfort, because spiritual consolation is hardly received by the afflicted humbled sinner; and therefore he must again and again be pressed and exhorted to entertain it; for the Devil is the prince of darkness, and father of terrors and fears, and so immediately opposite to this glorious Attribute in God, The God of all comfort. The holy Ghost from this word is called 〈 in non-Latin alphabet 〉 , the Comforter. So that although by way of economy it is attributed to him in an appropriated manner, yet that doth not exclude the Father. For opera ad extra sunt indivisa, but (as was formerly said) this fountain doth not need any stone to be removed from it, and therefore we may immediately drink of it. Observe,

That God is a God of all comfort to such as are his.

The Apostle is not content to call him only the Father of mercies; but as a further aggravation of his goodness, represents him to us, as a God of all consolation. For though he be a Father of mercies, yet because a Father, he doth chasten and correct us; it is necessary therefore that under those corrections, we should be supported by heavenly consolations from him, Rom. 15. 5. Paul doth in that place also style him, The God of patience and consolation; the God that giveth us to be patient and lowly under his hand. For who is not furious and fretting against God under chastisements, if God give not a meek and patient spirit? But that is not all, he is also a God of consolation, that is more than patience; he giveth songs in the night; he turneth our water into wine; Though tears may be for a night, yet joy cometh in the morning.

But let us consider, how much is comprehended in this expression, The God of all consolation, wherein every word hath some emphasis. As

First, In that he is said to be a God of comfort, a God, that intimateth these things to us:

1. That he hath a supreme power, and independent Dominion and Sovereignty over us, whereby he distributeth comfort, when, where, and to whom he pleaseth. For in being a God of it, that supposeth all comfort is at his command; he makes it go where he goeth, and he taketh it away where he pleaseth. Hence we read in Scripture a cup of consolation, Jer. 16. 7. and a cup of salvation, Psal. 116. 3. and Psal. 23. 5. David speaketh of his cup running over, that is, a cup of gladness and joy. Now why is it called a Cup? Expositors say, It's an allusion to the master of a feast amongst the Jews, whose custom was to assign the Cup of praise, and thanks to those who were to drink of it. In that then it is called the Cup of gladness, that supposeth it to be a cup in God's hand, who is the chief governor of the world, and that he giveth those to drink, whom he approveth of. Even as the Scripture speaks also of a Cup of astonishment, a cup of anger and fury in his hand, which he will make nations to drink off whether they will or no, Jer. 25. 28. God then hath a cup of joy in his hand, and he giveth his people to drink of it, when he pleaseth; we cannot have joy and comfort when we please. The godly afflicted soul would give a world for comfort in his heart, but he cannot procure a drop to his own soul by his own power.

2. He is a God of consolation, and that supposeth him to be alone the efficient cause of it. That if we would have our sad and darkened hearts filled with joy, it is God alone that can do it: So that as he is called, The God of all grace, because there is no grace, whether outward or inherent that we are made partakers of; but it cometh alone, and freely from God the fountain: So is he also the God of all comfort, because it's he alone that worketh this comfort in us. The least affliction, the least sin in its guilt, would be enough to overwhelm us, did not God come in with comfort. David under the sense of God's wrath for his sins, and complaining of his broken bones, Psal. 51. doth earnestly pray to God, To restore joy to him again. Alas he was never able to bring joy more into his soul: But as when the Sun is set, all the men in the world cannot make it rise again, it would be perpetual night, if God did not make the Sun to arise. So the godly heart humbled for sin, would find continual blackness and horror, would be in a perpetual hell, if God did not create light in that soul. Hence Gal. 5. Joy is made the fruit of the Spirit, because it's the Spirit of God that can only comfort the heart truly. Indeed there is much carnal and worldly joy, that men may for a while sport themselves with, but this is no true enduring comfort; It is but a vapor, a dream, a blaze, like the tickling upon a scratch, that leaveth more smart afterwards. He is therefore a God of consolation, because God only can vouchsafe it.

3. He is the God of comfort, because whom he will comfort, shall be comforted. As he makes men drink the cup of his anger, whether they will or no, so even those humbled souls, who with frowardness and unbelief set themselves against comfort; they do with Rachel refuse all comfort, yet God doth wonderfully bring comfort into their hearts. How subtle and resolute are sometimes God's own servants, while in darkness, to argue against, and resuse the comfort, that the Ministers of the Gospel bring to them; They will not let the good Samaritans pour oil into their wounds. But when God cometh with comfort, then these boisterous winds and waves will presently be silent. Hence David, Psal. 4. acknowledgeth, God had put more comfort in his heart, then they had in the abundance of all earthly joy. God did put it into his heart, even with a kind of holy irresistibleness; when he comforts, neither sin, or the Law, or the Devil can discomfort. Insomuch that it's great matter of praise to God, when the soul hath been at the very borders of hell, and hath been ready to be swallowed up with overmuch grief, that then, even then God hath caused joy to arise in the soul, so that all his doubts, all his darkness, they are dispelled; and as the Church said, When their captivity was turned as the streams in the South, they were like men in a dream. Thus are they even astonished to see what a wonderful alteration God hath made upon them, turning a barren wilderness into a pleasant pool. Thus God comforts, as he teacheth; none teacheth like him; for he doth not only reveal the object to be known, but prepareth and fitteth the subject to understand: whereas man teacheth only by propounding Truths, but cannot give a mind to understand. Thus God also comforteth, as no friend can, no Minister can, because God doth persuade the heart; he can take away the fears and the doubts, and so make all comfort to have an immediate illapse into the soul: whereas even the Ministers of the Gospel, though they bring the glad tidings of peace; Though they have the tongue of the learned to speak a word in season to the afflicted soul, yet they can bring this no further than into the ear, they cannot make it at all descend into the heart; insomuch that Ministers comfort in vain, and the Sacraments they seal comfort in vain, till God do alter and change the heart. And thus much is considerable, because it's said, The God of consolation.

Secondly, What is implied in the word Consolation: And

1. We are to know, this is one of the sweetest mercies in all God's storehouse, comfort and consolation; and that in this valley of tears, where we meet with so much discomfort, where there are so many grieving and tormenting passages. This makes the mercy to be of greater moment. For what if a man had the abundance his heart can desire, yet if he have no comfort in anything, a dead man, yea a dead dog is better than such an one. Insomuch that a man's whole life is almost for nothing but a comfortable life. Comfort and delight is so great a matter, that some Philosophers placed utmost happiness therein. Look over the whole world, and you will see, not every man that is most wise, or most great, not everyone that liveth in most abundance and most honor, but he that liveth most comfortably, liveth the life most to be desired. Yea many time a Crown of gold is a crown of thorns; and a cottage hath more comfort than a Palace. So that the mercy here spoken of, is the salt that seasons all conditions; without this a man is no better than a Cain, or a Judas; without this every house and field is an hell. When therefore it's said, The God of comfort, here is insinuated the most desirable thing that can be. Yea, it's no wonder to hear, that if a man hath wealth and honors, but without comfort, that his life is a torment. For although a man have true grace, and be an eminent servant of God, and therefore will be certainly blessed hereafter, yet because he hath no comfort in his soul, his condition is very terrible and sad: As you see it was with Job, yea with Christ himself, though the only Son of God, yet because without comfort, when at the same time he was full of grace and holiness, what grief and agonies did he conflict with. So that your comfort is like oil (it's called the oil of gladness) for it will be always uppermost in the soul.

2. Comfort is such a rare mercy, that unless God give it, it is not to be found in the heart of a man. For how can comfort and sin be together? Every man hath by nature forfeited all his comforts. There is not the least drop of comfort, but every man hath outed himself of it; so that man and the Devils are all alike in respect of deserts. As the Devil cannot anywhere gather up so much as a crumb of a comfort, so neither might any man living. The whole world might justly become an hell, and not one drop of comfort to be found in it. Therefore that God is a God of comfort to a believer, it's an unspeakable mercy, for of himself cannot come any comfort, nothing but briars and thorns, nothing but hellish torments and despair, will naturally arise in our hearts. So that comfort is the more to be prized, because we have lost all, and might justly be as full of horror and fears, as we are of sin. As sin hath abounded, so not grace, but vengeance might abound much more. Hence

In the third place, Therefore is God a God of consolation, because Christ hath made a full atonement for us by his blood. Such a glorious expression as this, could not have been true in the world, but for Christ; if no Christ, then no comfort. Hence in the Text it is said, The Father of our Lord Jesus Christ; and then followeth, The God of comfort. So that as we are to pray in the name of Christ, so we are also in his name to offer up praise and thanksgiving. It's then through Christ alone, that he is a God of comfort; and indeed without Christ, he is the God of all wrath and vengeance, of all anger and judgments; his holiness and justice is such, that were it not through him, he would be a consuming fire, and the most holy man would not be able to stand in his sight. So that it cost Christ dear to make a way and passage of comfort for us.

Lastly, God through Christ being thus the fountain of all consolation, hence it is that he doth most genuinely and properly of himself, show mercy and vouchsafe comfort. Even as the Be of itself makes honey, but never stings, except when provoked. Thus if we walk not always comfortably, if we live not in holy joy and gladness of heart, this ariseth from ourselves. The vapors that turn into storms and thunder come from our own bowels, otherwise God would always be communicating consolations to us; we shut out the light from us, we turn sweetness into bitterness. Thus the Psalmist saith, That God doth not afflict willingly. The works of justice are commonly called alienum opus; but God's works of justice are his proper works, as well as of mercy; only our sins stir him up, and provoke him to the one, but his mere goodness and mercy inclineth to the other, so that now God would always fill the hearts of his children with rejoicing, did not they obstruct it themselves.

In the third and last place, he is said to be the God of all consolation. There is the extent of it, All consolation, which implieth,

1. That there is no consolation but cometh from him; no true and solid comfort, but God bestoweth it. As for that profane and wicked mirth, which the Devil stirreth up ungodly men unto, that is not worth the name of joy, it's a madness, for they descend quick as it were to hell from these jollities; all true comfort is from God.

2. There is implied, That God hath a storehouse of all kind of comforts, whatsoever thy necessity and wants are, he can comfort thee. It is not every comfort that will heal every wound, but God hath a treasury of all; if thy soul need comfort, he can comfort that; if thy body need comfort, he can do that. Oh then, let not these consolations of God seem a small thing to you! Job 15. 11.

SERM. XXXV.

WE shall now put both these descriptions of God jointly together, having already considered them severally. For seeing in the mercy of God is all our hope, Christ hath this Rainbow about his Throne. And although it may affect us to hear, that God is Wise, Omnipotent, of glorious Majesty, yet nothing is so suitable and proper for poor sinners, as to hear of God's mercy. Therefore I shall at this time enlarge further about it, and so conclude. And that which I shall deliver, shall be laid down in so many Propositions, which will be to obviate either Practical or Doctrinal Objections. And

First, The mercy and comforts of God, this glorious Nature of his, whereby he is ready to pity those that are miserable, is so to be managed in the public preaching thereof, that it be a sovereign Antidote against all despair, and yet a curb against all presumption. For so it falleth out, that we can hardly open the treasures of God's mercy, and discover the glory of his grace and goodness to the humbled sinner, but presently the carnal profane heart is ready to encourage himself thereby. It is therefore the part of a wise Dispenser of this glad tidings, to consider the subjects with whom he hath to do, and accordingly to publish terror to whom terror is due, wrath to whom wrath is due. And then on the other side, peace to whom peace belongs, mercy to whom mercy belongs. Though therefore God style himself, The God of the fatherless, and the widow, that he is pitiful to such as are miserable: Though very wicked (it may be) and profane, yet this is with a general mercy only; his peculiar and special mercies are only to those that fear him. If then a man go on willfully in his ungodly ways, if he will still retain his transgressions, he must not think to find God merciful to him, he will find David 's prayer fulfilled, Psal. 59. 5. Be not merciful to any wicked transgressor. This bread is for children, not for dogs; yet how difficultly can we keep such off from applying this mercy to themselves? Those are commonly most confident of it, to whom it doth not belong; therefore beastly men are barred off from coming near this Mount; This pearl is kept from Swine. When we meet with broken contrite hearts, here we display the mercy of God with all our might; To such we say, God's mercies are infinitely more than their sins; That although they had the sins of all the men in the world, yet they were but as a drop to the Sun-beams of his mercy, which will quickly dry them up: To such we say, God doth as easily pardon great sins, as little; as the Sun doth enlighten one place with as much ease as another: To such we say, That it's their duty to hope in God's mercy; that they cannot dishonor God more than by looking upon him, as one who is hardly brought to remit offenses: That it is God's will we should come to this fountain, and drink abundantly of it. We tell them, that they cannot think so much of sin to condemn them, as they may of the multitude of God's mercies to save them: To such we say, That when they have thought all they can, yet there is more in God's mercy, than they can go to the bottom of. God is said to forget sins, but he cannot forget his property of mercy. Thus you see that mercy is so to be held out, as the cloud was in the wilderness, it was light to the people of Israel to guide them, but darkness to the Egyptian. The Doctrine of mercy is indeed matter of terror to every presumptuous sinner, for he hath nothing to do with it, but it is full of beauty and reviving to the wounded heart. Hence the whole drift of the Scripture is to represent this grace and mercy of God to an humbled sinner. This is the main scope of it. For who could or dare think of God any otherwise, but a consuming fire, till the Scripture hath revealed him otherwise? And indeed the Parable of a Shepherd fetching home his lost sheep, is comfortable; yet Christ exceedeth that Shepherd, for he sought for his sheep, as goods that he needed, that he wanted; but Christ doth for us, whom he doth not want, he is well enough without us. Again that also is a refreshing Parable of the Father entertaining so mercifully his prodigal Son; but yet Christ exceedeth that Father also; for there the Son came first and humbled himself, and entreated for favor; but God he doth first seek us out by his mercy; We do not choose him, but he chooseth us. Though Vorstius doth distinguish of special grace to believers, calling one ordinary, which God vouchsafeth to those who seek him in the use of means; and another extraordinary, which God (he saith) sometimes but rarely vouchsafeth, and that is, while men never think of God, yea in ways of opposition to God, as the Gentiles and Paul; yet indeed we may say of all that are converted, That God thinketh of them before they think of God. It is he that prevents them; his grace finds them out, and prepareth them for mercy. Again, Christ compareth himself to the Physician; but what Physician healeth as he doth? Other Physicians they make their Patients sick and bleed, to help them to health; but Christ, he himself is wounded, and his blood is shed for to save us. All this is to show, That we cannot embolden and encourage the sincere converts enough; but the more hopeful and confident thoughts he hath of God's mercy, the more pleasing it is to God.

Secondly, We must not judge of God's mercy without Scripture-light and guidance, for if we do, we sholl thereby encourage ourselves in wicked ways, and yet say, God is merciful. And truly this is the poison that many suck down, they judge of God's mercy according to their own human pity and compassion; and thereupon never consider his Justice, his Wisdom, his Holiness, as well as Mercy. So that this is diligently to be considered that we must not apprehend of God as full of mercy and comfort any other ways than the Scripture doth manifest him, and that will be salt to season you against the abuse of God's mercy, so as to turn his grace into wantonness. How many are there undo themselves for want of a Scripture consideration of God's mercy, both Doctrinally and Practically. As

In the first place. What is the reason, that some have embraced that old and unsavory Doctrine of Origen, That all both men and Devils after so many years in hell, shall be released from those torments? Why is this? But because these misericordists conceive of God's mercy without Scripture-grounds. They think it doth not stand with the pity and compassion of God, to let so many thousands of his creatures lie roaring in hell, and he never deliver them. But is not this against Scripture, which calls it everlasting fire, and that there shall never be any coming out of that prison, That of their torments there shall be no end?

Again in the second place, There are those that do with open mouth cry down the Calvinists as blasphemous against God's mercy, and making God to be more unmerciful and cruel, then any Tyrant that ever lived: Because (say they) such do hold, God did by absolute, and irrespective fatal Decrees, appoint the greater part of mankind to sin, and then for their sin to damn them. As Tiberius, desiroes to put a vestal Virgin to death, caused her violently to be deflowered, and then because she was deflowered, he put her to death. But

First, Here is a false and an odious representation of the Calvinists Doctrine; and if their opinion, as they truly state it out of the Scripture, be thought to be against the nature of God's mercy, it's because they do not consider God's supreme dominion, his Justice and Holiness, as well as his Mercy. But that the Calvinists do not any ways diminish the gracious and merciful Nature of God, by their opinions in the Doctrine of Election, efficacious Conversion, &c. will easily appear to those that are candid and ingenuous. I suppose Election to be an Act of mercy, relating to our misery in Adam 's fall, though the learned Doctor Twisse disputeth much against it, Lib. 1. contra Armin. digr. 9. For

1. They hold, That there is no man is damned, but for his sin; Their destruction is of themselves. Neither do they say, That God by any Decree compelled Adam to sin at first, but Adam sinned as voluntarily, and as freely, as if God had made no permissive Decree about his fall. It is true indeed we say, That God hath predetermining Decrees efficacious about what is good permissive, about what is evil; but yet we say, These Decrees do not alter the nature of second causes, but according to the nature of them, so is God's providence attempered thereunto. Therefore we acknowledge that of Austin 's, Malevola est illa misericordia, quae facit esse miserum, ut misereatur, That is cruel mercy, which makes miserable, that it may show mercy; Adam did voluntarily sin, so that God was not to be blamed.

