reason but that in the whole worke ye expect nothing from your owne worke but being emptied of all sufficiency or fitnes in your selves ye doe wholy onely expect the fruite from the holy Ghost his assistance as Fayling in some of this a cause of not having help he is the Spirit of Christ pertaining to you as united to Christ by faith The fayling in some of this is the reason why beleevers doe consider discourse on the objects of faith and yet have no helpe or strength come thence Wherefore be carefull Wherefore 1. Not to leane on your owne spirit memory wit no nor on your grace but know that ye must have a fresh influence from the Spirit 1. Knowe the Spirit must assist and his assistance As your faith cannot act it selfe for naturall things cannot worke with out a fresh concurrence of God in him we move Wherefore his suspending and not assisting the fire caused it not to burne the three children though he put no impediment in its way And though grace be stronger then nature yet it cannot act or move it selfe without the concurrence assistance of the holy Ghost for it comes from Christ as light from the Sunne by an effluxe Mal. 4. 2. which ever supposeth a fresh act to every shining The grace is in Christ though it worke in us as the light is in the Sunne though it shines on us 2. Tim 2. 1. Wherefore Christ must by a fresh act put it forth if it worke in us Wherefore all things are said to be done by Jesus strengthning Philip. 4. 13. not onely by strength which he had given but which he is at the present in a continuall giving Every act of faith requiers the power of God afresh administred 2. Thes 1. 11. fullfill the worke of faith with power that is Gods power for one act of faith is to evidence things which to doe he begs strengthning by might from the Spirit Eph. 3. 16. 17. And as the holy Ghost must assist the grace of faith before it can act so must he doe some what to the objects of faith before they can worke upon faith as the light must shine on colours before they can move the eye that is the Spirit must shew them to the Soule which is called a revealing of them 1. Cor. 2. 10. 12. not onely at the first but every time that they draw forth faith he must reveale them which is done by giving in convincingly his owne testimony of those things which presents them to the Soule as light doth colours to the eye Wherefore he so prayes Ephes 1. 17. 18. that by the Spirit they may have revelation to know the things they beleeved hoped for So that without the Spirits ayde nothing can be done in beleeving as in praying it must be in the holy Ghost Jude 20. that is in his strength assistance So also must it be in beleeving therefore he joynes building up in faith praying because without praying we cannot make progresse in our beleeving 2. Consider That the holy Ghost assists onely as he is Christs 2. As Christs Spirit spirit that is sent from him merited by him as he is God and man the head of the Church For in no other way or respect doth the holy Ghost assist Wherefore all that he doth is said to be of Christs John 16. 14. and it is called Christs strengthning Phil. 4. 13. 19. whereas it is the Spirit which doth it Eph. 1. 17. 3. 16. if thus he be not considred he is taken under a wrong notion and Christ is wronged for he glorifies not Christ John 16 14. and he will not assist 3. Ye must be carefull to consider that the holy Ghost assists 3. As members of Christ you as members of Christ by vertue of your union with Christ by faith for how can the spirite of the head come into one but by its union with the head and how comes the sapp to flow from the roote into the branch but as it is joyned to the roote Eph. 4. 15. 16. from the head being joyned to it is edified 4. And lastly Ye must be carefull to looke up unto the holy 4. Looke up to the holy Ghost Ghost to assist you cast an eye on him as ye doe on that whose helpe you expect and in the expectation thus of him must ye sett upon the worke of acting your faith This is the second direction how to improve Faith Thirdly get your Faith to be evident add a reflect act to the 3. Direction Get saith to to be evident direct act of faith That is labour to know that ye doe beleeve as well as to beleeve For Election being evidenced by Faith and a title to Christ and all promises depending on beleeving the soule cannot be perswaded of its propriety interest in God Christ the Promises and so cannot be comforted against troubles till it knowes it beleeves Faith may save but it is evidence of faith which onely comforts Wherefore this is one maine end of rhe evidence of faith comforts first Epistle of John as is exprest Chapt. 5. 13. these things I have writt to you that beleeve that ye may knowe ye have eternal life beleeve that is and beleeve that ye beleeve This reflecting act whereby we can looke on what we doe consider it take comfort in it is a maine excellency of a reasonable creature by which we excell bruite beasts should be exercised by us Unto the doing whereof we must labour For which 1. To knowe the act of faith what it is and to knowe that it is 1. Labour to knowe the act of faith what it is not the strength but the truth of faith which evidenceth election Acts. 13. 48. those ordained to life beleeved some with more some with lesse faith but every degree of it betokened life eternal and gives title to Christ happines for faith is but an hand or eye which toucheth or looks to Christ that he may worke all its works which a small faith doth as truely as a strong wherefore we never find in Scripture that Christ rejected any for the smallnes of their faith 2. Labour to view your owne hearts and see if you have not put 2. See if you have done it forth that small act of faith faith may be seene in its selfe its owne act aswell as in its fruits effects though these also may must be considred Wherefore John putts beleevers much upon signes By its selfe fruites of faith in his first Epistle which was writt to helpe to the evidence of faith and sometimes faith is best perceived by its fruites By its fruits Yet some times it is best seene by its selfe its owne act of relying on Christ and a carefull search into the heart whither such an act be put forth or no would oft discover it but neither
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 Bâ—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
