MAY it please your Atten­tion to begin with the ac­commodation of the Text to the Times, which (like a woman in Labour) cry out for Comfort: sickly Times, most uncomforta­ble Times, God knowes: a rare thing even an house without one or other sicke in it, if not dead out of it. Is it not Time then to exhort you to comfort one another? The Naturalists write of a pretious Stone Caussin parab. Hist. called [...] Thunder. Ceraunias that is found only in a day of thunder, glistering when the skye is overcast with darke­nesse: such a qualified Gemme is mutuall Com­fort shining most brightly in the gloomy times of adversitie, when God thunders from Heaven, and all the Earth is full of dark, sad, melancholly [Page 2] sicknesse, that consumeth the eyes and causeth sorrow of heart Levit. 26. 16.; thus when the heart is overcast with sorrow, and the eyes clowded with dimnes, then to open the bowells of Consolation one to another is the most comfortable Christian Sun­shine. Was it not Time then to exhort you to comfort one another, when there is vox que­relae, a voyce of complaint of sicknesse and Mor­tality in our Streets, and in our houses? is it not time there be vox Doctrinae, a voyce of Instru­ction preaching Comfort in our Churches? that as that learned S. Ierom. Father compares the Church of God persecuted, and yet flourishing, to the Bush out of which Gods glory shined to Moses; the Exod. 3. 2. Bush burned, yet consumed not, so many Mem­bers of Gods Church in our Land burned, yet consumed not with Strange Agues, out of which shines Gods glory and our Comfort so farre as to compose the like excellent Harmony that Saint Paul 2 Cor. 4. 8. 9. makes of seeming Discords. We are troubled on every side with sicknesse, yet not distressed as without Hope: Perplexed with strange, new Diseases, but not in Despaire, [...], premimur, non opprimimur, pressed under, not trodden under, and oppressed as altogether without helpe. Persecuted by cold and hot fits, but not forsaken by him that rebuked Peters Wifes Mothers Fever. Cast downe on our sick beds, but not destroyed, but raised up by him who made our beds in our sick­nesse: devoute David often harpes upon this sweet String; heare one admirable lesson Psal. 118. 18., The Lord hath chastned me sore, but he hath not given [Page 3] me over unto Death; how many this yeare that may set this dolefull Ditty, the Lord hath chaste­ned me sore, but with this comfortable close, but he hath not given me over unto Death? When I fall, I shall rise, when I sit in darknesse, the Lord shall be a light unto me Mic. 7. 8.. Christians cannot looke to be so nice and tenderly brought up as not to endure the sight of their heavenly Fathers rod; they must looke to fall into sicknesse, to sit in Darknesse, to be chastened sore: and because the bitter cup of trembling cannot passe, but first or last, we must all drinke it, 'twas Davids diet-drinke, and Iob took it all off, we are not better then they, and who is too good to pledge his Saviour? Wherefore that we faint not under the rod, that the draught overcome us not, let us sweeten it for one another, let us daily strengthen one another with Cordialls of Comfort against the evill Day, Wherefore comfort one another with these words.

Glance but upon the Coherence yee shall quickly perceive this Consolatory Exhortation of Saint Paul to be very opportune and most seasonable, which may produce this Observa­ble. That the seasonable opportunity of Com­forting one another is to be taken. Stale Com­fort is unacceptable to the palate of the Memo­rie, 'tis the freshnesse of the occasion that ingra­tiates Comfort to the Appetite of the longing soule. Comfort may come too late, and although it be never so good of it selfe, the tarditie and latenesse will argue the Messenger of no little indiscretion. Justly in this did Tiberius Sueton. in vi­ta Tiber. taxe the [Page 4] Indiscretion of the Ilienses comforting him long after the Death of his sonne, Paulò seriùs consolantibus, saith the Historian, something too late reviving the obliterated Memorie of his Griefe, he taxed them with this Sarcasme: Se quoque vicem eorum dolere, quod egregium civem Hectorem amisissent. That he also was sorry for them, because they had lost that worthy Citi­zen Hector; one dead many hundred yeares be­fore. Time eates away griefe, which otherwise would eate out the Heart, griefe for losses is commonly worne away in time; this is the Rea­son why the late Comforter is a Comforter both Miserable, and Ridiculous. Miserable, by Ap­plication of a good Remedy to a very ill purpose even to force healed wounds to bleed a fresh. Ridiculous for a man out of Time to doe that which Time it selfe hath done before him: un­seasonable Physicke exasperates the Disease, when as give it but Time and Patience, 'twill doe well enough, else apply a timely Consolati­on. Were he not to be laughed at that brings a Handkerchiefe to wipe away teares already dryed? But better late, then never: nay, in the Case of Consolation, better never then too late: better not doe that which is good, then to do it, when 'twill doe hurt. Whilst the Occasion of griefe is hot, strike: and if thou canst beate up­on the very [...], the very Instant of Griefe, say not to thy Neighbor, Goe, and come againe to morrow for Comfort. To day is Gods voyce of Comfort: To morrow may be the Devils of being swallowed up with griefe; at least Delay [Page 5] breeds danger, and the Raven of Hell still puts in this his Caveat against Comfort, Cras, Cras, to morrow is soone enough; but yee see that the Dove from Heaven lighting upon S^t Paul did inspire him to set downe the Time present in my Text, the very instant of the time present, no deferring of the matter; for yee are not now to seeke for Comfort, 'tis at hand in these words, Wherefore Comfort one another with these words.

In these words I finde the Art of Building Division. Comfort, a very usefull Art for all Christians to study throughly, therefore my Methode shall keepe close to the Metaphore of Building.

• 1. The specificall Difference of this from other Buil­dings.
• 2. The Necessitie of this Buildlng in a Christian Common-wealth.
• 3. The Perswasives inducing to goe about this Buil­ding to studie the Art.
• 4. The Disswasives from the neglect of going for­ward with it.
• 5. The Materialls of this Building; These words, in the Text.
• 6. The Habituall Ability to make good use of this Art of Comfort.
• 7. The Actuall Abilitie to make good use of it in the Platforme of Comfort set up according to the exact Rule of Gods Word.
• 8. The Strength and Duration of this Building.

1. The specificall Difference of this from other Buildings: 'Tis the spirituall comfort in this life, 1. Part. [Page 6] differenced. 1. From carnall Comfort in this life. 2. From Eternall joy in the Life to come. 1. Spirituall Comfort is the Lighting or easing of the Heart of that sorrow or feare, wherewith it is surcharged, [...] in the Text is the ex­citing, encouraging, and strengthning of our fainting and languishing spirits. Carnall Com­fort is raised up from the creature by corrupt Nature, no higher then the sensitive apprehen­sion of a Naturall man: whose belly is his God Phil. 3. 18., whose glory is his Shame; and such was the glory of that great King, who dyed, commanding this Epitaph to be set upon his tombe, Haec ha­beo, quae edi; this I have, that I have eaten: it seemes all the rest was lost to the brutish swine, as Tully censured him a little more sparingly that it was an Epitaph fit for an Oxe or a bruit Beast; my Belly is my God, my Stomach is my Altar, my Church is my Kitchin, my Priest is my Cooke, this the voyce of these brutish men, who finde the Possession of no Comfort from any thing, but from that which was driven into the Paunch, and so into the draught. But Chri­stians that study the right Art of true Comfort have another language, our spirituall Comfort is left us, when our life is about to leave us. Spi­rituall Comfort is raised from the Creator by the Mediation of the Creature, or from the Creature by the working of the Creator in the Apprehension of the Regenerate Man. Thus the Holy Ghost is the first Mover of spirituall Comfort, as the Promises of Gods Word are the grounds of this Comfort, and our Beleeving [Page 7] hearts are the seats of Comfort, so the Holy Ghost is the Head-worker of Comfort, and the Act of Comfort wrought is to strengthen our Hearts: there­fore Rom. 1. 11. and 12. [...], to be established and strengthned, and [...], to be comforted are put one for the other, S^t Paul being the Interpreter; but long be­fore him the Prophet Isaiah 40. 2. intimates the like, for in the Hebrew and Greeke Sept: speake comfortably to Ierusalem, is [...] Hebrew: and [...], Greek: both imply in this phrase, speake to the heart, or speake comfortably, that Comfort is the Hearts Pe­culiar, and the Searcher of the Heart the Holy Ghost is therefore called the Comforter Iohn 16. 7. by an Ex­cellency, [...]; where the Spirit of God is made knowne to us by a name in the New Testament not heard of in the old, the Comforter within a man; the naturall man may have outward Comforts, a Land flowing with Milke and Honey, and a Table with a fruitfull Vine and Olive Branches about, but the Regenerate Man hath a soule flowing with Milke and Honey of Comfort, because the Comforter makes him fruitfull, as the Greeke Father Cyrillus Hiero­soly mitanus. gives the Etymon of it, [...]; cal­led the Comforter from comforting and succouring and helping our Infirmities, hence issues the act of spirituall comfort in my Text differenced from car­nall Comfort. 2. Spirituall Comfort in this life is to be differenced from Eternall Joy in the life to come. The Herald of Schoole-Divinity ranks Com­fort Aquinas. under the head of Joy; indeed all Comfort is a Joy to the Heart, but all Joy is not Comfort; for there is Joy in Heaven, but no Comfort there, for properly need of Comfort forespeakes miserie and [Page 8] distresse according to that of the Golden-mouthed S. Chrysostome. Father, [...], there is often mention made of the Comforter in Scripture, because of the calamities and afflictions imminent to the Disciples, but the blessed Estate of Heaven cannot admit any such Misery and Distresse: we shall joy in one another in Heaven, but not Comfort one another there, no such Comfort in Heaven, all joy, all Rest; I finde a Rea­son of it in Aquinas, 2a. 2ae. q. 28. Gaudium sie habet ad Desiderium, ut quies ad motum. The soule is restlesse in her Desire, but quieted in her Joy; now Comfort on Earth brings some Rest for the soule, but Joy in Heaven is the only absolute Rest. Comfort is Rest to the weary for a time, and a way to enable them for further tra­vaile: but Joy is Rest for Eternitie: even to sit down, and rest for ever, that is Joy in Heaven; to stand and take a draught by the way, not to sit by it, that is Comfort on Earth; true Joy frees from all sorrowes, wipes all teares from our Eyes: but it may be true Comfort which only upholds us in our sorrow; and dryes up our teares as they fall. Yet fall they will, and sorrow we shall, else we need no Comfort, for it must be a necessitous estate that stands in need of Comfort; thus is Comfort differenced from Eternall Joy that needs nothing. Yea and thus 'tis in this life as Nature necessitates the spark to flye upward: so sinne carries us downeward to the Center, Misery. This Center is every where below the Moone; cor­rupt Nature is the Circumference, no man without some lines drawne from, or drawing him to Misery; Nulla Dies sine linea. Every Day in this life, line upon line, line upon line, misery upon misery, misery upon misery; 'tis well too, when it is here a little, and [Page 9] there a little. But this may suffice to put a Difference 'twixt spirituall Comfort in this life and eternall Joy in the life to come, and by this ye easily perceive my passage from the first generall Part to the Second, which is the Necessity of this Building in a Christi­an Common-wealth, else S. Paul would not have used so serious an Exhortation as this in my Text; Where­fore Comfort one another with these words.

