imprison and destroy those that do yet truly fear God This ignorance upon them though it may excuse in some degree and make them lesse sinners then such who do wilfully oppose and do despite maliciously against the Spirit of grace yet it doth not totally free them nay they are persecutours for all that as you see Paul acknowledged concerning himself Now such enemies as these are acted by religious principles but in a false way they commonly are more zealous and implacable than any other Paul because it was not any carnal advantage or profit he sought after but a meer zeal for the Religion he had by tradition from his fathers therefore did he pursue the Christians in such a bloody furious manner Tantum Religio potuit c. said the Poet Oppositions against the wayes of God from such who are zealous and devout in their false wayes are constantly more dreadfull and terrible than any others So that we are again and again to try what spirit we are of to examine Whether it be the true Religion indeed that we give our selves up to the profession thereof For if it be not the greater zeal the greater forwardnesse therein is but the greater condemnation and like the Traveller out of the way the more thou runnest the further thou goest from the true way But The second sort of enemies to the truths of Christ which are farre the more numerous part is of such Who are addicted to such a way and perswasion in Religion not because of any Divine worke of Gods Spirit upon them but because it suiteth with their carnal interest it agreeth with their external profit and therefore they cry out Great is Diana when indeed in their heart they say Great is their wealth great is their gain this is the Diana We may justly charge this upon Popery What was it that made Luther and the other Reformers so odious to the Popish party What made the Pope with his adherents to breath nothing but fire and sword Was it not because they touched the Popes Crowne and the Monkes belly Hence Secondly The faithfull Ministers of the Gospel meet with opposition not from the Pagans only that are without but from the sonnes of the Church which are within from those who professe the same God the same faith the same Christ with them And the reason is because many that professe Christ do so for earthly and carnal respects and such titular and counterfeit Christians as these cannot but hate those that are genuine The Apostle in the large Catalogue of his manifold sufferings reckoneth this up amongst the rest Perils from false brethren 2 Cor. 11. 26. Thus in Abrahams family there will be an Ishmael to persecute Isaac because one is of the bond-woman and the other of the free Think not then that the Pagan or Jew will become enemies to the powerfull preaching of the Gospel for every false Christian will Every one that followeth Christ onely because of loaves or with Judas becometh a Disciple because of the bagge Doth not experience confirme this that the prophane Christian doth as bitterly rage at and oppose the holy wayes of Christ as any Heathen would doe Thus the godly Ministers have trouble as it were from their own flock their Sheep sometimes becomes Wolves and Beares to them and with Ezekiel They dwell among Scorpions Ezekiel 2. 6. Thirdly The carnal interest and earthy sinfull respects are of divers sorts even as the creeping things that are produced from the earth are innumerable As 1. He knoweth Religion onely for carnal ends though it be the true one that turns the grace of God into wantonnesse That cryes up Gospel truths onely to encourage themselves in a licentious way As many of the mixed multitude went out with the Israelites from Aegypt yet kept their old and corrupt natures still So in the first Reformation many came out of Rome with the blessed Reformers many gloried in the name of Evangelici that they had shaken off the yoke of Antichristianisme but at the same time they did not cast off the yoke of sinne The first Reformers sadly complained of such that looked upon the Gospel as the casting off not onely the Popes Laws but Gods Law also as if to renounce the Images and Masse had been enough though in the mean time they did securely sleep in all wickednesse Now from such as these the Ministers of the Gospel have found as much unkindnesse and malice as from their Popish adversaries So that both ot home and abroad the Prophets of the Lord have been greatly afflicted These spots in our feasts these lovers of pleasures more than God these are they that have in all places withstood the power and life of godlinesse the holy Order and Discipline Christ hath instituted as if the liberty Paul bids us stand fast in were a liberty to sinne without controll and an indulgence in all licentiousnesse Such as these when they come into the warme Sunne when they have Summer an opportunity in their hand will discover that they are Serpents and will sting Tertullian apologized of old That the Christian Religion had her greatest enemies in Ale-houses and Brothel-houses and thus still the powerfull way of godlinesse is opposed by those monsters in Christianity that have the head of a Christian but the heart and life of beasts Mulier formosa supernè desinit in piscem Like those Locusts Revel 9. 