Neither do we call those Decrees of God Absolute and Irrespective, as if hereby all means were excluded from accomplishing the end we are elected to. When God elects a man to salvation, we say, in this Election is comprehended holiness, as the way to happiness. And therefore to impose such an Irrespective Decree upon the Calvinists, as if their meaning was, God had decreed to save some men, whether wicked, or not wicked: That it was all one, whether profane or godly. This is an horrible calumny. It is true, we say, it's Absolute, because God did not look to anything in us, as a cause, or a merit, antecedently to his Election, yet we say, God elects to faith and holiness, as well as to salvation. Therefore we do not injure the merciful Nature of God; but they do his holy, just and wise Nature; yea they diminish his grace and mercy in our Election, and attributing too much to man. For whereas the Apostle saith Rom. 9. It is not of him that willeth or runneth, but of God that showeth mercy; They will make it to be as well of him that runneth, as of God that showeth mercy: And though in words they seem to give the priority to God's grace and mercy, yet in reality they do not. If then that of Austin be true, Gratia non est gratia ullo modo, nisi sit gratuita omni modo, then all those are enemies to the grace and mercy of God, who take in the least measure from it.

3. We do not enervate the mercy of God, in holding, the Election of some only to eternal life, because God might justly, if he had pleased, damned all, and none could have accused him for want of mercy. For hath not God bound up in chains of darkness all the apostate Angels? Are not everyone of them condemned to eternal torments? Yet they are more noble and excellent creatures, than man is. Oh then the mercy of God that any is saved, seeing that all might justly be damned!

Lastly, Not to enlarge on this, God is merciful in this Absolute Election, duly explained, because hereby a very great number are sure to be saved. God by this Decree of his, will so work in time, that they shall be called, justified, and at last glorified; for Election will obtain. Now doth not this Doctrine more commend the mercy of God, than the Arminians Conditional Decrees? Notwithstanding which, no man in the world may be saved. For notwithstanding God's Decrees and Will, to save all men, notwithstanding Christ's dying for all men, yet they acknowledge it possible, not any one man be saved. For God (they say) leaveth a man to the good use of his Free-will, he doth not alter or change by his efficacious and wonderful grace any man's heart; and if God do no more, who then can be saved? They cannot instance in one Heathen, that ever yet used his naturals well, thereby to partake of supernaturals. So that if all be left to man, and God should not show mercy, no one man would be saved. Therefore our Doctrine is a merciful one, and theirs is cruel.

In the third general place, The Socinians, they blame all the Orthodox, as evacuating the mercy of God, because, we say, that the Justice of God being satisfied through the blood of Christ as a ransom, we thereby obtain remission of sins. Now (they say) how absurd and contradictory is this, God is satisfied by a just payment to pardon sin, and yet it's the mere mercy of God to forgive it?

But to this we answer, That though the pardon of sin be of Justice to Christ, yet it is wholly of mercy to us. It is not anything we could do, that might procure pardon; if we could merit or satisfy the Justice of God by the works we do, then indeed it would not be of grace and mercy to us; but this Justice is only between Christ and the Father: So that it's wholly of mercy to us, both in respect that he hath found out a Savior for us, as also in applying the benefits of Christ's death. For though Christ become into the world, yet how many eternally perish? It is therefore unspeakable mercy to thee, that thy sins are pardoned, that thou art converted, and so many thousands abide under the power of Satan and sin. Therefore when God's mercy is spoken of in pardoning of sin, it is perpetually in respect of us, not of Christ. Thus you see, judging of God's mercy without Scripture-light, into how many Doctrinal errors it may plunge us.

4. For want of Scripture-direction, the Papist and Antinomian oppose the mercy of God, but in extreme contrary ways. Though God be merciful, yet he hath so ordained, that none shall partake of his mercies in time, but those who by his grace are enabled to believe and repent, as the way to salvation. Now the Papist injureth the mercy of God, for he will have his Faith, Repentance, with other holy works, the merit and cause of his salvation, disdaining to have eternal life, as mere alms from God. But the Antinomian to avoid this Scilla falls into Charybdis, he affirmeth, a mercy, and that of Justification, even while we are sinners, before we do either believe or repent. But the Scripture-mercy lieth between both.

In the next place, Let us consider, What Practical Danger we are in, by conceiving of God as a merciful God, without Scripture-information. And

First, We are apt to flatter ourselves with God's mercy, though we allow ourselves in our sins and iniquities, whereas the Scripture speaks not a drop of mercy to such Have you not many dreadful examples of God's anger and terror as well as mercy? What was the casting of all the Angels into eternal blackness for one sinful thought, and that the first which they were guilty of, giving them no space to repent, no day of grace, affording no means for their recovery? Is not this an instance of God's severity? But you will say, This was to Angels, he is more merciful to man. But consider that example of God's Justice in drowning the whole world, save eight persons; Doth not that proclaim God is just and angry against sin, as well as merciful; not to spare the whole world, because it had corrupted its ways, but to drown such an innumerable company of men, women and children, yea to destroy the whole earth, as it were? Oh, who can stand before the anger of God! Have we not also a formidable demonstration of God's anger against Sodom and Gomorrah, when fire and brimstone was rained from Heaven, to destroy those Cities, and all that did belong to them? What had the little children done? They could not be guilty of those unclean vices, but God cutteth off all. Many other instances of God's wrath we have in Scripture, especially the day of Judgment, will be a dreadful manifestation of it to the wicked, and therefore the Scripture will inform us in that, as well as of God's mercy.

A second Practical Error (I shall conclude with) that necessarily accompanieth the thoughts of God's mercy without Scripture-direction, is to encourage a man's self in his sins, because God is merciful. Every wicked person turneth this honey into gall. Paul speaketh of some, who made those wretched inferences, Let us sin that grace may abound. Take heed then of having any such wicked thought arising in thy heart, God is merciful, therefore I will go to my lusts again: Oh no; the Scripture represents God's mercies for another end, to repent and be converted from thy evil ways, Rom. 2, Knowest thou not the goodness of God would lead thee to repentance. Oh then do not abuse the mercy of God! for there is a time coming when there will be no more mercy. It's called the day of wrath; thou shalt meet with nothing but terror, Ezek. 8. 18. The Scripture speaks of vessels of mercy, and vessels of wrath, and there is no greater sign of a vessel of wrath, one fitted and prepared for destruction, then to grow wanton by the mercies of God, to be evil, because he is good; so much mercy abused will one day be turned into so much vengeance.

SERM. XXXVI.

IN the former verse we had the Reasons of our blessing of God set down, by the description of that glorious attribute of his, The Father of mercies, &c.

In this verse the Apostle doth further amplify the cause of this duty of Thanksgiving, viz. from the effect, and fruit of this property of his, He is not only a God of consolation, habitually and potentially, as it were. He is not a fountain sealed up; but this Sun doth always irradiate its beams; As he is a God of consolation, so he doth comfort.

So that in the words we have the Effect or Causality attributed to God, 〈 in non-Latin alphabet 〉 , who is comforting, that doth never cease to do it, that never withdraweth his consolations; It's his nature to be always comforting. As the Devil is called 〈 in non-Latin alphabet 〉 , because he is always tempting. The word in human Authors is used frequently of him, who calleth another to him; but in the New Testament either of him that entreateth and prayeth, or of him that exhorteth, or as in the Text, of him that comforteth.

2. The Subject of this consolation, us] That is either generally all believers, or us Apostles and Officers in the Church. For the Apostle might speak this to obviate that scandal, which many were ready to take at the afflictions and persecutions of the Apostles, as if they were hated of God, and were nothing but impostors. Therefore some part of this Chapter is a narrative of his pressures and apologetical, in declaring the great goodness of God thereby to the Church.

3. The particular wherein, in tribulation] Light can come into this dark dungeon.

4. The Extent of this, All our tribulation] God can turn the hardest stones into bread: All] either of mind or body.

5. The consequent Effect of this, That we may be able to comfort them, &c.] God many times doth in an exemplary manner exercise the Ministers of the Gospel, that they may experimentally be able to instruct such who are tempted.

We begin with that efficiency given to God, who comforteth, is comforting, and observe,

That as God is the God of all comfort, so he doth actually put forth this comfort to those that are his.

God's attributes may be truly affirmed of him, though they never be put forth into act, God would have been Omnipotent, Merciful, Wise, though he had not created the world, only the creation of the world did demonstrate those Attributes. Thus God may be called, The God of comfort, or a merciful Father, in respect of his Nature and Inclination, though actually he doth not comfort any; but God is a fountain communicating himself into streams of comfort, he will make his people taste and feel what he is by Nature. Now when it's said, That God comforteth, you must understand this both in temporal and spiritual comforts. That spiritual comfort comes alone from God is plain, because the Spirit of God is called the Comforter. We cannot have one drop of heavenly consolation, till God's Spirit infuse it into us. If the children of God could have comfort when they will, would they walk so disconsolately, and cry out of their dark troubled souls as they do, but then even earthly comfort, to take delight in the lawful contentments God doth allow us, to take delight and joy in these corporal mercies, this is also from God, Eccles. 2. 24, 26. Eccles. 3. 13. Eccles. 5. 18. You see the Wiseman affirmeth it often, That a man cannot take any joy or delight even in those lawful things, unless it be given him of God. All comfort then of all sorts ariseth from him.

But let us consider the way or manner of God's comforting. For as it is a great and profitable Question to examine, How God doth convert and sanctify, so also, how he doth comfort? And

First, You must lay this foundation, That God doth comfort two ways, either immediately, when he doth by himself work upon the soul: Or mediately, when he comforteth by such means as he hath appointed thereunto.

Let us then in the next place consider, What are those immediate workings of God upon the soul, whereby he maketh the heart joyful? For David, Psal. 4. saith, God had put more joy into his heart, then any man can have in the abundance of all temporal mercies. And

First, Therefore God doth comfort by illuminating and opening the understanding and opening the understanding, to know and see the grounds and reasons of comfort. And certainly, this is of great conducement to have the heart comforted, when the understanding is rightly convinced of the grounds of comfort. For as the dark night is apt to beget fears and terrors, so darkness in the understanding is a great cause of all that terror and disconsolateness, which God's own children may many times lie under. So that as God in conversion and humiliation for sin, begins with conviction upon the heart, so also in consolation and comfort. The great impediment to a godly man's comfort, is want of spiritual knowledge, and conviction about the causes of comfort. As it was with Hagar in the wilderness, she sat weeping for her child, and gave over all as desperate, till God opened her eyes, and made her see a fountain. Thus the broken heart, judgeth itself in a wilderness destitute of all comfort, seeth nothing but matter of despair and damnation, till God enlighten the understanding about comfortgrounds in the Gospel. As for example, when the Spirit of God enlightens us to receive comfort, it giveth us the eye salve:

1. To look upon Christ revealed in the Gospel, as the full cause and ground of all our comfort, as well as on sin. Generally the people of God in the first workings of the soul, look upon nothing but their sins, behold nothing but sin; but God will not let them alone in this agony; he enlightens them further, that they shall see Christ as well as sin, the Gospel as well as the Law, he giveth them eyes to behold the brazen Serpent when stung. Hence the Spirit of God, John 16. 9, 10. doth not only convince of sin, but of righteousness also. The Devil he indeed moveth in those troubled waters of thy soul, and would keep thee off from Christ, as the Disciples did the blind man, but the Spirit of God will not leave the soul in these wounds, in these straits, but doth carry him up from the mount of cursing to the mount of blessing. And certainly the wise men could not more rejoice to see the star, than the godly heart doth to behold Christ after the storms and tempests in his soul. Hence the Apostle Gal. 1. calleth it, The revealing of the Son in him. This then we are enabled to do by God, not only to know sin in the terror and sting of it, but also Christ in his fullness and excellency. How was Paul affected with this, 2 Cor. 2. 1. I desire to know nothing but Christ crucified? This therefore is a special work of God to make us look with both eyes, to make thee see sin as well as Christ, and Christ as well as sin.

2. As God doth convince the soul of Christ, what a full and glorious Savior he is; so also in the second place, Of our duty to receive him, and to lay hold on him. And this is a further step to comfort, when God doth so far open the eyes, as to see not only a full and sufficient Christ, but also that it's a duty in particular to apply this Christ, and to rest upon him for comfort and salvation. This is a further discovery still. Paul said, Gal. 2. Who gave himself for me, and loved me: And Thomas said, My God, and my Lord. It is one of the blessed truths discovered in the Reformation out of Popery, That it is not our duty to believe in the general only, that Christ is a Savior, but to rest on him also for the pardon of my sins: That this is the Faith that justifieth: That this is most acceptable and precious unto God: That unbelief not only in the general, but as it faileth in this particular, in not applying, in not appropriating Christ to the soul, is that which will damn a man. Oh then what blessed and comfortable light is that, which God bringeth into the soul, when he shall make thee see, that though a sinner, though burdened, though unworthy, yet it's thy duty to go to Christ to be eased? That he commands thee with that woman, not only to touch the hem of his garments, but to lay hold on Christ himself. This particular faith is that, which the soul is hardly convinced of. Though others may draw nigh to Christ, yet may I? But he cometh at last to be persuaded of this truth.

3. God comforts by enlightening the mind, that a comfortable, joyful life, arising from peace with God, is a most acceptable thing to God; that it brings honor and glory to God; and that on the other side, to walk heavily, and in a dejected manner is to dishonor and reproach God. That God doth not only look to our gracious walking, but also to our comfortable walking, and that we demonstrate the Kingdom of Heaven to be begun in us in joy, as well as in mortification, Rom. 14. 17. The Kingdom of God is righteousness, and joy in the holy Ghost. You see Joy as well as Righteousness; The children of God they are not quickly persuaded of this, they think such as they are, may not walk comfortably: It's not for them to rejoice, but at last they come to see, that they were sinfully kept up by slavish fears, and servile dejections, that the Kingdom of God requireth Consolation as well as Sanctification. Thus you see the first general way, how God comforteth, viz. by enlightening the mind.

Secondly, and principally God comforteth, By preparing and fashioning the heart, by making it fit and ready to receive comfort. For all the while thou art enlightened only, and hast not an heart fitted to receive it, thou art like Moses that saw the good Land of promise, but he could not enter into it. And thus indeed it falls out sometimes, that when the mind is enlightened enough, yet the heart is heavy. They cannot delight and rejoice in the promise; they would gladly do it, they heartily pray for it; but their heart sinketh down like a stone within them. Therefore God hath a further degree in comforting, and that is by raising up the heart; by making it ready to receive consolation. For as God can humble the proud heart, and soften the hard heart, so he can easily comfort and revive the grieved heart. Thus as it is in sanctification; it's not enough for God to illuminate the mind, unless he also change the heart, and make us to will and to do: So it's not enough for God to teach us our duty about comfort, but actually to work the heart for it. Hence 2 Cor. 7. 6. you have a notable Attribute given to God, God that comforteth those that are cast down, Isa. 51. 11, 12. See there with what command God speaketh, That they shall have comfort; They shall obtain gladness and joy. So that as God is above the heart in conversion, thus he is also in consolation: He will comfort, and what man or Devil can hinder it? As in matter of grace God declareth, as Omnipotency and Sovereignty, when he saith, I will take away the heart of stone, and give an heart of flesh: so in matter of consolation, I will take away the grieved, the troubled, the despairing heart, and give an heart of joy, peace, and heavenly rest of soul.

In the third place, God doth comfort removendo prohibens, by removing whatsoever is obstructive and destructive of comfort. As

1. By chaining up the Devil, who is not only an enemy to the graces, but also the comforts of God's people. As the holy Ghost is a Comforter, so the Devil is the prince of darkness, a Tempter to unbelief, to sad, and soul, yea and bodymurdering thoughts. God therefore doth restrain him in his temptations, in his sad suggestions. For we see by Job 's instance, the Devil cannot go any further, than he is licensed by God himself.

2. God doth subdue not only the Devil without, but also that corruption within, which doth vehemently incline to unbelieving, vexing and tormenting thoughts. For although a man naturally be in security, in self-ease and carnal presumption, yet when once awakened for sin, and feeling the terror of the Lord thereby, then we are as peevish, as froward against the promises, as ever formerly we were against the precepts; Adam endeavors to hide himself from God upon his sin. We see in Cain and Judas, what sad and dreadful effects the guilt of conscience would work in everyone, did not God command those winds and tempests to be still. Therefore God doth repress these, and thereby we are more ready for comfort.

3. God doth by his grace prevent and keep us from sin, he daily preserveth us from many sad falls, which if plunged into, we should presently chase away all our comfort. When David was left, and fell into those gross sins, all his joy was immediately lost; therefore he complaineth of his broken bones, and prayeth for joy to be restored to him; what horror, what hell would quickly be raised in thy soul every day, every night, upon every temptation? Did not the grace of God preserve thee? Spira lost all comfort by Apostasy? And thus many Christians did in times of persecution, in a great measure by their revolt, though they recovered again. Therefore little doest thou know, how much God worketh for thy comfort by preventing such sins, which would make horrible wounds and gashes in thy soul.

Lastly, God comforts thee by delivering thee from all such Doctrines, though taught by many of great and eminent learning, which yet in their own nature tend to make the heart uncomfortable. How wonderfully did God work for the comfort of Luther, who professed the unspeakable tremblings and fears of soul he was in, and being in captivity by the Doctrine of works, as then tought in Popery, he could have no comfort, but often wished he had never been a man, till God comforted him by delivering him from those false Doctrines? Thus the Doctrine of the Apostasy of true Saints doth utterly dash all comfort from the believer; he must necessarily be in miserable tormenting fears all the day long. And so have we done with that immediate way of God's comforting.

The Mediate way, is by those means which he hath appointed to be as Conduits running wine for us. And they are

1. The Scriptures. David professeth much quickening and comfort he had by them. So Rom. 15. 4. The comfort of the Scriptures. They are a cordial, a tree of life; They direct to comfort, exhort to comfort all such as are poor in spirit.

2. The Ministers, They are sons of consolation and comfort. The Word they preach is 〈 in non-Latin alphabet 〉 , the joyful noise. Even the very feet of such who bring the glad tidings, are said to be blessed; They have a tongue of the learned, to speak a seasonable word for such as are contrite in spirit. They are not to quench the broken reed. Though to the obstinate sinner, we bring the hammer and fire of the Word; yet to the broken heart, we bring balm and oil.

