it to the true love of God or an holy and heavenly mind and life And partly also because if a lively Christianity had been kept up Antichrist had never risen in the World And it is the way to keep him ' out still When the Servants slept the Enemy sowed Tares Matth. 13. A sleepy Religion and corruption of manners made way for corruption of doctrine worship and order It was with the Church according to the Spouses complaint I sleep but my heart waketh Cant. 5.2 Some care there was but much drowsiness and deadness in Religion and that produced the great Apostasie Partly too because there is such a complyance between the nature of Antichristianism and the temper of a carnal heart For superstition and profaneness grow both upon the same Root A lothness to displease the flesh the sensual nature of man is such that it is loth to be crossed and that breedeth profaneness For wherefore do men ingulf themselves in all manner of sensualities but because they are loth to deny their natural appetites and desires and row against the stream of flesh and blood but will walk in the way of their own heart and in the sight of their own eyes Eccles. 11.9 Again if nature be to be crossed it is only a little It â—hall only be in some external actions and obâ—ervances and dead rudiments which neveâ— kill our lusts nor promote the divine life And this pleasing superstition shall make up a Religion which is a fit pillow for a carnal heart to sleep upon Popery is the easiest Religiâ—n for the flesh that can be found out for it never biteth nor disturbeth their lusts The duties of it are like the Pharisees fasting which our Lord compareth to old Wine Matth 9.17 Fit for old dried skin Bottles Well take heed of falling away from a lively Godliness no man entreth seriously upon Religion but with some tasting or rejoicing Heb. 6. now as this decayeth we fall off The Heavenly life is obstructed if not choaked and quite lost Now to prevent this observe two things 1. Your coldness in duties 2. Your boldness in sinning 1. Coldness in duties when the will and affections grow more remiss and the worship of God which keepeth up the remembrance of him is either omitted or performed perfunctorily and in a careless and stupid manner Jer. 2.32 My people have forgotten me days without number Job 27.10 Will he always call upon God will he delight himself in the Almighty God chargeth Israel with growing weary of him and it began in not calling upon him Isa. 43.22 Now when you seldom think or speak of God and do not keep up a delightful Communion with him there is a falling away 2. Boldness sinning when men lose their tenderness and strictness and the awe of God is lessened in their hearts and they do not only sin freely in thought but freely in act have not that hatred of sin and watchfulness that formerly but more abandon themselves to a carnal life You are falling off from God a-pace 2 Pet. 2.20 For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Iesus Christ they are again entangled therein and overcome the latter end is worse with them than the beginning At first the heart checked you for sin but you did not kindly come off were not troubled about it hoped God would pardon it and then you are bold to venture again and so by â—egrees are entangled in the sensual and worldly life Now consider the causes of it 1. Want of Faith in God Heb. 3.12 Take heed Brethren lest there be in any of you an evil heart of unbelief in departing from the living God You have not a sound belief of his being and presence 2. Want of love to God Rev. 2.4 5. Nevertheless I have somewhat against thee because thou hast left thy first love Remember therefore from whence thou art fâ—ln and repenâ— and do thy first works or else I will come unto thee quickly and will remove thy Candlestick out of its place except thou repent Your hearts decline from that love you had to him and his ways and then your work is intermitted 3. Want of a due sense of the World to come Heb. 10.39 But we are not of them who draw back to perdition but of them that believe to the saving of the Soul 4. The love of the present World 2 Tim. 4.10 For Demas hath forsaken me having loved this present World The more that is valued the more your hearts are taken off from things to come and the care about them you have too great a liking either to the profits of the World 1 Tim. 6.10 The love of money is the root of all evil which while some have coveted after they have erred from the Faith or else the pleasures of the World 2 Tim. 3.4 Lovers of pleasure more than lovers of God As the inclination of the heart groweth stronger to sensual pleasures your thoughts of God are less serious and pleasing to you Now look to these things left you grow quite weary of God and the holy life which once you had an affection unto 2. From a true Religion to a false which may be done two ways 1. Out of corruption of mind 2. Out of vile affection 1. Out of weakness of mind as those do that were never well grounded in the truth Eph. 4.14 That we henceforth be no more Children tossed to and fro and carried about with every wind of doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive 2 Pet. 3.16 In which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction Therefore we need to be established but the forsaking of a truth we were bred in usually cometh from some falseness of Heart Some errours are so contrary to the new nature that they discern them by the unction Joh 2.20 But ye have an unction from the holy one and ye know all things 2. Out of vile affection when they forsake the truth for the advantages of a fleshy Worldly life some places to be gotten by it c. and as the Whore of Babylon hath a Golden Cup Riches and Preferments wherewith it inviteth its Proselytes now these are worse than the former for they sell the birthright Heb. 12.16 Lest there be any fornicator or prophane person as Esau who for one morsel of meat sold his birthright Oh! Christians take beed to your selves Apostasy brought Antichrist into the Church Let it not jure postliminio bring him back again into the Land or into your hearts 2. The next step is the man of sin As the first Apostasy of Adam and Eve brought sin into the World so this great Apostasy brought in a deluge of sin into the Church and defiled the Holy Society which Christ had gathered out of the World
