shew our continued act of Faith on every occasion and above all that is above all the peices of armour rather better not exercise any then not this if a man use his sheild though he should not use his helmet or brestplate he may be safe The Just live by Faith Habuc 2. 4. it is spooke of tymes of tryall even as that whereby we live must be continually renewed as our breathing our eating c. so must our Faith be renewed in all troubles Therefore we find David Paule in their troubles still exercising and putting forth their faith they not onely had it but they used it at that time which wheÌ„ David did not he was neare a fall Psal 73. 2. had the Disciples at this time renewed their faith in Christ they had not bine so troubled When Peter brought Faith with him it bore him up upon the Sea when he began to sinke it was because his faith first suncke Math. 14. 28. to 32. Of little Faith That is so little as that it now works not For so it is ment as appeares by comparing Math. 8. 26. with Mar. 4. 40. So also you must increase your faith It is called Faith to Faith Rom. 1. 17. or from Faith unto Faith as Psal 84. 7. they goe out of strength unto strenght or from company to company over taking the former as in a journy So must ye growe up out of a lesse unto a greater degree of Faith Not onely upon new farther Revealations to have more Faith But when the same Objects onely are before you yet to grow stronger in the Acts of Faith and that not onely in the Righteousnes of Christ to Justification as it is Gal. 3. 11. ment by the Apostle But also in the Person of Christ and his Priviledges Promises unto the bearing up under all troubles Wherefore the Apostle refers this living by faith which implies a Progresse as we shall shew by by unto Afflictions Heb. 10. 38. as it is ment cheifly in the Prophet whence he quotes it as well as he doth there unto Justification And this Progresse in faith proved by that saying the Just shall live by faith because what we live by must have a continuance progresse if we grow up that must continue grow up Therefore 2 Thes 1. 11. he prayes for the fullfilling the worke of faith It is therefore to be labored that it should be filled up added to more more and by this meanes is all the good pleasure of Gods goodnes fullfilled in us and without the filling up of Faith it cannot be filled up in us That though there is inexpressible Freenes in God which to expresse he calls it good Pleasure Goodnes Yet it is not fullfilled in us but by the fullfilling of faith in us USE Vse Exhortation To reâ—ew exercise Faith For ExhortatioÌ„ to Beleevers Not to rest in having faith But keepe this sound in your eares Beleeve in God Beleeve in Christ use and renew your Faith exercise it else Christ will count ye to have no Faith Marke 4. 40. It is the same not to have and not to use And it is a signe your faith is litle if it worke not as it is cleare by comparing Math. 8. 26. with Mark 4. 40. Also increase your faith by every Revealation of Gods Righteousnes as Christ and His Righteousnes are more clearely made knowne our Faith unto Comfort and Boldnes should Increase Rom. 1. 17. By that clearer Revealation of Righteousnes should their Faith goe on from degree to degrees higher Heb. 10 19. to 24. So by every Sealing Ordinance and Token of Favour our Faith should Increase unto Assurance Judges 13. 23. 2. Cron. 30. 21. 23. 26. And so by every Tryall and Affliction our Faith should growe in that it is tryed Iam. 1. 3. and Increaseth other Graces Therefore it Selfe First Increaseth And we should Labor to Increase it Because when ever Troubles assayle us our First Worke should be to Increase our Faith As they doe their Fortifications when the Enemye approcheth More strength is required when Troubles assault and all our strength is in Beleeving Isa 30. 15. a quiet wayting on God which therefore must be increased Therefore the Afflictions Growth of their Faith are conjoined 2. Thes 1 3. 4. Therefore the Disciples being tould what offences they must meete with and forgive injuries to their Brethren they pray for Increase of Faith Luke 17. 1. to 6. Because Faith is to be Increased when ever we enter Tryalls Troubles Yea and usually the latter Troubles are strongest as supposing more strength as Davids were by his Sinne of Adultry Murder Numbring the People and the Punnishments thereof which were his last greatest Therefore Faith had need be Increased which onely beares them This Exhortation I will onely presse in the Apostles Words Jude Inforced from the Apostles words Jude 20 21 20. 21. Beloved building up your selves on your most holy faith praying in the holy Ghost keepe your selves in the love of God looking for the mercy of our Lord Christ to Eternall Life The Apostle having provokt them to contend for the Faith against base opposits whome he discribes from Verse 2. to 17. and exhorts them not to be discouraged or turned out of the way by all their base courses Vers 17. 