heart as a friends trouble is to his friends for every beleever as he is AbrahaÌ„s sonne so he is Gods friend as Abraham was Iam 2. 23. a friend to God the Father So to Christ John 15. 15. So to the holy Ghost as appeares by his dealing with them in that he comes into them and he onely immediatly for Christ the Father dwell in them onely by through him I say he comes into them to dwell in them to reveale secrets to them 1. Cor 2. 9. 10 and is greived when they doe amisse Ephes 4. 30. Secondly It frustrats Christs works in a great parte for Christâ— 2. It trustrates Christs worke in a greate part works tend not onely to save beleevers from hell when they dye and at the day of judgment but also for present to carry them through this world with out all oppressing or perplexing feares or greife Luke 1. 74. 75. hence said to be called to peace 1. Cor 7. 15. Phil 4. 6. charged to be carefull in nothing for since beleevers be in good tearmes with God and have Christ for their head pertake of divine nature 2 Pet 1. 4. and are clothed with Christs righteousnes are Gods sonnes Christ hath so wrought that as God Christ are in heaven in an vnmixt and undisturbed state of ioy so should beleevers be in a measure so that though they be toucht with troubles yet they should not be borne downe by them as they be led captive by sinne but no sinne raignes in them as there is a seede of God in them which sinnes not 1. Iohn 3. 9. so their may be a touch of trouble but not a subduing by any trouble this hath Christ prepared now whilst they attaine it not they doe frustrate Christs worke for them Thirdly It unfitts them for their Christian service which is to eate 3. It unfitts for their Christi an service the holy things keepe a continuall feaste all their life long 1. Corinth 5. 7. 8. that is to feede by faith with ioy continually on the righteousnes passion merrits of Christ which were tipified by the holy sacrafices feasts Now as none that were sad were to eate of those things Deu 26. 14 wherefore Hanna eate not 1. Sam 1. 7. so none doe so enjoy Christ and his good things as they ought who are perplext with any sinne or trouble whatsoever they doe not as becomes beleevers in Christ Fourthly It brings a consumption weakenes upon their spiritual 4. It brings a Consumption upon the spirrituall strength strength even as it doth on the natural strength for as the joy of the Lord that is ioy in the Lord Christ is our strength Nehe 8 10. and strengthens loynes as a girdle doth Psal 30. 11. So is sorrow and feare our weakenes doth disinable to every worke it puts the soule out of joynte so that it cannot doe And as joy is as oyle to wheeles or wind to sayles or wings to birds so sorrow feare are as waights which depresse or as fetters which manacle make weake unable to doe such oppression contracts streightneth the heart as joy doth enlarge it maks it listles and unwilling to any worke as weakenes of spirrit doth the body 5. It casts an evill report on God Fiftly It casts an evill report on God for its language is that either Gods providence is not in over every thinge which beleevers doe or befalls to them be it sinne or sorrow or elce God overrules and orders it not the best way for them for if it were so how could they be opprest 6. It gives occasion to corruption and the Divell Sixtly It gives occasion to the corruptions of beleevers and to the Divell to send forth divers filthy fumes of impatiency and discontent pride envy unbeleefe to hinder our submission to God for if the heart be opprest it cannot so submit and be quiet as becommeth Vse 1 This is of use by way of Information to such as are not beleevers and are prejudiced against the way of faith holines with this that Of Information to them that judge the way of faith a sad state its a sad state and they must for ever bid adieu to all mitth when once they embrace that way Now I confesse that many beleevers give too great an occasion confirmation to this cavill and it is an aggravation of their folly in such perplexityes that they strengthen the ill opinion of the way of Faith which the world hath but let all unbeleevers and unholy ones know that the way of faith holynes is the onely state of joy and quietnes and that in it onely is the heart armd against all sorrowes feares yea it is contrary to it and a sinne for any in it to be opprest or perplext with sinne or sorrow or feare whatever where as it is a duty for unbeleevers unholy ones to mourne cry as Iam 5. 1. and it is their madnes and folly to laugh and be merry Eccle 2. 2. Indeed faith at first sadds the heart more then any thing because Faith at first sadds more then any thing it letts in the Spirrit of bondage and presents the reallity of sinnes evill and Gods wrath but it heales againe the wound gives sollid everlasting grounds of peace joy and the Spirrit of bondage never returnes againe Rom 8. 15. Sometimes they may fall into trouble by Satan their owne unbeleeving Spirrits but it s a groundles trouble but a dreame of bondage in truth by the Spirrit of God they never are againe led into bondage but now the unholy unbeleever is ever a child of sorrow feare though he be for a while senceles of it as a stone which lyes up in the bladder though it be not felt yet it growes and falls downe at last into the neck of the bladder and torments and kills Sorrow and feare is their duty their due they shall have it yea though they are elect yet being unbeleevers they shall be prickt at the heart and have a spirrit of bondage before they can be saved but the beleever may and ought never to be opprest or perplext Vse 2 This is especially for Exhortation unto true beleevers how weake little soever their faith be that they would not be opprest or For exhortatâ—on not to be perplext with sinne or sorrow perplext what ever sinne or feare or sorrow by any change may beset them not raise false groundles feaces greifes to themselves I acknowledge that God may leave beleevers to greater falls and sinnes for the matter of them then many unbeleevers though yet God may leave beleevers to greater falls and sinnes for the matter of them then many unbeleevers Yet with greate difference there is a greate difference the one sinning with his whole heart and the other having a seede in him
in Christ gives the strongest grounds of comfort For divers Reasons innocency for she is said to be beguild because she fled not to faith But faith is grounded on God so is as sure as God is Wherefore nothing can give such strong grounds of comfort as Faith and no faith like faith in Jesus Christ And that for these Reasons FIRST Because it gives more boldnes towards God Ephe. 1. Because it gives more boldnes towards God 3. 12. the word translated boldnes signifies an appearing in glorious liberty lifting up the face having liberty of speech an undanted or open uncovered face as 2. Cor. 3. 18. not onely as opposite to Moses under the Law whose face was covered to shew obscurity and hiddennes of his Ministry or opposite to convicted persons whose faces are covered for shame but also it is opposite to that abashment which is in holy Angels Isa 6. 2. 3. exprest by covering their faces and all this because they have accesse or a manuduction by Christ he leades them by the hād to God therefore they come with all boldnes whereas Adam was shut out of Paridise Israell at Sinai stood afarr off trembled but beleevers by Christ come nigh with boldnes faith in Christ gives this boldnes upon these Sixe grounds Upon sixe grounds First It presents them nearer to God in that they by Faith are 1. By it ther 's nearnes to God made one with Christ who is Gods natural Sonne so they come to a nearer Sonnship then is obtained onely by Adoption or Creation which the Angels have Adam had in innocency as a woman married to a Kings natural Sonne is in a nearer relation then one onely adopted because she is one with his natural sonne thus John 1. 