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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75536	Comfort for beleevers about their sinnes & troubles. In a treatise shevving. That true beleevers, how weake soever in faith, should not be opprest, or perplext in heart; by any thing whatever befalls them; either in sinne, or afflictions. Together with divers other comfortable observations; gathered out of that counsell, given by Christ to his Apostles: and in them, to all beleevers. In John chap. 14. verses 1,2,3,4. / By John Archer, Master of Art, sometime preacher of All-hallowes Lumbard-street. London.	Archer, John, Master of Art.	1645 (1645)	Wing A3612; Thomason E289_7; ESTC R200122	80,025	82

was the author of it then heere it is said that God did it because in some respects God was the onely Author of it and not Satan So that we may safely say That God is and hath an hand in and is the Author of the sinnfullnesses of his people For the evencing whereof Consider these Arguments besids the Arguments to prove it Voice of God in Scripture First Gods Will Pleasure is the Wombe that conceived and I. Gods will is the wōbe that conceived every worke of the creature whence springs every worke of the Creature whatever it be whither it be good or bad as they are that is continue for his pleasure Reve. 4. last So they so doe worke because it is his pleasure they so should doe the first reason and that which determines all why the Creature Sinnes must be because Gods will was that it should sinne That willed the creature should sinne For who hinted to God or gave advice by counsell to him to let the Creature sinne was it not his owne device counsell will that it should so be did any necessity arising upon the creatures being enforce it that sinne must be could not God have hindred sinne if he That ploted it before the creature was would might he not have kept man from sinning as he did some of the Angels Therefore it was his device plott before the creature was that there should be sinne And what incongruitye is it that Ye● without incongruity Gods Will Pleasure should first lay a ground worke to bring forth sinne For what is Sinne but an effect discovery of the weakenes mutability of the reasonable creature Wherefore Gods Vnchangablenes is alledged in oppsition to the creatures sinning sinnfull tempting to sinne James 1. 13. 17. as we shall more fully shew anon because Sinne as it is sinne ariseth from mutability weaknes Now what incongruity is it for the Creator to will and order it that the Creature It s necessary to give God the first hand in contriving shall shew its selfe and its owne shame Yea is it not necessary thus to give to God the first hand in contriving willing the Creatures sinne Because most of Gods greatest workes in this World and the everlasting World to come depend on the Creatures Sinne and it is by Sinne that most of Gods glory in the discovery of his Attributes doth arise wherefore must it not be said thought that his Will first and cheife was in the providing this meanes way for all those his ends Is there any thing by which God so serves himselfe except Christ as by Sinne Therefore certainely it limits him much to bring in Sinne by a contingent accedent meerly from the Creature and to deny God an hand will in its being bringing forth Secondly there is much good comes by Sinne yea the greatest good 2. The greatest good comes by Sinne. either in Gods glory the manefestations of God or the Creatures happynes in all that eternall glory through Christ in heaven it is all onely brought about by Sinne Which good effects however Either in Gods glory Or the Creatuers happines they excede their next cause namely Sinne the Creature they are no thanke to them Yet they are level with their cheife first cause God his Wisdome Power Love and doe shew that he Gods Attributes shews his will in Sinne. with those his Attributes had an head will hand in Sinne or else they could never have wrought such good effects Thus Joseph seemes to reason in the place forenamed Gen. 45. 5. 8. because good came of their sinne therefore it was God that was the author of it The Creature seperate from God as it is in sinning can produce no good yet the Creatures Sinne doth produce good therefore God hath also an hand in the sinne of the creature aswell as the creature And however God may be thought to take up the Creatures Sinne after it is committed or foreseene to be cōmitted or bring about or decree to bring about good by it without having a Will afore hand unto the being of it Yet if wee well consider this cannot be in God who so is in his Will the ground of every thing in the Creature both its standing falling as that he must first will the Creature shall Gods will is the groūd of the Creatures standing or falling stand or fall before the Creature can doe either and the Creature therefore falls sinns because his Will before was it should so doe and this he willed as a meanes to all those great good ends which thereby he did bring about and what is it but the pravity sinfullnes of the act and not the act it selfe as it is good naturally