Lastly, God comforts by the Sacraments. In them he doth peculiarly seal peace and comfort. Therefore is the Lord's Supper called 〈 in non-Latin alphabet 〉 , a giving of thanks. Thus doth the Lord by these means abundantly provide for our consolation.

SERM. XXXVII.

THe next particular, which followeth in order, as the Text stands divided, is the Subject whom God doth thus comfort, and that is said to be Us, who comforteth us; that is, both us believers, in a general sense, and us Apostles, in a particular manner. For they being like Uriah in the fore-front of the battle; and more assaulted by the Devil within, and enemies without, they do need the greater comfort. But we shall handle it in the most large sense, and observe,

That God is a God of all comfort unto believers only.

For this [Us] in the Text, is not only determinative, to show who they are into whose wounds God doth thus pour oil, but also restrictive to such and such only. Indeed the wicked ones of the world, may have comfort in outward mercies; They may rejoice in the good things of this life; and this is acknowledged by Solomon, To be a gift of God, but these worldly joys do become a sin, and a curse to them. The Poet said well,

Their very joys do become like wine to men in a fever, though refreshing a little, yet inflaming and increasing the disease more. So that these worldly joys, being not universal, nor pure and unmixed; yea being the seed of eternal grief and torment, therefore they may be well excluded from the name of joy, and the Doctrine be truly asserted, That God is a God of consolation only to believers.

Let us explicate this truth. And

First, We are to know, That God doth not only vouchsafe grace, but comfort also and delight to his people, in the exercise of those graces. He doth not only give bread that strengthens, but wine that makes the heart glad. Grace, that carrieth us out to honor God, to love him, and live to him; but comfort, that is for our encouragement, that is to sweeten and facilitate the heart in doing so. So that if a man have never so much grace and holiness, yet if he want this conlation, as you see it was with Job, with Jeremiah, with David, when Psal. 51. he prayed so earnestly for the restoring of it again to him, all his desirable things perish. Christ himself under those agonies he conflicted with, had an Angel to comfort him. So that you see they are two distinct gifts of God; to give Grace, and to give comfort; therefore the holy Ghost hath a twofold work, both to sanctify, and also to comfort; yet though distinct, God doth many times join them together; yea there is some unusual impediment, if joy doth not always follow grace, and that like Castor and Pollux, they do not always appear together. Therefore Godliness is comprehended under the name of gladness in that expression, Ps. l. 45. 7. applied to Christ, Heb. 1. 9. Thou hast anointed him with the oil of gladness, as Christ was; so also are his members thus anointed with the oil of gladness. God then doth not only sanctify and make his people holy, but he also doth fill their hearts with joy and gladness. Thus Acts 9. 31. They in the Churches walked in the fear of the Lord, and in the comfort of the holy Ghost: Only when we say, That God giveth his people comfort as well as grace. You must know the comforts are of two sorts; Sometimes they are concomitant, so that even in the very exercises of grace, they find unspeakable joy and sweetness. The very Heathens had some glimmering of this, when they said Virtus was sibi ipsi premium, Virtue itself was a reward, as well as duty, because of the great tranquility and contentation of mind that it brought to the soul. Even as wicked actions have an immediate horror and remorse of conscience accompanying them. And then

2. There are consequent joys, which follow after the work is done, as Paul found at the 12th verse, This is our rejoicing, the testimony of a good conscience. So that a man of an ill conscience, who hath stings from that, though all the world applaud him, yet he cannot have any true solid joy. Quid proderit tibi non habere conscium, habenti conscientiam. The Martyrs they found concomitant joys in their most dreadful sufferings, Act. 5. 41. The Apostles went away rejoicing, that they were counted worthy to suffer for Christ's Name. They minded not their stripes, nor their reproach and disgrace, but they went away rejoicing, not from hearing the Word, from prayer, from such holy Ordinances, but even from scourges and stripes. But in many other duties and services for God, though for the present we may feel no joy, yet there are subsequent joys that may arise long after. For as sin may not sting for a while, as we see in Joseph 's brethren, the guilt of their conscience awakened them many years after: So the comfort of holy duties, though for the present thou mayest not apprehend them, yet sometimes or other God will revive them.

Secondly, Although God giveth not only grace, but comfort to his people, yet we are not to serve him only for comforts sake, but for his own sake, and that while he denieth us the breasts of consolation to suck on, yet we are as fervently and zealously to obey him, as ever. It is many times the sad complaint of God's children, that they want comfort, and thereupon are dejected and discouraged; they care not for praying, for hearing; they have no heart for the Ordinances, and all because they find their hearts like a barren wilderness full of howling beasts. Oh, when they have comfort, then they can run the way of God's Commandments, then they have fire in their bosom! But when this is gone, they become like a stone, or a lump of earth. But although it be true, That the joy of the Lord is our strength, Nehem. 8. 10. yet for all that it is too low and mercenary to serve him only for comfort. This is Amor concupiscentiae, not amicitiae towards God. The grace of love carrieth us to God so, that we choose him, and delight in him above all things; that though he should not give us Heaven and everlasting glory, yet we were to love him, because he is the supreme and most excellent good: How much more than are we to serve God, to be diligent in his work, though we find not those experimental suavities upon our souls for the present? Therefor thou art to deny thyself in this matter of joy, when God dispenseth it to thee, walk thankfully, humbly, and fruitfully under it: And when in darkness, in desolateness of soul, yet let not thy soul abate in love and service to God. The Stoic was so severe, that he thought he could not be virtuous, who did any virtuous action for the delight and sweetness that followeth it: They would not have Virtus propter voluptatem, but voluptas propter virtutem. How much more should our Christianity teach us to prefer God's will, and his honor, above all consolations. If Job said, Though he kill me, yet I will trust in him; then do thou, though when thou askest for bread, he give thee a stone, when thou askest for fish he give thee a serpent. yet still say, I will own him as a Father, honor him as a Father. Christ when he was in those agonies, and destitute of all comfort, yet he did not refuse to accomplish the will of God.

Thirdly, As God giveth comfort to believers, so he doth it proportionably and suitably to their trials, necessities and wants. Greater trials need greater comforts; greater temptations need greater consolations. Thus the Apostle at the next verse, As our sufferings abound, so our consolation also aboundeth through Christ. One drop of honey is not enough to sweeten the salt waters of the sea; neither can small consolations equal great afflictions. Hence the wisdom and goodness of God is most remarkable, that he reserveth his comforts for such times and seasons, when the soul doth most want them. Now if ever, the Lord must comfort; else they shall be overwhelmed, as in the time of our first conversion to God, when our sins lie with all their weight upon our backs; when we see nothing but terror; which way soever we look; we are in strong pangs and agonies of soul. The Devil also taketh his opportunity then to cast in all his fiery darts. Thus when the soul of a man is filled with fear, doubts, seeing no way but hell and damnation, at such a time God comes in with his best wine; then God delights to speak to the heart of such, Psal. 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul. The Hebrew word signifieth perplexed thoughts, like boughs on a tree entangled one with another, that a man cannot part them; such were his thoughts, so intricate, so enfolded one within another, that he knew not what to resolve on, what to determine, yet the comforts of God did refresh his soul. Thus new converts have many times more comfort then ever they shall have all their life time, they needed them most then.

Again, When the people of God have any great props and supports of comfort and joy taken away from them, then commonly God comes in with more than ordinary comfort. This makes him to be styled, The Father of the fatherless, and Judge of widows; such who need help and comfort most. When David was in danger of losing his life and Kingdom, and that by his unnatural rebellious son Absalom, when Shimei reviled him, when he fled up and down with his Army, with ashes on his head, weeping and wailing, as he went up the hill, yet even at that time, Psal. 4. 6. he saith, God had put more gladness into his heart, then they could have in their harvest joy. So the Disciples, when they were to be parted from Christ, he was not to be corporally present with them; upon this, how greatly did sorrow fill their hearts? What should the sheep do without their Shepherd, the Chickens without their Hen? Yet saith our Savior, I will not leave you comfortless, John 16. Christ would send his Spirit a Comforter in his room. Thus you see God's way, when he taketh away the comfort of an Husband, a Father, a Friend, he will be instead of all these to us. Those conditions which we thought would have broken our hearts, he made even joyful to us.

Lastly, When God calleth his people to any high degrees of self-denial, even to Martyrdom itself, then as their grief and fears would superabound; so also their joys ond comforts will be above them. The Martyrs never felt such joy and delight in all their lives time, as they did in a dark dungeon, and in the flames of fire. Therefore God's children should not sinfully torture their souls with thoughts: what if God should call them out to suffer, to be imprisoned, to be burnt at the stake? Oh they should deny Christ over and over again, prove wretched Apostates! They must not judge thus according to their present disposition; but remember that God will proportion strength and comfort to their exercises, and give them Giants strength, if he lay a Giants burden on them.

Fourthly, God doth not only do good to his people in giving them joy, but to show how ready and willing he is, the Scripture saith, That it is a joy to God to do any good for us, he rejoiceth to bestow his mercy upon us. This is spoken after the manner of men, to denote with what willingness he vouchsafeth his favors to us. See what a wonderful expression the Prophet useth, Zephan. 3. 17. while God is said to be in the midst of his people, saving of them, even because he doth thus; he is said, To rejoice over them with joy, to rest in his love, and to joy over them with singing. By this we see, that while God giveth us grace, and other mercies, whereof joy is a chief one, he himself rejoiceth therein. Even as Aristotle observeth of a liberal man, That he takes more joy in giving, than he that receiveth the benefit, can do in receiving of it. God then giveth thee grace and joy not unwillingly, not difficultly, but he himself rejoiceth in making thy heart joyful. See a sweet place to confirm this also, Isai. 61. 5. At the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee.

Fifthly, This joy, God giveth believers, is a spiritual joy. Worldly joy is like the culinary fire which goeth out, if it have not daily fuel; but this is like the elementary, that needeth no pabulum, but continueth of itself without such additaments. Though friends die, though the creatures break under us, yet this joy abideth the same still. It is a spiritual joy, because seated in the spiritual part of a man most. So that we do not speak here so much of a sensible bodily joy, but of that which is rational and seated in the soul. It is true, when the soul is greatly affected by way of sympathy and redundancy, it doth overflow even to the bodily part of a man also; but the Subject, wherein this joy is immediately and properly seated, is in the soul and heart of a man. Hence it is that the heart is so often said in the Scripture, To rejoice in the Lord, which is the mind and the will. Therefore as a godly soul may truly repent, when yet it cannot shed bodily tears; so it may truly rejoice, when it hath not a bodily gladness upon it. So that as the Wiseman saith of carnal laughter, that even in that, the heart may be sad; So also, though in bodily sadness, yet the conscience of a man may have great tranquility and joy. It is also a spiritual joy, because the motives of it are chiefly from spiritual objects; It's joy in the Lord, and joy in the holy Ghost. Luke 10. 10. Our Savior commanded his Disciples, Not to rejoice in that they could work miracles, and cast out Devils, but because their name was written in Heaven. It's spiritual also in its operations. For whereas worldly joy enters into men, as the Devils did into the Swine, hurling them headlong into Hell. This makes the heart more active, more fruitful; It's like the Spirit to Ezekiel 's wings, like the wind that made the dry bones gather together and live. It's like Elisha 's fiery chariot, mounting him up into Heaven; whereas grief and sorrow are like the worms that eat into the wood, and devour the strength of it.

Lastly, This joy is given by God to believers, though formerly great and grievous sinners. For we might think, such as have been the chiefest of many thousands in sinning and blaspheming against God, though God should have pity and mercy upon them, yet he should never give them any comfort in this life. You would think their former lusts, pride, uncleanness, and excess of riot, should be like a mill-stone always about their neck; They should go mourning to the grave, never able to remove their sins out of their sight; but thinking they pursue them as close every moment, as Asahel did Joab to damn us: Yet even to such, after God becomes reconciled with them, God it may be giveth more comfort, than to others. Great sins when repented of, cannot bar off great consolations; and indeed, such need strong consolations, for their great conflicts and agonies. If Christ put not both arms under them, they hardly keep from fainting away. Mary Magdalene and Peter were in a special manner owned and comforted by Christ, though they had deeply wounded their souls with sin. We see Paul, though so notorious a wretch against Christ, yet when converted, God doth not upbraid him with former rebellions; but in the number of those who have peace and joy, he reckons himself; and the truth is, such are most humble, tender and melting under comforts. What (Lord) such a beast, such a Devil as I have comfort? What (Lord) I that might have been a Cain, a Judas, crying out, My sins are greater than I can bear? That like Dives might have begged for one drop of water to cool my scorching heat, but have been denied? Shall such an one have comfort and consolation?

SERM. XXXVIII.

THe second particular in this Text hath been dispatched, viz. the Subject whom God comforteth [Us] Apostles and believers, in the general; such only have a right and interest comforts. Why such only have a right, will be treated on more opportunely in the procedure of the verse.

We therefore go forward to the third part of the Text, as it stands divided, and that is the Object matter wherein this comfort is communicated to us, and that is for the nature of it said to be 〈 in non-Latin alphabet 〉 , Tribulation; and for the extension of it, all tribulation. Tribulation] The Greek word signifieth, Such an affliction as doth even oppress and squeeze a man, as it were: Hence it is translated sometimes persecution, Act. 11. 19. The Churches afflictions are called persecutions, to show the voluntary, malicious endeavors of her enemies, who run up and down to seize on such as belong to Christ; which implieth also, that the godly did not rashly and sinfully put themselves into their enemies hands; but that according to Christ's command they did flee, when their adversaries sought for them. And this may be done in faith, not in sinful fear, as appeareth, Heb. 11. where some are said to hide themselves in caves and holes, yet by faith. But the word is commonly rendered tribulation, having sometimes the epithet 〈 in non-Latin alphabet 〉 added to it, as Mat. 24. 21. And the Latin word tribulation answers the Greek well, which (say some) comes from the flail of the thresher, that bruiseth the corn: Or (as others) from thistles that are sharp and vexing. Well, the word signifieth such a tribulation, as is bruising, pricking, sadly molesting: Yet as out of the same root cometh the sweet Rose, as well as the sharp prickles, so from the same condition shall arise joy as well as grief. Observe,

That there is no tribulation, or affliction God's people can fall into, but God will comfort them therein.

The Text saith, all tribulation, let it be what it will be. Do not say, Every tribulation but mine; Take heed of thinking thy dungeon is so dark, that no ray or beam of this Sun can come unto thee. For as Paul argueth in another case, Heb. 2. 8. In that all things are put under subjection to Christ, it is manifest he left nothing that is not put under him. So in that God comforteth in all tribulation, it is manifest, that there is no tribulation exempted, or left out. Take heed of that profane Question, Is God the God of the hills, as well as of the valleys? Think not that God is limited, so as if there were some kind of water that he cannot turn into wine; some stones that he cannot convert into bread. But let us explain this. And

First, God doth comfort his people in all tribulations, for the several kinds of them. The tribulations that may fall upon the people of God are of such different sorts, that it is very difficult to number them, as it is the sand upon the Seashore; yet we may divide them into these two sorts, The soul-troubles in the general, or spiritual ones; and the external, or temporal ones, In both these God will not leave his people comfortless. Their spiritual troubles, they may empty themselves into several channels. As

1. There is a soul-trouble arising in the heart, because of God's displeasure for sin. This trouble David doth sadly groan under many times, and this is the greatest evil that the godly can grapple with. When God hideth his face from David, it's neither his Kingdom, or success, or any great prosperity he hath, that can be so much as a drop of water to cool his thirsty scorched soul. Job also was in this troubled condition, when he complaineth, That the arrows of the Almighty did stick in him. What comfort or joy could Job find in anything in the world, while God was thus frowning on him? So that the soul in this case is most remote from comfort. Bring him riches, honors, you do but as they that gave vinegar and gall to Christ for to drink, you increase sorrow more: yet at last we find both David and Job were comforted; God could and did of that chaos and dark confusion they felt within them, work much light and joy. And certainly, if there be any of God's children that live and die without comfort, having no evidence or assurance of God's favor; this is not because God cannot comfort, or because God is not gracious and pitiful to such, but because God seeth it best not to give comfort to such. Seeing therefore it's God that breaketh the heart, it's he that makes the soul tremble, it is he that convinceth of sin, and humbleth the soul under it: So it is the same God only that can command comforts; when he speaketh the word, all sorrow and tormenting fears shall fly away, as dark mists before the glorious light of the Sun. Oh then, let such dejected and overwhelmed souls remember the Omnipotency of God in comforting, as well as in other things! Say, O Lord, my heart would break and break again, if I had nothing but men or Angels to comfort; but I have to do with thee who art the Father of spirits, and so canst put into the soul gladness of heart, as well as grace.

A second spiritual trouble is, The want of that sanctifying and mortifying power they desire against their lusts. They find the relics of corruption too prevalent; their hearts are not in their own power; They complain and say, I command my hands, and they move as I would have them; I stir my feet, and they obey presently; but when I charge my soul to be heavenly, believing, to be cheerful, patient, it doth not at all yield to me. Paul, Rom. 7. did in a most pathetical manner complain of this conflict and agony with him, The evil he would not do, that he did. As these impetuous lusts are a burden, so the deadness, barrenness and hardness of his heart: Oh often doth he cry out of his soul, as like the mountains of Gilboa, on whom no dew doth fall, like a parched and dried wilderness, and he knoweth not how to come out of it, yet even in these sad, perplexed thoughts God comes in with comfort, when his heart affords none, when all within riseth up against him; yet as it was with Paul, his complaints shall be turned into praises, I thank God in Jesus Christ.