12. prerogative to be Gods sonnes By faith in Christ may be ment that they have a nearer sonnship then any that are created or barely adopted though beleevers be also adopted regenerated because they be one with him who is Gods natural Sonne Thus by faith in Christ we are nearer in relation to God so have more boldnes For it is nearenes of relation which gives boldnes A Sonne is bolder then a Servant a lawfull Sonne then a Bastard Secondly faith in Christ presents God nearer to them For it 2. By it God is beheld in their owne nature shewes them God in their owne nature God whome they may see heare handle 1 John 1. 1. 2. And so they may be more familiar and bold For it is likenes or nearenes of nature which make bold Thirdly By faith in Christ there is hold layed on Gods Justice 3. By it ther 's hold laid on Gods Justice as well as on his Mercy aswell as on his Mercy God in Christ is just a justifier of the beleever Rom 3. 26. that is he doth not onely declare his mercy in a free pardon of sinne but he also declares his justice in a full satisfaction for sinne Wherefore as by Christ beleevers may plead with his mercy So they may also with his justice in that there is not onely a way opened unto mercy but Christ hath merited of justice purchased divine favor for he hath satisfied the Covenant of Works both in suffering what was due for its transgression also in fullfilling of its righteousnes all this on their behalfe for their use who beleeve in him So that whatever boldnes an Angel that stands can have or Adam could have had if he had stood righteous by vertue of Gods Justice the Covenant of Works all that boldnes through Christ a beleever hath because the Covenant of Works is in Christ kept by him so the Lawes righteousnes is fullfilled in us through Christ who beleeve shew our faith by walking after the Spirrit not after the Flesh Rom 8. 3. 4. Insomuch that beleevers in Christ may appeale to Gods Justice It holds God by both hands aswell as to his Mercy and hold God by both hands having as cleare a title to him in justice as in by mercy holding their interest in him by vertue of his Justice the Covenant of Works as well as by vertue of his Mercy and the covenant of Grace for allthough to beleevers in their owne persons its onely grace mercy and justice with a covenant of works cannot stand with a covenant of grace mercy Yet in a person of another who undertakes for them both may concurr he may satisfie justice merrit mercy which cannot but give greate boldnes Fourthly By faith in Christ there is an accesse with boldnes to Gods 4. By it ther 's an access to Gods holynes holynes holynes is the brightnes beauty of God which dazzles the eyes of the bravest creatures Isa 6. 2. 3. the Seraphims not onely cover their feete because they are base being creatures made of nothing but they cover their faces even their best excellency which is their perfect righteousnes according to the covenant of works compared with Gods glorious Holynes for therefore he is thrice called holy not onely to shew Trinity of Persons but gloriousnes of holynes as Exod 15. 11. with which holynes their perfect righteousnes is abasht Iob. 4. 18. with 15. 15 explained so they cover it Wherefore Iob. 4. 18. repeated againe Iob. 15. 15. he is said to put no trust in his Saints or Servants that is his holy Angels as the next words explaine who are by a figure called the heavens because they are the inhabitants of the heavens which Angels or heavens inhabitants he chargeth with folly they are impure in his sight Now this cannot be ment of the Divils who fell both because in Chapt 15. 15. he speaks of them in the present tense that they now are his Saints now are the heavens that is inhabitants of heaven which the Divils now are not As also because in both texts mans basenes is inferd much more in the following verses which implies that he speakes of such as are better lesse impure then men which Divels are not For the conceiving this therefore Consider that all-though For the conceiving of which Consider God hath tyed himselfe by a covenant of works to accept of and reward such a righteousnes as shall fully answer that covenant which righteousnes is found in Angels and they are accepted and rewarded in justice according to the compact twixt God and them so that not in justice or dispeasure doth God find them impure or charg them with folly Yet the Holynes of God which is an attribute What holynes in God is by which God seperates himselfe from every thing else is devoted to himselfe to seeke himselfe love himselfe above all for holynes is a separation from all other things with a dedication to some one thing this Holynes of God was not satisfied in the righteousnes of the covenant of works which was
him gave to him to be his ofspring spowse so through and from him to be indowed with all the riches of the promises though God loved chose them all to injoy the promises yet in Christ through by for him to inherit Ephes 1. 4. he did not choose us with him but in him Wherefore as the Isralits must come to enjoy the promises not by laying hold first on them but by being First borne of Isaac having that union of flesh with him And as a woman hath right to the mans estate not immediately but by being first made one with him even so must people be first of Christ married to him borne of him drawne out of his loynes which is by beleeving therefore borne of God beleeving are conjoyned John 1. 12. 13. before they can lay hold of or claime title to any promise For as the Covenant of Works was made with Adam in The Covenāt of grace made with Christ and in him to his leede through him with those who came out of him So the Covenant of Grace is made with Christ therefore called the Second Adam in through him with all that come out of him by faith are borne of him and it is more necessary to be first made one with Christs person before we can have claime to the promises then it was to be one with of Adam before we could inherite from him because the promises of Grace are more confind first to Christs person that without the person of the Elect then the Covenant of Works was to Adams person without respect to his ofspring For Adam his ofspring were onely considered in a priority of time and order differing Adam before them but not in different state of dignity or favor with God wherefore Adam did noe more then they did in with him but Christs person is more excellent and more loved of God then beleevers did more for to injoy the promises then they his Person becomming incarnate clayming them as due and merriting them for the Elect Therefore much more must it be that we must first lay hold on Christs person before we can on any promise then we need be borne of Adam before we can have title to any of his estate So that it is a dangerous error not to pitch by faith on Christ first and then in the second place on the promises Christ in his Pitch faith on Christ first then on the promises Person Natures Works Merrits must be first layed hold on Indeed it is true that faith cannot lay hold on Christ but in and through a word promise Therefore my meaning is not to carry ye to Christ without or not by the word promise for without this ye never can come to him but meete with Satan as an Angel of light Ye must first close by faith with such a word promise in Scripture as carries exhibits Christ to you but you must not first before through the word and promise ye have closed with Christ by faith lay hold on apply the promises of any good things as Heaven pardon of Sinne the Spirrit or any Grace Thus ye see how faith gives immediate union with Christ himselfe Christ the fountaine of Joy in 2 Respects Now this Christ I say is the onely immediate fountaine of all Joy And that in Two Respects First because all the promises are in him onely he is that one Sea First Bec. all promises are in him out of which doe issue all the springs of promises wherefore in him must be all the springs of ioy comfort as they are all said to be in the Church because of his presence there Psal 87. 