or morally whereby God brings about those his many great good ends therefore he must will the sinfullnes itselfe and be its author as a wise man is of the choycest meanes by which he brings about his cheifest ends Thirdly it s as incongruous and inconvenient to make God have an 3. It s as incongruous to make God have a hand in afflictions as in sinne hand will and be the author of the afflictions of the Creatures as of the sinnes onely there is a gradual difference Sinne is indeede worse infinitly then Afflictions yet both are truely alike inconvenient to be fathered on God For what are Afflictions in respect of the Creature They are disorders of the Creatures second well being which stands in peace happynes and an eclipse of that his glory And what are Sinnes in respect of the Creature but a disorder of the Creatures first cheife well being which stands in righteousnes and an eclipse of that his glory both of them a sicknes a disturbance of pure nature the one in Both a di●sturbance to pure nature morrals the other in naturals the one hurts more namely Sinne in that it cutts of from God the other hurts lesse namely Afflictions in that they cutt of from some perticular good yet they both hurt the Creature Againe Consider what are Afflictions in regard of God they reach him not they impeach not his eternal blessednes which from himselfe ariseth to himselfe though the creature be ever so miserable God is as happy as he ever was as the Sunne is as glorious as ever though the Earth it shines on be ever so distressed yea God getts glory by the creatures misery for thereby as by a foyle his Immutable Blessednes is better set of as also his Holynes Justice Truth in threats c. But yet all Afflictions are against Gods heart because against the Creatures Afflictions are against Gods heart good and their disorder is in it It is a disturbance of his worke and it is against unsuitable to that mercifullnes which is in a Creator to his Creatures so that there is an eclipse of Gods

a beleever should What kind of trouble is ment what not become a Stoicct or stock cease to be a Man nor would it be any exercise or triall of grace if the matter of feare and greife were not perceived and felt by the heart for it then was to them as if there were no such thing wherefore he would haue them be toucht and feele the objects of feare and greife but would not have an inordinacy in those affections Which arose Partly from the excesse in that they were to much toucht sensible so that their hearts were perplext and disturbed which appeared both by the interruption of the exercise of their faith hope peace in that they did not so quietly and confidently cleave to him when he was in his passion but doubted as Luke 24. 20. 21. As allso it appeared by their being disinabled to duty for their hearts were so opprest with heavines that they were so sleepy as that they could not watch with him one houre Luke 22. 45. Now it s an excesse of affection and an in ordinacy a surfet or drunkonnes of heart when the heart is so taken with a feare or greife as that it cannot give its due to every one and doe its duty in every kind to God man in the calling generall and perticular This was an inordinacy Jn excesse Partly there was an inordinacy in the Object in that they feared greived about what they needed not For though they might be troubled at Christs departure as he was a man and their friend companion maister c a good ground for a morrall greife as he was their Jesus a good ground for a Spirituall greife in that they loved him and so his presence Yet there was no ground or cause to feare a losse by his departure or that they should be now totally left to the wide world as if all their safety and comfort had bin entailed to his bodily presence this trouble on wronge grounds and causes he forbids as we shall see more fully heere after So that the meaning of this charge of Christ is that they should not be troubled with more feares or greifes then there was true ground and cause for nor yet be so troubled with what was truely as to hinder the exercise of their peace hope and faith or to be so opprest as unfitted to every duty to God and man in their callings gennerall and perticular All which we may expresse in this An oppressing or perplexing trouble Hence Learne DOCTRINE Doct True beleevers should not be perplext in any thing True beleevers how weake soe ever in Faith should not be opprest or perplext in heart by any thinge whatever befalls them either in sinne or affliction There cannot be weaker Faith then this of the disciples who had indeed some little faith but so little as sometime it is called none Math 8. 26. with Marke 4. 40 therefore Christ did after wards upbraid them for their slownes to beleeve Luke 24. 