18. whome he againe sets forth in their ougly colours as a meanes to helpe Beleevers to doe this duty in withstanding He exhorts them to proceed in the Worke of their Faith and saith that their Faith is their Foundation for that on which we build up is the Foundation Christ is called the Foundation 1. Cor. 3. 11. and so are the Prophets Apostles Eph 2. 20. and heere Faith is also so called and nothing else that I can find is so dignified Christ is the Original Principal Foundation of us Yea the onely Foundation Properly Striktly as the Apostle saith none other then He can be But the Apostles Prophets are remotely and ministerially outwardly called the Foundation Because they first and onely revealed Christ And Faith is the Foundation but Instrumentally also yet much more nearely intimately then the Apostles Prophets in that Faith is the immediate bond vnion of us unto Christ the Foundation Col. 2. 7. stablisht in the Faith is a being rooted and built up in him So that all our Strength is in our Faith Instrumentally as in Christ Originally yet not conveyed from Christ to Vs but through our Faith Therefore if we would have any Progresse it must be by our Faith and as that goes forward the whole building goes forward Not onely at first doe we build on our Faith but all the while as not onely doe we at first but all the while build on Christ Therefore of all things our Faith is of greatest Consequence there is neither Beginning nor Progresse can be without it And this Faith is Faith the
COMFORT FOR BELEEVERS ABOUT THEIR SINNES TROVBLES IN A TREATISE SHEVVING That true Beleevers how weake soever in Faith should not be opprest or perplext in heart By any thing whatever befalls them Either in Sinne or Afflictions Together with divers other comfortable Observavations Gathered out of that Counsell given by Christ to his Apostles And in them to all Beleevers In JOHN Chap. 14. Verses 1 2 3 4. By JOHN ARCHER Master of Art sometime Preacher of All-hallowes Lumbard-street London ISA. 57. 19. I create the Fruit of the Lips Peace LONDON Printed for Banjamin Allen and are to be sold at his Shop at the Crown in Popes-head-Alley 1645. ⧠TO THE READER COURTEOUS READER THis Authour having some yeares before his death writte and given to some of his friends for their helpe and comfort some MEDITATIONS grounded upon Iohn 14. 1 2 3 4. Many desiring they were printed conceiving them profitable for the Saints and people of God There comming to hand one of the Copies and that of some things more inlarged then the first Copie was yet by the same Authour to other friends they are here presented to publique view for a more generall good of the Saints and people of God This Discourse is seasonable in this age which is full of troubles somewhat specially though alwayes usefull to Saints the scope and drift of it being to shew how that beleevers should not be opprest or perplexed in heart by any thing what ever befall them either in sinne or affliction which subject is profitably and comfortably opened directing to the use of Faith for ones advantage in these cases greatly and severall there pointed some opened some but named which are worthy thy Meditations Doe the worke this right as to conceive had it been intended for the Presse it might have been much otherwayes writ but it was onely for speciall friends and it is not purposely altered though mistakes may be and some are which be pleased to mend haply some may hereafter And if in this Discourse some thing at first view seeme strange to thee it being exprest perhaps in too plaine termes to passe with many yet neglect it not nor judge rashly but seriously consider the truth and take the distinctions and directions given that so thy saith in all points may be directed to fetch in by acting of it such comfort as is intended to thee surely for all those who are beleevers or shall be by another Discourse of this Authours upon Ioh. 6. 35. helped and incouraged to beleeve it is and will be as their dutie so their wisdome to take in this counsell given to them by Christ and here sweetly explained to them with desire of which I leave thee and it to the blessing of God COMFORT FOR BELEEVERS ABOUT THEIR SINNE TROVBLES John 14. 1 2. 3. 4. 1. Let not your heart be troubled yee beleeue in God beleeue also in me 2. In my Fathers house are many mansions If it were not so I would have told you I goe to prepare a place for you 3. And if I goe prepare a place for you I will come againe receive you vnto my selfe that where I am there yee may be also 4. And whither I goe yee know and the way yee know THESE words are part of our Saviours last words farewell to his beleeving disciples as he acknowledgeth The words are part of Christs last words saying Yee beleeve in God even to the eleven for Iudas was sent away by Christ and hurried away by Satan Chapt 13. 26. 30. So that there were left onely the eleven Now to them Christ speakes these words Chapt 13. 31. Chapt 14 15. 16. as a word of exhortation and then prayes Chapt 17. and this was a very little while before his passion as appeares by that Chapt 13. 