7. Yea the promises are better in him much more strong to comfort then they are out of him not onely because he is the cheife best promise himselfe his Person is better then all the promises but also 1. Because the promises in him are in their roote in him they live 1. In the Roote and so are best in him as the Sunne beames in the Sunne the streames in the spring are better live more then in themselves having indeed no being but in from him 2. Because in him they are Eternall as was before shewed have 2. Eternal bin promises actually existing from Everlasting so they are in no other respect and so cannot be disanuled by the Law Sinne which came in but in tyme as the Apostle reasons in a lesse regard Gal. 3. 17. 3. Because in him is their efficacye towards us they being his onely 3. Having their efficasye were not sure to us till he had confirmed the bequeathment of them to us upon his death for on that supposition were they bequeathed to us as ye heard before 4 Because in from Christ they are exhibited administred performed 4. In him exhibited to us to us as he is their owner testator who by his death ratifies them unto us makes them surely ours So he is the executor and administrator of them who dispenseth them to us John 14. 14. He doth it and therefore he saith all power that is of administation and of execution in heaven and earth is put into his hands Therefore the promises and through him streames forth the most sweete comforts In which respects he is the immediate springe of all joy Secondly he is the immediate springe of all joy in an higher greater respect Secondly in respect that Christ is the Seate of that Joy which is communicable Because Jesus Christ is the seate receptacle of that joy which is communicable from God to the creature whatever comfort or joy God intended to make the creature pertaker of he put it all into Jesus Christ as the light of the world is in the Sunne as in him dwells the fullnes of the God-head bodily Col. 2 9. so with it dwells in him all the fullnes of joy comfort For it being all from God it must be all in him in whome dwells the God-heads fullnes thence come to us as because all our light is from the Sunne who conveyes his light to us through the aire therefore all the light we have is in the aire as in Christ are hid all treasures of wisdome knowledge Colos 2. 3. so are all treasures of joy comfort as he is the light that inlightens every one John 1. 4. 9. so is he the comfort that comforts every man with any true comfort God is indeed the first original whence but Christ is the immediate fountaine in which is Christ the immediate fountaine of all Joy all joy Colos 3. 3. our life is hid in God but with Christ So that indeed Christ is not onely the roote of all promises but of a better comfort then the promises yeild For Christ is nearer to God then the promises are for he is of
his nature and the of springe of his person Whereas the promises are the issue of his mind will he is the expresse image of the Fathers person whereas the promises are but the expression of his purpose wherefore faith joyning the Soule immediately to Christ must needs greatly strengthen against trouble in that it derives the sweetest strongest most pure comforts Thus much for the Second Reason THIRDLY Faith in Christ is such a speciall antidote against 3. Reason Bec. Faith in Christ brings the holy Ghost trouble because it brings the Holy Ghost into the heart in that it joynes the Soule to Christ as to an head or roote whose Spirrit the holy Ghost is and so conveyes him into them as the ingrasting an impe or science into a stock derives the sapp of that stock into the science Gala. 3. 14. Now the holy Ghost gives strength to the Soule as bancks doe to water which of it selfe is weake Which strengthens the Soule yeilds falls asunder but strenthened with bancks becomes strong and mighty Therefore Eph. 3. 16. he beggs their strengthning by the Spirrit not onely in the naturall spirrit but in the Inner man the regenerate spirrit needs strengthening from the holy Ghost in that it also is a creature yea besids or over above the holy Ghost sometimes vouchsafes such a presence reall sence of himselfe of the things of Jesus Christs as fills the heart with glorious and inexpressible joy as the Sunne doth a roome with light when it ariseth which is a joy very differing from and better then that which faith gives of which we spake before being a glimpse first fruites of heaven a presence of God whereby the heart is lifted up aboue the reach of any feares or greife which so bore up the Apostles in all their suffrings as in the Acts. Thus Faith in Christ uppon these grounds gives stronger comfort Thus faith in Christ gives c. then any thing else can doe And faith in Christ doth it more then faith in God That is faith in Christ as come in the flesh yeilds stronger comfort then faith in God promising Christ because through Christ come is that actually done which is the meritorious cause ground of conveyance of all communion with God and comfort from him Wherefore more must be conveyed then when this was but to be done and in the promise Therefore now God dispenseth more of the Spirrit and gives clearer revelations of Christ then ever he did before So that as it is said of the Gentiles that their conversion was an hiden misterye before though it yet was knowne darkely Even so the misterye of Christ his Person Righteousnes Merrits c. was not knowne before his comming in comparison of what it now is nor the priviledges by him wherefore there could not be so much comfort then as now may be Christ in the flesh come is called Gods arme Isa 53. 1. because he thereby strengethneth himselfe to give us more grounds of comfort and strengthneth our hearts to take more comfort then every any before Christs comming could have Therefore the Arke which did tipify Christ is called the Arke of Gods strength Psal 78. 61. 132. 