6. that had faces like men but teeth like Lions and tailes like Scorpions Thus how many have the face of Christians but in heart in lives are beasts all over From these the Ministers of God have received much opposition 2. They know Religion onely after carnal respects who intend to enrich and to advance themselves by it take up the profession of it for no other end but to gain thereby As this Demetrius made him shrines not so much out of devotion to Diana as to increase his wealth Our Saviour knowing such a self-seeking disposition was predominant in many who proffered to be his Disciples he therefore prevents their Hypocrisie and Apostasie by telling them The Foxes have holes but the Sonne of man hath not where to lay his head and requireth it as a fundamental qualification That he who would be his Disciple must loue Christ more than father and mother and life it self Yea must not venture to winne the whole world if thereby he should lose his soul Oh take heed of this Judas this treacherous disposition in thee to be of the mind with those Paul speaketh of who supposed That gain is Godlinesse 1 Tim. 6. 5. Yea such are worse than Judas for he sold Christ but once thou doest continually and he was grieved and troubled for what he had done but thou though thou preferrest earthy things all the day long before Christ yet art not grieved in heart Well such as these are will in case of profit and advantage make all opposition against the preaching of
his Epistle shews it to be of Divine Authority though of it self not a sufficient argument to prove it The Penmen were only Instruments God the principal Authour of the Scriptures and therefore we should rest satisfied with their style and method and not question their Authority How to arme our selves against the Devil and all Hereticks opposing the Divinity of the Scriptures SERM. IV. What an Apostle was Christ in the building of his Church used extraordinary Officers but did not follow the Model of the Jewish Government What were the Properties and Qualifications of an Apostle SERM. V. The Divine Call of Church-officers is clearly to be known and faithfully to be improved What advantages will follow upon a true Call both to the Officers themselves and the People SERM. VI. Of the proper and appellative Names of our Saviour Jesus and Christ In what sense he is Jesus a Saviour and how Christ the anointed of the Lord. SERM. VII Church-officers are appointed by Christ and all Church-power radically seated in him as King What Duties follow thence to be practised by Church-officers and People Some things are highly esteemed in the Church which are much despised by the world SERM. VIII In what sense Paul saith of himself He was an Apostle by the will of God Shewing likewise how all Church-offices and Priviledges come meerly from the will and good pleasure of God SERM. IX Paul's mentioning of Timothy shews That the godly though exalted above others in Office and Gifts yet are humble towards them SERM. X. There is a great deal of difference betwixt the Persons whom God calls and also in the manner of his calling them Education under godly Parents not to be rested upon but our hearts are to be sought into whether they be really changed or no. SERM. XI How much it concerns Church-officers to agree in matters of Religion What means may conduce to it Universities and Nurseries of Religion of how great use they are to the Church of Christ SERM. XII Of the Name and Nature of a Church SERM. XIII Concerning the efficient instrumental formal and final cause of a Church SERM. XIV Of the Notes and Signes of a true Church SERM. XV. Why Paul writeth to the Church not the Churches of Corinth What is implied in the Churches being called the Church of God SERM. XVI Of the City of Corinth God sometimes gathers a Church amongst the most prophane people A Church though many wayes defiled may be a Church still as it was with the Corinthians SERM. XVII A further Discovery of the truth of this Assertion that a Church may be a true Church though much defiled both in Doctrine and Manners SERM. XVIII The Preheminence of the Church of God above all Civil Societies As likewise concerning Paul's writing this second Epistle to the Corinthians how hard a thing it is for Churches to keep within their proper bounds and what great care Ministers ought to have to use all means lawfull to promote the Churches which they have relation to SERM. XIX Of the Name and Nature of a Church-Saint SERM. XX. External Holiness is not enough to bring us to Heaven without the inward renovation of the Heart SERM. XXI Wherefore 't is a Christians Duty to joyn himself to Church-society and in what cases he may be excused What are the false grounds why some neglect this Duty The soul of the poorest Saint is to be regarded as well as of the richest SERM. XXII 2 Cor. 1. 