25. There cannot be a greater affliction change or losse befall any then this was For Christ was to be taken from them by a shamefull death when they had enjoyed him but about three yeares and some months Now what feares of falls troubles might they have when Christ was taken from them who was to them more then an hen to new hatcht chickins Againe they had one of twelve of them proved a vile rotten hyppocrite who yet had so lurkt as that they could never discover him Also they had uppon them the guilte of much unfruitfullnes under Christs ministry for which he had oft reproved them Also they had either now or presently after the breaking forth of a base lust of pride ambition for which Christ had oft reproved them Yet at the passeover institution of the Lords supper they instantly fell into it againe Luke 22. 24. Also Christ had foretold them of a great fowle sinne for the future which afterwards the stoutest of them should commit namely Peter to deny him thrice Yea all of them to be offended at him as ye heard before Behould a concurrency of all at once as can befall any beleever a weake faith an unparraleld losse and change unfruitfullnes under meanes which were now to be removed many sinnes formerly committed sharpely reproved a returne relapse into the same sinne againe at present a foresight of a dangerous fall into a greivous sinne in the future a discovery at present of a most close hyppocrite among themselves of whome none of them had the least suspition more then of themselves Yet Christ chargeth them not to be opprest or perplext in heart with any feare or greife Thus Gen 45. 5. though their sinne in selling Ioseph was very hanious conteining profaines For they hated him for his goodnes Gen 37. 2 and envy because of his Fathers love Gods oracle by dreames of his preferment which they knew was a way of God to reveale himselfe by barbarous murder was in it toward Ioseph cruelty to their Father who so loved him Yet he bids them neither to be greived or angry with themselves that is so as to perplexe themselves with gteife or indignation FIRST REASON 1. Reason B●c such trouble ariseth from an evill roote Because such trouble ariseth from an evill roote cause Namely ignorance or unbeleefe For either they understand not or beleeve not the worke of God for them in the three persons The Fathers everlasting decree about them The Sonnes union with them headship to them his merrits intercession The holy Spirrits inhabitation in them office towards them to worke all their works for them till he hath made them meete for glory All which is expresst in the covenant of Grace in which they be assured that nothing shall befall them but for their good that the corruption of their natures shall be so ordered overruled both before after conversion as that it shall end in turne to Gods glory their eternall good that Christ hath made atonement for all sinne past present to come though it is gradually applied to them in as much as all beleevers sinnes were laid on him or met in him as it is read on the margent Isai 53. 6. And that the holy Ghost shall dwell in them for ever they shall never fall away finally totally but that the things which concerne salvation are better then the best things in the gloriousest hyppocrits are wrought in them Heb 6. 4. to 10. I say these things are not understood or not beleeved or else they never could be opprest with any feare or greife so that it ariseth from an evill roote and therefore should not be in true beleevers SECOND REASON 2. Reason Bec such trouble hath evill effects as 1. It troubles Gods heart Because such trouble hath evill effects uppon beleevers Namely First Its trouble some to Gods

troubles or else ye are like a Citty which hath armies in hir looks on them but not drawing them forth marshalling of them they doe not defend hir against the enemyes assaults there is a fight by faith of faith which we must make through our owne reasonings discourse whereby to withstand feares greifes which beleevers not doing they are foild though they have faith want of it a cause of being foild this is an hard worke to our slothfull hearts we are loth to take paines by discoursing inferring from the principles which faith layes before us it is as the digging for the gold after the mine is shewed to us and we are abused by Satan who perswads us that our faith is to worke without labor of reason discourse which it is not for then it should not worke suiteable to a reasonable creature indeed the worke is attributed to faith Heb. 11. 17. 19. because faith layes downe the principles guides reason in discourse yet faith works and improves its worke by reason discourse yea much of the Scripture especially the argumentative part is deductions conclusions drawne from other Scripture as Heb. 12. 27. oft in that Epistle So that ye can never make use of your faith in Christ the promises to comfort you against troubles except by reason discourse Faith works discoursively ye draw conclusions from it as water cannot serve you except by buckets ye drawe it out of the deepe wells Isa 1. 2. 3. Ye must use your reason by way of Sillogisme as Rom. 6. 11. If Use reason by way of Sillogisme we be united to Christ and have communion with him in his death and resurrection then are we dead to Sinne alive to God But we have union with Christ pertake with him in his death resurrection Therefore we are dead to Sinne alive to God through him This reasoning by Sillogisme drawing out a conclusion is that which the Apostle meanes by reckoning themselves and so Rom. 8. 