glad and rejoice in thee we will remember thy Love more than Wine the Vpright love thee God's Ordinances are not empty there is some participation 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we brake is it not the Communion of the Body of Christ Vse 5. Consider the ends why God giveth us Comfort it is to fortify us against the Enemies of our Salvation so far as they are vexing and troubling and molesting us in the way to Heaven The Spirit hath two great Offices to be a Sanctifier and Comforter and both serve all the needs of Christians When we are inticed to Sin he helps us as a Santifyer when we are discouraged in God's Service he helps us as a Comforter And therefore Christians are to consider their condition and what their present state requireth for God dispenseth his Grace according to the Assaults made upon them by the Enemies of their Salvation As for instance Our Enemies are the Devil the World and the Flesh these we renounced in Baptism And in the progress of Christianity these are those with whom we conflict and must overcome As for instance The Devil is a tempting Devil who seeketh to draw away the Saints from God and by the love of the Flesh to weaken our Love and Obedience to our proper and our rightful Lord. Now what are we to do in this case to beg Comfort and Peace that we may not be troubled though we yield unto his Temptations Alas this were to turn the Grace of God into Wantonness No we are to be sober and watchful 1 Pet. 5.8 to use all the Rules of Sobriety and Vigilancy that our Worldly Comforts may not be a snare to us Sobriety is an Holy Moderation in the use of all earthly things Vigilancy is an Holy Diligence and seriousness in the use of Means and also add to both the help of the Sanctifying Spirit that we may keep up our Love to God and be faitful in our Obedience to him But the Devil is not only a tempting Devil but a vexing and disquieting Devil who accuseth us before God day and night Rev. 12.10 raiseth in us many troublesome Fears to make our Service uncomfortable and tire us and clog us What is our Duty then to beg the help of the Comforter not only to shew Love to God but that we may have some persuasion of his Love to us and quench his fiery Darts that we may go on chearfully in our Work because the God of Peace shall bruise Satan under your feet shorâ—ly Rom. 16.20 So for the World The World is a tempting World drawing our Affections from God and Heaven to present things and when it smileth on us in incroaches upon our Heart more and more 2 Tim. 4.10 Demas hath forsaken me having loved this present World Now what is our business then to beg comfort and assurance of God's Love No that would be our Bane there is work for the Sanctifier rather than the Comforter that the worldly Spirit may be subdued in us there is need of Mortification rather than Assurance that we may be crucified to the World Gal. 6.14 But sometimes the World is a Persecuting World and reproacheth and troubleth us with all manner of vexations then there is work for the Comforter to seal up to our Souls the Love of God or Interest in Christ John 16.33 These things have I spoken to you that in me ye â—ight have peace in the World ye shall have tribulation but be of good chear I have overcome the World and to become to our Souls the Earnest of eternal Glory Comfort is for Tribulation at other times we are glutted with it but then it is our great support When all tâ—ings fail we feel the great necessity of the Joys of Faith It is good to time well our Duties David saith Psal. 56.3 What time I am afraid I will trust in thee So for the Flesh it inticeth us Iames 1.14 Every Man is tempted when he is drawn away of his own Lust and enticed Many times it draweth to Actual Sin by indulgence to its desires yea disposeth us often to Apostacy and falseness of Heart for Apostacy usually begins at falseness of Heart when the fleshly Mind and Interest is not throughly overcome Well when we are conscious to this what shall we do in such a case Certainly the great and proper Work is to beg the Spirit and implore the Spirit as a Sanctifier and to be more obedient to his sanctifying Motions Comfort will come in time Well but the Flesh is not only inticing but troublesom and grievous to the Saints witness Paul's groans Rom. 7.24 Oh wretched Man that I am who shall deliver me from the body of this Death We are quite wearied and tired out with the importunity of its motions we would serve God more purely and perfectly Then there is work for the Comforter and confidence in his Operations to help the faithful Soul Phil. 1.6 Being confident of this very thing that he which hath begun a good Work in you will perform it unto the day of Iesus Christ. Then it is seasonable to remember the Covenant we are under Rom. 6.14 For Sin shall not have dominion over you for you are not under the Law but under Grace The serious striving Soul will not be left destitute