The Necessity of this Building in a Christian Common-wealth. The Necessity is threefold. 1. In respect of 2. Part. the command of the Contriver and Overseer of the Building, God. 2. In respect of the principall In­struments employed in this worke, Gods Ministers. 3. In respect of the common Worke-men, which are Gods People under the Title of One another in the Text; if this threefold cord is not strong enough, I shall joyne unto it the fourth Necessity, which is in respect of the Place where Comfort is ordained by God to be preached, Gods Temple; This fourefold Cord is that that tyed me to study, and preach, you to heare, and learne this Necessary Art of Building Comfort. 1. In respect of the command of the Con­triver, and Overseer of the Building, God: the God 1. of all Consolation would have his Servants Embassa­dors, Messengers of Comfort, God doubles and trebles this charge upon them to presse the Necessity of the discharge of it, Isai. 40. 1. 2. Comfort yee my Isaiah 40. 1. 2. people, comfort yee my people, saith my God, nay the third time, speake comfortably to Ierusalem. 2. The 2. Disposition of Ministers is but now and then, seldome to be Boanerges, filii tomitrui, sonnes of thunder, eve­ry Minister for the most part must be Barnabas, filius Consolationis, the Sonne of Comfort: for though thunder is good to worke on a hard Heart, yet as [Page 10] thunder commonly brings raine, your sonnes of thunder should doe well alwayes to conclude with a comfortable shower to refresh the Heart: though Ministers may not be too curious to speake to the Eare, yet they cannot be too carefull to speak to the Heart of the People, that is to speak comfortably to the people; Spirituall Bees must draw Honey, out of what flower soever they light to preach upon. These Living Instruments of divine Comfort are sweet Messengers, rare Interpreters, Iob 33. 23. One of a thousand to declare unto a Man his uprightnesse. i. Christs Righteousnesse, they have a Declarative power in publishing the glad tidings of the Gospell; these were Iobs best Comforters, better then all his Friends, in his extremity; a Minister may be a greater Comfort to a Man in his sicknesse, then all his Friends, because Ministers are the Bridegroomes friends, and bring the espoused soule good tydings of the Marriage day, those blessed Nuptials with her Lord Christ Iesus: therefore spirituall comforts are oft in Scripture compared to oyle, and the pow­ring forth of those Comforts to anointing, peruse but one place, Isaiah 61. 1, 2, 3. The Lord hath anointed me to preach good tidings, vers. 1. to comfort all that mourne, vers. 2. to give the oyle of Ioy for Mourning. ver. 3. God doth a­noint his Ministers, that they may anoint his people with the oyle of gladnesse: Every Sermon should be as a Feast to the Hearers, and Preachers must doe as the Jewes used to doe in their Feasts; they used in token of welcome to anoint their guests, Luk. 7. 46. Mine head with oyle thou didst not anoint, i. thou hast not bid me welcome, nor cheared me; but Ministers must feast poore soules powring upon their heads that Ala­baster boxe of pretious oyntment, the word of Con­solation; [Page 11] as we are the principall Instruments of Comfort, we must cheare them up and bid them heartily welcome to Gods house with some comfor­table Exhortation like this of S^t Paul in my Text, Comfort one another with these words. 3. In respect of the common work-men, which are Gods people un­der 3. the Title of One another in the Text. Expositors use the word, Invicem, by course, each Christian when his course comes, must comfort another, [...], one [...]. One another. another, no man is exempted from this office, that is, One or Other; as the Ministers must make uses of Comfort, 'tis their office, 'tis the right way of prea­ching: so the people must make good use of them, 'tis their duty, 'tis the right way of hearing to lay up Comforts in store, both for themselves and others, to be able to bring forth both new and old, as occa­sion serves to comfort one another. For all the members of the Militant Church are but of two sorts. 1. Those that are comforted, but in feare of afflicti­on. 2. Those that are afflicted, but in hope of com­fort. Wherefore either for feare, or hope, be well provided with comforts before hand; the Virgin Mary had not been left so compleatly furnished with Comforts after her Sonnes death, had She not laid in her heart those sayings that She heard from her living Saviour: imitate the blessed Virgin, what com­fortable saying yee heare commit it to safe custody in your hearts, for yee know not what need any of you, or any of your friends may have of it in the day of sicknesse; or at the houre of death at furthest. We may set before you heavenly treasure, & shew you the golden pots of Manna, these words of comfort in my text, but if yee will be enriched by them, yee must receive by the hand of faith, and distribute them by [Page 12] the tongue of comforting; then yee own the Pearles, when they are yours to give to one another. Why to heare one who hath the tongue of comforting, (as Saint Paul had in the words before my text) enlight­ning the minde, rectifying the will, moderating the desires, quieting the affections, and filling the soule with unspeakable joy is or would be a great delight to you; yet nothing to that ye wil find, when by the wils, grace of God working upon your understandings and yee shall be able to produce all these divine effects (upon occasion) both in your selves and in others, wherefore 'tis needfull to comfort one another with these words. 4. In respect of the place, where comfort is or­dained 4. Necessi­ty. by God to be preached, Gods Temple; Gods House is to be called the House of comfort, and if the Heathen Orator making an Oration in aede Concordiae (a Temple consecrated to their goddesse Concord) used the place for a Topick, & drew an ar­gument from the house inscription where they met, to enforce the Necessity of Peace and Concord: much more may I making a Sermon in aede consolatio­nis (a Temple consecrated to the God of all Conso­lation) use the place for a Topick, and draw a strong enforcement to mutuall Comfort and Consolation; for as this is the best place in which to bury the dead; so 'tis also to raise up comfort to the living: A place of dust and ashes to the dead, but a place appointed for the giving of Beauty for ashes to the living: As the Prophet speakes, Isaiah 61. 3. the house of mourning for the dead; but heere the oyle of joy for mourning to the living. Sometimes the fittest place for the spirit of heavi­nesse; and sometimes the fittest place to change that, to put on the Garment of praise, as the Prophet continues the Allegory, to have our hearts, lips, and [Page 13] countenances cloathed and adorned with the large roab of praise of our God, who still comforts us according, or farre beyond the time wherein he af­flicts us, wherefore in the house of comfort, learne we how to comfort one another with these words.

The Perswasives inducing us to goe about this Building, 3. Generall Part. and to study this Art of divine Comfort.