2. Grace be to you and Peace from God our Father and from the Lord Jesus Christ How Grace and Peace and such like spiritual Mercies and Priviledges are to be desired before any temporal Mercies whatsoever SERM. XXIII Of the Name Nature and Preheminence of the Grace of God above all other things SERM. XXIV Who are fit subjects to partake of the Grace of God As likewise Rules and Scripture-characters of the Grace of God by which we may rightly understand and judge of it SERM. XXV Of the Nature of true Gospel-peace and wherein it chiefly consisteth SERM. XXVI A further Discovery of the Nature of true Gospel-peace with the Effects of it and some Directions how to attain it SERM. XXVII Of the Names of God 't is he alone who can give Grace and Peace to his People He is a Father to all Believers even the weakest as well as the strongest SERM. XXVIII Of the Dominion and Lordship of our Lord and Saviour Jesus Christ SERM. XXIX 2 Cor. 1. 3. Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort Of the Duty of Thankfulness Blessing and Praising God for all his Mercies SERM. XXX Of Praising God and that for all but especially for spiritual Mercies SERM. XXXI How Christ is the Sonne of God and how the consideration thereof is the foundation of all a Christians comfort SERM. XXXII How God is a mercifull Father the Father of all mercies to his children SERM. XXXIII Of the mulitude variety properties and objects of Gods mercies SERM. XXXIV How God is the God of comfort yea of all comfort and consolations to all those that are his SERM. XXXV Some Propositions clearing the Doctrine of Gods mercy from both Doctrinal and Practical Objections SERM. XXXVI 2 Cor. 1. 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God That God not only can but doth actually comfort his People and how he doth it SERM. XXXVII That Believers only are the Subjects of the comforts and consolations of God SERM. XXXVIII How God will comfort his People in all both their spiritual and temporal Afflictions which all the Art of Philosophy can never do SERM. XXXIX What are these Apples which Christ refresheth his Spouse with Or what are those Scripture-grounds of comfort which support the hearts of Gods children under all their afflictions SERM. XL. How God may be said to comfort his children in all their tribulations though many of them may live very disconsolate SERM. XLI The works of Gods Spirit upon his People are not only for their good but likewise for the advantage of others SERM. XLII That those only can make fit applications of spiritual things to others who have an Experimental knowledge of them in their own souls SERM. XLIII It is a special Duty incumbent upon every one both Minister and Christian to apply comforts to the Afflicted in a right manner SERM. XLIV That the same grounds of comfort which revive the hearts of one godly man may do the same likewise to another SERM. XLV 2 Cor. 1. 5. For as the sufferings of Christ abound in us so our consolation aboundeth by Christ The true and unfeigned owning of Christ is alwayes accompanied with some sometimes with great Afflictions SERM. XLVI The same Doctrine prosecuted shewing the Object for which Christians are to suffer if they would suffer
passionate disposition But let all the children of God admire the grace and power of God that doth subdue all things to himself And though thou mayest not have that temptation or infirmity in thee which thou judgest in another yet thou mayest have another corruption of another nature So that the consideration of this should breed great love amongst the godly and every one be provoked to give glory unto the grace of God which is all in all The second Doctrine is gathered from the necessity if not of conversion yet of that which was almost equivalent to Timothy though enjoying very godly education And from thence observe That none are to rest upon their godly education under godly parents but they are to consider whether the work of Grace hath ever been wrought in them or no. Calvin as you heard thought Paul a spiritual Father to Timothy and that he was converted by his Ministry though of such excellent education and all agree That whatsoever seed of grace he might have in his younger years yet there was a more perfect and compleat informing of him by Paul Briefly to open this Consider First That it cannot be denied but that some may be converted from their youth that they have had the holy fear of God upon them ever since they were able to understand any thing 1 King 18. 