the majesty of our God, which indeed is the foundation or all true faith. It begins to adore and admire a deity, a majesty hid from the world. The thoughts of his power and glory possess the soul first, and make it begin to tremble to think that it hath such a high and holy one to deal with. But, in the next place, you have the most sweet, alluring, comforting styles that can be imagined, to meet with the trembling and languishing condition of a soul that would be ready to faint before such a majesty. Here Mercy takes it by the hand, and gives a cordial of grace, pardon, forgiveness, &c. to it, which revives the soul of the humble, and intermingles some rejoicing with former trembling. Majesty and greatness go before to abase and humble the soul in its own eyes; and mercy and goodness second them to lift up those who are low and exalt the humble. And in the description of this, the Lord spends more words, according to the necessity of a soul, to signify to us how great and strong consolation may be grounded on his name,—how accessible he is, though he dwell in accessible light,—how lovely he is, though he be the high and the lofty one,—how good he is, though he be great,—how merciful he is, though he be majestic. In a word, that those that flee to him may have all invitation, all encouragement to come, and nothing to discourage, to prejudge their welcome; that whoever will, may come, and nothing may hinder on his part. And then, after all this, he subjoins a word of his justice, in avenging sin, to show us that he leaves that as the last; that he essays all gaining ways of mercy with us; and that he is not very much delighted with the death of sinners, that so whosoever perishes may blame themselves for hating their own salvation and forsaking their own mercy.