18 Thus did Abraham Rom. 4. 19. to 22. compared with Heb. 11. 17. 18. 19. his triall was not onely in this that he must kill his owne Instances onely Sonne whome he loved but his Isaac that is him in whome and to whome all the promises were intailed and so he must cut of his hope wherefore he is said to hope against hope Rom 4. 18. Heb. 11. 17. 18. he that received the promises offred up him of whome it was said that in Isaac shall thy seede be blessed so that it was not so much the loosing an onely Sonne for he might have more Sonnes but the streight was this That if he killed this Sonne he cut of all his hopes promises in that they were all intaild to that Sonne So that that Sonne must be or else the promises could not be For Abrahams faith did not conflict so much with his natural affection for then he had noe word to foote his faith on for the raysing him up againe but he should have set his faith on this onely that God was able to give him another Sonne But he conflicted with the ground of his faith hope shaken now in this triall His faith was tried his hope of all the promises of eternall life and not so much his love to an onely sonne In that he must be killed in whome living begetting children all the promises were to be fullfilled and therefore he by reason considers Gods power that he could raise that very Sonne Isaac up againe and this helpt him For he thus reasoned Isaac must live or I can have no promise performed Now if I slay him God can raise him up againe and so I shall not loose my hopes though I kill him This is the wisedome of a beleever to draw forth out of God Christ the promises such particular conclusions as overthrows This is wi●edome that particular reasoning which causeth feare or greife or else ye cure not the heart It was this feare of loosing the promises which assaulted Abraham Wherefore he did not draw conclusions of Gods giving him another sonne but the same sonne and so overthrew the assault Thus then reason by faith and use discourse ye The contrary is folly are ready to consider use reason to make ye waver by considring what flesh bloud suggest but that ye should not Rom. 4. 19. but consider Christ the promises draw thence what particularly opposeth your present trouble Thus Martha did not about Lazarus his resurrection she by faith considred that he should be raised at the last day but considred not that Christ who was the resurrection could raise him then Wherefore she was not comforted But let us learne wisely to improve our reason to draw from Christ the promises such conclusions as are directly opposit to the grounds of our present trouble and take paines to draw in comfort and not sit still or lye as the sluggerd say A Lyon is in the way This is indeed a labour but it quitts cost and how can we better use our reason It is brutish to sincke under a presence or appearance A reasonable creature should consider inferr and draw in conclusions which may support Yea and we may use our wit in deducing things to incourage us As that woman did Marke 7. 27. 28. From Christs calling hir a dogg wittily drew an argument to inforce him to regard hir Now because this is a worke of our owne we must be advised with these two Cautions First that it must not be a sudden transient worke when ye sett Causions 1. Dwell on it the objects of faith before you as the first direction was ye must not glance on them away but stay dwell on them for some while As a plaister must abide on and a potion abide in awhile or it will not worke And when ye discourse and draw conclusions it must not be sudden away but ye must stay on these things till they be soaked downe into your heart and strengthen it as the passions of feare greife be in the heart as the Bee abides on that flowre whence it sucks hony Wherefore ye must dwell on the things till ye find your hearts warmed with them or bubling as the word signifies which is translated inditing Psal 45. 1. alluding to the frying-pan offring which bubled up with the heate of the fire which fire indeed is the holy Ghost who will not rise up into your heart if ye stay not for him a while as the fire doth not into the frying pan if it be not held some time over it This therefore is one Caution that ye stay so long on these things till ye find fire come into your heart Second Caution is this that though ye use your selves put forth 2. Trust not in your selves your owne reason Yet that ye trust not in your selves