Now to presse this duty hard upon us. 1. from our Christian relation one to another in the Text. Who One another. Invicem, mutu­ally. should doe this good office of comfort, but members of the same body? As Christians in the mysti [...]ll body of Christ, if a thorne be in the foote, a sharpe affliction in the meanest member of Christ, why out of a Sympathie, the backe must bow, the strong Christian, and the rich man, rich in grace must put to his helping hand to pluck it out, and the eye the watchfull Minister must be busie to pry into the hurt, and ready to apply a wholsome salve, a word of Com­fort. Againe beloved in the Lord of Heaven, are we not fellow-travellers to heaven? why then as good travellers cheere up one another both by word and by example; especially in the red Sea of Affli­ction, the wheeles of the soule are taken off, like Pharaohs Chariot wheeles, they drive heavily; they want this oyle to put them on comfortably. Whence is it that so many droope under the burden of so ma­ny cares, and are sore battered with so many temp­tations? 'tis because they are left comfortlesse, one­ly to their owne spirits. Dead stones in an Arch up­hold one another, and shall not the living? 'tis the worke of an Angell to comfort, nay it pleaseth Gods Spirit to take this office upon him, to be the Com­forter: thus also one Christian Friend may become an Angell, nay a God to another, with feeding lips [Page 14] and a healing tongue of Comfort; the very leafes, the words of the tree of Righteousnesse have a curing vertue in them, strengthning and corroborating the heart, there are words (even those words in my text) that are Cordialls against all faintings of spirit, they will beget new spirits in a man, Wherefore comfort one another with such words. Every relation wherein we stand towards others are so many bonds and sinewes, whereby one member of Christ is fitted to derive comfort to another through love the bond of Perfe­ction, Col. 3. 14. we can attaine to no perfection of comforting without love, if ye love one another, ye will comfort one another, yee are of relation neere enough, that is the chiefe enforcement of this duty from our Christian Sympathy. Now very briefly of other Perswasives which have their force too, and no doubt but if they all concenter and meet together in our practise, there will quickly be comfort sealed up to one anothers soules. 2. Perswasive, others may com­fort 2. Perswasive. us as much another time, when we may suffer what others now feele, wherefore comfort one another. 3. Sorrow is a gulfe, in which many are swallowed up 3. for want of comfort, and if God commands us to pull an oxe out of the pit, and to cover the pit that the oxe fall not into it againe, doth God take care for oxen, and not we for one another? 4. We receive comfort 4. from God to this very end that we might be able to comfort one another, 2 Cor. 1. 4. Let us give to others as we receive from God. 5. By comforting others we 5. emprove the stock of our own comfort, 'tis not em­paired, but encreased by giving it to others: the heate of comfort by warming others is not abated, but enflamed. In strengthning others, we strengthen our selves at the same time, with the same acte, this [Page 15] should encourage us to comfort one another. Lastly 6. we derive upon our selves the blessing pronoun­ced on those that consider the needy. Psal. 41. 1. the Hebrew signifies the needinesse of the soule as well [...] as of the body, Depauperari, to be any way empo­verished; now the want of comfort is a miserable poverty of the soule, better be a beggar then need comfort, and 'tis better to give spirituall almes, then any other, they may doe more good. Now 'twill be our comfort here, and crowne hereafter, a double recompence, God and man shall blesse us if we com­fort one another; thus blessed is the man that gives comfort to them that need; and if I cannot perswade you to be happy, give me leave to passe from the Perswasives to the Disswasives.

The Disswasives from the neglect of going forward 4. Generall Part. with the Building of Comfort. 1. 'Tis a vilifying and slighting of an Ambassador sent from Heaven, his 1. Disswasive Ambassie is this waighty businesse (in the Text) of mutuall comfort, any neglect of an Ambassador is a disrespect to the Master; if yee care little for Saint Pauls exhortation yee despite, despite yee the Holy Spirit dictating to S^t Paul? and what shall we be guilty of, if we will not come in by faire entreaty, when S^t Paul exhorts us but to doe our Duty? 2. 'Tis no lesse then high Treason, a revolting from our God; 2. yee may read this heavy imputation on those that comforted not the weake, Ezek. 34. 4. and Iob 6. 14. Iob 6. 14. if we neglect to pay this due debt of comforting each other, marke the heavy censure, 'tis no lesse then the forsaking of the feare of the Almighty; oh feare­full Revolt! they feare not God, that comfort not men in misery. Thus 'tis when men will not owne men in trouble, but as the heard of deare forsake and [Page 16] push away the wounded deere from them: they will turne their backs, and only cry, God comfort thee; indeed immediate comforts from God are the swee­test; yet for the most part the Sunne of Righteous­nesse, that hath this healing in his wings, conveigheth the Beames of comfort by the help of others, and he is an unworthy Servant that thinks scorne to carry a message of comfort from his Master to any one of his Fellow-Servants. Now if yee love to flie such an heavy imputation and censure from God and man; or if yee love the blessing of God and man; or if yee love the encrease of your owne comfort, or if yee love to attaine to the end of Gods comforting you; or if ye love to keep others, or to be kept your selves out of the gulfe of sorrow, or if yee love to carry your selves as fellow-travellors to heaven, as members of Christ, and as good Christians, neglect not this Apostolicall exhortation, Wherefore comfort one another with these words.

The materialls of this Building, these words, in the 5. Generall Part. With these words. Text. We must use the right and lawfull meanes of comfort, [...], these words. Either in the particular relation of these words to S^t Pauls former Doctrine: or in the generall relation to the whole Word of God, Pars prototo, comfort one another with these words, or any the like words of comfort out of Gods Word.