A third Soul-tribulation may be from Satan's temptations: He is called the tempter, he is said to have his fiery darts, he hath his buffetings. We see how fiercely he assaulted Christ himself; and as for the incestuous person by Satan's devices, he was almost swallowed up with sorrow. And indeed, what horrid suggestions of blasphemy, self-murder, and whatsoever is most terrible and amazing, will not he assault the godly soul with, if God bind him not up. Well doth the Scripture compare him to a a roaring Lion; what can a poor Lamb do, if he fall upon it? And truly no more could the poor humbled sinner stand before all the temptations and oppositions of Satan, if God's grace did not interpose; yet even in this hellish darkness, when the soul is apt to judge its condition, like those that are damned in hell; when he is ready to conclude, God hath forsaken him forever, that the express signs and characters of a cast-away are upon him, as he thinketh, yet of this Whales-belly, from the mouth of hell, God doth raise him, and give him comfort; yea many times those have the greatest comforts, that have the greatest exercises of this kind; and therefore the Lord did leave them in this black night, that the day might be the sweeter and more welcome.

Lastly, The Souls-trouble may arise from the breaches it hath made by Apostasy, and falling into great sins after it hath known God. And these commonly do give a mortal blow to all our former comfort. You see it in David, Psal. 51. when he complaineth of his broken bones, praying to have joy restored to him. Some have thought that David never had such comfort again as formerly. Certainly the godly in such falls sin heinously, because of the experience they have of God's favor, and the bitterness of sin, therefore for them to revolt from God is an high aggravation: As if the Prodigal son, after he had been entertained in his Fathers house, and feasted with the fatted calf, should have gone to his husks again, how intolerable would that have been? Well, but for all this, this sad condition of a gradual Apostate, and revolter, is not without ground of comfort, when truly humbled and debased before God. Doth not God speak graciously, Jer. 3. 22. Return ye backsliding children, and I will heal your backslidings? And see how this merciful offer is embraced, Behold we come unto thee, for thou art the Lord our God. She pleadeth her interest and right to God howsoever. Thus also God promiseth, Hos. 14. 4. I will heal their backsliding. So that although when the conscience hath been the second time bruised; when thou hast been twice as it were in the new birth, thou must look for greater pains and agonies, yet God can, and doth comfort such also. Peter speaks of joy unspeakable, and full of glory, which the people of God have, though he had greatly revolted from Christ his master. So that manna may be had in this wilderness also.

The second kind of troubles are outward, and these are also innumerable, Act. 14. 22. We must through much tribulation enter into the kingdom of Heaven. We must expect like Christ to be men of sorrows: for we are to suffer with him, if we will reign with him. Now two sorts of troubles there are in which God will give comfort, and in them all troubles are comprehended.

1. There are troubles, such as we bring upon ourselves by our own folly and sins. We have provoked God to be angry, and to take away many outward mercies from us. Now because our sins, and our iniquities have done all this, therefore it is that we may justly expect that God will deny all comfort. We might think it is true, when we suffer for God's sake, when we are persecuted for righteousness sake, then Christ will take us into his wine-sellar, and bid us, Drink abundantly. But it is my vile heart, my proud heart, my loose and negligent walking that hath brought all this evil upon me, and what comfort then can I expect from God? But even in this condition, such is the grace and mercy of God, that although our sins have brought evil upon us, yet if humbled under them, and bewailing of them, we shall find God for to comfort us. When David, Psal. 4. had that overflowing joy which he saith, God put into his heart, more than all harvest joy, yet he was at that time in very sad exigencies, pursued by his son, and driven out of Jerusalem, and this God threatened as the fruit of his sin; but behold all this, God giveth him comfort: And the truth is, when humbled for our sins, then the nature of these afflictions are altered, they become paternal and medicinal chastisements, they are arguments of God's love to us; we may rejoice in them as testimonies thereof; for so Heb. 12. and Rev. 3. it is said, Whom God loveth he chasteneth. God makes as the Physician an excellent antidote of that which is poison, and so the fruit of thy sins becometh great matter of thankfulness, as David acknowledged, when he said, Out of very thankfulness thou hast afflicted me. And as for the second kind of afflictions, which are only for the exercise of graces, when we are persecuted not for the evil in us, but the good appearing, as the case of the Martyrs was; then God giveth us comfort with full measure, pressed down, and yet flowing over; witness the Apostles, who went away rejoicing, because they were accounted worthy to suffer all things for Christ's sake. The Martyrs also had more joy in their troubles then ever they had in their prosperity, and it is of those tribulations the Scripture speaketh of. Indeed some Philosophers have essayed upon such a comfort, as Epicurus said, If a wise man were burnt in Phalaris his Bull, he would say, Dulce est, & ad me nihil pertinet, This is a sweet thing, and doth not at all hurt me. But these were Book sayings. No Philosophers ever endured misery for their Sects, as Christians have done for the truth of Christ. But you may say, What is that by which God comforts his people in all their tribulations? Hath the Scripture any higher grounds than Philosophy? Philosophy is called animi medicina; and as there were several Sects of them, so they had different principles to comfort; for there was no theam treated on more by them than this; only some principles were contrary to others; for some persuaded this as a special help to premeditate on evils before they came. Others they refused this, as making a man miserable before he was so. Others supported themselves with the thoughts of necessity, and that it could not be otherwise. But of all these we may say, as Job to his friends, Ye are miserable comforters, and are of no more advantage then the rending of garments, or pulling off the hair in grief, which Bion derided in one, as if a bald head would take away grief. We therefore conclude, That no Philosophers had the true art or grounds of comfort, and that

1. Because they were wholly ignorant of Jesus Christ, in whom alone is all the cause of comfort. Therefore he is called our Peace, and he is said to be the Prince of peace. Foelicissimum est cui non est opus foelicitate, and such an one is the man in Christ, for he will never thirst more than hath drunk of that fountain. No sin, no guilt, no curse can be removed, but by the blood of Christ. Insomuch that all their Philosophical precepts about comfort were as the influence of the Moon, which doth rather rotten than ripen in respect of the Suns influence.

2. They were without the Spirit of Christ the efficient cause of comfort. Christ is the subject matter in whom alone we can have comfort; and the Spirit of God is the efficient cause that doth alone give a comfortable and glad heart.

3. They were altogether unbelieving of a Resurrection to leternal glory, which is an admirable ground of all true joy. This the Apostle presseth against immoderate sorrow about those that are dead, Not to grieve as those that are without hope.

Lastly, They were wholly unacquainted with the life of faith, that is only instrumental to receive joy.

Use of Exhortation, in all thy tribulations to look up to God in Christ for comfort. Thou runnest to this creature to comfort, and thou thinkest this and that condition would comfort thee; but how can the channel have anything in it, if the fountain doth not give it? Say not, it's thy affliction, so greatly to be aggravated, that makes thee disconsolate: No, it is for want of God's presence in it.

SERM. XXXIX.

THere is no tribulation either for the kind or degree of it, but God can and doth comfort his people therein. It is therefore requisite to know what are those cordial comforts, what is that balm and oil by which he healeth the wounds of his afflicted ones. For seeing God's comforts do far exceed all Philosophical remedies, as much as the Sun doth a Glowworm: And Paul 's admirable temperament, I know how to abound, and how to want, doth infinitely transcend that so much celebrated carriage of Socrates, who was noted to be always Eodem vultu, let whatsoever befall him. It is very useful to know, what are these Apples of comfort, as the Church calleth for, Cant. 2. 5. And the rather this is to be done, because many of God's children are deficient in a three-fold respect about God's consolations. For either

1. They are in a great manner ignorant of what foundations and sure grounds they have of comfort. They do not know what fountains of living water they may abundantly bathe themselves in. They are as Elisha 's servant, who though there was a great host of Angels to help him, yet he did not see them. So that the Spirit of God doth not only illuminate us in the matter of duty, but also in matter of comfort; hence he is called, The Comforter. Or

2. Though they know many arguments of comfort, yet their memory faileth them, that in the very hour of their temptations, in the midst of their furious assaults, they forget what comfortable supports they might make use of. So that it is good to preach of these principles of consolation, that thereby we may be remembrancers to you, and put you in mind of that joy, which in the midst of your afflictions, your corruptions, and the Devils temptations are so apt to strike out. As the Disciples were sometimes blamed for their forgetfulness, they did not remember the miracle of loaves. Thus also the children of God, may often rebuke themselves, and with David say, Why wast thou cast down, O my soul? And why wast thou so troubled within thee? Hadst thou thought on such a promise, such a place of Scripture? Hadst thou remembered such a precious and sweet truth, the temptation had not prevailed so much upon thee.

Come we then to lead you up into the Mount of transfiguration, let us see even in this life, as far as our narrow hearts can comprehend, What are the good things God hath prepared for those that love him? And

First, Take this for a foundation, That God comforts only through and by the Scriptures. He must enter into this pool, that will feel these consolations descending upon him, he must buy this field of the Scriptures, that will have this pearl hidden there. The Spirit of God is that indeed which doth efficiently reach to the soul, and make it to receive comfort; but the means by which, or the harp (as it were) whereby the evil spirit of sorrow and dejection is removed, is by the word of God: So that as the Spirit of God doth powerfully change and alter the heart yet the word is organically and instrumentally used for that end. So though the Spirit of God be the Comforter, yet it is through the Word. Hence the Apostle Rom. 15. 4. That we through comfort of the Scriptures might have hope. And David doth not only admire the word of God, because it fore-warneth of sin, quickeneth up to duty, but also because it was a reviving, comforting Word, whereby he was kept from fainting, and being utterly overwhelmed in his troubles. And this is the more to be considered by the godly, that so they may not be deluded by false joys. When the Devil is said to transform himself into an Angel of light, 2 Cor. 11. 14. that is, into light of comfort, as well as of truth, There are false joys, there are comforts from the Devil, as well as doctrines of the Devil. The Papist hath his comforts. The Socinian, the Antinomian, all these have a spirit of delusion in their joys, as well as in their opinion. The Spirit of God doth first lead into truth, before it vouchsafeth comfort. But we detain you too long.

The first ground therefore of Scripture, that may be had out of the treasury thereof, is this, viz. That all the tribulations we fall into, they are precisely determined by God as a Father out of much love, both in regard of the beginning of them, the degree of them, as also the continuance of them. And if this truth be well rumiated and digested, here is matter of comfort enough; here is more oil then we have vessels to receive. This the Scripture doth frequently insinuate, Matth. 5. Your heavenly Father knoweth what you have need of. But especially Heb. 12. 9, 10. the Apostle declareth at large, That because we are sons, because God loveth us, and is a Father, therefore he doth chasten us; and so if we give reverence to earthly parents, because they correct us, as the Apostle implieth, How much more ought we to bless God for his fatherly love to us in correcting of us? Out of very faithfulness, saith David, thou hast afflicted me, for before that came, he went astray. So then, he who is taught by Scripture, he seeth as much of love, as much of a Father in these tribulations, as in any outward mercies. Whereas therefore they said, If thou art the Son of God come down from the cross: the godly man saith on the contrary, because he is the Son of God, he will ascend up to the Cross, when his Father commands him: hence afflictions are spoken of by way of gift, To you it is given to suffer; and they are called, The precious trial of our faith. Say then as Christ, Shall I not drink of the Cup which my Father hath given me? And because he is a Father, and he makes his afflictions medicinal, therefore they are stinted and measured by him, both for the time, when they shall begin, thy tribulations fall not out when the Devil and thy enemies would bring them upon thee; but when God's time is come, as you see they could never touch Christ, till he said, His time was come. So that as God is said to determine the bounds of men's habitations, so he hath also of the afflictions of his children; they come not sooner or later than thy Father in wisdom had appointed. Now as winter and cold is necessary in its season, as well as Summer in its season, and the night hath its use as well as the day: Thus a time of tribulation is as necessary, as a time of rest and quietness. There is a great deal of mercy to thee in the very time of thy trouble; unless the grain of Corn fall in the earth and die, it cannot be fruitful; this Christ applied to himself, and is also true of every Christian. As the time is thus prefixed, so the kind of it, with the measure and degree of it. Revel. 2. 10. The Devil shall cast some of you into prison. The Apostle also Heb. 11. speaketh of the several sorts of tribulations the Saints were exercised with; and if God's providence reacheth to the Sparrows fall on the ground, yea to the hair falling from the head, how much more to the head itself, to man himself? Is not this then a true solid ground of comfort, to think that thy heavenly Father knowing thy temptations, and what will do thee most good, hath appointed thee to drink of this cup of an affliction, rather than another? Know, that that very trial upon thee, how contrary soever to thy flesh and blood, yet is the best and most profitable affliction of any in the world to thee: other afflictions would be like contrary physic to a disease, do more hurt than good.

Lastly, This heaveuly Father hath not only appointed the time, the kind, the degree of thy tribulation, but also the time of deliverance from it. And this is also a great comfort to know, that the tribulation shall not stay an hour longer, then while it may do good to thee; he will not take one drop of blood more from thee then is necessary to prevent thy disease, or abate it. So Rev. 2. 10. Some should be cast into prison for ten days. You see here God had determined the time. Even as the Artificer knoweth how long the gold must be in the fire, to take away the dross, and will not suffer it to abide any longer. This the Psalmist made use of in his Prayer for the Church, The time to favor her, yea the set time is come. So thou art to know, that the time of favor, the time of deliverance, yea the set time will come. So that this may add much comfort to the godly, that their afflictions shall be as the horsleeches set to the body, to stick no longer then the corrupt blood is taken away. Thus Job though he had many gloomy and sad temptations, yet sometimes again he was refreshed with this, That he should come out of that affliction, like gold out of the fire, Chap. 23. 10. How wonderfully was Habakkuk comforted in his exercises? for being informed, Chap. 2. 3. That the vision was for an appointed time, that God though he did tarry would surely come, see how he breaketh forth, Chap. 3. 17, 18. Although the fig-tree doth not blossom, &c. yet I will rejoice in God, I will joy in the God of my salvation. Well may God be called the God of consolation, who can make Habakkuk so greatly rejoice, when all earthly props are taken away.

A second Scripture-cordial, by which God comforts his people in all tribulations, is from Christ, with all the fullness that is in him. Certainly Christ received by faith, and improved Evangelically, is able to make us gather grapes of thorns, and figs of thistles: He that hath this Sun cannot be in the dark night: What makes Paul, Rom. 8. so triumph and boast in all manner of tribulations, challenging (as it were) everyone of them to do their worse? Is not the foundation of all this, Christ dead, and Christ risen again? And if he hath given us Christ, how shall he not with him give us all things? Thus the presence of Christ, the spiritual influence of Christ into the soul, taketh away the bitterness of all troubles. Thus it was with the Martyrs: Thus it is with God's children, while by faith they lay hold on Christ. As the light of the Sun puts out the light of the fire: Thus the presence of Christ, putteth out all other comforts, yea and all troubles also. Hence Isa. 9. Christ is promised to the godly by way of comfort to them, when the outward condition of the Nation was like to be very miserable. Micah also Chap. 5. 5. promiseth, that Christ should be the peace, when the Assyrian should come into the Land. But what Peace was Christ, he did not bring temporal peace, neither was he to have a temporal Kingdom? But to the godly, who looked for a spiritual Messiah, this was the comfort of comforts, to have a Christ as a spiritual Savior. If then thy tribulations be heavy, and irksome; Oh desire more knowledge and enjoyment of Christ, for he will be instead of all things to thee; he is Wisdom, he is Righteousness, he is wealth, he is honors, he is husband, friend: So that he who hath fellowship and communion with Christ, finds him to be, as those three Worthies cast into the fiery furnace, having the company of one, who is said to be in form like the Son of God; a defense against the rage of the fire, so that the very garments did not so much as smell of any burning. Thus the presence of Christ hach so wonderfully ravished and refreshed the heart of an afficted afflicted Saint, that he hath almost forgot his affliction, and discovereth not the least soil from it.

3. Another Scripture discovery for comfort, is to press and command the life of faith upon God's promise. So that whatsoever the principles of the world and sense do suggest, yet faith rectifieth all: That finds honey to come out of a dead Lion; that can suck honey from a bitter herb, when fleshly wisdom, and human reason can go no further, yet even then faith can gather sure and firm arguments of comfort. David in that great distress at Ziklag, yet is said to encourage himself in his God. Paul maketh this the ground of a Christians magnanimity, support and joy uuder all tribulations, Heb. 11. 1. Because faith is the substance of things hoped for, and the evidence of things not seen. God's thoughts and our thoughts are wholly different, only faith enableth us to know the mind of God; and where flesh is ready to say, God is casting off, and utterly forsaking, there faith seeth him drawing near. The Disciples in a tempest thought they had seen a Spirit, and were affrighted, but it was Christ. The promise of God and faith applying it, do bear up the soul, and make it rejoice in troubles. Heb. 6. 18. we have there God's promise, and God's oath also to confirm it, and therefore saith the Apostle, We have those two immutable things, that we might have strong consolation. See there, because of God's promise, and that confirmed by an Oath: We have a consolation, and a strong consolation; Strong, because the ground of it is strong, God's Word, so that it is stronger than mountains, it is stronger than Heaven and earth: Every creature shall fall to the ground rather than the promise not be made good to thee. Again, it is a strong consolation, because neither the Devils nor his instruments shall be able to overcome it. Though therefore thy enemies be strong enemies: though thy troubles are strong troubles, yet remember here is a strong consolation; death itself cannot deprive thee of it: if then we walk by faith, and not by sense; if we live upon these breasts of consolation, as the Infant doth, surely we may then swallow down even deadly and poisonous things, yet they shall not do any hurt: Because the promise is the same, thy heart would always be the fame, as the Law is written in thy heart in respect of obedience; so let the promise in respect of faith: Faith from the Word doth show carnal reason, all the mistakes and false principles it proceedeth upon, discovering light in darkness, love in afflictions, and life even in death itself.