12. Obadiah told Elisha He feared the Lord from his youth And thus John Baptist did partake of the holy Ghost while he was in his mothers womb and it is a most blessed mercy thus to have our spiritual and natural life together They are preserved from those wounds that others go halting with to the grave Yet In the second place They are not to rest upon this who have lived civilly from their youth and followed their good education For good Education is one thing and Regeneration is another thing The one is but external and maketh onely an outward Reformation but the other is internal and makes a spiritual change Mat. 19. 20. We read of one He had kept all the commandments from his youth who said he spoke according to his education and instruction For the Pharisees taught That the Law required no other obedience then what is outward Now he had kept himself from any outward pollution or gross transgression But we have a remarkable instance in King Joash 2 Chron. 23. 2. Jehoiada a godly man brought up that King in a godly manner and he did that which was right all the while Jehoiada lived but when he died than he hearkned to the counsel of others that were the means of his ruine Therefore consider whether thou hast any more then the remnants of good education upon thee in time of temptation thy rottenness will be discovered But Thirdly Grant that thou hast received grace from the very womb yet know That upon thy growing up the world will make a great change and alteration upon thee For they were but the seeds and initials of grace it 's the word of God that must further compleat and perfect thee Therefore that illumination and degree of sanctification which thou shalt be partaker of will be as it were a new thing to thee thou wilt think thy self to have been in the dark and to have known nothing comparatively to what now thou doest So that although we are not to puzzle and perplex the godly with the knowledge of the time when and where and how they were converted as if that were necessary yet we are to find that God made a change upon us we are not what we would have been by nature we find God making those tender plants or that little mustard-seed to grow up into a large and great Tree Use of Examination See what God hath done upon thy heart as well as parents It will be no sure argument to plead I had a godly father and godly parents I have been alwayes used to godly duties but search and again search whether thou art a new creature SERM. XI How much it concerns Church-Officers to agree in matters of Religion What meanes may conduce to it Universities and Nurseries of Religion of how great use they are to the Church of Christ 2 COR. 1. 1. And Timothy our brother c. WE are now to take notice of the second Description that Timothy is adorned with and that is a brother to Paul He is called a brother not in a large sense as all believers likewise are but because of a special relation he being also a Church-officer though in an inferiour degree to Paul And he styleth him brother not only from his humility and low condescension Of which already but also to shew his consent and agreement with Paul in all those things treated of in the Epistles As he calls him Brother so he often useth the compellation of a Sonne because he was not only the instrument either of conversion or further institution of Timothy in the wayes of Christ but because in the ministration of the Gospel Paul was a father to him directing him how to manage his ministerial imployment and therefore he writeth two Epistles to him which he doth to none else and all are to direct and guide him in his Office So that it was Timothy's great happiness to have such a Gamaliel as Paul was and to be brought up at his feet as he was at Gamaliels There are two profitable Observations deduceable First In that Paul calls him Brother hereby shewing their consent and agreement in the matter delivered We may observe That the consent and agreement of Church-officers in religious matters is of great use and moment If Paul should have written one thing and Timothy another or the clean contrary this might have occasioned great distraction amongst the Corinthians not knowing what to believe or which way to take Consent is so great a matter or unity that the Roman party makes it a note of a true Church although they cannot