1. These words in the particular relation to S^t Pauls 1. former Doctrine, the first word of the Note of Illa­tion, [...], Wherefore, is S^t Pauls inference of a good use of Consolation raised from his former Doctrine, touching the estate of the dead in Christ; a blessed change they make that dye in the Lord, thats our Christian Hope. Give hopelesse menleave to trem­ble [Page 17] at Death, whose portion is in this life; let Gods children lift up their heads for joy towards their dis­solution, and solace themselves on their death-beds, as Simeon sings his Nunc Dimittis, quasi necesitate tenere­tur S. Ambrose. in hac vitâ, non voluntate, S^t Ambrose descants De bono Mor­tis. as if the Childe of God staide in this life of necessity, and not by his good will: sure I am S^t Paul by his good will, would faine be with Christ, which is much more the better, Phil. 1. 23. [...], by farre very Phil. 1. 23. farre much more, and very much more the better, both simply in it selfe, and in respect of S^t Paul him­selfe, had there been no necessity of his living in re­spect of others. For as S^t Cyprian reasons it in his Book to this purpose De Mortalitate., Cum mundus oderit Christianum, quid amas eum, qui te odit? & non magis sequeris Chri­stum, qui te & redemit, & diligit? The World hates a Christian, Christ doth not command us to love the World that hates us, but rather to follow Christ, who is our Redeemer and best Lover too. Wherefore, if yee be Christians, comfort one another, as not to feare the death of your selves; so not to mourne immo­derately for the death of others, though never so neare to us, that dye in the Lord. Here I shall trouble you to cite the forenamed Father S. Cyprian., Hoc nos oftendamus esse quod credimus, ut neque Charorum lugeamus exces­sum: & cum accersitionis propriae Dies venerit, incun­ctantèr, & libentèr ad Dominum ipso vocante veniamus, Let us shew our selves to be the same in our life, that we are in our Faith, that we may not over-mourne for our dearest friends, and when the appointed day of Gods sending to any one of us shall come: Come, let us goe without delay and willingly to the Lord, who himselfe cals us. Here after that Father, before I fall into him againe, I can quickly tell you all that [Page 18] Oecumenius doth on my Text, 'tis to interpret my Oecumenius in locum. Text by those foregoing words of S^t Paul, that yee sorrow not even as others that have no hope; i. As the Heathen that had no hope of the Resurrection, [...]. Oecume­nius holds it proper for such onely to grieve exces­sively for the dead, who have no hope of the Resur­rection: and how doth it traduce hopefull Christians as hopelesse men, when we bewaile as utterly lost and extinct, those whom we professe to live with God? To this purpose that elegant tongu'd Father S Cyprian de Mortalit.. Fidem quam sermone & voce depromimus, cordis & pecto­ris testimonio non probemus: Spei nostrae, ac fidei praevari­catores sumus, simulata, ficta, fucata videntur esse quae dici­mus, nil prodest verbis praeferre virtutem, factis destruere veritatem. The Profession of our hope of the Re­surrection to life, is but varnished over and dissem­bled because we destroy it more with our actions, then we doe preferre it by our words; else why doe we take on in such a grievous manner, when God takes our Friends away from us? I know that where hearts have been knit together by God, they cannot be rent a sunder without exceeding great griefe, as Iacobs could not from Rachel, nor Davids heart from Ionathan. I also know that our Lord and Master him­selfe wept for Lazarus Iohn 11. 35.. I finde no fault with naturall affection, much lesse with Christian compassion, let Nature have her course, but let Religion set her bounds: let us water our plants of sincere affection and compassion, but not drowne them by sorrowing as others doe that have no hope: I finde no other fault, but that S^t Paul findes in the proofe of the Doctrine, of which my Text is the use, when mourning exceeds The measure of Mourning. Christian proportion and all true Measure. Ioseph [Page 19] loved his Father better then the Egyptians did: yet Ioseph wept but the tithe that the Egyptians did. They mourned 70. dayes, Gen. 50. 3. he but seven dayes, vers. 10. All that I speak is to condemne those, who are too little like Rachel in serving the living God, but too much like Rachel in weeping for the dead. She would not bee comforted; but these hopelesse Mourners cannot truly urge the Reason that Rachel did; because they are not; for we know that they are living with God that dye in the Lord; we know that the good theefe was on the day of his death with Christ the Lord in Paradise: and as 'tis a comfort to know where they are, so 'tis a further comfort to know what they doe; they follow the Lambe wheresoe­ver he goes: and is it not a height of comfort to know what they say? they cease not to cry day and night Holy, Holy, Holy, they are still a singing Hallel­uiah, and shall not we give over weeping on Earth for them, who shall never give over singing in Hea­ven? shall we refuse to be comforted, because they are not on earth, who are and enjoy all the comforts in Heaven? Wherefore comfort one another with these words, and with the words of that judicious Father S. Aug. serm. 35. de divers.. Contristamur in nostrorum mortibus necessitate amittendi, sed cum Spe recipiendi: inde angimur, hinc consolamur: inde infirmitas afficit, hinc fides reficit. The necessity of loosing our friends, that cuts us, but the hope of receiving them againe, this heales us: that is our griefe, this is our comfort; wherefore against the losse of our deerest friends, comfort one another with these words. As Apothecaries make singular use even of the dust of gold: so the Jewish Rabbins those Apo­thecaries of the Hebrew simples make profession, that great Mountaines hang upon the smallest Jods [Page 20] in the Bible. Then surely a discourse like a Moun­taine for largenesse, but above a Mountaine for fruit­fulnesse may be raised from this conjunctive particle in my Text, [...], Itaque, Wherefore; and to make it so, I passe from the particular relation of these words to S. Pauls former Doctrine, I passe unto the generall Relation of these words to the whole Word of God, Pars pro toto, comfort one another with these words, or 2. The generall Relation of these words. with any the like words of Comfort out of Gods Word. In the Greek, [...], these Ratio­cinations, Arguments rather then bare words, so it is that Scripture words are the strongest Reasons to evince and perswade Comfort; the true Hearts ease growes only in Gods Paradise, in Gods Word. There may be some Tulip of Comfort, some colour, bark, or flowre in the words, and writings of men, but the very pith and marrow of comfort effectuall for all the soules Maladies is no where to be found but in the Word of God, in these words. As it was said of the words spoken by the Word, God, Christ Jesus, that Hee taught with Authoritie, and not us the Scribes Matth. 7. vers ult., the Scribes taught poore, jejune, heartlesse matter unprofitable, uncomfortable; and their forme of teaching was without Majesty, without any com­mand, but our Saviours both Matter and Forme of teaching carried Authority with it; the unusuall un­heard of Majesty of the words accompanyed with matter most profitable and most comfortable, did command his Auditors. Now Christ hath still left the same Matter to us, 'tis true of all the Word of God, that it comforts as having Authority, and not as the Scribes, not as humane writers, who would usurpe upon this Authority, which is the absolute Preroga­tive of Gods Word; so that the maine point is this, [Page 21] Only Gods Word hath full power and Authority to comfort mans heart. 1. à Causa. 2. à Subjecto. 3. à Doctrinae certitudine. 1. From the Efficient cause, 1. à Causa. the Scriptures Authority of comforting is the same with Gods Spirit dictating both matter and words: the saving worke of the Holy Ghost, the Comforter, that also goes along with the Word of God; Gods Spirit and Gods Word goe together by way of Cove­nant, Isaiah 59. 21. This is my Covenant with them, Isaiah 59. 21. saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, where Gods Word is the Counsellor, Gods Spirit is the Comforter. 2. à 2. à Subjecto. Subjecto, the Subject of Gods Word carries with it the greatest and most infallible Authority of Com­forting, because 'tis the onely Store-house of true Comfort, in it is that supreme Treasure, the Media­tor Christ Jesus, that dyed to reconcile us to God, Rom. 5. 10. That is the Fountaine of all Comfort, Rom 5 10. Zech. 4. 12. Christ is the Fountaine out of which all Comfort is emptied, the two Testaments of God are the two Olive branches, as Beda, but Christ is the roote and juycy oyle; and what though many Exposi­tors Ribera in Zechar. 4 12. make the two Olive branches Enoch and Elias converting the Jewes to be Christians, yet that can­not be but by preaching and emptying out the gol­den Oyle that makes a cheerefull countenance, a joyfull Convert to Christ, so that still Christ is the Fountaine of saving soule-suppling Oyle. A sealed Fountaine to the world, but for Gods Word to re­veale it and set it open. Indeed Tully and Seneca writ No solid comfort in Tully or Seneca. large discourses of Comfort, but S^t Augustine ravi­shed with Tullies style, yet one thing discomforted so farre as not to care so much for Tully, Quia Nomen Christi non fuit ibi. That Treasurie of Comfort, the [Page 22] name (Jesus) of Christ not once to be found in all Tully. And surely had Seneca been so well acquainted with S. Paul, as some will have him, being of Neroes houshold, then Seneca might have learnt to have knowne nothing for his Soules comfort, but Christ Iesus and him crucified: and not have stood so much upon those common Pleas of Comfort against death, as he doth Eâ lege nascimur, the Law of being borne Senera. is to dye, Death is inevitable, foolish for a man to grieve for that no man can avoyde, Exitus communis, none scapes it, alasse poore Comfort! But what Com­fort is to be looked for in their writings who knew not how that to die in the Lord is to rest from our labors; Revel. 14. 13. but God be praised we know it, out of Gods Words, and happy are we if we beleeve that Death separates not from the Love of God in Christ Jesus Rom. 8.. That is Comfort indeed. And not to grieve for the Death of friends as without Hope of the Resurrection of the Dead, that is the very point S. Paul treats of in my Text. The wisest of the Heathen judged it the best Optimum non nasci: Proximum citò mori. thing, first not to be borne; the next to dye as soone as we are borne; any Christian may be wiser to judge it the best thing, first to be borne againe in Christ Jesus; the next to dye in the Lord as soone as it plea­seth God; we must not leave off worke, till he that sets us a worke, calls us off. Seneca used to comfort his friends at Funeralls thus, praemittimus, non amitti­mus. We send our friends before us, we loose them not, yet they were at a sore losse, they knew not to what place they sent their dead friends before them. But beloved to gather Grapes of thornes, comfort from them, who had not the true comfort; if they so esteemed of death, who knew of no life after death, no abiding out of the body, what is fit, that [Page 23] we Christians should prize death at? who ought to make reckoning of no life, but after death: no abid­ing, but out of the body: no dwelling but in heaven. We have heere no abiding Citie, but we looke for one that is to come Heb. 13. 14.. The Greek is, we seek out, we look out earnestly for one to come; and that we may not loose all our looking, our Saviour directs us where to look for it Iohn 14. 2., In my Fathers house are many Mansions, 'tis my Fathers house, & 'tis your Fathers house as ye are in me: that is the Comfort, and to fill up the com­fort, they are Mansions there, places of aboad there, but Innes here, or rather Tents, or Booths, movea­ble. Everlasting habitants there, Luk. 16. 9. but no­thing Luk. 16. 9. will last here: yea, here we thrust one another out of house and home, there are severall Mansions enough for us all to live by one another, Wherefore comfort one another with these words.

3. And briefly, à Doctrinae certitudine. Only Gods 3. à Doctri­nae certitu­dine. Word hath full power and authority to comfort mans heart from the certainty of the Doctrine, which the Word of God hath from God himselfe. 1. Virtute, the strength and vertue of Gods Word accompanied 1. with Gods Spirit can never faile to worke comfort. 2. Veritate, the whole Truth of solid Comfort that is communicable to mankinde, is sincerely and truly 2. published in Gods Word, in that onely, and yet in that perfectly. 3. Complemento, in fulfilling, and in the 3. accomplishment of all the comforts prescribed in Gods Word; for they are all most certaine and true, as in the substance; so in the event of them. Hea­ven and Earth shall passe away, but my words shall not passe away Matth. 24. 35.: there shall be a revolution and a passing away too of all things in this world, but this very Word of God, that all things shall passe away, this Word shall [Page 24] not passe away; no, nor any one Word of comfort in Christ Jesus shall ever passe away, Wherefore com­fort one another with these words.