Thus must we expect Comfort Vse 6. Remember that Comfort hath a latitude in it and is expressed by divers words 1. Sometimes by it Support is implied when the sense of Sin and fear of God's Wrath is not altogether removed and taken away but so mitigated and abated that Hope doth more easily prevail in the Soul than Fear And we resolve to wait on God though we cannot so fully clear up our Interest in him You have many Conflicts and Fears yet some Hope and Expectation towards God Jonah 2.4 5. I am cast out of thy sight yet will I look again to thy Holy Temple Resolute adherence giveth great support Job 13.15 Though he slay me yet will I trust in him I will maintain my own ways before him He dependeth merely on the Covenant 2. Peace or some rest from Troubles and accusations of Conscience there is some calm and quiet of Soul Rom. 5.1 Being justified by Faith we have peace with God Gal. 6.16 As many as walk according to this Rule Peace be on them and Mercy Assaulted with none or light Fears Iohn 16.33 In me ye shall have Peace I will give you Peace though not full Spiritual Suavities 3. The third word is Joy 1 Pet. 1.8 Ye rejoice with Ioy unspeakable and full of Glory In Peace all things are quiet they have no anxious Thoughts but in Joy there is a sensible motion of Pleasure and Delight they are feasted with the pleasures of Faith Love and Hope Let us then bless God for any degree of Comfort SERMON XVIII 2 Thess. 2.17 And stablish you in every
winnowed An half light maketh us uncertain in our Course For Matter of Practice if we allow our selves in our first Declâ—nings the Evil will grow upon us when the Judgment reasoneth more remisly against Sin than it did before and the Will doth oppose it with less resolution or with greater faintness and indifferency or when Opposition doth more discourage us No there must be a resolved conquest of Temptations that woâ—ld pervert you this will only serve our turn Heb. 12.3 Consider him that endured such Contradictions lest ye be weary and faint in your minds Weariness is a lesser degree of Deficiency Many a Man is weary that is not faint or quite spent So the practice of Godliness when the Heart beginning to be aliâ—nated and estranged from God and the Lifâ— of Duty doth decay when our first Love is gone our first Works will in a great measure cease Rev. 2.4 5. Nevertheless I have something against thee because thou hast left thy first Love Remember therefore from whence thou art fallen and repent and do thy first Works Well then the Degree must be minded for though a Man may be stedfast in the main yet he may be somewhat moved and shaken But a Christian should not only be stedfast but unmoveable otherwise we shall be very uncertain in our Motions 2ly How needful it is this is in a great measure shewed already But yet more fully 1. Man at best is but a Creature the New Creation doth carry a great correspondence with the Old and First Creation 'T is not enough that the Creature be but he must be sustained in Being we have our Being in God still Acts 17.28 For in him we live and move and have our Being As Providence is a continual Creation so stablishing Grace is the continuance of the New Creation The same Grace that sets us in the state of the New Creation the same stablisheth us God found no stability in the Angels therefore it is said he trusteth them not Iob 15.15 Behold he putteth no trust in his Saints yea the Heavens are not clean in his sight They stand by the Grace and Favour of God Take the best Creatures even as Creatures they are defective and unstable in themselves for God will have the Creature as a Creature to be a dependent thing on the Creator who only is a Being of himself Man at his best estate was but an unstable Creature for Adam gave out at the first assault and since we are very unstable blown down with the blast of every little Temptation Even in the State of Grace we are like a Glass without a bottom broken as soon as out of hand and therefore God alone is able to make us stand and persevere in this Grace that we â—ave received 2 Cor. 1.21 Now â—e thaâ— stablisheth us with you in Christ is God After we are in Christ our stability is in God alone 2. The Indisposition of our Natures both to every good Word and Work 1. To every good Word The Truths of the Gospel are supernatural Now things that are planted in us contrary to Nature can â—ardly subsist and maintain themselves We have some Seeds of the Law yet left in our Hearts Rom. 2.14 But the Gospel deâ—endeth on sure Revelation therefore are thâ—re so many Heresies against the Gospel but none against the Law Therefore as they depend upon a Divine Revelation they must bâ— setled in our Hearts by a Divine Power and by a Divine Power preserved there that as the Doctrine is supernatural so the Grace may be also by which we do receive it Faith is the Gift of God Ephes. 