greatly glory in that note To understand this First There is a most perfect and absolute consent and agreement and that not only in matters of Religion but also in all civil ordinary things So that all the Officers of the Church have the same velle and the same nolle which the Heathen said was true friendship indeed Now such a consent as this is not to be expected in this life That glorious priviledge will be in Heaven where not only several sects and opinions shall cease but also there shall be no more diversity in their wils and affections The Apostolical Church could not be thus happy For we read of the Apostles twice contending who should be the greatest amongst them and this came from pride and carnal affections afterwards we read Act. 25. 39. of a paroxysme or a sharp contention between Paul and Barnabas which was so great that they departed one from another who before had been companions in a fruitfull manner to publish the Gospel of Christ If such spots can be found
the Lord liveth therefore not by any creature 1. In truth that is be sure that the thing thou swearest be true not onely in it self but to thy conscience that thou knowest the truth of it or if thou hast not the certainty of it that thou beleevest it to be so upon good grounds and against this offend all those who swear falsly and will bring as much as lieth in them God to witnesse a lye 2. In judgement that is with prudence deliberation and caution Be well advised before thou swearest and against this offend all common swearers that swear rashly and for ordinary things as also those who swear in passions and when moved by anger 3. In righteousnesse that is be sure the matter thou swearest especially in promissory oaths be lawfull and just such which is agreeable to Gods Word To these we may adde two more 1. That we swear in faith beleeving not only that there is a God but also that he is an observer of all that we speak or do and an avenger of such who shall pollute his Name And then 2. that we do it with holy awe and reverence of God upon our spirits We are to fear an oath Oh what trembling and confusion may this work upon rash and passionate common swearers How often hath the name of God been taken into thy mouth rashly and prophanely Thou who when thou art to do with a great man in place and honour dost with all reverence approach to him how cometh the Majesty of the great God to be thus contemned by thee In the last place When may we swear and that is in the generall when necessity doth compell when the truth cannot be found out any other waies for an oath is to be used when other means are deficient and more particularly we are then only to swear when the honour of God is concerned or Religion and Christianity is falsly accused and these are publique grounds To which we may adde the good of the Common-wealth or we are to swear upon a particular occasion to clear our selves from false accusations and crimes charged upon us if otherwise our innocency cannot appear or in the behalf of others when they shall suffer either in name life or estate and we are required 〈◊〉 unto by the Magistrate that so justice may proceed SERM. CXLIII Ordinary Swearing reproved and put to Silence 2 COR. 1. 23. Moreover I call God to record upon my soul c. I Shall now conclude the Subject which the former part of this verse hath afforded unto us From what hath been delivered concerning an Oath I proceed to an Use of severe Reproof against that common Epidemicall sinne of ordinary swearing It is a Nationall sinne it is the City-sinne it is the Village-sinne it is the Family-sinne it is the rich mans sinne the poor mans sinne the old mans sin the young mans yea the childs sin who learneth to speak and swear together But if an oath be a religious calling upon God as a witnesse if it be a sacred worship of his holy Name where will such prophane contemners of the honour and glory of God appear What mountains shall cover them from the wrath of God What shall be done unto thee thou cursing swearing tongue Not coals of juniper but of hell fire shall be powred upon thee We may be amazed and wonder why such a sinne should be thus universall for other sins have either pleasure or profit but this hath none at all Certainly the custome of such a sinne cometh from the meer wickednesse and prophanenesse of a mans heart having no fear of God in our souls for there is no earthly advantage that tempteth to this common ordinary swearing yet it hath been a generall sinne in the former ages of the Church as well as now How zealous and frequent is Chrysostome against that ungodly custom of swearing Adhuc timeo quia nullus timet saith he With no lesse godly affection doth Austin also set himself against it