But what good doth the bare knowledge of the Materialls without Habituall and Actuall Abilitie to use them?

1. The Habituall Abilitie to make good use of 6. Generall Part. this Art of comforting, that is the sixt generall Part. Now the spring head of comfort infusing into this habituall ability, either we must goe out of the world for that, or that must come from another world for us: but we cannot stir one foote of the soule, the least affection: or so much as one winged thought to goe to that, that must come to us, to raise our flight, with the wings of that Dove, whose wings are silver, and her feathers like gold, I meane the Holy Ghost. The Eternall Breath of the Father and the Sonne must breath into us the breath of Life, a Life of com­fort: the Love of the Father and the Sonne descen­ding upon the Sonne in the likenesse of a Dove with­out gall, must purge out of us all gall of malice and bitternesse that we may comfort one another in all meeknesse of spirit: the invisible spirit descending visibly upon the sonnes of men in the liknesse of fiery tongues must enable us to give light and warmth of comfort to one another. If it be urged, that Faith is Objection. the only strong Conveyance and true Receiver of spirituall Comfort. 'Tis quickly satisfied, that even Faith also is Answer. the gift of the Spirit. The Comforter gives us Faith to take Comfort from him, else we can take none at all, so that in the conclusion, 'tis the Comforter that workes all in all in us. For as it was said of the Masse and Chaos Gen. 1. 2., Tohu, vavohu, an emptie, vast, solitary, solitude; 'Twas without forme and voyde, darknesse [Page 25] (that is a Privation of Light) was upon the Face of the Earth, before the Spirit of God moved upon the Face of the Waters. The soule of a naturall man is like the earth, lumpish, sad, without forme and voyde of comfort, darknesse of discontent is upon the face of the man inward and outward; a vacuity, a vast solitary Privation of comfort; untill the Spirit of God move upon the face of the waters (that is) the swelling, tumultuous, restlesse thoughts, and com­fortlesse apprehensions. The Hebrew is an apt Me­taphor, Rachaph, Incubare; from birds that sit brood on their Egges to sustaine and cherish them: the Spirit of God doth not only forme and sustaine the thoughts of man from vanishing into nothing; but also nourish, and cherish, and foster them, to support a regenerate man in the comfortable estate of well being, a Christian. Not a thought of comfort can rise in the heart, but first hatched by the Spirit of God: we are quite voyde and empty, not the least Motion of Comfort, before the Spirit of God move upon our thoughts. Beloved, at the first coming of the Holy Ghost, Acts 2. 2. a rushing mighty winde Acts 2. 2. filled all the house; the winde hath one property to cleanse and purge the Aire, to make it comfortable and refreshing: nor is there any true refreshing or comfort, untill we are filled with the Spirit of God, as the saile of a Ship is filled with winde. For let a ship be never so well tackled and provided, yet all is in vaine without a winde: and let never so eloquent Sermons spread their sailes in the ship of the Church, unlesse the good winde of Gods Spirit blowes where it list, when it list, how it list, and upon whom it list; I say Gods Spirit must be both winde to drive us, and Pilot to direct us to the Port of Comfort. Now if [Page 26] Caesar did encourage that Ship-Master, who feared Ship-wrack, with a Caesarem vehis; feare not thou carriest Caesar, the Worlds Conquerour; yet by his leave, as great as he was, he was not the Seas Com­mander, nor the obeyed rebuker of the Winds, and Waves, as he is whom we carry in our tossed breasts; cheere thy thy self with a Paracletum vehis; thou car­riest the Comforter in thy heart, the rebuker of heart-risings, the Lord controller of Troubles, the commander of stormy swelling afflictions, the Con­queror of temptations. Whose very conquest is a mighty comfort to the conquered Soule, because his Conquest is atchieved by Love, for as the Holy Ghost proceeds from the Father and the Sonne per modum Amoris, as the Schoole speakes, so the Spirit workes in us by way of Love; sweetly S^t Bernard styles the Holy Ghost, Osculum Patris, & filii, the kisse of the Father and the Sonne; God the Father kisseth by his Sonne, but we feele not this kisse, untill God the Sonne kisseth us by his Spirit. Now what more com­fortable to a chast wife, then a sweet kisse from her Husband? so prayes the Bride, Cant. 1. 2. Let him kisse Cant. 1. 2. me with the kisses of his lips, and she gives a rea­son why She would be kissed, for thy love is better then Wine, more comfortable then wine; that is, (to close this) let Christ unite himselfe to his Church with this sweet expression of his speciall favour, even by his Spirit to seale up the lips of our hearts, our thoughts, to the most comfortable day of Redemp­tion. Thus have we seene the Spring-head whence flowes the Habituall Abilitie of all true Comfort.

The actuall Ability to make good use of this Art of com­forting, 7. Generall Part. in the Platforme of Comfort set up according to the exact Rule of Gods Word, implyed in these words in [Page 27] the Text. Justly reprehended are they, who take the wrong way of Comfort, Play bookes and fabulous stories, forsaking this Fountaine of living waters; they dig pits that can hold no water, no true refresh­ment of comfort. The God of all consolation did cause his Word to be written for our Comfort, shall we frustrate the End why it was written? He that made mans heart best doth know what Maladies and what Cordialls to give; let us follow his Prescripts, away with all other shallow sandy comforts of the worlds Mountebanks, which the weary soule cannot rest and build upon, David a King could not want the comforts of this life, yet he disclaimes them all in comparison of Gods Word Psal. 119. 50.. This is my Comfort in my affliction, for thy Word has quickned me, Gods Word did revive Davids dead spirits. David did look out for comfort, but found none but this Psal. 119. 82., mine eyes faile for thy Word, saying, when wilt thou comfort me? Debiles effecti sunt animae meae Oculi Euthymius in Psal. 119.. The Eyes of my soule faile me, my desires faile with looking out for Com­fort, which makes me cry, when wilt thou comfort me? David thought it long till God did comfort him. It seemes David had forgot the right way to comfort himselfe, till he went this way to worke. Psal. 119. 52. I remem­bred thy Iudgements of old O Lord, and have comforted my selfe. Now as S^t Paul exhorts, Be ye followers of me, as I am of Christ; so be yee followers of me as I am of David, for I know words especially prevaile, when they are uttered more from the bowels, then the braine, and from our owne Experience: which made Christ himselfe a more compassionate High Priest. Therefore out of compassion I shall now comfort o­thers, with the same pretious Comforts, where­with I have comforted my selfe out of Davids [Page 28] Psalmes Psalmus, An­gelorum allectio: alacer Animae Ordo ac status: clypeus insupera­bilis: Euthymi­us. Praef. in Psal­mos.. He that hath the key of David opening and no man shutteth, assist me effectually to open un­to you a few words of Comfort out of the Psalmes of David. The truth is that in the extremity of her sicknesse, and since her death, who was flesh of my flesh and bone of my bone, that which I then most desired was to repose my troubled thoughts, and to compose the jarring strings of my heart to rest; which at last I pegged up to some concord and har­mony, by listning to the sweet Songs of Sion set to Davids well tuned Harpe and heavenly tuned Heart. For my Meditations did bring together foure Verses, The orderly proceeding in raising the Platforme of Comfort. out of foure severall Psalmes, which being put well together by the Spirit of God, in the heart of man, are sufficient Materialls to raise up a Platforme of the strong and stately Building of true Christian Com­fort. The foure Verses may challenge this Methode, the first verse is the Removing of the Rubbish. The 1. 2. 3. 4. 1. second Verse is the laying of the Foundation. The third Verse is the Raising up of the Body of the Build­ing. The fourth Verse is the laying on of the Roofe. 1. The Removing of the Rubbish to fit the place for the Foundation, that is done by taking away and cleering the Soule of all dejections, and disquiet­ments in this life, Psalme 42. last verse. Why art thou Psal 42. v. ult. cast downe oh my soule, and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. King David finding his soule over sensible of troubles, checks and chides his soule sharply for it, with why and why? and this chiding goes so farre as to lay a strict charge upon his soule to the contrary, Hope thou in God, for why should that soule be cast downe and disquie­ted, that can Answer that Question; now Lord what [Page 29] is my Hope? my Hope is in thee Psal. 39. 7. It was the last verse of Scrip­ture I heard my wife speak on the last day of her life.: Hope thou in God: and this charge to hope in God is grounded upon confidence of better times to come, times of prai­sing God, for I shall yet praise him, this small word, Adhuc, yet, 'tis the strong voyce of confidence after a long combat. 1. Vox anhelantis, the voyce of David breathing and panting under the conflict of troubles and disquietments, what though I am thus now for the present, I shall yet praise him: 2. Vox triumphan­tis, the voyce of David getting the victory over all his troubles, and triumphing with this voyce of Joy uttered with confidence, I shall yet praise him. And this confidence is strengthned by his Experience, that God is the Health of his countenance. Omnimodam Tremell. Salutum faciei meae, he is all of the Salvations of my Countenance; the Countenance is as the glasse of the heart, in it yee may see the naked Face of the heart; God first speakes saving health to the inward Man of the heart, which he causeth to shine forth in the cheerefulnesse of the outward man of the coun­tenance. Lastly, this experience is well backed by the interest David had in God, my God; anima mea quid perstrepis in me? Trem. significantly, if God be Tremell. my God, why makest thou such a troublesome noyse within me oh my soule? why art thou grumbling and complaining of this or that? As once Seneca told the Roman Courtier that mourned for his sonnes death; Non fas tibi, salvo Caesare de Fortuna queri, in illo om­nia: Much more Salvo Salvatore, & nos salvante, as long as God is our Saviour, we must not be cast down with any thing, in illo omnia; Friends, Sonnes, Hus­bands, Wifes, health, wealth, all things in my God, my God, saith David, Deus meus & omnia, saith that confident one Luther., As bold as a Lion, God, my God, and [Page 30] all things mine. If God be with me, what can be a­gainst me so farre as to disquiet me? whatsoever is against me, it will be with me for my good, if God be but my God, which is the 2^d thing in the Build­ing 2. of Spirituall Comfort, the laying of a sure Foun­dation, and that is no other then God to be our God alone. Psal. 73. 25. Whom have I in Heaven but thee? Psal. 73. 25. and there is none upon Earth that I desire besides thee. This is an expression of our Faith, whom have we in heaven but thee, to rely upon in all our necessities? this is an expression of our affection; whom have we in hea­ven but thee, to love? the Giver of all things to be be­loved; whom but thee to feare? the Disposer of all things to be feared; whom but thee to desire? the Satisfier of all lawfull desires; the Foundation must be but One, whom but thee? and, none on earth besides thee. Yet with a difference, other Foundations are laid deep in the Earth, this must be laid high in Hea­ven. Whom in heaven but thee? and, none on Earth be­sides thee, as the Foundation of Comfort: but we may An objection anticipated. desire other things besides God, as the meanes of comfort as Gods Ordinances, and blessings spirituall and temporall, the fat Calfe must be killed for the Prodigall, a temporall blessing too must be had, but take that too as from God, for whatsoever is deside­rable in any creature, they are but drops of sweetnesse let fall from the Fountaine of Comfort, God. Whom have I in heaven but thee for my sole Refuge and Trust? or whom have I in heaven but thee for my chiefe Joy, and whole hearts-delight? yet the soule that is thus wedded to God, may love what God loves, and what God commands her love, for him, and in him, but not as him: in so doing She would play the Harlot, Adultera Christo as S^t Cyprian speaks, S^t Cyprian. [Page 31] but the soule as a most loyall wife must cast no part of her conjugall affection upon any but God: above him, without him, besides him I love nothing, but all things in him, and for him; 'tis S^t Augustines Con­fession, Lib. 10. Confess. Cum quo solo, & de quo solo, & in quo solo, ani­ma intellectualis verè beata est. With God alone, and from God alone, and in God alone, the understan­ding soule is truly happy; whom to love freely is a due debt, whom to embrace is chastity, whom to marry is virginity, whom to serve is liberty, whom to imitate is Perfection, whom to desire on Earth is con­tentment, whom to enjoy in heaven is everlasting Happinesse. Now Lord let me live out of the world with thee in Heaven: but let me not live in the world without thee on Earth. For whom have I in Heaven but thee? and there is none on Earth that I desire besides thee.