2.8 For â—y Grace ye are saved through Faith and that not of your sâ—lves it is the Gift of God both as to its beginning so to its preservation and inâ—rease 2. To every good Work There is not only slowness and backwardness oâ— Heart to the Duties of the Gospel but somewhat of the old enmity and averseness remaineth still Our Hearts are not only inconstant and unsâ—tlâ—d but very wayward Ier. 14.10 Tâ—us â—â—ith the Lord to this Peâ—ple Thus â—ave tâ—ey loved to wander Psal. 95.10 It is a People that do err in their Heart Moses was no sooner gone aside wâ—th God in the Mount but the Israelites after theiâ— solemn Covenant fel to Idolatry Before the Law could be written they brake it Now we that have a warring Principle within how can we â—â—and unless God eâ—tablish us There is a bâ—ck-byass there are the Sâ—eds of Wantonness Anger Revenge Envy Impatience Worldliness Ambition and Sensuality God knoweth how little the flâ—shly Mind and Interest is conquered in us and therefore if he did not establish us we should soon shew our selves 3. In regard of those Oppositions that are made against us after once we be in Christ. It is not enough that we are brought out of the Kingdom of Satan but after we are rescued out of his Hand and Power he pursueth us with continual malice therefore there must be the same power to stablish us still in Grace that first brought us into the â—tate of Grace Col. 1.13 Who hath delivered us from the power of darkness and hath translâ—ted us into the Kingdom of hâ—s dear Son compared with 1 Iohn 4.4 Ye are of God little Children and have overcome them because greateâ— is he that is in you than he thâ—t is in the World The World runneth a quite contrary course thâ—n those do that set their faces Heavenward and therefore malign them and pursue them with Reproaches and Troubles 1 Pet. 4 4 5. Wherâ—in they think it strange thâ—t you run not with them to the samâ— excess of Riot speaking evil of you who shâ—ll give account to him that is ready to judg the quick and the dead And most commonly our Supports are invisible and we have no temporal Intereâ—t to lean to But 2 Tim. 1.17 For the which cause I also suffâ—r thâ—se things neveâ—theless I am not ashamed for I know whom I have believed and I am perâ—â—â—dâ—d he is able to keep that which I have committed unto him against that day We bear these Afflictions by the Power of God 4ly We see here the Saints miscarry when God withdraweth his supporting Grace but in part as Peter David Peter was in the state of Grace and Christ prayed that his Faith might not utterly fail yâ—t when God did not estâ—blish him you see what Sins he was guilty of in that combat David was a Man after God's own Heart but how did he fall when God upheld him not Psal. 51. Hezekiah 〈◊〉 Cron. 42.31 Howbeit in the business of the Ambassadors of the Princes of Babylon who sent unto him to enquire of the Wonder that was done in the Land God left him to â—ry him that he might know all that was in his Heart Thus is God fain for to humble his Children to teach them Dependâ—nce and to put them in â—ind that thâ—y do not stand by their own strength
that none else can give us a right to them but God And the Soul can have no security that it doth not usurp and intrude upon the possession of Things that belong not to us till we have his Warrant As the Apostle speaketh of an Office Heb. 5.4 No Man taketh his Honour unto himself but he that was called of God as was Aaron So it is true of all Prerogatives we have no leave to assume and take the Honour of them to our selves till we are called of God That 's our Warrant None came to the Wedding-Feast till they were bidden Matth. 22. Or went into the Vineyard till they were hired Matth. 20. This is the difference between Duties and Priviledges That any Man who will prefer that Office of Charity and Love to us may excite us to our Duties to unquestionable Duties due from the Creature to our Creator But no Man can assure us of right to Priviledges without the Creators leave Man cannot make that to be a necessary Duty to the Creator which is not But Man may warn us of our danger when we disobey God but Man cannot assure us of our right to such Priviledges without God's grant Therefore certainly it is God that must call us 2. None else can have Power for to Calling there is necessary not only the Invitations of the Word but also the effectual Operation of the Spirit None else can change the Heart A Christian is nothing and hath nothing but what God is pleased to work in him by his Divine Power 2. Pet. 1.3 According as his Divine Power hath given us all things that pertain unto Life and Godliness through the Knowledg of him that hath called us to Glory and Vertue It is a work of an infinite Power to give Grace to graceless Souls To make those that are Sensual and Worldly to become Spiritual and Heavenly there being so much opposition to hinder that Work For such is the corruption of Mens Hearts the power of Satan over us that he keepeth possession till a stronger than he overcometh him Luke 11.21 Therefore it is always made the work of his Power who calleth the things that are not as though they were Rom. 4.17 It is still ascribed to his creating Power Either the illumination of the Mind 2 Cor. 4.6 For God who commanded the Light to shine out of Darkness hath shined in our Hearts to give the light of the knowledg of the Glory of God in the Face of Iesus Christ. Or inclinations of the Heart Ephes. 2.10 We can neither think nor effect nor pursue Spiritual and Heavenly Things without it Therefore certainly it is God that calleth us 2. The outward Means by our Gospel Where 1. Consider the Means it self The Gospel 2. The Interest which the Apostle challengeth in it our Gospel 1. The Means it self the Gospel This God useth 1. Because if God will Call and invite the Creature by his Duty to his Happiness It is necessary that his Call should be evident to the Creature by some visible Sign Now the natural Duty of Man is much seen by the Creation Rom. 1.19 Because that which may be known of God is manifest in them for God hath shewed it unto them Psal. 19.1 2. The Heavens declare the Glory of God and the Firmament sheweth his Handy-Work Day unto Day uttereth Speech and Night unto Nighâ— sheweth Knowledg But this Call is made to Man fallen as a Remedy to his lapsed Estate which depending on the Free-Grace of God and can only be known by