8. Wherefore when ever troubles assaile you that are beleevers fly presently to Christ even to him in the word and promise In troubles fly to Christ which holds him forth in his Person Natures Workes Offices and leane thereon And fly not first or onely to the particular promises of good things to these in the second place goe by faith but to Christ in the first place To pitch faith on God the promises is so to doe as they did that were Jewes before Christs comming but to pitch your faith on Christ is the Christian way It is folly unkindnes since God hath given us his Sonne to leane first on his word in the second place which they had not of old that yet wee doe it not ye doe Else you slight him and Gods mercy in gâ—ving him slite him Gods mercy in giving him if you doe not pitch your faith on him Indeed before Christ came faith was to be pitcht on God his promise of Christ but now Christ is come ye must pitch your faith on Christ himselfe then on particular promises wherefore the New Testament makes Christ the object of our faith and this indeed is to honor the Sonne as ye did the Father John 5. 23. that whereas before Christ his comming the Father was beleeved in Now the Sonne should be beleeved in and therefore it is that beleevers are so heart-eaten heart-broken with troubles because they fly not presently by faith to Christ and why though they put forth in particular promises they oft get noe stay because they trust not in the promises in the second place in from and through Christ Now because Directions how to use improve faith faith in Christ is so prime a meanes of helpe against all troubles I will give you some directions how to use improve your faith in Christ so as it may preserve your hearts from trouble First Set before you the objects of your faith namely Christ the 1 Sett before you the objects of faith promises rest not content with your knowledge of them or that you have lookt on them heeretofore but when ye are freshly assaulted with trouble set them afresh before you againe Christ in his Person Natures Offices Workes and if you can find out particular promises for your present particular case for particulars best helpe and come most home and since God hath condescended to speake to particulars wee should also looke into them find them out but if you cannot find out particular promises for your case then set the general promises before you as Heb. 11. 13. see them looke on them and gaine your hearts to be perswaded of them that is of the reality and truth of them then imbrace them that is relye on them as yours I say put forth all these acts afresh as ye have fresh occasions for faith is to be from faith to faith Rom. 1. 17 and beleeving in Christ is called eating drinking John 6. because it is to be renewed as strength decayes or now strength is required new fresh veiwings This gives fresh vigor and acting uppon those objects gives new fresh vigor Secondly make your reason discourse worke uppon those 2 Make reason worke on those objects objects which your faith setts before you even as when an object is before the eye the Soule rests not in viewing it but the phansy and understanding worke uppon it about it deduceth drawes divers conclusions from it even so when Christ the promises are by faith set before you ye must use reason discourse to inferr and draw thence such forces of coÌ„clusions as may arme the heart against the assaults of
by it selfe nor by its fruites can it be discerned except the holy Ghost assist helpe us to perceive it Therefore 3. Ye must labour for the helpe of the Spirit Who as he onely 3. Labour for the help of the spirit reveales these things to us 1. Cor. 2. 10. 12. So he onely can reveale them or shew them to be in us He is the Lords candle in the innermost parts or chambers of the belly Pro. 20. 27. he in this sence aswell as ours in that because he onely can shew to us the grace that is in us As light onely can discover to a man the things that are in his house Who onely shewes us the grace that 's in us He must shine on our faith its fruites before we can have evidence of them he must give his divine testimony to us of them that they are right before we can beleeve it as he must of God Christ the Promises before we can beleeve them our owne spirit though renewed by grace cannot witnes alone to us except the Spirit of God Not our owne spirits alone doe joyne with it in witnes Rom. 8. 16. which is the ground of those sayings Rom. 9. 1. when he was to witnes But heere the Question is Whither in this coeworking of the holy Ghost with our spirits to make evident our grace It is requisite A Question resolved that he should be as clearly knowne to be the holy Ghost who warrants our grace as we know it to be the Sunne when it shines Indeede in the immediate assurance which is grounded on his divine testimony alone it is certaine it must be so or else it cannot give full assurance put out of all doubt But that in this assurance which is mediate and only witnesseth with our grace shewes that to us That it should be so evident that it is the holy Ghost that is the question if it be not enough that the grace be made so evident as that according to the Scriptures the heart is confident it is true though it be not most sure that it is the holy Ghost who saith it is true Now that ye may have this witnes of the Spirit ye must 4. Labour unto all obedience to shune every sinne and doe every 4. Labour unto all obedience out of love to Christ duty and that out of love to Christ John 14. 21. then will he manefest himselfe to you that is by his Spirit he will then give you evidence of himselfe of his love to you of your interest in him happynes by him General obedience fruitfullnes accompanied which carries with it much evidence and comfort with growth increase carryes with it much evidence much comfort John 15. 8. 9. 10. And besids it brings in by way of a meetenes preparation more of the witnes evidence of the holy Ghost for though the holy Ghost be given to beleevers absolutely and not with respect to their obeydience on which condition he abode in Adam in innocency yet his manifestations in comfortable evidences are dispenced according to their obeydience growth fruitfullnes for such comforts are wages respect working As. The Apostle 2. Peter 1. 5. to 12. exhorts them to a constant diligence to increase graces therefore he saith giving all diligence because The 2. of Peter 1. 5. to 12. expounded it will make them fruitfull in the knowledge of our Lord Jesus Christ verse 8. That is in the comfort evidence of their interest in Christ happines by Christ whereas the want of these things verse 9. deprives of assurance comfortable evidence He that lackes these things is blind c. that is he cannot behold his evidence assurance nor can he see a farr of that is he cannot comfort himselfe in thoughts of his happines to come So neither can he be comforted by that that is past He forgets that he was purged that is he looseth the assurance of Justification Therefore 1. John 1. 