The Devoute soule that layes so good a Founda­tion as this may goe on and prosper with the Building of Comfort, even to raise the Body of the worke to 3. that height of Comfort, that David doth, Psal. 94. 19. In the multitude of my thoughts within me, thy Psal. 94. 19. comforts delight my soule. My perplexed thoughts, that are wreathed one within another with the many sorrowes of my heart, so the Sept: [...]. Though there be a great mul­titude of vexing griefes in my heart, yet the plaister is large enough for the sore, thy comforts proporti­onable to my Sorrowes, [...], according to the multitude of my Sorrowes thou dost proportion out thy comforts, be my Sorrowes what they will for quantity or quality, thy comforts can extricate and rid me of them all, be they neere so intricate and enwrapped, as branches of trees returning back are blended and entangled, so the Hebrew in the Text, [Page 32] for our thoughts in Hebrew come from [...], Redun­dare, [...]. to rebound, and returne back, and wrap them­selves one within another; nothing can set our thoughts free, but thy comforts oh God. The com­forts of thy Providence as a Faithfull Creator and Preserver: The comforts of thy providing and pro­tecting care, as a loving Father, and Redeemer; providing all good, grace, mercy, and favour: pro­tecting from all evill; sinne, Satan, death, the grave and hell: our loving Father will not suffer us to want any thing that is good: our deere Redeemer will not suffer any thing that is evill to come neere us, but for our good. These thy comforts delight my soule, saith David. These, or nothing, can truly and really delight the soule; earthly things may delight the body that is made of earth, but the spirituall soule must have spirituall things to delight it, worldly things delight not the soule within a man; the world­ly man may draw a curtain betwixt the world and his heart, and seeme the only merry man in the world, when there is many a bitter pull in the heart: vides laetitiam in ore, S^t Ambrose, yee may heare shouting from his tongue, but aske what cheere within, like a poore Taverne with a bush, but no good wine with­in; as merry as he is about the mouth, his soule finds but poore entertainment within: the wine of the wick­ed has lost it nature, to cheere the heart of man, and like oyle it only makes him have a cheerefull counte­nance, but the wine of the godly comforts the spirits within a man; Davids merry soule, was given from God, thy comforts delight my soule; [...] Sept. Thy comforts have loved Sept. my soule, have embraced my soule with love, Ex­hortationes tuaejocundaverunt, S^t August. Thy Exhor­tations S. August. in locum. [Page 33] make my soule merry, and pleasant, and cheerefull. He only is merry at heart, and delighted in his very soule, who doth what God exhorts him to doe, whose soule takes daily many a Comfortable walk in the severall roomes and conveyances of the Palace of divine Comfort. He oft makes it his soules Recreation and delight to view the Divisions and the distinctions that God hath made of Creation, Pre­servation, Redemption, Provision, Protection: the rare Contrivances of Election, Vocation, Justificati­on, Sanctification, and the stately Mansions of Glori­fication prepared for us, these are the Comforts that will delight our soules, our very soules. Wherefore comfort one another with these words.

Now we have seene the maine Body of the Build­ing of divine comfort, what remaines but to lay on 4. the roofe, Psal. 55. 22. Cast thy Burthen upon the Lord, Psal. 55. 22. and he shall sustaine thee, doe but thou cast thy bur­then on him, and let him alone to sustaine thee; this Roofe will hold out against all weather of affliction, stormes and tempests may beate, but God is able to beare the Burthen, which we cannot beare. But what burden may we be bold to cast upon the Lord? Any, either the greatest burden that is in the world, sinne; cast thy sinnes upon the Lord Jesus: or the lesser burdens, crosses, troubles, and losses. In all and un­der Patience is that one thing ne­cessary to bear crosses and losses. all the Lord shall sustaine thee with things neces­sary, at least with that one thing necessary, Patience; So long as thou losest not thy Patience, so long thou losest not the Lord, who shall sustaine thee to su­staine thy losses. Be it the burden of the losse of health, wealth, wife, child, friend, cast thy burden upon the Lord by remembring that they were the blessings of the Lord upon thee, and unlesse by [Page 34] Impatience, thou lose the Lord too, the Lord knowes how to blesse thee againe with all these, as he did Iob, of whom S. Augustine speakes thus: Haec amisit, sed illum tenet, qui abstulit. Iob lost his goods, but he took hold of him, who took them away, The Lord gives, and the Lord takes, saith that patterne of Patience Iob 1., the Lord takes, and no matter what he takes from us, so long as we have him still, that takes them, who is able to regive them with advantage. It was S. Chrysostomes way of comforting his Auditors at Antioch S. Chrysost. Hom 4. ad An­tioc., [...]. It is a great part of true Piety and godlinesse, to cast thy burthen upon the Lord, and he will give thee better things then ever thou lost; the like Cordiall the judicious Father hath S. August. in Psal. 66., quamvis arca exinanita sit auro, cor ta­men plenum est fide: the lesse in the chest, there may be the more in the heart. The want of a husband m [...]y fill the heart with her best husband Christ Jesus. The losse of a wife may make the stronger contract betwixt the soule and her God. The losse of a childe may be a Testimony to my heart, that God receives me as his childe, for he chasteneth every sonne whom he receives: Vbi multum crucis, multum lucis, that Heb. 12. 6. Luther. man of crosses ^r was wont to say, the more affliction from God, may prove the more instruction to the soule. The reall Alphabet of Christianity is speld out by suffering Christs Crosse; and not by reading of Christs Sufferings. Faith comes by hearing, and by feeling too, by suffering, that is the best triall of Faith; by suffering losses we learne to beleeve what God can doe for us. What wicked Cain said of his sinnes, they are greater then can be forgiven; no childe of God must think of his losses, they are greater then can be given againe: sin the cause of all losses, [Page 35] is not greater then can be forgiven: much lesse any losse, the effect, greater then can be given againe. Cast thy burden, Pagn ine reads it, Pondus, thy heavy crosses, and waighty losses; but Montanus, Donum, Pagnine. Montanus. punctually to the Hebrew roote; and every losse or crosse is the gift of God sent to thee from God, som­times greater gifts, sometimes lesser: now returne these gifts whence they came, cast them upon the Lord. The Sept. use a word by themselves, [...], thy anxious care, thy cutting, dividing, solicitude, look Sept. to thine owne work, cast thy burden upon the Lord, that is thine own work, look to that, and be not solici­tous what is Gods work, to sustaine thee; eke out thy Patience, awaite the Lords goodnesse, cast it all upon God and he shall sustaine thee. This is the fai­rest roofe, the greatest height we can raise up the Building of Comfort to: yet I might give you an­other Platforme of the particular furniture, belong­ing to every severall Roome of Comfort; look how many things we had need to be comforted against, so many severall Roomes of Comfort, but not knowing what entertainment this Art of Building Comfort will finde, if yee like to make use of it, this is e­nough by way of direction; but if yee like it not, this is toomuch; therefore I hasten to the last gene­rall Part proposed in our Methode.