Lastly, (For these bunches of grapes may serve to acquaint you what the Land is) eternal glory to be possessed after the troubles, vexations and exercises here, is able to make the heart to be exceeding glad under all our troubles. Thus the Apostle 2 Cor. 4. 16, 17. We faint not, for this light affliction worketh for us a more exceeding and eternal weight of glory; and this is by looking not on the things that are seen, but the things that are not seen. At another time the godly are commanded to lift up their heads when the day of judgment draweth nigh, because their redemption is at hand. And 1 Thess. 4. 18. after a discourse of our Lord's coming, and that the godly shall be ever with him, they are enjoined, To comfort one another with these things; that incomprehensible glory which is provided for us to receive after our sufferings here, makes the heart rejoice, while it is in the valley of tears; this Haven after our storms; this rest after our troubles; this Crown after our warfare, is that which reviveth the soul, and makes it a Naomi, while it is a Marah.

SERM. XL.

WE were discussing this third particular in the Text, but that one main doubt may present itself, the discussing whereof is very useful in a practical way. It is this, Seeing Paul speaketh thus generally, God comforteth us in all our tribulations, doth not this necessarily infer, that all the children of God in all straits are full of comfort? And if this be so, either we must condemn many, who in all appearance are the dear children of God, for hypocrites and unsound, because they have no comfort: Yea all divine means have been used, and yet they cannot be comforted, or else we must question the truth of this Scripture. This Text saith, God comforteth his in all their tribulations: Experience telleth us, That many of God's children are sadly disconsolate, or else if their want of comfort be an argument, they do not belong to God, we shall then pass an uncharitable censure upon those who are every way to be accounted of as precious Saints, and that of the first magnitude.

Let us therefore remove this stumbling block out of the way. And

First, It cannot be denied, but that it may be the case, not only of a godly person, but even an whole Church, to be without all comfort, that nothing but sorrow and trouble do even devour them all the day long. See this true in Jeremiah's Lamentations, Chap. 1. 2. Chap. 2. 20, 21. The Church there sits in mourning, with tears on her cheeks, and she hath none to comfort her, neither God or man. And for a particular person, what is clearer than Job, whose soul was as full of spiritual botches and sores by sad thoughts, as his body was of corporal ones, Job 17. 13. When I said my bed shall comfort, thou skarest me with dreams, &c. Job not in his bed a place of rest, nor in the night a time of rest, can be freed from terrors and fears: yea Chap. 9. 27. when he said, I will leave off my heaviness, I will comfort myself; when he set himself with all holy endeavors to cast off this viper of sorrow, yet they did rather increase upon him: Yea, when he himself cannot remove those mountains of his heart, it may be his godly friends may, and indeed such spiritual Physicians God doth sometimes bless for that end: But Chap. 21. 34. he telleth them, They comfort him in vain; none then can deny, but there was a time at least, when God did not comfort Job in his tribulations. We read also of Heman, Psal. 88. 15. who complaineth, That he was distracted with the terrors of the Lord from his youth up; he complaineth, God's wrath lay hard upon him; that God did afflict him with all his ways; yea he prayed, he cried, and God did hide his face from him. So that in all the Psalms there is not a word of comfort, no nor of hope or of confidence, which yet David in every Psalm almost, though never so cast down, doth in some degrees and sparks (as it were) discover, but here is nothing but disconsolateness; yet this Heman was a godly man, a Penman of some Psalms; yea he was accounted one of the most eminent wise men that lived in that age; for 1 King. 4. 30, 31. Solomon's wisdom is said to exceed all others; yea four wise men are instanced, whom Solomon did surpass, and this Heman was one. Whereas then, we are apt to judge such as want the sense of God's comfort, and go in a disconsolate manner, fools and melancholy, such as will go out of their wits: You see here a godly man, and one of the wisest men in Solomon's times, yet afflicted with the terrors of the Lord, and can obtain no comfort. This then being laid down as a foundation, let us consider what is to be said to the doubt. To answer the Objection, you must know in what sense this is a doctrinal truth, That God comforteth his in all their troubles, and to that purpose observe these particulars:

1. That comfort, especially when we are sensibly affected and enlarged therewith, is not of the essence of grace, nor is it absolutely necessary to salvation. It is indeed for the been esse, and is like oil to the wheels, it doth wonderfully quicken and expedite the soul in ways of holiness; but yet a man may be in the state of grace, and may have an unquestionable claim to Heaven, yet for all that be destitute of such sensible comfort, for these consolations do commonly flow from assurance of God's grace, and the sense of his love shed abroad in their hearts. Now it is not this assurance that doth justify us, but it supposeth us justified already; we may rest on Christ, we may believe on him, and yet want this faith of evidence, as some call it, while we have the faith of adherence and dependence. Seeing therefore that this comfort is not an inseparable quality from a godly man, we must then understand the promises of God for comfort, as we do of other things which are separable from true grace. God promiseth health, outward peace, long life, yea of all outward mercies, godliness hath a promise, but yet the godly do not always partake of these; there are many of them sick, weak, poor and distressed, though under such promises: And the reason is, because these are not necessary to salvation: They are not required as Christ and grace is, for then no godly man should be without them; yea they may be an impediment, an hindrance, and therefore it's a mercy sometimes when God denieth them. Thus it is in regard of our comforts, it is for our good to be sometimes without them, God in much mercy suffereth his people to be in darkness, and to have no light. So that you may no more wonder to see them sometimes without joy, then to see them sometimes without the outward mercies of the world: Yet you must understand, when I thus compare these soul-consolations to bodily ones, that I make them not of the same nature with temporal outward mercies, as if they were no more spiritual than wealth, or health are: No, I do not compare them in their nature, but in their property of separability; they neither are of the essence of grace, nor of absolute necessity to salvation, and herein they are alike: otherwise these consolations they are spiritual mercies seated in the soul, and have intimate connection with the graces of God's Spirit. Gerson calls them Gratiae gratis datae, and indeed they are the gifts of God's Spirit, and are highly to be prized, yet as degrees in grace are of God's Spirit, but not necessary to salvation; the truth of grace is, but not every degree of grace, for then no godly man could be saved that is weak in faith, and in other graces. Thus it is with this comfort in some respect, They are gifts of God, they are wrought by his Spirit, yet so as that they do not necessarily accompany our salvation, and in this sense you must understand the Doctrine.

2. There is a twofold joy, which I may call a direct and reflex one: The one is when we are carried with delight to that which is holy and good. The other is, when we know and feel that we are thus carried out, joy is a fruit of faith, 1 Pet. 1. 8. In whom believing ye rejoice with joy unspeakable. Now as faith acteth two ways, so also doth joy. Faith acteth directly by going directly to Christ; and then faith acts reflexly, by looking upon this, that I do rest on Christ. Thus there is a joy that doth directly go to God and Christ by way of delight and enlargement, being thus apprehended by faith. Of such a joy in holy things Solomon speaketh Prov. 21. 15. The Prophet Isaiah also Chap. 64. 5. And then there is a joy flowing from the apprehension of this, that we do delight in holy things. For a man may rejoice to find he can rejoice in what is good; a man may be comforted in finding that Christ and heavenly objects, are matter of delight to him. Now as it is with those two acts of faith, the former, which is the direct one, that is absolutely necessary, by that we are justified, by that Christ is made ours, by that we are in him, and he in us; but the latter is not of the same necessity. It is nowhere said, If ye know that ye do believe, and if ye be assured that ye do believe, but if ye do believe, then ye shall be saved. It would be sad with many of God's children, if none were justified, but he that knoweth he believeth. Thus it is also for joy, joy in its direct acts, it's a necessary grace. It is our duty to rejoice in God and heavenly things, as well as love them. And indeed there cannot be any grace of love, but there is also the grace of joy. Hence Gal. 5. joy is made the fruit of the Spirit, with other graces. And Rom. 14. The Kingdom of Heaven is said to consist in righteousness, and in joy in the holy Ghost. So that there is a joy, which being a grace, is part of the new creature, and there cannot be godliness without it; as is our love, so is our joy. But then there is joy as a privilege, which (as you heard) ariseth from the knowledge of our being in the state of grace, and this is communicable at God's pleasure. Those that have the most of God's grace, may for a time have the least of it in sense, as we see in Christ himself. So that we are to distinguish between joy as a grace, and joy as a privilege. It's of the latter the Doctrine is to be understood.

3. Yet further, The joy that God's people partake of, may be considered either as seated in the soul, or as in the sensitive part. The one is rational and spiritual: The other is sensitive and corporeal. For the Scotists they say, That as there are affections seated in the sensitive part, which are called fear, joy, grief, &c. so they make some things answerable to these in the ministerial substances. For, it may seem, the soul when separated from the body doth love joy, yea and Angels themselves, not that they are to be called passions in them, because not corporeal, but they are so in us. Now this distinction is made great use of by Casuists. There is (say they) a rational love, and a sensible love. A godly man may sometimes feel a more sensible love of his children, then he doth of God, yet he is not to be discouraged, or to think he doth not love God better than his children. For according to his rational love, which consists in the esteeming and prizing of Christ; so he would part with all these when God calleth, rather than deny his cause. Indeed a learned Writer rejects this distinction of love intensive and appretiative, (Cocceius de foedere) because we are bound to love God (saith he) with all sensible affection, as well as rational esteem; but no doubt the distinction well explained is of great use. It is made use of also in regard of sorrow for sin: Some tender hearts complain, they can shed tears, they can sensibly weep and mourn for the loss of a father or a child, but they cannot do thus about their sins. Here again we succor them, saying, There is the passion of sorrow which stirreth bodily, and the grace of sorrow which affects the mind and the will. Thou doest detest and hate sin, thou judgest any evil to be suffered rather than that committed; thou hast an unspeakable displicency and dislike of what thou hast done, here is godly sorrow, though it be not passionately expressed in thee; therefore repentance is called 〈 in non-Latin alphabet 〉 , because of the great change upon the mind. Thus it is also of great use in the matter of joy. There may be a rational solid joy, arising through faith, whereby the soul will enjoy a peaceable tranquility and serenity, when yet no bodily affectionate joy may much be perceived. The Heathen could say, Gaudium est res severa.

Lastly, We are to distinguish in this Objection concerning the matter of thy joy. Although God hath denied thee outward arguments of joy; thou hast no health no friends, no outward supports to rejoice in, yet thou hast the favor of God, and his precious promises that are heavenly ravishment to thee. When Paul and the other Apostles, were in dangers often, in troubles often, yet at that time their hearts were replenished with spiritual consolation. Hast thou therefore no comfort, because thou wantest such outward ones as thy heart desireth? Let not soul-consolations seem small to thee, though with Lazarus thy condition be so straitened, that thou canst not get so much as a crumb of bread. Again, distinguish of the degrees of thy comfort: There is less comfort and more comfort, yet comfort; there is a greater and lesser flame of fire, yet both fire still. Thus though comfort, even the least, be like fire in the bosom warming of the heart, yet it is capable of intension: Sometimes comfort overfloweth, and like the Sun dispelleth every cloud away. Sometimes, again comfort is there but in a combat, in an agony, conflicting with fears and sorrows. Now wilt thou call that only comfort, which drieth up every tear, which removeth every sigh. No, you must not expect perfect comfort anymore than perfect faith, perfect love. The Devil and sin doth not only oppose thy graces, but thy comforts: Therefore bless God, and be thankful for a drop of comfort, though thou hast not as much as thou desirest. Oh consider, how justly God might make thee a Cain, fearing everything should kill and damn thee! How justly may he make thee a Magor Missabib, fear round about thee, and all fear within thee? Thus God might make thee a terror to thyself, should he deal with thee according to thy sins. So that you must not only account great comfort, comfort, but even be thankful for more sparing dispensations of it.

Lastly, Distinguish about the time of comfort. What though sometimes thy soul seemeth to be like a wilderness full of howling beasts; what though in some tribulations, thou criest out with David, Hath the Lord forgotten to be gracious? Yet this Sun afterwards breaketh through the clouds, so that thou canst say with David, Sorrow may endure for a night, but joy cometh in the morning. And Psal. 126. 5. They that sow in tears shall reap in joy. You must know that God hath seasons of joy. As there is a time to reap, and a time to sow, so saith Solomon. There is a time to laugh, and a time to mourn. Job had indeed been a long while without the comforts of God, but at last you read all was abundantly made up again. We must not therefore judge of comfort by one time, or by one tribulation, but compare all together: as in matter of grace, the godly are not to judge of their estate absolutely by some particular temptation, for then they might pass false judgment upon their selves.

5. To clear this truth yet more, Consider of God's tender and offer of comfort. But it may be thy heart is froward and unbelieving, rejecting the consolations of God. For although we say, God comforteth his in all tribulation, yet that must be understood so as that his people do their duty. God comforteth the godly afflicted, but it is the godly believing, the godly preparing and setting himself to receive comfort; he must not be as Rachel that refused to be comforted, as God speaks once or twice to us in his Word, for such or such a duty; but if we refuse to hear, if we attend not, we go on in rebellion, yet God offers sanctifying grace to us: Thus it is also for comfort; God comforts again and again by his Word; by his Ordinances he often suggests, precious and sweet arguments of joy to thy soul, but thou art peevish, dejected, and so they are not received: as we cannot write on wet paper, neither will the moistened strings of the instrument make any melodious sound: If therefore thou hast not comfort in thy troubles, mayest not thou blame thyself? If every Israelite had not manna in the wilderness he may condemn himself; God did rain enough, but his negligence slighted the getting of it.

SERM. XLI.

THe next particular to be considered of in his text, as it stands divided, is the final Cause of God's comforting his people, especially those that are in any office in the Church; which is, That we may be able to comfort others.

So that in this latter part, we are to consider the final Cause itself, which is, To be able to comfort others. Nihil dat quod not habet, is the old Rule. They have no skill or ability to comfort others, who have not the experience and feeling of this upon their own souls. It is not enough for the Ministers of the Gospel to have devoured many Books of learning, to be able to decide Polemical questions in Divinity, to convince gainsayers, to be Doctors Angelical, subtle or profound; to be Mallei Hereticorum, The hammers of Heretics; unless also they have the experimental works of God's Spirit upon their own souls. They are not able to apply themselves to the hearts of others. Paul had not been able to comfort others, if the Lord had not practically acquainted him with heavenly consolations.

2. There is the Subject, to whom, or the Persons, whose wounds Paul (like a good Samaritan) is desirous to pour oil into; and that is, Them which are in any trouble.

3. There is the manner how, which is, by that very comfort Paul himself found. And

Lastly, There is the fontal and original Cause of this, Whereby we ourselves are comforted of God.

The final Cause will afford two Observations;

First, That the heavenly and spiritual works which God vouchsafeth to his people, are not for themselves only, but for the advantage and edification of others.

Who would not think that the inward comforts, and soul-consolations, should not be wholly enclosed within our own breasts, that these should not be communicated to others? Who would not say of these, as Solomon in another case, Prov. 5. Let these fountains be only thine own, and not strangers with thee? Yet God giveth us these soul-comforts, that we may be able to revive and comfort many sad troubled hearts, which lie languishing for want of them.

The second Observation is, That those have the greatest ability and fitness to help the souls of others, who have had the experience and work of God upon their own souls.

First, Let us consider the former Doctrine, viz. That those great and spiriritual works which God vouchsafeth to his children, are not for their own god only, but for the good of others. If he said in a political sense, Nemo sibi vivit sed patriae, it is much more true of a Christian, Non sibi vivit sed Ecclesiae. He liveth not to himself, but to the Church of God. Hence is that frequent comparison in the Scripture, of the Church of God, and a body together; making all Christians so many several Members, that if one rejoice, all must rejoice with it.

To be thoroughly possessed of this truth, we are first to know, That there are two kinds of Gifts of God's Spirit unto those of the Church. The Ancient Schoolmen, which distinction is still retained with the Papists, is, that there are Gratiae gratis datae, Favors freely given; which are bestowed, not so much for the good of them that have them, as of the good of others. Such were those extraordinary gifts of God's Spirit in the primitive times, to work Miracles, to speak with tongues, &c. And such are also those common gifts of Prayer and Preaching, which many may have, and yet they be never the more holy. But as water-pots, that conveys water to the Garden, making it fruitful, while itself beareth no flowers at all; so are they. And truly, this is sadly to be considered by all the Ministers of the Gospel, whether the gifts God giveth them, be not for the good of others more then their own. As the Nurses of young Princes live upon excellent food, not for their own sake, but to give more excellent nourishment to their young ones.

The other sort of gifts they call Gratiae, gratum facientes, such gifts, as he that hath them, must needs be accepted of with God. And these they make faith and love, with the like graces. Now this distinction is absurd, for the Members are confounded: The graces making acceptable, are graces freely given. It is solely and wholly of the grace of God, to make thee differ from others in the special work of sanctification, as it was in the primitive times, to make one who had miraculous gifts to differ from another. And then it is false, for no grace we have, doth of itself make us gratos accepted of to God, but it is in and through Christ, that their imperfections are pardoned, and so received.

Therefore our Divines do distinguish better: That there are Dona Ministrantia, and Dona sanctificantia; Gifts of service, and Gifts of sanctification. Gifts of service are such which God giveth for the use of the Church, Gifts sanctifying, are such as are for the good of those that have them.

Now though this be true, yet in the second place, you must not limit this so straightly, as that sanctifying gifts may not be serviceable gifts also. For, it's plain, that in all the people of God, their very graces as well as their gifts, are to be exercised for the good of others. Thy repentance, thy faith, thy joy, may be put forth to quicken and edify others. Therefore we say in the Doctrine, All the spiritual works of God upon the souls of his people, are not only for themselves, but for others. All, not only gifts, but graces: Not only their parts and their duties, but their holiness also. Hence (Prov. 15. 4.) an wholesome tongue, which is the gift only that a godly man hath, is said to be a tree of life, because it doth so much spiritual good to others. Think then, that God hath not given thee grace and comfort for thyself only, but for others who may stand in need of thee. As it was with Christ the Head, so it should be with his Members proportionably. Isa. 50. 4. To have the tongue of the learned given them from God, to be able to speak a word in season to him that is weary. As therefore God hath given thee fullness temporally, to feed the hungry, and to clothe the naked, when such due objects of charity are presented to thee. Thus also God giveth thee faith, to help him that complaineth he cannot believe: He giveth thee comfort, to succor those that can find no joy. This is to be considered, that thou beest not a fountain sealed up, but opened, whereat many may occasionally refresh themselves.