his Revelation conveyed to us by extraordinary Messengers such as Christ who was the principal Revealer of the Doctrine of God for the saving of the World And him God authorized and sealed to this end John 6.27 Labour not for the Meat which perisheth but for that Meat which endureth unto everlasting Life which the Son of Man shall give unto you for him hath God the Father sealed And then by the Apostles who were instituted by Christ and sent forth to proselyte the World to the Obedience of God and they were also authorized from Heaven by divers Signs and Wonders as long as it was necessary to use that Dispensation for the confirmation of their Message and to shew how dangerous it was to neglect a Doctrine so useful to Mankind and suitable to their great Necessities and so owned by God Heb. 2.3 4. Therefore by the Gospel God called them to this Grace 2. To convince and stop their Mouths that refuse this Calling for the Gospel bringeth Grace home to us and leaveth it upon our choice if we will accept it well and good if not we justly deserve to be rejected for ever Acts 13.26 To you is this Word of Salvation sent What say you to it God hath sent a gracious Message to you in particular will you accept or refuse Acts 3.26 He hath sent him to you to bless every one of you c. It doth excite all and every Man to look after the recovery of his lapsed Estate Surely God doth you no wrong if he severely punish your refusal after he hath invited you to his Grace in Christ. Great is the Misery of those that refuse this Call None of those that were bidden shall taste of my Supper Luke 14.24 They are not only excluded from Happiness but they incur extreme Wrath and Misery Prov. 1.24 25 26. Because I have Called and ye refused I have stretched out my Hand and no Man regarded But ye have set at nought all my Counsel and would none of my Reproof I also will laugh at your Calamity I will mock when your Fear cometh 3. Because to the Elect he will deal congruously and preserve the Liberty of his own Workmanship and therefore dealeth with Man as Man Doth not compel us to be good whether we will or no but doth at the same time teach and draw us John 6.44 45. No Man can come unto me except the Father which hath sent me draw him And I will raise him up at the last Day It is written in the Prophets And they shall be all taught of God Every Man therefore that hath heard and hath learned of the Father cometh unto me Sweetly attemperating the means to our Liberty but accompanying them with his powerful Grace Acts 11.21 The Hand of the Lord was with them and a great number believed and turned to the Lord. It is God doth all prospering the Labours of his Servants So Acts 16.14 God opened the Heart of Lydia so that she attended unto the things spoken by Paul God opened her Heart but by the things spoken by Paul And God loveth to associate or accompany his Power with his own Means Rom. 1.16 It is the Power of God unto Salvation 2. The Interest the Apostle challengeth in it our Gospel Doth it not derogate from the Authority of it to appropriate it to any Man I answer No. Elsewhere it is called God's Gospel The glorious Gospel of the Blessed God 1 Tim. 1.11 He
you are bound to use the means 1. Remove the Impediments 1 Pet. 1.13 Be sober and hope to the end Draw off the Affections from Carnal Vanities and the delights of the Senses and consider what God offereth to you in the Gospel there can be no certain and desirous expectation of better things while the Mind and Heart is so occupied and thronged with Vanity and deadned by Carnal Satisfaction 2. Wait on all the opportunities of Profiting and use the known means of Grace more conscionably Certain it iâ— that the grace of Hope is of God not acquired but infused but God will bless his own Means The propounding of the Object the offering of the solid Grounds maketâ— way for the infusing of the Grace Tit. 1.1 2. Paul was the Apostle to bring them to the acknowledgment of the Truth for the hope of Eternal Life And it is called the Hope of the Gospel Col. 1.23 bâ—â—â—â—se it is wroâ—ght by the Preaching of the Gospel SERMON XVII 2 Thess. 2.17 Comfort your Hearts and stablish you in every good Word and Work WE come now Thirdly to the Prayer it self He asketh two Benefits 1. Comfort 2. Establishment First Comfort Comfort your Hearts But why doth the Apostle pray for that which they had already He had told them in the former Verse That God had given them everlasting Consolation and now he prayeth that God would comfort them The Answer given by some is That he prayeth that God would give them an increase of Comfort By others That God would give them the continuance of it Rather by everlasting Consolation is meant the solid matter of Comfort by his Prayer now the effectual Application of it For though sufficient matter of Comfort be provided for us yet God must powerfully apply it The Gospel is a soveraign Plaister yet God's Hand must make it stick Observe here Doct. 1. That all true and solid and heart-Comfort is of God He is called the Father of Mercies and the God of all Comfort 2 Cor. 1.3 And again The God of Patience and Consolation Rom. 15.5 His Spirit taketh an Office upon him to accomplish this Effect in us therefore called the Comforter 1. I shall enquire what Comfort is 2. Shew why it is of God 3. What Advantage we have thereby I. What Comfort is Three thiâ—gs are to be Explained 1. Comfort 2. Comforting 3. In what sence it is of God II. What Comfort is We call Two things by that Name 1. Our natural Refreshment 2. Our support in Troubles 1. Our natural Refreshment or the benefit that we have by the Creatures for the support of Nature We cannot enjoy our Temporal Mercies with any delight and pleasure without God's leave and Blessing As to eat and drink with Comfort that the Soul may enjoy good by its Labour In one place it is said it is by the Hand of God Eccles. 