The eight Part is the strength and duration of this 8. Part. Building, for if it were but slight, weake, or not last­ing long, it were but poore comfort.

The Building of Comfort not only stands by the benefit of the Foundation that sustaines and supports it: but the strength of the Building is much aug­mented and encreased by the benefit of the contig­nations that knit and unite the Parts together; and [Page 36] also of the butteresses that comprehend and embrace them without. The Foundation being surely laid will not suffer the Building of Comfort to sinke: the contignation and knitting will not suffer it to cleave: the Butteresses will not suffer it to swerve: all these together by a joynt force (which is the stronger) make greatly for the strength and duration of the building of Comfort. Yee see the Foundation laid before in it proper place: briefly here of the contig­nations, and the Butteresses as they are necessary for the strength and duration of Comfort. 1. Gods The Contig­nation of the Building of Comfort. Wisedome, Power, Justice, Mercy, Truth will abun­dantly doe all the Offices of the Contignation of this Building. 2. We must supply the Butteresses from without, and they are three speciall ones among the rest. 1. Submission to Gods Will. 2. Right rea­son, rectified, sanctified Reason. 3. Prayer for strength and continuance of comfort. But before we look to the strength of the out-works, let us con­sider seriously the Contignation within, which re­quires no lesse then five Attributes of God each of them will Minister strength of Comfort, then surely their union will prove a blessed Communion of Com­fort.

1. Gods Wisdome is absolute, and transcendently 1. Gods Wisdome. matchlesse in prescribing us convenient, congruent and fitting comforts: God knowes what is better for us, then the best of us can for himselfe; because God is [...], wise of himselfe, wisedome it selfe; for his wisdome is not by infusion, or gift, or instru­ction, or experience, or observation, but of himselfe, from himselfe, without any counsell taking all wise. Now this was the way the Prophets were comman­ded to take in comforting the People of God, Com­fort [Page 37] yee, comfort yee my people, Isai. 40. 1. But how must Isaiah 40. 1. and 13, 14. they doe it? they must goe this way to work; vers. 13, 14. they must teach the people, that their God is a God of such infinite incommunicable Wisedome he needs no Director, no Counseller, no Instructer, no Teacher: I use not so many Synonymies as the Prophet doth there, but by this we collect that the all-wise Disposer of all things good or evill, secret or manifest, universall or singular, necessary or con­tingent, must needs by the forceable influences of his Wisdome dart warmth and comfort into his peo­ple, who are called the children of wisedome, be­cause they are able both by reason and experience to justifie all the wayes of wisedome: as that the Re­proach of Christ is better then the pleasure of sinne for a season, witnesse Moses: and one day in the Courts of God better then a thousand elsewhere, witnesse David. The ground they build upon is this, that God knowes what is best for every one of his, so saith David, Psal. 1. The Lord knowes the way of the Psal. 1. ult. Righteous, that is, the beames of Gods Wisdome in acknowledging their miseries are so settled upon them, that they are wonderfully comforted and re­freshed in all their wayes. This is the first contigna­tion giving strength to the Building of Comfort, Gods Wisedome.

The second needs little Probation, for all strength 2. Gods Power. is from Gods Power, it being the Principle of active strength in every thing, as God is purissimus Actus, so by his power God is principium activum, primitive power in himself, derivative from him to all things created; this omnipotency doth knit and unite the whole Building of Comfort, because nothing can resist the Power of God, there is more strength of [Page 38] power with us then against us, this is that other com­fortable Argument urged by the Prophet, Isaiah 40. Isai. 40 12. 12. Who hath measured the waters in the hollow of his hand? and meted out Heaven with the spanne? and comprehended the Dust of the Earth in a mea­sure? and weighed the mountaines in scales, and the hils in a ballance? therefore for our infinite comfort, God (maugre all the adverse power) can doe whatso­ever he will, as having his Name, the mighty God, Isaiah 9. 6. Isai. 9. 6. 3. Gods Iu­stice.

The third Contignation of the building of com­fort, Gods Justice, is so absolute, He can doe us no wrong, that's our comfort, doe what he please: the sorest chastisement that ever childe of God stood un­der, was but his just Anger against him, even the way of his displeasure was not unequall, to punish our sinnes so severely in his own Sonne. What more com­fortable then this, that all affliction is but Gods just pursuit of sinne in us, to drive sinne out of us, and us out of ourselves, to flye wholly to our God? Davids meate may be ashes, and his teares mingled with his drink, yet this proves a comfortable repast, a sweet refreshing, by reason that out of the Eater comes meat, out of the strong comes hony, out of Gods Justice against sinne issues true Comfort.

Fourth Contignation, Gods Mercy; God hath not 4. Gods Mercy. more power, then willingnesse to comfort us, his Sonne being flesh of our flesh, and bone of our bone; in our Saviours desertion in the Garden, and on the crosse, he was content to want that unspeakable com­fort in the presence of his Father both to beare the wrath of the Lord for a time for us, and likewise to know the better how to comfort us in our greatest extremities; 'tis the Mercy of God that we are not [Page 39] consumed, but tryed, not for his pleasure, but for our profit: as a Father scourgeth his sonne, yet pities his sonne, so there is mercy with God that he may be fea­red as a Father, and that we may be comforted as his children. Thus the Father of mercies cannot but 2 Cor. 1. 3. shew himselfe a God of all Consolation, as S^t Paul joynes them together; so the childe of God findes by Ex­perience, the Father of mercies, is alwayes the God of all Comfort, that is the fourth knitting and uniting of the Building of Comfort.

5. Contignation, Gods Truth; it is no small Com­fort 5. Gods Truth. Rom. 2. 2. that we are sure (saith the Apostle Rom. 2.) that the Judgement of God is according to Truth; Truth it selfe must needs according to Truth in the inward parts judge all things, but the height of Comfort is that Truth it self cannot but keep promise, all the promises of Comfort in the Gospell, the Word of truth, ye may take Gods Word, were it for a thousand Comforts, why the world proposeth a thousand coun­terfait Comforts, but our God in his Word doth furnish us with tenne thousand true reall Comforts. Shortly, all this knitting, uniting faculty of comfor­ting is by one joynt-view apprehended in Christ our Saviour thus. 1. The Wisdome of his Father to know how and when to comfort us. 2. From the Father all power is given him and authority of comforting us. 3. His Fathers Justice is satisfied in him, by be­coming a man of sorrowes, to comfort us; a curse, that we should not be accursed; cursed be that man, who accounts not this the greatest Comfort. 4. and 5. for I finde them joyned together, Heb. 2. 17. Christ made like to his brethren, that he might be a merci­full and faithfull high Priest, the words, [...] are comfortable words, not only to compassionate us, [Page 40] but to be true and Faithfull to us, not to faile, Christ will never faile us in the knitting and uniting of our Comfort within, if we doe not faile our selves in setting up the Butteresses from without; Christ is faithfull, if we be not faithlesse.