yea it seemeth there were such prophane wretches in his daies as are in ouâ—s who did account juramentum in ore magnum suave aliquid And have not we many who judge an oath to be a grace to their language and deride at such who are so precise as to be offended at such passages Oh therefore that God would so blesse this Discourse at this time to you that the prophane swearing tongue may be converted into a praying tongue a repenting and confessing tongue that he who hath sworn may never do so more but fear an oath as much as hell-fire and for this purpose consider these motives thereunto First That there is an expresse precept and command against such ordinary rash swearing and therefore you cannot with any forehead pleade for the lawfulnesse of it neither can you say we did not know that it was a sin to do thus for Christ hath set a command like a Beacon upon an hill none can but see it And it spâ—aks almost as loud as the Trumpet at the day of judgement none can but hear it It is Mat. 5. 34. But I say unto you Swear not at all and ver 37. Let your communication be yea yea nay nay he saith Swear not at all so that if it be but once an unlawfull swearing in all thy life thou hast transgressed this command and as one tile of the house neglected may in time make the whole covering consume and one rent in the garment let alone may at last destroy the whole so even one sinfull oath not repented of or humbled for may bring on the damnation of the whole man You see this command is laid down so strictly both in the negative and affirmative part that some have judged it wholly unlawful to swear in any case but that you heard was an error on the right hand yet so farre the command extendeth as to forbid all customary idle rash and unnecessary swearing So that the common swearer may as much fear to come near this command as the Israelite did to the mount when the Law was given Shall not this command of Christ be more to thee than all custome and example But I say unto you saith Christ Swear not at all who dareth then thus contradict Christ Why dost thou not all the day-long minde thy self of this Why doth not thy conscience put thee in remembrance of this command Say when thou risest when thou walkest when thou goest to bed this commandment to thy self Swear not The Apostle James also because of the great necessity and utility of this precept doth repeat it to beleevers For as Luthers saying is principum literae sunt bis vel ter legendae Princes letters and commands are to be read twice or thrice And thus we are daily to meditate on this duty by this gemination it should appear that the heart of man is very ready to break out into this filthy prophanenesse though there be no alluring motive Therefore he
to be known ibid. All are not of equal necessity ibid. A latitude to be granted in the application of them 60 Of the twofold form of the Church internal and external ib. The marks of the visible not to be confounded with the properties of the invisible Church 61 Why Paul writeth to the Church and not to the Churches of Corinth 63 A Church is Gods people in a more peculiar manner 64 Seven things implied in the Churches being said to be of God 64 65 66 67 A Church sometimes gathered amongst the most prophane people 69 A Church may be a true one though defiled with many corruptions 70 Three propositions clearing it 73 Three reasons demonstrating it 76 What corruptions were in the Church of Corinth 71 72 The soundnesse and purity of a Church admits of degrees 73 The Church of God as 't is a Church doth farre surpasse all civil societies and temporal dignities 77 Three propositions clearing it 78 79 The grounds of it 79 80 'T is hard for Churches to keep within their proper bounds about Church administrations 80 'T is a Ministers duty by all lawfull means to promote the Church he is related to 81 All that are in the Church are Saints by profession 83 What is comprehended under Church-Saintship 84 85 All Saints ought to joyn themselves to Church communion 91 Yet some causes may excuse them 91 92 What are those sinfull grounds why many do not joyn themselves to Church communion 93 94 The best Churches changeable in their affections to their guides 464 Propositions clearing it 464 465 The causes of it 466 467 The Church esteems many things which the world despises 31 32 Church-officers Church-officers appointed by Christ as the head 28 Propositions clearing it 29 30 Two things Church-officers are to take heed of pride and idlenesse 30 31 How it concerns Church-officers to agree in matters of Religion 46 Three propositions clearing it 46 47 Three things conducing to that happy agreement 47 48 Comfort God a God of all Comfort to his 148 What is implied in that