2.24 In another place it is said to be the Gift of God Eccles. 3.13 It is by his Power and his Grace that the Comfort of the Creature is not in Man's Hands but God's Nor can the Creature yield to us any Comfort without his Gift or Grant And because of our forfeiture by Sin we have neither these Mercies from our selves nor the use nor the natural benefit from the bare Creature which is Health Strength and Chearfulness All Goodness resideth chiefly in God and it is to be found in the Creatures only by Participation and that at his Pleasure Acts 14.17 He gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness That is the comfortable use of Food We must still look to the Giver But the Apostle here doth not speak of the Comfort of the Creatures but the Comfort of the Scriptures not the supply of the Body but the support of the Soul 2. Comfort is taken for Support in Troubles The Thessalonians were now under great Persecutions Comfort is a strengthening of the Mind when it is in danger to be weakened by Fears and Sorrows or the strength and stay of the Heart in Trouble Psal. 119.50 This is my Comfort in my Afflictions thy Word hath quickned me And 2 Cor. 1.4 Who comforteth us in all our Tribulations that we may be able to comfort them which are in any Trouble by the Comfort wherewith we are comforted of God As Cordials are for a Fainting-time so are Comforts for a time of Afflictions Indeed Spiritual Comfort is never out of Season because we are now in the House of our Pilgrimage and our chief Good is at a distance from us And because of the labours and difficulties of the Spiritual Life Therefore it is said Acts 9.31 When the Churches had rest thâ—y walked in the fear of God and the Comforts of the Holy Ghost But the great need of Comfort is in our Afflictions therefore here I shall shew Three things 1. That God can give his People Comfort in the greatest Tribulation His Favour is enough to support them against the Frowns of all the World Isa. 51.12 I even I am he that comforteth thee Who art thou that thou shouldest be afraid of Man that shall die and the Son of Man that shall be made as the Grass As long as we have the Almighty and Immortal God to stand by us and tâ—e Promise of Eternal Life it will counterballance all our Trouble Rom. 5.2 3. We rejoyce in hope of the Glory of God And not only so but we glory in Tribulations Also 2 Cor. 4.17 This light Affliction which is but for a moment worketh for us a far more exceeding and â—ternal weight of Glory There is everlasting joy against a heaviness for a Season and everlasting ease and rest against a little present pain there is enough to out-weigh all that we can suffer for and from God So the pardon of Sin Isa. 40.1 2. Comfort ye comfort ye my People saith my God Why Because her Iniquity is pardoned Matth. 9.2 Be of good cheer thy Sin is forgiven thee Here is sound Comfort the Sting of all our Troubles is taken away Well then This the People of God have to support them in all their Tribulation They can set God against the Creature Heaven against Earth Pardon of Sins against all the bitterness they meet with in the World 2. That there is a special allowance of Comfort for God's Children in their Afflictions The Lord is more tender of his People then when they want Comfort than at another time they have a more plentiful measure of the supporting Operations of his Spirit then As 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you As the Mother keepeth most with the sick Child so God looketh to the Afflicted This is the difference between God and the World The World ever runneth most after those that are Prosperous and flourish and rejoyce as Rivers into the Sea where there is Water enough but forsaketh
Holiness And his unchangeable Love which doth not vary and alter with our Condition Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth He is our God still though he seemeth to deal hardly with us We learn of Christ on the very Cross to cry My God Matth. 27.46 and if we cannot find enough in him when the Creatures and our natural Comforts fail it is meet we should lose them Heb. 3.18 Though the Fig-tree should not blossom c. yet I will rejoyce in the Lord I will joy in the God of my Salvation This is the sum of God's Comforts and when these things are suggested to us God comforteth our Hearts 3. When by these means God worketh Comfort in us Joy is often called the Comfort of the Spirit and Ioy in the Holy Ghost Rom 14.17 Now all the Spirit 's Works are singular and do much exceed the natural Work of Man's Heart The groans which he stirreth up in Prayer are unutterable Rom. 8.26 His Joys unspeakable and glorious 1 Pet. 1.8 The Heathens counted that Fire more sit and pure for their Altars whicâ— was inkindled by a Sun-beam rather than a Coal taken from a common Hearth So this Comfort which is raised in us by the Holy Ghost is more Rich and Glorious and Affective than that which is the fruit of our bare Reason or the meer working of our Human Spirit even in the common grounds of Christian Comfort Or as Elementary Fire differeth from Culinary and Kitchin Fire and is much more pure So doth this Joy which is immediately wrought in us by â—he Spirit from all Joy that we can work by our selves out of the Scriptural Grounds of Comfort Carnal Men have their Joy at the second or third Hand as God blesseth the order and influence of Inferiour