There are three speciall Butteresses of the Build­ing Butteresses of the Building of Comfort. 1. Submission to Gods Will. of Comfort. 1. Submission to Gods Will: a re­signation of our selves to doe what he will with us is the main Fulciment, Butteresse or spirituall shoare of true Comfort. For in all crosses, and losses of wife, children, friends, &c. the whole businesse is not to expresse sorrow; but a submissive subjection to Gods good pleasure and will. Eli failed much in the edu­cation of his sonnes, yet he himself was a most duti­full childe to God his heavenly Father, even when he heard that heavy judgement, able to make both the eares of the hearer to tingle, he did then subject himself unto God, with that excellent in comparable Speech of Submission, It is the Lord, let him doe what 1 Sam. 3. 18. seemeth him good. 1. Sam. 3. Though the matter con­cerned him and his so nigh, yet the good man thought that he had nothing more to doe then to set to the seale of his approbation of Gods Will, which was a willing Submission to it. It is the Lord, it be­commeth not man to reason with him, why he doth thus and thus, there is no good to be got by such contention, all the Comfort lyes in this, out of the abundance of the heart the mouth must speak after this admirable manner; It is the Lord, let him doe what seemeth him good. Nay, a greater then Eli, the first High Priest that ever was, Aaron who was appointed by God to be a mouth to Moses, he could speak so well; yet when God burnt his sonnes for offering strange fire, he had not a word to say, but as the Text [Page 41] saith, Aaron held his Peace; by holding his peace in this case, Aaron did glorifie God more then if he had spoken with the tongues of men and Angels; Aaron silencing his sorrow by subjecting his will to Gods Will, did shew forth his inward Comfort. Once more, for 'tis a greater then Aaron, our High Priest according to the order of Melchisedech was never without Comfort, because never without Submission to his heavenly Father: when he was alone, and none to comfort him indeed, he prayed (bearing our infir­mities) Let this cup passe from me, but with a pull back of restraint, Not my Will, but thy Will be done. Ipse erat voluntas & Potestas Patris, & tamen ad Demonstratio­nem sufferentiae debitae, voluntati se Patris tradidit, Ter­tull. Tertull. in Orat. Domin. last words on the third Petition; Christ was both the Will and the Power of his Father, yet to demonstrate to us that Submission is alwayes due to Gods Will, He subjects himself in all things, Not my Will, but thy Will be done. This is a strong supporter of true comfort, to lay our hands upon our mouthes, and not to open them except with Iobs thankfull Ec­cho, Blessed be the Name of the Lord, O happy Com­fort! and well upheld, to blesse God in all things by freely submitting our wills to His Will; let the Lord doe what he will, and let us be sure to blesse His Name for it, that is the first Butteresse of Com­fort.

2. Butteresse, and a very strong one too, is Right 2. Butteresse of Comfort. Right Reason. Reason, rectified, sanctified Reason. What is dis­contentednesse, and uncomfortablenesse, but the confusion, distemper, and disorder of our affections and actions? but when they are well ordered accor­ding to the commands of rectified Reason, then riseth comfort and contentednesse of minde: when [Page 42] our Passions and Actions are subject to the straight Rule of Reason, then is the soule at comfort; a man of Right Reason is a man rich in Comfort, a happy Dives, he may say, Soule, soule, take thy rest, for thou hast comfort, much riches of comfort, laid up for as long, as thy Reason is rectified and is guided by the Word of God, and the whole course of thy affecti­ons ordered by that rectified Reason. When a man smothers himself under sorrow, and discontent, let him see what reason he hath for it out of Gods Word: when a man rejoyceth and comforteth himself with anything, let him see what good reason he can finde for it: beleeve me, this is a strong bridle and curbe to stop the course of all discontentednesse and uncom­fortablenesse in our Christian journey: and withall a very strong keen-metled Spur to put us forward in the free course of true Comfort: even this is the ready way, to try all things that we doe by sound Right Reason.

Now that the two former Butteresses may stand fast, and the whole Building continue durable, we must not faile to put up the third Butteresse, that is 3. Butteresse. Prayer for strength of Comfort. to put up Prayer for strength of Comfort. If any of you lack wisedome (Iames 1. 5.) let him aske God, and he will give it him. Thomas expounds that Text to this purpose now in hand. Si quis vestrum indiget Sapientiâ, Aquin. id est, sapida Scientia ad condiendam amaritudinem tri­bulationum, vel ad degustandum patientiae fructum. If any of you want the salt of wisdome to season affli­ction, or to make the fruit of Patience savoury, and comfortable, let him pray to God for it, who is very liberall of comfort to him that askes it; the good theef on the Crosse did but aske Christ to remember him in his Kingdome, and he gave him Paradise that [Page 43] very day, To day thou shalt be with me in Paradise: dum memoria poscitur, regnum concedit, saith the Fa­ther. S. Ambr. in locum. Prayer is a faithfull messenger and Ambassa­dor to dispatch all our businesse with God, aske and have comfort, seek and finde it by prayer, knock, and a doore of comfort shall be opened; Prayer is a strange kinde of key that opens if you doe but knock with it, Matth. 7. 7. O then knock strongly, that thou Matth. 7. 7. mayst have strength of comfort. Why but Prayer is only of things possible, because Prayer is an Act of Hope; and Hope is still fixed upon a possibility of enjoying the object: now if there must be hope of embracing what we pray for, and a likely possibility of what we hope for, what (I pray) encouragement doe they give us, to put up our Prayers for strength of Comfort, who make a question, whether it be possible for a man in this life to have absolute firme strength of comfort against all evill? True it is, here is a question started by the Casuists, let us persue it a Question. little, for it is about the strength of this Building. Whether a true beleever may have firme and strong consolation against all evill. The Affirmative is thus Answer. established, that though there may sometime be a mixture of griefe or feare with comfort, yet that comfort is a repression, mitigation and lenition of that grief or feare, and will in time get the victory. 1. Because, God the Father, who workes victoriously, is the God of all comfort 2 Cor. 1. 3, 4., comforting us in all our tri­bulation and in any trouble, Vers. 4. of that Chapter. 2. Because, Christ is the Fountaine of all comfort to us, so our consolation also aboundeth by Christ. Vers. 5. of that Chapter. 3. The holy Spirit is the comforter, to this end that the knowledge of the truth might make us Conquerors, that our hearts might not be [Page 44] troubled nor afraid Iohn 14. 26. and 27.. 4. The whole Scripture was writ­ten for our comfort, that we through comfort of the Scrip­tures might have hope; strong comfort, and strong hope Rom. 15. 4.. 5. Because of the immutability of Gods Counsell, con­firmed by an oath, that by two immutable things, in which it was impossible for God to lye, we might have a strong consolation Heb. 6. 17, 18., [...], a mighty, potent, firme and solide Consolation. The Greek Epithet is so ex­pressive. 6. Consolation never goes single without confortation; a strengthning power of the Grace of God accompanies it; this is a reparation of our Christian forces, and a congruous fortification against all evill Dan. 10. 17, 18, 19.. There remained no strength in Daniel, untill one touched him, and said, O man greatly be­loved, feare not, be strong, yea be strong; and when he had spoken unto me, I was strengthned, saith Daniel; Gods comforting of us is a strengthning comfort. Belo­ved, this is a strong durable Building of Comfort, for no Earth-quake, no heart quake can shake the foun­dation of it: no Canon shot with all the powder and power of hell can batter down the walls of it: no Tempest of affliction can beat down the Roofe of it: no theeves, though they be subtile evill spirits, can rifle the roomes of it: no cruell Land-lord to thrust us out of doores; but a loving kinde Lord, our God, who doth all to keepe us within doores, within com­fort: no false Neighbours can take our house over our heads: no envying at one anothers dwellings: here are severall Roomes of comfort for young, and old, rich and poore, well and sick, men and women, husbands and wifes, King and Subject, widowes and orphans; comfort enough for all beleevers of all Families, Townes, Cities, Countries, Nations and Languages under Heaven. Now where can I better [Page 45] lodge my discourse then in this strong durable Build­ing of most divine comfort? and so I shall at this very instant, if ye will but promise me, to doe your best to comfort one another with these words, or with any the like words of comfort, out of Gods holy Word. And we beseech thee O Lord, to teach us this art, and to make us all such spirituall Builders, that we may not be cast down under the Burthen of tempo­rall losses and crosses, or of spirituall temptations, but that every one upon all occasions, may expostu­late the matter seriously with his own soule, Why art thou cast down ô my soule? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. Whom have I in heaven but thee? and there is none upon Earth that I desire besides thee, and thy Comforts: for in the multitude of my thoughts within me, thy comforts delight my Soule. Therefore ô my soule cast thy Burden upon the Lord, and he shall sustaine thee: Even so O God of all Comfort, now and ever sustaine us with the Comforts of thy sacred Word, and of thy Holy Spirit.

Amen.