7. we must walke in light then Christs bloud sensibly clenseth from guilt Whereas else though he remembers that there was such a thing and so in that sence forgets it not yet he cannot be comforted by the remembrance of it and therefore is sayed to forget it as they are said in Scripture to forget Gods Commands who though they remember that there are such yet are not ordered by them And this Exhortation to provide for their comfort by this meanes the Apostle Peter yet inforceth farther verse 10. By expressing what it is in its effect It is a making sure their Calling Election He that gives all diligence to add to Faith Vertue and to Vertue Knowledge c. as was before exhorted to doth but diligently make sure his Calling and Election whence will follow that they shall never fall namely into dispairing doubts and questions about their estate nor into a state of darkenes and losse of comfort because as he adds verse 11. By this meanes they shall have an aboundant entrance ministred to them into the everlasting kingdome of Christ that is not ment of a locall enterance into heaven For heaven is no where called the Kingdome of Christ but the Fathers Kingdome Christ resignes his Kingdome at the last day of this World 1. Corrinth 15. 24. and the opposition verse 9. shewes that it is ment of assurance and a making sure our Calling Election Wherefore it is thus ment that by thus doing ye shall have a filling measure of the joy of assurance of your eternal salvation which Joy is so vaste as ye must enter it it cannot enter into you but yet ye shall have an abundant entrance into it wheread if you doe not thus ye shall be debared enterance into it which joy of assurance is the kingdome of Christ as Rom. 14. 17. called indeed Gods kingdome that is Christs as the next verse shewes given him by God the Father who is also God as well as his Father And this Kingdome of Christ though in this world and resigned at the last day is yet as heere so oft else where called everlasting in Why Christs Kingdome called everlasting many respects and heere especially in this because its joy happines shall be perfected swallowed up in the everlasting happynes of heaven Wherefore though ye cannot ever growe sensibly yet persue after growth fruitfullnes humble your soules under the want of it give not over but make it your busines to presse to it renew upon a failing your purposes indevors after it this is evangelically to doe it and you shall obtaine the evidence seale Evangelicall obevdience what of the holy Ghost the joy whereof will abundantly strengthen your hearts against all trouble Thus I have inlarged my selfe unto the helping of you to improve Faith In Christ his choicest medicine agt. heartakeing himselfe being the matter of it Therefore slight it not
the Father But we should continue our faith in the Father also For he saith not cease your beleeving in the Father and place it onely on me But as ye doe beleeve in him doe it also in me but cease not to doe it in him Therefore in diverse Scriptures Faith is given to God the Father Rom. 4. 24. Heb. 2. 13. He proves Christ a Brother verse 11. because he trusts in God that must be God the Father So 1. Pet. 1. 21. 1. John 3. 21. Confidence towards God the Father as the 22. 23. ver shew REASON Reason Bec. though God put the Promises into Christ Yet he reserved them also in his owne haÌ„ds The Reason is Because though God put the Promises into Christ and gave him them yet he reserved them also in his owne hands power For God the Father did not onely promise Christ and that Christ should doe every thing But He promised Christ and promised that He by through Christ for Christ would doe such and such things As that he would justifie them that beleeve Rom. 3. 26. It is the Father that is just in taking satisfaction from Christ and yet is the justifier of them that beleeve in Jesus So Rom. 4 5. Our Faith now since Christ is made in this respect the same with Abrahams even as he to beleeve on him who Justifies the ungodly not materially meritoriously as Christ doth but judicially to acquit in judgment which is the Fathers worke For it was on the Father promising this in Isaac That Abraham beleeved Verse 3. And this is the same Person who is ment Verse 5. for that it is a continued speech which is more plaine Tit. 3. 6. 7. He that shed Mercy on us through Christ justifies us by his Grace through Christ and this must be the Father Also the Father promised by Christ to give the Spirit who is therefore called the promise of the Father Acts. 1. 4. and the progresse yea whole worke of SanctificatioÌ„ is given to the Father John 15. 1. 2. Jude 1. Not because he works it immediately for it is more specially appropriated to the holy Gbost but because he hath purposed and promised it as Eph. 1. 3. Nor by this beleeving in the Father doe I onely meane in general to Beleeving in the Father muâ—t not onely be in generall But moâ—t speciaâ—l beleeve in him For so Beleeving being a duty of the first CommaÌ„d and a natural Worship it is a due of all the Three persons in common as God and we are to beleeve in the Father Sonne holy Ghost But the Three Persons have pleased to select and more especially to appropriate to each of them yet in the name and for the honour of all three some perticular Workes about Man even such as more specially suites with their distinct Personall opperations Thus the Holy Ghost hath more specially appropriated to him the Worke of Revelation Sanctification Inhabitation Comfort In as much as these Workes are lowest in Order and nearest to the Creature as He is lowest in Order of the Persons Divine and so nearest to the Creature Though yet as He is one God equall with the other So those his Workes are as infinite glorious as any of the other And the Father Sonne have more specially appropriated to them The promising the good things which the holy Ghost reveales works Because in Free-Grace a Purpose Promise must goe before the revelation exhibition of them As the Fathers Person the Sonnes are in Order of Subsistance though not in Time before the Person of the holy Ghost Therefore I say Promising is more specially appropriated in Scripture to the Father Sonne And as Promising on their parts So Beleeving on our part is more specially appropriated in Scripture to them Two To the Father because the Promises are but expressions and obligations of himselfe to performe his Purposes In as much therefore as He who is the First Person of the Three assumes to himselfe the Purposing or Decreeing of all which is the First roote and rise of every thing there is a fittnes that He also should assume to Himselfe the promising of them in as much as they are his owne the issue of springe of his owne good will And the Sonne being Heire to all his Fathers Is also Heire to His purposes promises and had them all first made over to him as ye heard before and was appointed to purchase them for us and so they also are his owne and He with the Father appropriate more specially to themselves our beleeving in them unto the performances of the Promises And the Father though he made over all Promises to the Sonne appointed him also to purchase them Yet he put not him selfe out of possession though he put his Sonne also in with Himselfe and gave his Sonne another proper title by purchase Yet the Father kept his owne title to the Promises and so to our beleeving in Him as well as in the Sonne Which is intimated in this that he retaines in his owne hands that Promise of making Christs ennimyes his footestoole Psal 110. 1 Which conteines in it also the consummation of all Promises to Beleevers both of Justification Sanstification Resurrection from Death 1. Cor. 15. 25. 