Thirdly, The godly man's improving his gifts and graces, doth not at all hinder and diminish his own, but thereby increaseth and multiplieth them. It is like the widows giving of oil to the Prophet, which was so far from impoverishing, that it did enrich her. We may not then refuse those who shall desire help for their souls; as the wise Virgins did the foolish, saying, It might be there would not be enough for themselves. No: the more thou art willing to season others with thy own salt, to quicken and comfort others, by thy own quickenings and comforts, herein thou wilt find thyself more edified, and the good will rebound upon thy own self. For these improvings of thy gifts and graces serviceably to others souls, will multiply thy own two ways.

First, God hath promised, that to him which hath, that is, which useth and exerciseth his talent, more shall be given. The more these breasts give suck, the more will milk abound. Thou mayest therefore look upon God's promise, and expect that while thou art warming others, spiritual heat will be increased in thy own self: And

Secondly, The exercising of graces, doth inwardly corroberate and strengthen the principle of grace. The moro thou puttest forth thy graces to stir up others, the more delight and joy wilt thou find in using of them. Therefore be as the Olive-tree, and the Fig-tree of thy fatness and sweetness, enlivening and cherishing of others who stand in need of thee.

These things promised, let us consider some of the choice Particulars, wherein we may not only bring good to our own souls, but to others also.

First, That spiritual humiliation and brokenness of heart which thou hast found, may be very powerful to persuade others of the bitterness of sin. Say with meltings of thy soul to them, Oh, if thou hadst known, if thou hadst ever felt what God hath made me feel, what wonderful changes would be in thee immediately! Those sins which are honey, would presently be as gall. Thus it was with David, Psal. 51. when he could recover from his broken bones, when he could enjoy the face of God, which was hid from him; Then I will teach transgressors thy ways. Then his heart could not hold any longer. He that had sound how bitter a thing it was to provoke God by sin, would persuade others also of it. Thus Christ he bids Peter, when he was converted, to confirm his Brother: To use his own experience to help him. So that you see, even the very sorrow and grief God hath put thee into, let it be a real Sermon to others. Our Savior made it an aggravation of the Jews wickedness, that if one should rise from the dead; they would not believe. And certainly, if others will not believe thee, who art (as it were) come out of hell, who hast been in the depths of God's displeasure, their hearts must needs be much hardened. Oh then, make use of what God hath made thee feel, to be a furtherance to others! As Paul, Knowing the terror of the Lord, we persuade men, 2 Cor. 5. 11. He knew the terror of the Lord experimentally, when he was stricken to the ground in a Vision, and found the power of God so wonderfully upon him, in making of him another man.

Secondly, The knowledge and true faith which God hath given thee, do thou make use of it to direct and preserve others. This knowledge and sound mind in Religion, is not indeed essentially accompanied with holiness: A man may be very Orthodox, be sound in the Faith, as Hymenaeus and Philetus were a while, yet afterwards made shipwreck of all. But yet it is a special gift of God's Spirit to be led into the truth; and although to have a sound mind only be not enough to godliness; yet godliness cannot be without a sound mind, in some measure or other. Every godly man is built upon the true foundation, though there may be some hay and stubble, which, though it shall not damn him, because not fundamental heresies, yet shall make his salvation the more difficult: He shall be saved, so as by fire. If then God hath preserved thee in the truth, and that in times when many fall on thy righthand, and on thy left hand, having this soul plague and infection upon them, let it be thy greater care to reduce such: Let them have thy light, thy helps, and knowledge: Put thy light upon the candlestick, and not under a bushel. Consider that place, James 5. 19, 20. If any do err from the truth, and one convert him, let him know he shall save a soul from death. So that you see the salvation or damnation of another, is interested in thy improving of sounds knowledge to inform such. Howsoever the Apostle Rom. 14. in a particular case about things indifferent, adviseth, saying, Hast thou faith? have it to thyself: Yet take heed of doing so in fundamental and essential truths of God: Do not there have faith to thyself, but endeavor that all may be seasoned with the same sound knowledge. Even a private Christian, though he is not to usurp the Office of a Teacher, yet he hath his proper sphere, wherein he may move to propagate the true knowledge of Christ. This knowledge then is a talent, and expect that God will have an account of the improving of it. Say, as of comfort in the text, so of sound knowledge and truth, The Spirit of God hath directed us into the truth, that we may also be able to guide others.

Thirdly, Those temptations and assaults which the children of God have, are not only for themselves, but for others also: That they may be able to direct and guide others, groaning under the like temptations. It is true, God worketh a great good for his own people by these fiery darts of Satan. 2 Cor. 12. Paul had those buffetings of Satan, that he might not be puffed up with those wonderful revelations he enjoyed. There is no such way to keep the gracious soul humble and lowly in its own self, as these affrights from the devil: Even as vizors and such horrid representations 〈◊〉 are children, and make them run home to their Parents; so also do these buffetings of Satan and tumults raised by him, drive us out of ourselves; make us highly to prize Christ and his righteousness: Yea, though these temptations be very irksome and into •• rabble in themselves, yet commonly none are such choice, spiritual, and eminent Christians as those who have been in these combats. As dung, though noisome in itself, yet it maketh the field fruitful, and full of beauty; thus do these temptations of Satan to a godly heart. But yet this is not all; By these the Lord intends them to be admirably useful to others. Alas, how many poor afflicted souls, especially new beginners, new Converts, have their trembling hearts suggest to them, Who was ever tempted as thou art? Can any be the Son of God, and have such horrid and vile injections in his soul as thou hast? What is this but the beginning of hell in thee? Is not damnation already begun upon thee? Now for a troubled soul in these whirlepooles, to meet with such who are able to say, They have been thus, and thus; these are no new temptations, but what hath usually befallen the godly: Is not such an one called out by God, to pour oil into such wounds? Doth not God plainly speak, Therefore hast thou been buffeted, tempted, and exercised, that such bruised and wounded souls may receive comfort from thee? Hence it is that Christ himself would be tempted, that he might be able to succor those that are tempted, Heb. 2. 18. Thus by our temptations we are not only to learn many things, but also to teach others. (But of this more in the second Doctrine.)

Lastly, Here are Consolations: And although these are of greater concernment in the particular to every Believer, because the joy of the Lord is his strength, hereby also he walketh thankfully and fruitfully; yet let him take heed of being narrow and sparing in using them for others comforts. For if thou art a Minister of the Gospel, then thy work is not only to convert, but to comfort; not only to bring out of sins, but out of fears and dejections. Thus the Apostle at the last verse in this Chapter, We are helpers of your joy. Consider that not only what is acquired by study, but what also is inspired by God into thy soul, may be of admirable efficacy to others. Though Christ's Sermons and Parables were like a two-edged sword, mightily dividing between true grace and hypocrisy, yet (Isa. 50. 4.) he expresseth his Ministry by this, to speak a word in season to the weary: and this he calleth the tongue of the learned. We call it Learning, to allege the Ancients, to be full of Greek and Hebrew, to empty out the bowels of School-learning: yea, some are so simple, as to account studied words, and composed language, rare Learning; whereas speech is like the Arrow, that is not commended for studs of gold, or Jewels on it, but if it hit the mark. Thus that is Oratory which is most proper to effect the end of our speech: To make the sinners weep, the hard heart to tremble, and the sad to be comforted. You see it's the tongue of the learned to do this. Doth then God give thee comfort? be not thou wanting then to support and comfort the feeble-minded. It may be thou art a kind of a spiritual Dives, full of consolations, and thinkest thou hast store enough laid up for thee, both to live and die with, take heed lest some poor Lazarus would be glad of thy crumbs, and thou dost not give to him.

SERM. XLII.

THere remaineth a second Doctrine contained in the final cause, why God comforts his people, viz. That they may be able to comfort others. From whence there is this Observation obvious:

That those only are able to make fit applications to the souls of others, who have had the experimental working of God's grace upon their own souls.

That we might be able, implying, otherwise there would not be that sufficiency and fitness in us which ought to be.

To discover this, consider,

First, That there is a twofold knowledge of divine and spiritual things: The one is speculative, and merely Theoretical, when we know them, yea and it may be give a sound and firm assent to them: And such are all those learned men who are very Orthodox, and wonderfully able to maintain the truths of Christ against all opposers whatsoever. Such as these are, God raiseth up many times as eminent Pillars in the Church. But because this is not enough to salvavation; therefore in the second place, there is a saving, affectionate, practical and experimental knowing of truth, whereby we do not only believe such things, but by believing we do love and embrace the truths we know: We do credendo amare, we have a faith which worketh by love. Now it must be confessed, that the condition of those who are only Orthodox, and no more, is much to be pitied and lamented: To write against Arminians and others, about the work of God's grace in Conversion, and yet never experimentally to have this upon their own souls: So to treat of Justification, and Christ, yet not at all to have the saving and sweet operations of these things upon their souls, is greatly to be bewailed: To be like the builders of Noah 's Ark, that proved a place of rest and refuge in the time of the deluge for others, when they themselves had no advantage by it. But it is no wonder that such excellent knowledge, and of such admirable lovely use in the Church, be not saving, while it goeth no further; because practice and doing is the end of all Theological knowledge. If ye know these things, happy are ye if ye do them, Joh. 13. 17. So that this experimental and practical knowledge of divine things, is that which compleateth the former. To know Christ, so as to have him; to know regeneration, so as to be born again; this is the glory of all knowledge. Hence is that Commandment, (2 Cor. 13. 5.) To examine ourselves, to try ourselves, whether we be in the faith, and in Christ or no. The latter word signifieth, to make an experience, or an experimental trial of grace in us. So that if you had a man who could speak like an Oracle in all the points of Divinity, who was a very Miracle in respect of learning, yet he is but a tinkling cymbal, and speaks in the matters of Religion like a Parrot, not rightly or fully apprehending of them, till he hath inwardly tasted of the sweetness of them.

Secondly, This saving experimental knowledge doth differ in its whole kind, and is of another nature in a moral consideration, from a mere Orthodox, or bare speculative knowledge. I shall not enter into a large dispute concerning the difference between illumination in a temporary believer, (although now we are not so much speaking of the habitus fidei, as Theology, which may be in learned knowing men) and that which is in a true convert: We shall suppose it for a truth from Heb. 6. That those who were enlightened, yea and had some experimental workings, (of which a non) yet they had not 〈 in non-Latin alphabet 〉 , they had not the things that hold fast salvation; and therefore the Apostle hoped for better things. They therefore so differ, that take a man who doth only know divine things by Books, by Sermons, by reading of Authors, and was not at all acquainted wih the Spirits effectual teaching by the Word; and let him at last come to have these things set home upon him by an effectual demonstration of God's Spirit; let him know these things as the truth is in Jesus, which the Apostle mentioneth Eph. 4. and he will then cry out, acknowledging that he never knew anything till then: That he was in the dark; that he had but a learned kind of folly; that he spoke of these things, as men do of Countries which they see in Maps, only by a general knowledge, having never travelled to see the Countries themselves. There is such a fuller power accompanying this practical knowledge, that the former was but a shadow to this substance. Observe many men, Do they not read the Scripture? Do not they go from Chapter to Chapter? But till it be the engrafted Word in them, they have the images and pictures of things, not the things themselves.

In the third place, That is not to be called experimental knowledge, which may be accompanied with some kind of sensible affections. Mat. 13. the temporary believer received the word with joy. You see then, that some may have joy, and that from the Word, yet this not be the true saving knowledge or faith. Heb. 6. some are there also said, not only to be enlightened, but to have tasted the good word of God. Here you may observe, that some may taste, may have joy; all which do infer some affectionate inward experimental workings on the soul, and yet not attain to have the true and honest heart: And the reason is, because these affectionate workings, they are but transitory, they quickly vanish away: There is no settled constancy or permanency in them. So that we are not to give credit to all the affections, nor to all enlargements that we may find in ourselves, even about holy things, but we are to be sure that there be deep rooting enough. Hence

Fourthly, All experimental workings of the soul, are to be judged and tried by the Scripture. Our hearts being full of guile and imposture, the devil also transforming himself into an Angel of light, hence it may come about that we may have the experience of much joy, of many enlargements, and yet all the while be in the devils ways. Hence it is that all Sectaries almost, will tell us of the great support and comfort they have had, and that ever since they embraced those new ways; yea, some make themselves to be the only spiritual men, that all other are in the flesh: as Tertullian wrote a Book against the Orthodox, styling it Contra Psachicos, as those that were merely natural, in the mean time he pretended to private revelations. The experiences therefore which we find in our souls, we must examine and try, lest we make that to be of God, which is indeed of the devil. No doubt many deluded souls, in dangerous and damnable ways, comfort others of the same way with them, by that comfort wherewith they are comforted, not of God, but of the devil. Therefore let our experiences, especially of comfort, be judged by the Word, in these Particulars.

First, In the manner and way how thou comest by them, Are they by the Scriptures truly understood? (I say, truly understood:) For, if thou abusest Scripture, putting thy own sense upon it, and thereby receiving comfort, it is no longer then Verbum Dei, but verbum tuum; thou wrestest it, and makest it thy own, or the devils, and not God's. If therefore thy experience of comfort be grounded on the Word, if thy consolation flow from hence, then this will abide, That we through comfort of the Scriptures might have hope, Rom. 15. 4. The Spirit of God doth first lead into all truth, and then into all comfort.

Secondly, In the original, and the efficient cause; is it from God, from the Spirit of God? Or from the devil, who may harden thy heart, and make thee have such joy as mad men have, not feeling their own misery? The comfort and the joy that is truly so, is still attributed to God and the Holy Ghost, as the fountains thereof.

Thirdly, Doth thy experience of Consolation make thee more humble and empty? Doth it drive thee out of all thy vain carnal confidences? This argueth it cometh from God, if with the Centurian, when Christ cometh to thy soul, thou sayest, Lord, I am unworthy this joy, this consolation should enter into me. And therefore the more comfort, the more lowly and debased in thy own eyes: And never more, then when the most joy. This is a good experience of comfort, as coming from God. So also, if this comfort be conducing to holiness, if by this thou art more quickened to mortify sin, to subdue the corruptions that remain; if this be like oil to the wheels, thou art more fervent, more zealous in all holy duties, then make much of this comfort, for it cometh from Heaven. If then we have the experience of God's working upon our souls, both in the way of grace, and the way of comfort, then, and never till then, are we fitted to deal with the souls of others. And there are these Reasons:

First, None can wisely be a Physician to heal a disease in another, unless he have skill and understanding in the nature of it, and the fit remedy for it. Now while a man hath no experimental knowledge of God's workings upon his own soul, he hath no skill, no heavenly heart about the diseases in others souls. Bring a poor wounded soul that is burdned with sin, that would be directed into Evangelical comforts, to a Pharisaical, self-righteous Doctor, and alas, he will, as Eli thought the poor weeping woman, bitter in soul, and praying to God, to be drunk; so will these think such an one mad and foolish. Hence (you heard) Christ would be tempted as we are, that he might succor those that are tempted; that he might have the tongue of the learned, to speak to such who are weary. Those that have not been thus humbled, thus exercised, thus comforted, they are no ways able to be any helpful comforters, but like the Priest and the Levite, will pass by those who are thus wounded.

Secondly, As such can have no skill or understanding, so they cannot have any suitableness of pity and compassion to those that are so afflicted in spirit, and needed comfort. She said, Non ignara mali miseris, &c. The experience she had of miseries, made her pity those that were in the like. God would have the Jews be kind to strangers, because they had once been strangers themselves. Thou that hast been in the deep waters of God's wrath, thou that knowest how insupportable it is, to feel the frowns and wrath of God for sin, with what melting bowels, with what pitiful affections wilt thou be, like the good Samaritan? Hence it is, that as the Lord Christ himself did conflict with the wrath of God, being in unspeakable agonies, so also many of the choicest servants of God, especially Ministers, have been under the harrow and hammer of these desertions, that they may be more polished for God's building. Luther doth manifest in several places, what the great works of God were that he felt on himself, so that though of a stout and undaunted spirit, yet the anger of God did beat him to powder; and finding no help for his afflicted soul in any Popish Principles, no more then the Dove could place of abode, while the waters did overflow, at last, when it pleased God to comfort him by Evangelical comforts, through a right understanding of Christ and righteousness, what a tree of life did his tongue become to others? How many did he comfort, by those comforts God had comforted him? Calvin also, it's noted of him, that he was a man of deep and retired thoughts within, yet did retain them much in his own breast; and no doubt, by this he was the more prepared to be an excellent Instrument in the Church of God. We see then, he only, that hath the experimentals, either of the bitterness of sin, or the sweetness of the Gospel, is only able, with a tender heart and hand, to cure a wounded soul. And certainly, if the Apostle make this an Argument, Gal. 6. 1. to rejoynt (as it were) one that is overtaken in a fault, because the most spiritual may be tempted, how much rather when thou hast been tempted? So that this experimental way in holy things, worketh much commiseration, and sympathizing with those who groan under the hand of God upon them. When Judas was in that perplexed agony, crying out, I have sinned, in betraying the innocent blood; with what stony and seared hearts did the Pharisees reject him, saying, What is that to us, look thou to that? It's a mercy for broken-hearted sinners, to fall into the hands of a tender experienced Believer, who hath felt what they feel, and so is able to conceive of their sad estate. And indeed, even as for instruction of the ignorant, there needeth much patience, so there doth also pity, which will put thee upon unwearied diligence to comfort the dejected. For, it is not a work soon done, they must bear with many infirmities; they are full of subtle objections; and when they are for a while comforted, they loose all presently again: insomuch that he must have tender bowels, who is not wearied out with their weaknesses.