Causes it comes to them from Creature to Creature so as they discern not the Work of God in it yea the Joy of common Christians in the proper grounds of Comfort is not strong as that which is raised in us by the immediat impression of the Comforting Spirit II. Why this is of God 1. Because God challegeth this as his own Right to comfort the Heart of Man and therefore whatever the Means of the comfort be God will be owned as the Spring and Fountain of it He keepeth this as his great Bridle upon the World to govern the Hearts of Men. Job 34.29 When he giveth Quietness who then can make Trouble And when he hideth his Face who then can behold him Whether it be done against a Nation or against a Man only Our Peace and Trouble is in God's Hands and at his disposing It is true he exerciseth his Soveraignty according to Law and in his Internal Government according to the Law of Grace penally withdrawing his Comforting Spirit and leaving us to our Doubts and Troubles and Fears by the rewarding our Obedience and Faithfulness with the manifest Tokens of his Love as the Matter shall require It is enough for the Point in hand that God alone doth powerfully dispence Peace or Trouble And when he will give Comfort none can make his Gift void for it is at his Command and in both a Nation is all one with a particular Person as to any ability to resist God 2. Though grounds of Comfort be never so clear yet if God concur not we find not the effect therefore it is his Spirit that can only comfort the Heart To have God's Warrant for our comfort is much but to have his Impression is more both musâ— concur or the Soul will not be comforted It falleth out many ways sometimes out of Ignorance When a Well of Comfort was near poor Hagar saw it not and was almost famished with thirst until God opened her Eyes and she saw a Well of Water Gen. 21.19 We know not the grounds of our comfort Sometimes out of Passion Grief is obstinate and will admit no Remedy as Rachel would not be comforted Jer. 31.15 They are so peevishly addicted to their Worldly Comforts that if they be crossed in them they will not admit of God's Comforts though they are evident clear and pertinent Sometimes out of Forgetfulness Heb. 12.5 Ye have forgotten the Exhortation which speaketh unto you as unto Children And Oblivion is an Ignorance for the present Had they remembred they would not have fainted and waxed weary It is a great Work of the Spirit to bring to Remembrance sometimes questioning their interest in Comfort besidâ—s that there are general Comforts when Interest is not clear Now the Spirit that sheweth us â—he things given us of God doth also reveal and evidence our Right to them What is wrought in our Hearts that is to say by quickning us to exercise Grace he evidenceth the truth of Grace and in our Afflictions by Patience maketh out our Comfort Rom. 5.3 4 5. We glory in Tribulations knowing that Tribulation worketh Patience and Patience Experience and Experience Hope And Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us From the whole there can be no true solid Comfort but what God bestoweth his Favour and our Interest in his Favaour is manifested to us by his Spirit III. What advantages we have by this that all solid Comfort is of God 1. It assureth us of God's readiness to comfort poor afflicted Creatures that humbly submit to him He that is the God of all Comfort is also the Father of Mercies his Mercy and Compassion inclineth him to comfort us God hath his Name from this effect Nomina sunt à notioribus God that comforteth those that are cast down 2 Cor. 7.6 He is very tender of all Afflicted Creatures much more of his People 2. God's Comforts come with more Authority and silence all our Doubts and Fears Psal. 94.19 In the multitude of my thoughts within me thy comforts delight my Soul We have many intricate perplexing thoughts out of which we cannot disentangle our selves no comforts come with such Authority and Power as God's Comforts In the Comfort we have it is good to consider whence it cometh Is it God's Comfort or a Fanâ—y of our own If it be made up by our own Fancy it will be like a Spider's Web that is weaved out of its own Bowels but is gone and swept away with the least turn of a Besom but God's Comforts are more durable they flow from the true Fountain of Comfort upon whose Frowns or Smiles our happiness and misery dependeth There is little warmth in a Fire of our own kindling God's Comforts are built on his Covenant and have a commanding force and over-powering efficacy on the Soul God in his Word speaketh by Soveraign Authority in our Hearts he worketh by powerfâ—l Efficacy The Authority of his Word we own when we speak to others or to our selves when we know trouble but in supposition or imagination The Efficacy of his Grace we feel