26. which God the Father assumes to Himselfe though yet he executes performes it by Christ as ye heard before Therefore Christ himselfe though he is at Gods right hand trusts in God Heb. 10. 12. 13. and so must all Beleevers Question What is the difference twixt beleeving in the Father and the Sonne But it may be askt What difference is there twixt our beleeving in the Father in the Sonne I answer in Foure Things Answer 1. Beleeving in the Father is as in the orriginal Author of our good First our Beleeving is in the Father as in the original Author and undertaker for our good who sent and gave Christ for us raised him up from the dead and therefore Rom. 4. 24. our Faith is so placed on him But our beleeving is on the Sonne as the Person appointed by the Father to convey all good to us John 6. 27. 29. so Math. 12. 18. to 22. He is beleeved in as Gods Servant fitted to the worke as the meritorious and working Meanes of all our good as the bread of Life John 6. 35. therefore the proving him to be the Christ helpt them to beleeve Acts. 18. 27. 28. because they beleeved in him as the Meanes or Instrument anointed fitted by God to Save Hence it followes 2. It is more med are Secondly Our beleeving in God the Father is more mediate remote it is through because of Christ 1. Pet. 1. 21. By Christ we beleeve in God That is not onely by Christ as the Efficient working Faith But as the Meanes through whome we come to beleeve in the Father For so the greeke
most holy Grace holy yea most holy no Grace is like it not onely in that beyond all others it emptyes a man of himselfe and setts up God which is to be holy but also because it onely of all Graces gives Vnion CommunioÌ„ with Christ as an Head in whome from him onely is had full Holynes as ye have heard before in that his PersoÌ„ is God Therefore there is nothing so good as Faith to labor about which Labor upon our Faith must be constant and continued Therefore he speaks in the present tense building up And a Progresse in this Faith will helpe us on to every thing else We shall be still able to pray in the holy Ghost for so much the coÌ„nection Growth in it helpes to be still able to pray in the holy Ghost may implye as well as that Prayer helpes Faith as was before observed and this Praying streÌ„gthneth against Troubles therefore it is annext as that which gives use efficacy to the whole armour Ep. 6. 1. 3. 18. Also it will inable us to keepe our selves in the Love of God for it To keepe our selves in the love of God is Beleevers duty to keepe themselves in it they may loose though not the Everlasting Love of God yet that actuall manefestative delight of God in them which ariseth from their obedience as it did from Christ Joh. 10. 17. who yet was loved with another love on an other grouÌ„d and so John 15. 10. out of which they may depart But Progresse in Faith helps them to keepe in this Love because it keepes up the influence of Christs strength into them And it also inables them unto a continuall Looking for the Mercy To a continuall looking for the mercy of Christ of Christ unto eternall Life which is a duty most profitable comely for Beleevers And Faith growing up inables to because it maks those things which cannot be seene to be more more reall evident and so to draw in the mind to a continued fixtnes on them and expectation of them as the clearer manefestations of glorious Objects doth especially when it is with an assurance of interest propriety therein Now then Faith thus being working it must needs greatly helpe to strengthen against assaults For the more we are built up on the FouÌ„dation the stronger we are And the more we keepe our selves in the Love of God looking for the Mercy of Eternall Life froÌ„ Christ The much more able shall we be to indure Trouble Therefore be we perswaded as Troubles come to exercise and renew our Faith SIXT OBSERVATION 6. Obser Now Christ is come to use spiritual considerations to streÌ„gthen against Troubles That now Christ is come Beleevers should cheifly use spirituall heavenly Considerations to strengthen their Spirits against Trouble Namely such as are taken from Gods Electing Love Christ his Worke for us in Heaven our Glory their to come c. For These Christ setts heere before his Disciples not onely as most proper for the present case in hand but as now most comely helpefull to Beleevers in all Troubles Indeed before Christs comming the Consolations were some outward Priviledges or the comming of the Messias or some general Promises of good things in this Gospel but now we find the Apostles in all their course armeing comforting the Spirits of Beleevers by These forenamed spiritual heavenly Consolations FIRST REASON Reasons 1 Bec. now is the season of thâ—se Comforts Because Now is the season of these Comforts former ages were not the season wherefore though they were seene in the blossome bud and much desired yet they might not be gathered 1. Pet. 1. 11. 12. Wherefore though they had some hints now and then of them Yet they were not so generally nor so fully revealed as now they be The Revealation of the Glory is that which was reserved to our age as the text saith The things reported to you as well as the Glory it selfe Ep. 3. 5. 9. 10. For now Christ is come and hath made knowne his Fathers bosome heart and ascended heaven and opened it to us John 3. 12. 13. He first preacht the Gospel in his owne flesh Heb. 2. 3. it was never before revealed some shadowes or hints of it were before but it selfe in Its Clearnes Glory never was preacht till He began it since Rather Promises of the Gospel then the Gospel was it which was before Christ Rom. 1. 1. 2. For the Gospel implyes tidings of things done and not to be done and this was onely begun to be in act when Christ came and preacht Therefore Marke 1. 14. 15. he preacht the Gospel and said the tyme is fullfilled and because in Christs Life all was not actually done there fore he is said but to begine it the Apostles perfected the Gospel for they reported all to be actually done So that this is the season of its revealatioÌ„ and so the tyme of the fruition vision of these heaveÌ„ly things Mar. 1. 15. is at hand This therefore is their season as former Ages were the season of the Tipes Promises of them These are the better things reserved for us of this last age of the World Heb. 11. 39. 40. Now every thing is most fitly used in its season it is most comely and most effectuall then There is a kind of absurditye in unseasonablenes SECOND REASON 2. Bec. the life of Christianity is in these Because The life of Christianity is in these Not onely as it is distinguisht from that Life which was in Innocency through the Covenant of Workes from which this differs specifically and more then the Sunne from a Candle both which though light and fire yet greatly differs But also as it is distingusht from that Life by Faith which was before Christ From which this differs gradually as Infancy and Child-hood from Full age Gal. 4. 1. 2. 3. 4. Wherefore it obtaines another Name as a Child is called a Man and is called Christianity which it never was before Christ Acts. 11. 26. And its Name shewes its Nature It consists in such Revealations of Christ by Faith apprehended As were not at all in Innocency nor in any such measures before Christ came Gall. 3. 23. The sight of Christs Glory and our Vnion Communion with him This is the Christian Life By Faith to see the Things that are Invisible Is the Life Heb. 10. 38. Live by Faith Which Faith is discribed Heb. 11. 1. Which though it also reveale things which once by reason might be seene as the Creation Verse 3. Yet it also and that which it cheifly aimes at reveales what never was or could be seene in Innocency by Reason As Gods Electing Love in Christ Heavens Glory Our Perticipation of all Grace Glory from Christ by Vnion with him And on these Considerations to Love Obey be Patient c. This is the Life of a Christian 2. Corrinth