Thirdly, Such experienced ones are only able to deal with tempted souls, to instruct and comfort them, because the afflicted find such only real. Such are in earnest: He that hath experimentally felt the bitterness of sin, maketh it manifest to others, that it's not mere Oratory or Eloquence, that sets him against sin, but something within, that he feeleth burning like fire within. The very Heathen could say, Si vis me flere dolendum est primo tibi, A man that hath not inwardly felt the power of truth upon his heart, he is so cold, so formal, so lazy, that you cannot tell whether he believeth the things he preacheth to be true, or no. And so also for comfort, must it not much satisfy the dejected soul to meet with one under the same temptations, under the same fears, and yet now prayeth with joy, heareth with joy? Thou canst find all thy heart (as it were) in him, and yet he is delivered, he is comforted, who thought it as impossible as I do: Whereas if a man be a stranger to these workings of God, the tempted soul flieth off, saying, He knoweth not how to judge of these things; I can give no credit to him.

Fourthly, Such are only able, because they alone are faithful. They dare not flatter them; they dare not sooth them: They will give them no comfort, if there be no cause for it. Now the truly broken soul, loveth this faithful dealing better then flattery. There is a woe to those that made the heart of those merry, whom God would have made sad. And there are many in the ministerial Office, that are unworthy, and flattering in this case, comforting everyone that lieth a dying, though never so profane. Now he that is truly humbled, careth not for such a man's comfort, he knoweth he will not deal faithfully; he will send me to hell with comfort. And whereas it is one rule, that experienced Divines give to tempted souls, That under their fears and doubts, they must believe the judgment of the Ministers of God about their condition, rather then themselves; this must be understood of sound, faithful, and experienced Ministers; otherwise, it is a most dreadful thing to fall into the hands of fawning, flattering Ministers, who will encourage them, and send them to Heaven, when they themselves know not either what true sorrow for sin, or true Evangelical comfort meaneth.

Use 1. Of Exhortation to the Ministers of God's Word, not to think learning, study, reading of Books, enough to qualify thee for a Ministerial employment, but implore much the work of God's Spirit herein. A good heart, a gracious heart, will help as well as good Books. Do not rest only upon studied and acquired gifts, but pray also for infused and inspired.

Use 2. Of Instruction to the people of God, How useful it is to communicate their gracious experiences one to another; much edification, much consolation may come hereby. Whose sadness hast thou comforted? Whose deadness hast thou quickened? It may be thou hast learned a precious receipt how to cure such a sin, such a temptation, and why doest thou not help others?

SERM. XLIII.

IN this final cause, we considered the Subject, who are fit for this comfort, and they are said to be such who are in any trouble. Those that abound in mercies need no comfort; we are not to give honey to such full stomachs. But the troubled, the afflicted, these are they, whose condition we are to commiserate. From whence observe,

That it is a special duty, in a right manner, to comfort those that are in trouble.

We are not only to seek the conversion of such who go astray, but also to regard the consolation of those that lack it. Hence Lam. 1. the Church complaineth, That she had none to comfort her. The Apostle speaketh of this duty often, 1 Thess. 4. 18. Comfort one another with these things. 1 Thess. 5. 11, 14. Comfort the feeble minded. You see by this pressing this duty so often, that we are seriously and diligently to practice it, lest as God will judge for neglect of corporal alms to fit objects of charity, so also he will call to account for the not dispensing of these spiritual alms. Thou hast not visited those, who were spiritually imprisoned by the guilt of their sins; neither fed those with the bread from Heaven who were hungry. Hence it is that the Apostle speaking concerning the incestuous person, who was now deeply humbled for his sin, 2 Cor. 2. 7. exhorts them to comfort him, lest he be swallowed up with too much sorrow. We have a notable instance for this in Jobs friends, Job 2. 11. who when they heard of all the evil that was come upon him, they made an appointment together to come and mourn with him, and to comfort him. Thus you see that it is a special duty, we are carefully to discharge, to refresh the souls of others who are cast down; That as the custom was among the Jews, and Solomon he giveth a precept about it, Prov. 31. 6, 7. Give wine unto those that are of an heavy heart, that he may drink, and remember his misery no more. So we are in a spiritual consideration to give the wine of the Gospel to such as mourn for their sins.

To discover this truth, Consider

First, The troubled (as you heard formerly) are of two sorts; Those who are afflicted in soul, as the incestuous person, whom sorrow had almost swallowed up as a whirlpool. These that call for a drop of water (as it were) to cool their scorching souls, and cannot have it. To such as these we are to apply ourselves with all tenderness to comfort them, as the Apostle exhorted the Corinthians. For seeing that a wounded spirit is more hardly born, than any outward misery whatsoever; no wonder that in this case if ever, we come with all comforting medicines to heal them and revive them. We read the Lord Christ, when he was in those agonies, conflicting with the sense of God's wrath, that even he himself had an Angel to comfort him. Must Christ the Son of God have an Angel sent to comfort him? How much more then a poor wretched sinner, ready to fall into hell with the burden of his sins? This is fully represented by Elihu; Job 33. 28. where speaking of a man chastened by the Lord, and consuming away, so that he doth even abhor to eat his bread, If there come an Interpreter, a Messenger, one amongst a thousand, that can show to such his uprightness, that make it evident to him that he is no hypocrite, but the truth of grace abideth in him, then his flesh shall be fresh as a child's, he shall pray to God, and he will be favorable, and he shall see his face with joy. See what a wonderful change such a messenger may make, he doth even raise him from the dead, he that was pininig away is returned to his youth, and this is for spiritual troubles.

Again, in the second place, There are outward troubles; and it's our duty to comfort such also, and endeavor to turn their water into wine; and of such troubles happily the Apostle speaketh chiefly in this Text. For although God be ready to fill their hearts with joy, yet he will have this done many times by the help of others, because we being members in the same body, are to be accordingly serviceable to one another.

Hence in the second place, Everyone in trouble doth greatly need the assistance and help of others to comfort them. Take the most godly Minister, or the most able Christian, who have been most eminent and successful to comfort others, yet when they have been tempted and cast down themselves, they have not been able to make use of those directions they have given to others. As Physicians, though never so able to help others, yet in their own diseases, they need the advice of others: Insomuch that there is no Christian in any trouble can say, I need not the comfort of any, the help of any, I can support and comfort myself well enough. Thus Paul, Rom. 1. 12. though so eminent an Apostle caught up into the third Heaven, yet he did long to see the Romans, That he might be comforted with them, though that might be in respect of their graces, to see this flourish, as in other places, Ye are my Crown and my Joy, if you stand fast in the Lord. But howsoever we see job, though so eminent, yet not able to pour oil into his own wounds, he is without comfort, and cannot help himself.

Now there are these Reasons, Why those who are afflicted, though never so able and gracious, yea excellently skillful to comfort others, yet they themselves need help from others in their temptations:

First, Because their temptations do darken and obnubilate their own judgments, and so they are not able to see that ground, and those arguments of comfort, which others may. It is with them, as those who would behold their face in a broken glass, or in muddied streams; like those that look through a green glass, they judge everything green; while judgment is kept clear, though faith be weak, yet still there is some support; but then is the soul wholly cast down, when the eye is become darkness, when instead of a Father it apprehends God a Judge; when instead of beholding the gracious works of God's Spirit in themselves, they think they see nothing but hypocrisy and rottenness in themselves. Oh now how welcome is such an one of a thousand, who show to that man his uprightness!

Secondly, The most eminent in their troubles need comfort from others, Because the sense and feeling of their grief doth wholly possess them, so that they mind nothing else. Whatsoever it be that is a burden upon them, with this they rise, and go to bed, and groan under it; now another Christian is very fit to put them in mind of such promises, to remember them of such passages in Scripture, which their immoderate sorrow had wholly driven out of their mind. The soul of a man cannot be intent to many things at once; therefore the sense and feeling of its particular exercise taketh up the whole heart, as if there were no Scripture, no promise, no balm in Gilead; for any then to be a Remembrancer, a Monitor; you forget such a place, you remember not what the Scripture delivereth concerning your condition, or you do not think of what you have formerly. Say with David, I will remember the works of the Lord of old. Thus (I say) even the most eminent are so apt to be sensible of what is upon them, that they remember not such things as may do them good.

Thirdly, Even the most eminent, who are in any trouble, they cannot so bear it, but they are subject to unbelief, to discontent, to frowardness, to many sad exercises of soul. And therefore no wonder, if they need the help of others to allay that evil spirit in them, as Martha said, Lord, if thou hadst been here, my brother had not died: So mayest thou say, Oh if such a Christian, such a Minister had been with me, I had not been so impatient, I had not been so dejected! We cannot be in exercises, especially in spiritual desertions, and the sense of God's wrath; but withal there will arise much sin, there will be froth and mud that our hearts will send forth. In this boiling of the soul there will arise some scum. It is true in Christ, although he was under those disconsolate desertions destitute of comfort, yet all the while there was no sin in him, no grace was weakened, though his comfort was abated, his soul was like a glass with pure water in it, all the moving and tossing of it up and down, could not cause any filth or mud in it; but it is otherwise with us, our souls have mud, a sinful sediment in the bottom, and no sooner are we tossed and moved up and down, but this cometh to the top, our corruption showeth itself presently; and therefore we need the prayers, the advice of others, yea rebuke sometimes, because like Rachel, We refuse to be comforted.

Fourthly, Everyone needeth comfort from others in trouble, Because the Devil is then most forward and busy; He is ready to accuse God to thee, and to accuse thee to God; He moveth in job 's wife, that he should curse God and die. He is the Prince of darkness; and a roaring Lion, seeking whom he may devour; and those that are afflicted they are almost in his jaws: The room is almost ready swept and garnished for him: How many in their troubles hath he prevailed upon to despair, to self-murder, to destroy themselves? Thus he is watching at his advantage, to provoke thee in thy troubles, to impatience, to discontent, and from these to rage and fretting against God, and from these to final despair: Shall then the Devil be thus busy to assault a poor soul? and wilt thou not be as diligent to recover him?

Lastly, Though God be the God of all comfort, and so he can if he please comfort without any Paul' s, any Ministers, or Christians, yet he hath appointed their service as a means by which he will comfort us. It might be thought a vain thing, to send for Minister or Christians to comfort, seeing it is God only that can do this; but you must know, God will do it by his instituted means. Whereas therefore it is the Devils great temptation to keep off such afflicted ones from coming to the public Ordinances, from Prayer, from revealing and manifesting their temptations, to those that are holy and wise: Let such troubled souls know, that this is the way to throw themselves irrecoverably into the Devils mouth; and therefore though God will comfort; yet it must be in the use of the means appointed by the Ministry, by Prayer, by Conference: Therefore though thou complainest, thou darest not pray, thou darest not come to the Ordinances, for then thy temptations are most violent and fiery, yet give not them over, for in and through these God will at last communicate comfort to thee; God is the God of comfort through the instituted and appointed means of comfort. Indeed if by an absolute necessity thou art deprived of all means of comfort from others, as many of the Martyrs have been, then thou mayest expect immediate consolations from God, and that he will be instead of all Ministers, and godly friends to thee. And so much for the second general head.

In the third place, The dispensation of comfort to those that are in trouble, is of two sorts, Charitative and Potestative. Charitative is that which every Christian in the way of love is bound to do to another. When the Apostle commanded the Th • ssal • nians, to comfort one another, he speaketh to them as private Christians. Potestative is that whereby the Ministers of the Gospel, who are in Power and Office, do administer consolation to others. And as the Minister in Office hath a peculiar promise from God in the discharge of his Office; so may the private Christian expect a greater success in his labors, when faithfully discharged: For the Office is not enough, unless it be dispensed in God's way. Hence to them is given the Keys or Power to bind and loose, with this addition, that what they do shall be ratified, that is, as they say, Clave non errante, provided that they bind or loose in a Scripture-way. The Minister then of the Gospel is by his Office to comfort as well as to terrify, to loose as well as to bind; not that he doth these things authoritatively, but ministerially and declaratively only, yet so that in the declaration of this, a specia: success may be expected from God. Hence James 5. 14, 15. Those who are sick, are commanded to call for the Elders to pray for them; and in that is included all other duties requisite to the saving of that sick man's soul. Yea some have been so greatly disconsolate, and tempted by Satan, that learned and pious Divines have though is convenient, to give a particular absolution, and private application of the Gospel to such an humbled sinner, and that in a ministerial way, as in the name of Christ.

Fourthly, We say in the Doctrine, That it's a duty in a right manner to administer comfort to such as are in trouble. Now that right manner comprehends very much, for an unseasonable and unwise, or unfaithful comfort, doth destroy rather than do good; even as Physic unseason by given. To a right manner, there is required:

1. A skill and knowledge of the temptation, as also the disposition of him who is thus exercised. To be a Physician of souls requireth admirable prudence and wisdom above what is in the master of the body. Every temptation is not cured by every comfort, neither is every exercised man the same he appeareth to be; he may be an hypocrite, he may live in known sins to himself, yet secret to others; and if comfort be given to everyone that complaineth, this will be to give pearl to swine. Job 's friends, though wise and godly, did mistake in the nature of Job 's affliction, thinking it was for some extraordinary sin, or his hypocrisy in the ways of God, whereas it was for the trial of his graces: They also mistook about his person, condemning him for an hypocrite, when yet he was full of integrity. Thus you see we may mistake on the right hand, and on the left.

2. The right way of comforting lieth in taking the Scripture-way, and that is by discovering sin, and searching to the very bottom, and then to give comfort; as you do in wounds, go to the bottom before you heal. The Scriptures do sadly complain of those Priests that daubed with untempered mortar, that cried Peace when there was none; and no doubt many Ministers shall answer for their applying of false comforts, as well as teaching false Doctrines. Every sick man looketh that the Minister should only comfort him; if he speak of sins and damnations, he is counted cruel, and one that will drive men to despair. But content yourselves, we must not, we dare not comfort, but in the Scripture-way; and that is to such only as do mourn for their sins; and that upon true grounds. For every Pharaoh and Ahab can humble themselves, while the hand of God is upon them, and they think they shall die; but these are not the mourners that God would have comforted; thou must bewail thy sins from spiritual principles and heavenly motives, such as will hold in thy health, as well as in thy sickness. This then is the soul of this Doctrine, It's a duty to comfort those who are in a trouble, but in a wise, faithful Scripture-way. Otherwise those damned souls thrown into hell, will to all eternity curse those Ministers that cried Peace, peace to them: Oh that ye had cried hell, hell, damnation, damnation to us; that might have done us more good!

SERM. XLIV.

WE shall at this time finish the Text. For whereas two things remain in the Division, The Manner, how the Apostles do comfort others, and that is, By the comfort wherewith they themselves are comforted. And the Fontal Cause of all, who is said to be God. Of this later, we have said enough already. We shall therefore at this time dispatch the former. That comfort by which the Apostles themselves were refreshed, by that did they revive others, even those that were far inferior to them both in gifts and graces. So that as by the same Sun both the rich and the poor do see; one finds the sweetness of the light as well as the other. Thus also by the same grounds of comfort, that any godly man may be supported, all may be. Observe,

That those grounds of comfort which revive the heart of one godly man may also do another.

That which is wine to make glad the heart of Paul, will also exhilarate the hearts of others, who believe in Christ. That which is honey to one cannot be gall to another.

This truth hath its great practical use. And

First, Let us consider, That there are general grounds of comfort for all the godly in all their tribulations, and there are special particular ones. The general grounds of comfort are such, that all the godly may make use of at all times, be they Jew or Gentile, bond or free, eye or foot in the body of Christ, there is no difference, no exemption, this fountain is set open. Neither is it like the pool of Bethesda, wherein the first only that stepped in could be healed, for here all are invited to drink, first and last, and that abundantly. There are Catholicon comforts, that let our diseases be what they will be, these are proper to cure us. There are some promises so full of general comfort for every condition, that they are made for the meridian of every godly man.

Let us give you some summary draught of them: As

1. That all afflictions do come from the love of a Father to such as believe. So that although they be grievous to flesh and blood, and have a bitter taste, yet they come from a sweet root. These thorns do grow upon a vine. These bitter streams come from a sweet fountain. Now this ground of comfort belongs to all that have an unfeigned love to God. Canst thou make out thy evidence of being in Christ? Is thy name to be found in the book of life? Then this comfort thou mayest apply to thyself; be thy condition or quality what it can be, thou mayest boldly take this cordial, and it is as proper for thee, as a David or Paul, any of those who are pillars in godliness. Heb. 12. 6. For whom he loveth, he chasteneth. So that you see here is such an argument of comfort, that every member of the body of Christ may use.

2. Another general ground of comfort, is, The end and fruit of afflictions. As they come from God's love, so they are to subdue sin, to bring us nearer to God. Hence afflictions are compared to the fire that purgeth away the dross, to winnowing that driveth away the chaff; to pruning that cuts off the luxuriant branches, and makes the other branches more fruitful. They are given by Christ the wise Physician of our souls as heavenly physic, and admirable remedies to crucify to sin, and to quicken to righteousness. If God denieth thee such outward comforts thou desirest, know that this very denial is for thy good; and darest thou say, Lord, let me have them, though they damn me; Let me not be afflicted, though it will do me good, Quid •… sit v • l prosit, novit medicus, non egrotus. Thus the Apostle Rom. 8. All things shall work together for the good of those who love God. The Apostle also speaketh notably of these afflictions in respect of the issue of them, as well as of the original whence they flow, Heb. 12. 9, 10, 11. where a three-fold advantage is said to come by them:

1. By yielding to the Father of Spirits chastising us, we live. Tribulations therefore are the way to make us live spiritually here, and eternally hereafter. If it were not for afflictions thou mightest die and be damned; They have prevented much sin; They have been like a file to the iron to get off the rust; They have been like the plowing and harrowing of the ground to fit thee to bring forth fruit. And

2. God is said to chastise us for our profit, which is expressed to be, That we might be partakers of holiness. Tribulations then are very profitable and advantageous things, though flesh and blood can hardly say so. It may be thy afflictions have done thee more good, than all the mercies thou ever hadst. And therefore under every exercise, examine, What profit have I got? Wherein am I made more holy? And then

3. At the 11 ^th verse, after the grievous and burdensome way of them for the present, afterwards they will yield a peaceable fruit of righteousness. The chastening doth but seem grievous, and that for the present, but afterwards it makes more holy, which is said to be the peaceable fruit of it. The soul that raged and fretted, finding the benefit, begins then in a peaceable quiet manner to bless and praise God for it. This is a General comfort. Every godly man may say, this belongs to me in my afflictions, as well as to any other.