shewes that the Apostle ment tentation by sinne as well as otherwise and surely so he meanes James 1. 2. 3. 4. For there is no tentation doth so deject exercise every grace as those of sinne doe in beleevers Wherefore to proceede Noe tentation saith Paule in the 1. Cor. 10. 13. hath taken you but what is 1. Cor. 10. 13. expounded common to man or moderate as the margent reads it but the word in greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane or after mans manner By man meaning not all men but beleeving man No beleever shall be tried with any sinne or sorrow but is incident to beleevers and so is that which may stand with their Grace Salvation For it were no consolation to a beleever to tell him he should not be tried as a Divell is but onely as a Man may be tried And the scope being to incourage them for as he warned them in the former verse to the end they might not presume So he doth heere incourage that they might not dispaire And this they needed For they had bin farr tempted and fallen to Idolatry whose dreadfull plagues he had sett before them yet to keepe them from dispaire he shewes them how that they should not be tempted but as beleevers and this would incourage but to be tempted as a man in general may be that is so as to be ruind doth not incourage therefore he intends it not so general as also appeares by what followes that it should be so as to beare it escape which is onely the portion of beleevers and this shall but take them as a tentation that is to try them doe them good blesse them with a reward as it is more fully James 1. 12. the cheife ground end of it is their benefite But they may be over borne ruind by it No for there is none shall befall them but what is fitted for beleevers to doe them good not hurt as the tentations doe which take unbeleevers as Saule others and God is ingaged to it in his faithfullnes and therefore will not permit a stronger tentation then ye can beare up under and will as certainely order a way for you to escape ruine by it as he will order to you the tentation with the one he will doe the other That is he will so lay in the tentation as that it shall carry with it something where by you may escape not the tentation but ruine by the tentation and so get good by it For the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may aswell imply an escape with a successe as barely an escape an issue succesfull Heb. 13. 7. God gives in with the tentation that which shall bring about a good issue fruite of it as the phisitian when he meanes good by his poyson gives in with it that which shall doe the party good Therefore it is added that ye may be able to beare it Why is not this a needles repetition Had he not said before that they should not be tempted above that they were able able to beare up under indure Yes but this is added as a more full explication of his mind in that he would have it taken notice of that they should not be prest above strength and so saith it againe or else in that the knowledge sence of Gods making way for an escape doth strengthen the heart of them who are temped to beare it and not sincke under it This ye see is a full Promise shewing that good onely is intended by all Wherefore I will set before you no more promises But Cleared by Instances shewe you a few Instances among many that are in Scripture For the right judging whereof observe this Rule That whatever is the issue of a trouble upon it brought about by God as the end A Rule of judging them thereof That was the cheife ground reason of Gods bringing on that trouble For the end of a thing is the ground moving cause of that whereby it is brought about Now the Scripture is full of Instances of Sinnes Sorrowes which befell Beleevers the end issue of all which was their good gaine Therefore in all those Changes both by Sinnes Sorrowes Gods cheife ground end of bringing them on was that good benefit of theirs See it First in some Tryals by Afflictions Abraham was sorely tryed by Gods calling him to offer up Isacc but the end of it was not the In case of Affliction stripping him of him in whome was all his hope of the promise but the ratifying twice by an oath the promises to him So that in stead of Instances loosing as appeared the promises he had them thereby more surely Abraham then ever setled on him Jacob was oft sorely tryed but the issue of every one was a farther revelation of God and ratification of the Covenant to him Jacob Joseph was cast into desperate hazards when sold by his brethren Joseph but the issue of all was his great glory happines Job had sharpe losses troubles but the end was the doubling his Job estate honour children with a length of dayes and seeing God with the eye who had before but heard of him by the eare The Elect in Adam had a great change from incomparable happines The Elect in Adam to as great a misery but it brought forth a greater happines instantly in the seed of the woman then they ever had in Adam The Church had a great losse in Eliah his untimely taking away The Church in Eliahs death who might have lived much longer but it brought forth an Elisha on whom his spirit was doubled who did twice as great many things for Israel Galile those parts had a great losse in the sudden imprisonment The imprisonment of Iohn Baptist of John Baptist whose ministry was eclipst yea extinguisht before he had preacht a yeare for he was but sixe months elder and so began to preach but sixe months before Christ and was quickly after Christs preaching imprisonned But Christ instantly came upon his imprisonment dwelt preacht in all those places where John had Johns going made way for Christs comming as the setting of the day Star doth for the Sunns rising Math. 4. 12. 13. Zabulon Naphtaly and those Sea Coasts had the first captivity of all Israel 2. Kings 15. 29. and this paved a way for their having first the Gospel preacht to them by John Christ Math. 4. 12. to 17 Againe Christ was taken away in his bodily presence from his Disciples Christ his death and that made way for his spiritual presence which was much better to them The Witnesses slaine shall be raised againe to more glory power The slaying the Witnesses to the Churches then ever Reve. 11. 7. 11. 12. Sometime God takes away and gives againe as Joseph to Jacob Davids Wives Goods