short Men please themselves in things received 2. In every good Work or in holiness of Life Here needeth the greatest establishment that we may hold on our course to Heaven and the usual Apostacy and Backsliding that Men are guilty of is from the practice of Religion It is ill when the Mind is tainted but worse when the Heart is alineated from God and commonly it is the perverse inclination to the Will that tainteth the Mind Therefore the great Establishment is to be settled in a course of Godliness 1 Thess. 3.13 That he may establâ—sh your Hearts unblameable in Holiness before God even our Father until the coming of our Lord Iesus Christ with all his Sainâ—s Now this Establishment is very difficult First Because of the contrariety of the Principles that are within us Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other so that ye cannot do the things that ye would The Garison is not free from Danger that hath an Enemy lodged within The love of the World and the Flesh was in the Heart before the love of God and Holiness and these are not wholly rooted out yea these are natural to us whereas Grace is a Plant planted in us contrary to nature And the Ground that bringeth forth Weeds and Thistles of its own accord but the Flowers and good Herbs with mush Tâ—llage and Cultivation if it be neglected the Weeds will soon overgrow the Flowers Secondly Because it is more hard to continue in Conversion than to coâ—vert our selves at first In our first Conversion we are more passive it is God that converteth us and draweth us to himself and quickens and plants us into Christ but in Perseverance and fulfilling our Covenanting Duty we are more active it is our Work though we perform it by God's Grace An Infant in the Mother's Womb is nourished by the nourishment of the Mothâ—r but afterwards he must suck and seek his own Nourishment and the elder he groweth the more care of his Life is devolved upon himself Now that which is more our work is more difficult It is true that God that hath begun a good Work doth perfect it but not without our care Phil. 1.6 When we are fitted and prepared unto good Works God expecteth from us that we should walk in them God establisheth us in the Text but it is in every good Work Beside in Conversion we make Covenant with God but by Perseverance we keep Covenant with him Now it is easier to consent to Conditions than it is to fulfil them the Ceremonies at first consent of Marriage are not so difficult as to perform the duties of the Marriage Covenant It is more easie to build a Castle in time of Peace than to keep it in a time of War Peter more easily consented to come to Christ upon the Water but when he begun to try it his Feet were ready to sink Mat. 14.29 30. When Winds and Waves are against us alas how soon do we fail Therefore a good Spring doth not always foreshew a fruitful Harvest nor plenty of Blossoms store of Fruit. We are carried on with great Life and Earnestness for a while in the profession of Religion we consent to follow Christ but when we meet with Difficulâ—ies not foreseen or allowed for we faint and are discourage Thirdly With respect to the Subject in which it is seated which is the Soul with its faculties The strength of the Body is known by Experience rather than by Description but the strength of the Soul must be determined by its right constitution towards Good and Evil. The Faculties of the Soul are either the Understanding wherein lieth the Directive Councel or the Will wherein lieth the Imperial Power or the Affections wherein lieth the Executive Power of the Soul 1. The Mind or Understanding is established when we have a clear certain and full Apprehenâ—â—on of the truth of the Gospel it is called Knowledg the sure and sound and certain apprehension of them is called Faith or Intellectual Assent or the full assurance of Vnderstanding Col. 2.2 when there is a due knowledg of what God hath revealed with a certain persuasion of the truth of it wrought in us by the Holy Spirit Now the more clearly and orderly and certainly we know these things the more powerfully do they affect the Heart and the more we are established He that hath little Knowledg and little Certainty is called weak in the Faith Rom. 14.1 Him that is weak in the Faith receive but not to doubtful Disputations And those that have a clearer Understanding are called strong As Rom. 15.1 We that are sâ—rong ought to bear the Infirmities of the Weak meaning strong in Knowledg So also for certainty of Persuasion it is said Rom. 4.20 Abraham was strong in Faith giving glory to God When in all his Trials he bore up himself upon the Confidence of God's Word and Promise Well then the Mind is confirmed and established when we have a good stock of Knowledg and do firmly believe what we know of God and Christ and eternal Salvation But alas how few Truths do many Christians know especially in their order and as to their worth and weight and certainty and so that if we know these things we know them not as we ought to know them 1 Cor. 8.2 If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know them If we know them Speculatively we know them not Practically If we are able to discourse of these things we do not live by them If we know them generally we do not know them particularly to direct us in all Cases wherein they concern us but are blinded with Temptations If we know them comprehensively so as to look about the compass of them yet not certainly John 17.8 and have knâ—wn surely that I came out from thee so as to venture our Interests upon them If we know them darkly and with an half light we do not know them clearly and with a full light There is many times conviction in the Ore which is not refined into a clear and distinct knowledg such as may awe the Heart if we know these things habitually we know them not actually when we should remember them in their season and Oblivion is a sort of Ignorance Hence come the many doubts we are assaulted with and all the unevenness and uncertainty of our Lives so that the Mind needeth to be established in Grace 2. The Will which is the Imperial power of the Soul Now the Wills establishment is known by its firm and through resolution for God and against Sin For God as Acts 11.23 Barnabas when he had seen the Grace of God was very glad and exhorted them all that with full purpose of Heart they would cleave to the Lord. First choosing then cleaving and this with full purpose when the Will is so fixed in the Knowledg