3. Not to be too large here, The benefits and heavenly advantages, which come from Christ, being ours, these also are comforts in common. There is no fiery sword to keep out of this Paradise. Rom. 8. Doth not the Apostle conclude those great privileges of Justification, of Perseverance in that state, of conquest over all spiritual enemies, and that from such general grounds, as all the people of God may claim to it, Because Christ died, and because Christ is risen; because he hath given us Christ, and how then not with him all things else? Is there any believer so weak, so contemptible, that Christ did not die for, and rise for? Is there any to whom the Father hath not given Christ? If so, you see, that what comforted Paul may comfort you. It is a vain Position of Papists, that Paul speaketh so assuredly in that condition, because of an extraordinary revelation that he had, that Christ was his; for he grounds his persuasion upon those general arguments which belong to every godly man. Christ then, and his presence, with all his benefits, is a cordial to every believer. This Sun of Righteousness ariseth with healing in his wings to the least believer; as well as the greatest: The The Dwarfe as well as the Giant may hold this pearl in his hand. But

In the second place, besides such general comforts, which are (as some say of Manna) answering all dainties, and was to every man's palate, that which he most delighted in: There are special and particular comforts for special and particular temptations. So that as every disease needeth a peculiar remedy, so every temptation a proper comfort: And therefore that special comfort will not serve one in his temptation, which doth another in a different one. And hence it is, that it is an art of arts, and much heavenly wisdom is required, to administer the proper comfort for such a grief. This makes Casuistical Divinity, which is applied wholly to rectify and comfort a wounded conscience, more difficult than Polemical is. The afflicted soul hath its 〈 in non-Latin alphabet 〉 , its deeps; and Satan also in their temptations hath his deeps likewise: Insomuch that it is choice prudence to give the proper cordial, and to find out the true way of comforting such, yet though there be special comforts in special cases, yet all the godly that are in like temptations, may, and ought to take the like comforts. That which hath done any godly man good under such an exercise, may do thee also good, if thou art not froward and unbelieving.

In the next place, let us consider, Why those arguments which some godly men have found powerful to comfort them, should also be very conducible to others. And

First, Because all the Godly they are (as I may so say) Ejusdem speciei. They have all the same substantial sundamentall work of grace in their hearts. That as you see all men have the same specifical human Nature, though there be many individual properties, and differences. Thus all the godly do partake of the same Divine Nature; They are all borne of God; they are all become new creatures. Although indeed for the manner of conversion, and the degrees of grace; as also experiences of God's favor and love in these things, there may be much variation, yet in the main, as they all have the image of God, and so are like him: So they are also like one another. It's the common faith; it's the common love; it's the common Image of God, which they all do partake of. So that godly men, though they may differ in their gifts, in degrees of graces, in their judgments and opinions, yet because the Image of God is stamped on them all, there is a likeness and similitude between one another: What one feeleth, the other feeleth: How one is affected, the other is affected; they understand one another; they do (as it were) see themselves in one another. We have an expression, Prov. 27. 19. As face answereth face in water, so the heart of man to man. There is a twofold exposition of this place, and that contrary. Some say, it is brought to show the falsehood and deceitfulness of man's heart. That as in water, there is not a true representation of the face, so one man's heart is not truly known to another. Others they go on the contrary, As (say they) the face of a man, and the reflection of it in the water are alike; so is the heart of man to man, that is of one friend to another. Therefore a friend is Alter Ego: They have all things common, one soul (as it were) and one heart. Now if this be true of moral friendship, that their hearts are fo alike, how much more of the people of God, who are all made one in the Lord, cis, not 〈 in non-Latin alphabet 〉 , Gal. 3. 21. They are all but one Person; their hearts must needs answer one another. Let a godly man read David's Psalms, wherein he doth experimentally declare what the workings of his soul were: will not a godly man say, he speaketh his heart, his doubts, his complaints? Seeing then there is the same fundamental work of grace in all, no wonder if what is suitable to one, is also to another.

Secondly, Another ground of the Doctrine is, From the sameness and identity of that Spirit of God, which enliveneth all, and worketh in all. For as it is with the body, though it hath different parts, yet all those are informed and animated by the same soul. It is not one soul that informeth the arms, another the feet, but it's one and the same soul that informeth all. Thus it is also with all the people of God, they may differ much in externals, their condition, their estate; yea in internals also, in illumination and sanctification, yet it is the same Spirit of God, that liveth and worketh in them all. If therefore the same root give nourishment to all of them, they all grow upon the same stock; if the same spirit diffuse itself through all, no wonder if what comforts one may also comfort another; no wonder if the same promises revive one that doth another. He said, Homo sum, & nihil humani alienum, &c. He was a man; and so nothing of a man was strange to him. Thus thou art a believer, a new creature, and so nothing that is proper to such, should be strange to thee.

If you say, Seeing they are all animated by the same Spirit, which is a Comforter, then it would follow, they are all comforted alike, all have joy alike, but experience confuteth that: Two have the Spirit of God, and one is comforted, the other is dejected, walking in darkness; so that you would say, certainly the same Spirit is not in both.

The answer is, Though the Spirit of God, which is a Comforter be in all the godly, yet it is a free agent, he dispenseth this voluntarily as he pleaseth. And again, Though the Spirit of God in the godly incline to comfort, yet it is in an ordered and appointed way. If thou art unbelieving, froward, then thou resistest the Spirit of God within thee. The Jews have a Proverb, Super maestum non cadit Spiritus Sanctus, which in a good sense may be true. As it is in matter of Doctrine, so it is also in respect of Consolation. All the godly have the same Spirit, whose work it is to lead into truth; yet what wonderful differences in judgment may be amongst them that have the same Spirit, yet they all hold the foundation, because the Spirit of God doth communicate itself by degrees, and in measure, to one more, to another less. Thus it is also in respect of Consolation; though they have the same Spirit of comfort, yet the out-goings of this, are in one more than the other. And why should it seem a strange thing, for all the godly under the Gospel to have the same Spirit, seeing the holy ones under the Old Testament, and those under the New are led by the same Spirit? Whatsoever Marcionites of old, and Socinians of late say to the contrary, as appeareth notably, 2 Cor. 4. 13. We having the same Spirit of faith, as it is written, I believe, and therefore have spoken, we also believe, and therefore speak, so we also believe, and therefore rejoice.

Thirdly, Another ground of the Doctrine is, Because the main arguments of comfort promised in the Word, are not upon personal considerations, neither are particular privileges, but from that common reason which belongs to every believer. Paul is comforted, not because Paul, not because an Apostle. So David findeth God putting gladness into his heart, not because a King, not because a Prophet, but because godly. If therefore comforts (Fundamental, I mean) are given upon a public interest, which belongs to all the godly, then it followeth, what comforts one, may, and should comfort another. The Scripture which was spoken peculiarly to Joshua, Paul applieth, (Heb. 13.) to every true believer: Christ is a Christ equally to one believer, as well as another. The godly cannot strive about Christ, as those women before Solomon about a child, one said, It was mine; and the other, It is mine; one cannot say, It is my Christ, and not thine; but Christ is every believers, and yet not divided.

Let the Use be of Direction to the godly, In their application of comforts, not to observe personal considerations so much. To say a Paul may take comfort, a David may, but shall such an one as I? This is to impropriate where God hath made common.

SERM. XLV.

THe Apostle doth still amplify that necessary and special truth, viz. of God's comforting those who are in trouble. For the troubles which do constantly follow the ways of Christ, are a great stumbling block and offense to many. If therefore this be received as a fundamental maxim, Christ's Consolations are more then our sufferings, then we shall no longer be afraid, but see that the Lyon is killed, and we may find honey in him.

In the text therefore, the Apostle is illustrating this precious Doctrine, showing, that God doth not only comfort, but he comforteth proportionably. If great afflictions, if overflowing afflictions, then great comforts, and overflowing comforts. So that in the words we may observe two Propositions, first absolutely considered, and then secondly comparatively.

The first Proposition absolute, is, That the sufferings of Christ abound in us.

The second, That our Consolation aboundeth by Christ. Christ is the cause of our afflictions, and Christ is the cause of our joy.

Thirdly, The Comparison lieth in the terms of similitude and proportion, As our sufferings abound, so our consolation also aboundeth.

Let us consider the first Proposition absolutely, The sufferings of Christ abound in us. The sufferings of Christ, 〈 in non-Latin alphabet 〉 . The word 〈 in non-Latin alphabet 〉 , is sometimes used for the affections of sin, as Rom. 7. 5. Gal. 5. 24. And indeed these were 〈 in non-Latin alphabet 〉 to Paul in another sense, for he suffered and groaned under them: But here in the text, and in many other places, it's applied to afflictions and sufferings. This is of various acception, for sometimes it may be taken subjectively, for those sufferings which Christ himself endured. For though he was without sin, yet being our Surety, he suffered for that; yea, he suffered every way, God and man: so that his sufferings were more dreadful then the sufferings of all men put together. In these sufferings is contained the treasure of all our peace and joy, of which the Scripture speaketh abundantly and fully: But with this our text doth not meddle.

Therefore in the next place, The sufferings of Christ may be understood indeed of those he is affected with: but yet it is in his Members, not in his own Person. This is a very comfortable truth, that the sufferings of a godly man for Christ's Cause, Christ accounts them as his sufferings; he taketh it as done to himself. Thus Christ, though glorified in Heaven, saith, Saul, Saul, why persecutest thou me? Act. 9. 4, 5. Christ is imprisoned, Christ is buffeted, Christ is reproached, and mocked in them. As it is comfortable to the godly, so it is as terrible to all those who trouble and revile the godly for Christ's sake, as too many do, though they think with Pilate, to wash their hands, and say, they are innocent. I mean the carnal and profane ones of the world, whose rage, if God did not restrain, would be as that Haman to the whole Nation of the Jews, not leave one alive. But this is not chiefly meant here, though this be not to be excluded.

2. The sufferings of Christ may be understood exemplarily, by way of conformity to Christ; That we suffer as he suffered. In which particular, Rom. 8. we are said to be conform unto his Image. 1 Pet. 4. 13. we are commanded to rejoice, when we are partakers of Christ's sufferings: That is, when we have a communion and fellowship with him. For if we suffer with him, we shall also be glorified with him. This is part of the meaning. But then

3. That which is the principal and chiefest meaning of the phrase, is, to understand it causally, those sufferings we endure because of Christ: For owning his way, for continuance in his Discipleship. For the way of Christ being contrary to the course of the world, hence it is, that they are stirred up as so many hornets: They are the Serpents seed, and are of their Father the devil, who was a murderer from the beginning; and therefore if the godly will cleave to Christ, they must expect no mercy from the world.

The second thing in the Proposition, is the attribute 〈 in non-Latin alphabet 〉 , abounds: It is not only 〈 in non-Latin alphabet 〉 in the plural number, but also 〈 in non-Latin alphabet 〉 . Chrysostom understands it comparatively to Christ, as if the meaning were, We suffer more then Christ. Christ indeed, said of his Disciples, they should do greater works and miracles then he did, but it is impossible they should suffer more then he did. For, his death was not only a Martyrdom, but a Propitiation, being a Sacrifice offered up for the sins of many. The word then only showeth, That the Sons of God may not only suffer, but their sufferings may abound, may overflow; so that both in number and weight, they may greatly exceed.

Lastly, In the Proposition, it is 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , as in the reddition it followeth, which may be thought emphatical; although it is usual so to change Prepositions and Cases, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉

The words thus explained, Observe,

That a true and faithful owning of Christ and his way, is accompanied with sufferings; yea, sometimes overflowing and excessive sufferings.

The Apostle takes it here for granted; supposeth it as a received truth, that Christ's way, and sufferings, are always together: As the Sun and shadow; as the Rose and pricks. So that what was said of Christ, is true also of every Member; It behooved him to suffer, and so enter into glory. Christianus is Crucianus, said Luther of old. I only add in the Doctrine, A true and unfeigned receiving of Christ: For, if so be we take only some truths, and some parts of Christ's way, and leave those which most enrage and trouble the world; if we take his Doctrine, and not his Discipline, his truth, and not his godly order, the world is less moved. So if of his truths, we take some that are more speculative, and leave the rest which are more practical and searching; if we go no further, we may have some good entertainment in the world. Si di • idio Christoessemus contenti facile transigeremus omnia, said Calvin on a particular occasion. Or, again, If men take up the whole profession of Christ, but upon politick and carnal ends, to hold Christ and his advantages, to be not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , as Nazia • zen said, such will not be put to suffering. As the great heathenish Pleader Sy •… for Romans Idolatry, to the Emperors, when pressed to be a Christian, said, Fac me Episcopum Romanum & ero Christianus; Make me Bishop of Rome, and I will be a Christian. Thus when men think to serve Christ and Mammon, all this while they will not suffer: Yea, therefore they take up the profession of Christ (it may be) that they may not suffer. As in Mordechai 's time, when the Jews had power given to slay their enemies, many became Jews for fear; so they may Christians also. And lastly, If they have not gross carnal ends, and so be dissembling hypocrites, as Simon Magus was, and Julian for a while, as some think of him, that he was never conscientiously, but politiquely a Christian, to please his Uncle, and so obtain the Empire at last; yet if they do own Christ in a formal customary general way only, they may escape sufferings: But to follow Christ exactly, powerfully, precisely and singularly, against the fashion of the world; to get the Kingdom of Heaven by violence; to put out his right eye, and to cut off his right hand: he that will be thus a Christian indeed, he shall have sufferings enough; and that not only from the world, but even from such who profess Christ in Name, but deny him in Power. What is more ordinary, then to see a titular and nominal Christian, to hate and abhor a real, lively and powerful Christian? and only because he is more strict and forward in the ways of Christ then he is. Thus then you must understand the Doctrine of one; Who is a Christian in Power, as well as in Name; of one who doth not divide Christ, but taketh all of him; of one who is not a flatterer, but a Friend to him: That saith to Christ, as Ruth to Naomi, I will not leave thee, but where thou livest, I will live. One that accounteth Christ a Pearl, and sells all, parts with all his lusts, his pleasures and advantages, to have Christ. Such an one as this, can no more be free from sufferings in this world, then a Dove be quiet among Hawks, or a Lamb among Wolves.

To understand this, consider,

First, That the sufferings for Christ's sake, are as various and as extensive as any comforts we have, that we may be deprived off. So that it's a fundamental qualification in every Disciple of Christ, to love him before Father or Mother, yea life itself: For if Christ be not preferred before the dearest comforts we have, one time or other, we shall be endangered to betray Christ, and rather deny him then suffer for him, which is a most dreadful condition. I mean, it is very terrible to be in the number of those, whose hearts are so glued to these earthly things, that they cannot suffer for Christ; they cannot part with all, when he calls for it: But the Disciple of Christ, must be prepared to suffer in anything, and at any time. Sometimes the sufferings are more extreme and grievous, sometimes less, and more easy. The former is called 〈 in non-Latin alphabet 〉 , Heb. 10. 32. and 1 Pet. 4. 13. 〈 in non-Latin alphabet 〉 . The greater are, imprisonment, or banishments, or death itself: And commonly, death for Christ, hath not been a mere ordinary death, but accompanied with those torments and exquisite pains, that could be invented. Insomuch, that if you look over all Histories, you cannot find any such terrible and barbarous sufferings, as the people of God have been put upon. And truly, there is no godly man, but he is to have a fundamental qualification for this. There are also lesser sufferings, which though called so comparatively to greater, yet in themselves are very bitter and grievous: Such are reproaches, scoffs, and derisions. Heb. 11. they are called cruel mockings. 1 Pet. 4. 14. when he had spoken before of a fiery trial, then he mentioneth reproaching for Christ's sake. Ishmael is said to persecute Isaac, yet the Scripture called that playing with him. It was in scoffs and mocks, that this persecution was; therefore thou art a persecutor by the tongue, as well as the hand, though thou dost not cast in prison: Though thou dost not bring wood, and kindle the fire at the stake, yet thy flouts, thy derisions, thy mockings, these are a persecution, and the godly in these suffer for Christ. I shall instance in one thing more, and that is their Names and Repute; in this Christians have wonderfully suffered. Christ was traduced for an Impostor, for one that had a Devil, and doing the Miracles he did by Beelzebub the Prince of Devils; Paul was calumniated for a seditious and turbulent person; Athanasius for an Adulterer. These false calumnies put the Ancients upon their Apologeticals, as Tertullian and Athenagorus. Wicked men do first impose lies and slanders upon those who fear God, and when they have thus made them odious, then they think they do deserve any punishment. What abominable lies have the Papists forged and broached about Luther and Calvin? Yea still experience confirmeth it, that whosoever will live godly, profane and ungodly persons will divulge a thousand false reports concerning them. And herein they must look to suffer, and not be troubled for it. The Stars are never the less glorious, though Astronomers have given ugly names to them; the Bear, and the Draggons tail, &c. Thus we see, that he who will be Christ's Disciple, must be above riches, honors, liberty, a good Name, yea above life itself; saying to Christ, as they to David, Thou art worth ten thousand of us.

Secondly, Although it is the portion of all the Members of Christ to be sufferers