to reveale them to you for he onely knowes them as a mans spirite doth the things of a man 1. Cor. 2. 10. 11. and ye must use that Faith which is the evidence of things not seene Heb. 11. 1. which Faith helpes your Soule as the prospective glasse helpes the eye to see these heavenly things which else are so farr off that the Soule cannot perceive them and this act of Faith which makes these heavenly things evident to you will draw in your Soule unto an appropriation and application of them It is a mistake to thinke we may see them by true Faith and not A mistake about Faith in heavenly Comfortes Câ—â—â—â—â— applye them to our selves or that we first applye them and after that see them No No the evidencing of them by true faith spiritually will draw in the Soule to applye them Every Man Creature on whome the Sunne shines takes in the blessing of his influence for his share as pertaining to him The Apostle discribes that Faith which applyes justifies of which he gives many instances throughout the 11. Chap. to the Hebrewes he discribes that very Faith to be an evidence of these things Because where there is such a seeing these things the Heart is brought to embrace and applye them therefore he joynes the evidencing these things hope togeather because this evidencing them will bring forth hope and Vers 13. the seeing them and the being perswaded of them and embracing or saluteing them as their owne are conjoyned for they ever goe togeather because indeed the holy Ghost never reveales them spiritually and as they are to any but to them who have bine chosen to them and shall have a propriety in them Yea it is the same Grace of true holy Faith that makes them evident and shewes them to us and that applies them to Justification though it be a diverse act of the same Grace of Faith yet it is the same Grace For what Faith can the Apostle describe Heb. 11. 1. but that Faith of which he speaks before Chap 10. 38. by which the Just live and that which he exemplifies throughout the 11. Chap. both which are Justifiing Faith Therefore it must be that the Faith which Justifies Sanctifies doth shew evidently spirituall things to us though by a several distinct act from that by which it Justifies Therefore being the same Grace when it hath shewed us spirituall things it will goe on to draw us to applye them to our selves Wherefore get exercise that act of Faith which makes ye see evidently heavenly Things and this will make ye applye them and draw Comfort from them Now in this Worke it is the Gospel which setts the Objects or the heavenly Things before us Then the holy Ghost his Worke in convincing or perswading of the reallity of those Things to our Vnderstandings Is as the Light which shines on those Objects and makes them visible And Faith by His Conviction or Perswasion is as the prospective glasse which inables our understandings to perceive the reallity of them which else it could not Wherefore with this Light of the holy Ghost and this prospective Glasse of Faith with your Spirits Vnderstandings view in the Gospel againe againe the Things of Heaven of Christ and thence fetch Comfort in every Distresse Now to the end ye may be helpt to doe thus I shall in the following Observations open to you divers Things about Heaven and our Glory there which Christ revealed to His Disciples in this Text By doing of which I shall sett the Things before you Which are able aboundantly to Comfort your Hearts But they will be as glorious sights in darkenes to them that cannot see except ye obtaine the holy Ghost to shine on them as the Sunne on Colours And gett that Act of Faith which is the Evidence of Things not seene to lift up or inable your Soules Eye the Vnderstanding to looke on them Which Favour I desire the Lord to afford you And so I proceed THE Discription of HEAVEN And the heavenly Condition of true Reade the Epistle BELEEVERS at the last CHRIST Revealeth in this TEXT Thus. FIRST It is Discribed by the Place it selfe Heaven is an House so called in opposition to a Tent or Tabernacle to shew its Stability and the Stability of their State who live in it Wherefore it is said to have Foundations Heb. 11. 9. more then one many and yet one gives Stability And 1. Pet. 1. 4. It is said to be Incorruptible Vndefiled that fadeth not away This Stability is for Ever and without all Change As appeares both by the Time in which it was Created In the Beginning Gen. 1. 1. That is in the First of all Time and of all Creatures Now all that God first made He made Immortall as the Angels Chaos these Heavens As also by the Manner of Gods making it for he did not extract it out of other things as he did all visible things in this World he made drew them out of the Chaos But he put them forth Immediately from himselfe as he did the Chaos the Angels Mans Soule Now all that God Immediately puts forth makes of Nothing is Immortall Whereas all other things returne unto their first Principles SECONDLY It is Described by Its Relation to God It is Gods House so called Both because He made it Heb. 11. 16. As also because He dwels in it That is in it he puts forth His cheifest Glory as a Prince doth in his Pallace where he dwels much more then in a Tent or other part of his Kingdome So that Its Glory must be as much above any of this Worldly kingdoms As Gods utmost Power Majesty Wisedom Riches which he can put forth are above mans THIRDLY It is Discribed by Its speciall Appropriation to the First Person in Trinity the Father It is God the Fathers House Both because he made it For Creation being the first Worke done on the Creature is specially appropriated to the First Person the Father Also because it is to be His The Sonnes and holy Ghosts being in this World and resigned at the last day that God the Father may be All in All as He is First in the Motions about the Creature 1. Cor. 15. 28. The Fathers People That is the Elect are to dwell there and His Love in Election to be shewed forth there Therefore it is called The Fathers Math. 13. 43. though yet the Sonne holy Ghost are included in it FOURTHLY It is Discribed by Its speciall Relation to Christ though it be God the Fathers House yet He is Christs Father and so it is Christ his Inheritance and Beleevers Inheritance As 1. Pet. 1. 4. in that They be One with Christ Sonnes Heires Insomuch that these Disciples had they loved him as they should would be glad of his departure since he went but to his Father John 14. 28. FIFTLY It is Discribed by Its Capeablenes of