Them and so of All Beleevers for He speakes to these Eleaven in the Names of All as ye heard before there are in it many Mansions It were noe Comfort to heare of its Excellency if it could not receive us though God dwel there yet the Creature also may For He is now Emmanuel God with Vs And many not a few though Comparatively they be a Little Flocke Luke 12. 32. and many for some not for all and that a sett number for it is Prepared for Beleevers Heb. 11. 16. Therefore for so many as shall beleeve and for no more Now these their dwelling places are called Mansions to expresse their abode in them they be Sonnes with Christ and shall abide in that House for Ever Now the Truth of all this Description of Heaven is ratified by an Argument taken from Himselfe If it were not so I would have told you He was their Freind came from Heaven to Reveale its Secrets He is the faithfull true Witnes therefore could not but deale truely with thē Further Heaven is Discribed in referrence to Beleevers By the Meanes of their accesse enterance into it which is Christ Who First Prepares a Place for them their The Father prepares it Math. 25. 34. Both by a Free choosing them to it and their perticular Portion or Place in it before the World began As also by Creating it for them from the Foundation of the World But Christ prepares it By Meriting Bringing about their Fruition of it Both by Removing Impediments And Purchasing the Fathers Favour Now Christ prepares a Place By Going I goe to prepare a Place He came from Heaven to prepare a Place in Heaven by His humiliation And then He went from Earth To prepare a Place Both by His dying To satisfie Justice for Sinne and to ratifie the Promises Heb. 9. 15. to the end And by His rising from Death in that if He had bin held under Death He had not bin quitt from our imputed guilt nor could we have bin nor had he lived to bring us to Heauen 1. Cor. 15. 14. 17. Rom. 4. 25. 5. 10. Heb. 7. 25. Also by his Ascention in that he thereby opened heaven doore which was before shut Heb. 9. 8. 12. dispenced gifts to gather the Elect. Eph. 4. 8. 11. 12. Also by his Session at Gods right Hand where he pleads his Merits which is called his makeing Intercession for us Rom. 8. 34. and thence sends downe the holy Ghost to doe all in us that is requisite to our meetenes for that place And administers the World for our good And possesseth the Heaven in our Name and as our Head Roote So that Christ as a Meritorious cause an Exemplary cause and an Efficient cause prepares a Place in Heaven for Beleevers by his going And this is further Secondly Amplified by his Consumation of this his Preparation As he prepares a Place for them So he will bring them into that Place Which that he may doe being now gone he must come againe Christ will come from Heaven to fetch Beleevers unto Heaven he will not send for them but come for them which makes their accesse to Heaven the more glorious in that they shall be fetcht thither by Christ Which is done both in regard of Himselfe that he may have the Glory of judging the World both Beleevers and Unbeleevers And in regard of them because they are his body spouse and he will come to them therefore to marry them and joyne them to Himselfe this is another discription of Heaven by the manner of their Enterance into it Even by Christ his glorious Comming from Heaven to fetch them thither LASTLY He further Amplifies it by a Discription of the heavenly Place by Its Communion with Him They shall be taken to him to be one with him as the Body with the Head the Spouse with the Husband and they shall be where he is That is in the same Place State Condition Heavenly happines is a being one with Christ and in his place state John 12. 26. Thus these Words are a Discription of Heaven and the heavenly Condition of true Beleevers And shew us That Christ is the Way Truth Life as John 14. 6. The Way For by Him they come The Truth For if every thinge were not so He would tell it The Life Not onely as a Meritorious Cause But as the Roote Heavens Life is in Him Col. 3. 3. 