33. Yet a little while and I am with you that is I am presently to be taken from you So that its evident that these words are part of his last farewell words to his beloved and beleeving disciples after that Iudas was cut of and seperated from them For opening whereof we will consider First the occasion or ground and so the coherence of these words with the former which is this Our Saviour had discovered a 1. The occasion or ground soe the coherence of the words close hyppocrite one who eate bread with him and was of his nearest society not onely one of his followers but one of the twelve whome he had called to be Apostles one who was never before discovered or any hint by Christ given of him to any of them in so much that none of them suspected him but rather every one suspected himselfe as Luke 22 22. 23. Iohn 13. 21. to 31. Againe our Saviour had told them that he was presently to be taken from them Joh 13. 33. and now they began to mind it though heeretofore when he had told them of it they considered it not Also our Saviour added that they could not come to him whither he went John 13. 33. made their state in that point as the common Jewes upon Peters reply his answer which had comfort verse 36 that he should come afterward to him he yet foretells his fall which might hinder his comming to Christ afterwards John 13. 36. 37. 38. Yea and that they all should be offended because of him as Mark 14. 27 Now these things began to trouble their hearts with feare greife wherefore Our Saviour speakes to them these words of my text Let not your hearts be troubled Indeed all of them knew not as yet the hipocrisy and treason of Iudas John 13. 28. 29. but some of them did know it namely Iohn the beloved disciple verse 23. to 27 its likely by him Peter came to know it however they all should quickly know it by the breaking out and acting of his treason against Christ Wherefore Christ armes their hearts against the trouble of it This is the occasion ground coherence of these words 2. The patts 2 Secondly consider the parts of them which are two First the duty charged by Christ on his beleeving disciples Let not 1. The duty charged your hearts be troubled Secondly the meanes by which he fenceth their hearts against this 2. The meanes implied or expressed trouble partly implied in these words partly exprest in the next words and so along unto the 5. verse First The duty charged by Christ on his beleeving disciples Let 1. The duty charged is That their hearts should not be troubled not your hearts be troubled Trouble in the flesh he not only allowes but appoints them Iohn 15. 20 Chapt 16. 33. Through many afflictions we must enter heaven Acts 14. 22. but he would not have them be troubled in heart The heart indeed may be toucht feele when objects of feare or greife present themselves Christ him selfe was sensible of such things and without it
what Or elce the heart is comforted discoursively when such strong things are presented by the understanding as weaken and exceed the causes of trouble As when the wife is comforted by considering hir husbands love his promises faithfullnes ability to right hir c. though now absent from hir Now this is partly the holy Ghosts worke Partly the holy Ghosts worke whilst he irradiats enlightens the grounds of comfort assists us in acting on them Yea somtimes putts fresh grounds before us And partly it is our worke whilst we use our memory judgment Partly ours will to consider of them For as in raysing so in suppressing passions we must use our faculties to present grounds stronger then those of our passions so to comfort the heart allay the passion Thus Christ layes before his disciples diverse grounds of stronger comfort then they had any of trouble as Himselfe beleeve saith he in me that is in his person merrits c. verse 1. So the end of his going away which was for their good verse 2. 3. So their knowledg of all this that he put them not on blind hopes but on what they knew knew to be so verse 4. Wherefore ye are but miserable comforters like brooks of water dried up by drought or frost to thirsty passengers If so be ye present not grounds of comfort those stronger then grounds of trouble be But muster together the scattred grounds of comfort in Scripture experience especialy such as are most proper to the trouble ye conflict with lay them before you consider them This is a meanes not to be troubled And thus much for those meanes which are implyed in the text THIRD MEANES 3. Meanes exprest Is to beleeve in Christ as in God Which is expressed in the text Is to beleeve in Jesus Christ which is illustrated by its antecedent preparative their beleeving in God this is expresse in the text wherefore we will insist on it more largly and first explaine its meaning Ye doe beleeve in God the indicative moode doe ye beleeve in me for the word may be indicative or imparative for if it were both imparative he would repeate To explaine it