expression 149 What in the word Comfort 150 151 Propositions about the Comforts of God 152 It is so to be managed as to be made an antidote against despair and yet a curb to presumption ib. Comfort not to be judged of without Scripture-light 153 God actually Comforts his people 157 How God comforts his people 158 159 160 God a God of Comfort only to believers 161 Six propositions clearing the truth 162 163 164 165 God Comforts his people in all afflictions 166 167 No Philosophers ever had the true art or grounds of Comfort 169 God Comforts onely by the Scriptures 170 What are the grounds of Comfort in Scripture 171 172 173 How God is said to Comfort his people in all their afflictions notwithstanding they are oft disconsolate 174 175 176 177 Comfort not absolutely necessary to salvation 175 These only are fit to Comfort others who have the experimental work of Gods grace upon their own hearts 182 Four propositions clearing it 182 183 184 Four reasons confirming it 184 185 186 It is a special duty to Comfort the afflicted 187 Propositions clearing it 187 188 189 190 Two things required to the Comforting others in a right manner 190 191 The same grounds of Comforts which revive one may revive another also 191 What are the general grounds of Comfort in afflictions 192 193 Reasons of it 193 194 195 Our Comforts are and abound by Christ 209 210 How Christ makes our Comforts to abound in our sufferings for his sake 210 211 212 God commonly proportions our comforts to our sufferings 214 And sometimes makes them to exceed 215 The reasons of it 216 217 Why God often denies Comfort in trouble 217 218 Our Comfort is promoted by others suffering for Christ 223 224 225 226 227 'T is universal holiness that is the ground of Comfort 443 Communion Two sorts of Communion 251 Communion with the sufferers for Christ a good way to interest us in their glory ibid. Confidence self-confidence Self confidence a great sin 302 Propositions clearing the nature of Self confidence 302 303 304 A godly man sometimes guilty of it 309 310 Of the sinfulnesse of it 313 314 315 Confirme vide Establish Conscience Of the Conscience 384 The witness of a good Conscience a great ground of comfort 385 What is required to a good Conscience 385 386 387 388 389 How the Spirit witnesses with our Consciences 389 What are those effects of the Spirit by which our Consciences are rightly guided in witnessing to us 390 391 Distinctions concerning Conscience and its testimonies 392 393 Consolation vide Comfort Conversation Of a twofold Conversation 443 What is required to a good Conversation 445 446 Conversion A great deal of difference in the persons the Converted 42 And in the manner of their Conversion 43 The reasons of both 44 Corinth Of the City Corinth 68 D Day CHrist hath a solemn Day wherein great changes will be made 479 Wherein these great changes will be 479 480 481 482 c. Dead Of Gods raising the Dead 326 What it implies 328 329 Death The natural fear of Death not removed by grace 284 Propositions clearing it 285 286 Of what use the natural fear of Death is 286 There is a natural fear of Death in all though in some more in some lesse 288 When the fear of Death is sinfull 289 290 291 Deliverance Deliverance both temporal and spiritual from God 341 342 Despair Whence Despair arises 352 Dispensation All Gods Dispensations further the salvation of his people 242 c. Two sorts of Dispensations which conduce to that end 244 Vide Administrations E Earnest GRace the Earnest of glory 651 How grace and an Earnest differ 652 653 What is implied in the Earnest of Gods Spirit 654 655 656 They who have the Earnest of the Spirit cannot fall away 657 658 Education Education not to be rested upon 44 45 Ends. What are these inferiour Ends interposing betwixt God and us which we are apt to look upon 416 417 Enjoyments Temporal Enjoyments as well as spiritual mercies are the gift of God 369 Propositions clearing it 370 371 372 Reasons for it 373 Establish Wherein the Establishing worke of Gods grace lieth 607 608 609 610 611 612 Arguments proving all Establishing to be from God 613 The most eminent need Establishment as well as the weâ—kest 614 Demonstrations of it 615 616 617 'T is in Christ alone that we are Established 617 618 Reasons why we cannot Establish our selves 636 637 Experience Experience in former should encourage to trust in God for future mercies 345 Propositions clearing it 346 347 F Faith OF the different judgements which Faith and flesh put upon afflictions 274 c. The division of Faith as to the object 638 Whether in Faith and by Faith be oaths 665 Ministers have no power over a Christians Faith 684 A Christians Faith relates onely to God 694 Propositions clearing it 696 697 Father