4. A being taken to Him and with Him SEVENTH OBSERVATION That Beleevers Glory in Heaven is a Fellowshipe in the Fathers Glory It is a dwelling in his House and so a sharing in that Glory which the Father there hath arising to Himselfe There is great Question about desires of Salvation and not Gods Glory But the Truth is Salvation is the Fruition of Gods Glory a being in and so pertaking of the Glory of Gods house as they are pertakers of the Divine Nature So of His Glory That is Their Salvation And it being the End of all things it is the Fathers glory who is the Beginning of all things EIGHT OBSERVATION That Gods Glory in Heaven which Beleevers pertake off Is a Created Glory Or a Glory which ariseth from Creatures to God and had a beginning For it is the Glory which He hath since he made him an House and dwelt in a Place And so it is neerer to the capacity of Creatures Whereas the Glory that is in and of Himselfe and Eternall Is Incomprehensible Incommunicable NINTH OBSERVATION That Beleevers Glory in Heaven Is in a Communiō Vniō together Many together dwell in one House It is a being One as God Christ are One John 17. 22. as the Glory of this World and so of Mans body is in the union compact of many parts together It is also a being with Christ as is exprest in the Text and hath bin shewed before And it is a being with God also As John 17 21. One with Vs FINIS THE TABLE THE Words are parte of Christs last Words spoken to the Eleven Apostles Page 1. The Occasion or Ground And so the Coherence of the Words 2. The Partes which are Two ibid. FIRST The Duty charged by Christ on His beleeving Desciples That their hearts should not be troubled And what Trouble is ment what not 2. 3. DOCTRINE   That true Beleevers how weake soever in Faith should not be opprest or perplext in heart by any thing whatever befalls them Either in Sinne or Afflictions 4. REASONS   First Because such Trouble ariseth from an Evill Roote and Cause Viz. Ignorance or Vnbeleife 5. Secondly Because such Trouble hath Evill Effects Shewed in Sixe Perticulers   1. It is Troublesome to Gods Heart ibid. 2. It Frustrats Christs Worke In a great part 6. 3. It Unfitts them for their Christian Service Which is to eate the Holy Things and keepe a Continuall Feast ibid. 4. It brings a Consumption upon their Spirituall Strength ibid. 5. It Casts an Evill Report on God ibid. 6. It Gives great Occasion to Corruption and the Divell 7. USES   First For Information To them that jugde the way of Beleeving a sad way Shewing it is the onely Way of Joy and Quiettnes ibid. Secondly For Exhortation To Beleevers Not to be perplext with Sinne or Sorrow 8. THE SECOND Part of the Text.   Is the MEANES To fence Beleevers hearts against Trouble Which are partly Implied and partly Expressed 9. FIRST MEANES Implied Is that Beleevers put themselves under the Command ibid. SECOND MEANES Implied Is that Beleevers gather up and present to their judgments Grounds of Comforts stronger then them of Trouble 10. THIRD MEANES Expressed Is to beleeve in Christ as in God both which explained 11. 12 Faith in Christ gives the strongest Grounds of Comfort For divers Reasons 13. First Because it gives more Boldnes towards God Upon Sixe Grounds ibid. 1. It presents them nearer to God Being made one with Christ Gods naturall Sonne ibid. 2. It presents God nearer to them For it shewes them God in their owne Nature ibid. 3. By it there is hold layed on Gods Iustice As well as on his Mercy 14. 4. By it there is an accesse with boldnes to Gods Holines explained 15. 5. By it there is raised unlimited expectation from God 16. 〈…〉 REASON   It is from His Nature 54. USES   First For Instruction 1. That God is most tender to Beleevers in Troubles 55. 2. That Beleevers should be Compassionate especially Church Officers ibid. Secondly For Exhortation To gett assured of Christs tendernes towards them in All their Troubles 56. SECOND OBSERVATION   That as we must beleeve in Christ So we must cōtinue our Faith in the Father 57. REASON   Because Though God put the Promises into Christ and gave him them yet he reserved them also in his owne hands 58. Question What the difference is twixt Beleeving in the Father the Sonne 59. Answered In Foure Things ibid. USE   For Information To shunn an Error of pitching our Faith onely on Christ not with him on the Father 60. THIRD OBSERVATION   That Beleevers are prone to sinne in those Affections which be lawfull in some sen●e necessary 61. USE   For Information Not onely to care to sett our Affections on lawfull things But to care not to exceed ibid. FOURTH OBSERVATION   That Beleevers hearts are prone to be to much sinnfully troubled with the approach of Afflictions 62. REASONS   First Because Troubles doe crosse the workings of our sinnfull selfe-Love ibid. Secondly Bec. Troubles doe estrange vs from this World ibid. Thirdly Bec. Troubles are contrary to a good principle within us ibid. Fourthly Bec. Selfe flattery promise the Contrary 63. USE   For Exhortation 1. To take paines about fitting our selves for Troubles ibid. 2. In Troubles to looke out for helpe to beare ibid. FIFT OBSERVATION   That Beleevers should renew increase Faith when Troubles doth asayle 64. USE   For Exhortation To Renew Increase and Exercise Faith 65. 66. SIXT OBSERVATION   Now Christ is come to use spirituall Consideratiōs to strengthē against troubles 67. REASONS   1. Bec. Now is the Season 2. Bec. the Life of Christianity is in these 68. USE   To Blame for not using And Exhort to use more these Cordialls 69. 70. 71. 72. The Description of Heaven c. with Three Observations 73. 74. 75. 76. FINIS