the word beleeve but once so if both were imparative it is an hebraisme in the first part a particle of similitude is understood as ye beleeve in the Father so doe it in me as verse 19. I live and ye shall that is as I doe ye shall He directs them to beleeve in himselfe as they did in God not so much in respect to himselfe as his due their duty to him though it be so but in respect to them as aspecial meanes helpe to them against trouble As if he should say though ye beleeve in God that will helpe you some what against trouble yet proceed to beleeve in me also for this will helpe you much more Now by beleeving in God he meanes the Father not excluding faith in Christ as by beleeving in Christ he excluds not faith in Beleeving in God What. God the Father holy Ghost also but by beleeving in God the Father is ment the faith they had before Christs incarnation which is called beleeving in God the Father First because though they had some knowledge of respect to the Messias yet it was so darke with such want of distinct knowledg why ment of faith before the incarnation of him as that it may be counted as if they had not knowne him but God onely therefore the disciples hitherto were said to have askt nothing in his name they did not understand so much of him so their Faith was rather in God then in him For how could they beleeve in him of whome they had not heard Secondly because till Christ did come finish the worke he was but the Fathers promise so the faith which lookt on him was footed onely on God the Father inasmuch as there was nothing of Christ but God the Fathers promise and so it is fitly called a beleeving in God Now by beleeving in Christ is ment the faith which is since Christs Beleeving in Câ—â—â—â—t Wâ—at incarnation which is called beleeving in Christ both because he is now clearly knowne in his Person Natures Offices Works Merrits which all are such as may be beleeved in as also cheifly because he is come whome the Father promised so now we beleeve not in the Father for him promised but we beleeve in him whome the Father promised Before we beleeved in God the Father who promised a Redeemer should come but now we beleeve in Christ who is come hath redeemed Now these disciples are directed to beleeve in Christ not because they had not at all done it yet for they had faith in Christ before now but because as yet their knowledg of saith in Christ was but darke weake they had but slender general knowledg and faith of him Wherefore they are directed to increase their knowledg and saith in Christ as a meanes to keepe them from trouble of heart So that one notable meanes to fence the heart against trouble is faith For though it is reason which by discourse comforts so cures Faith a notable means against trouble how trouble as ye heard before Yet it is Faith which presents to reason those grounds of comfort Without faith reason oft cannot see any grounds so strong as those of trouble but Faith shewes them as that It presents grounds of Comfort which the eye cannot see being far of a prospective glasse shewes plainely Wherefore the comfort which beleevers had by discourse it is called the act of faith Heb. 11. 17. 19. 24. 26. Now saith presents greater things then any of those which trouble us It presents Gods being our God his eternal love his ordering all greater then any of Trouble things for the best his kingdome glory as ours 2. Cor. 4. 16. 17. 18. though these things be absent far of yet faith makes them Present and nigh as a prospective glasse doth it shewes them in their life glory by their owne proper colours shewe and not as in a picture For it shewes them in a glasse 2. Cor. 3. 18. in which we see a thing by a presence with by its owne species colours though With the best veiw not directly but by reflection Whereas in a picture wee see not a thing present nor its life nor by its owne but by other colours and species Wherefore as a thing seene in a glasse affects more then seene in a picture So Faith shewes the most glorious things most gloriously so exceeds all grounds of trouble Againe faith shewes things with more certainty then any thing Most certainty elce can Reason and Sence may be deceived because grounded on man and Satan oft deceives them both He deceived Eves reason in Faith
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
troubles or else ye are like a Citty which hath armies in hir looks on them but not drawing them forth marshalling of them they doe not defend hir against the enemyes assaults there is a fight by faith of faith which we must make through our owne reasonings discourse whereby to withstand feares greifes which beleevers not doing they are foild though they have faith want of it a cause of being foild this is an hard worke to our slothfull hearts we are loth to take paines by discoursing inferring from the principles which faith layes before us it is as the digging for the gold after the mine is shewed to us and we are abused by Satan who perswads us that our faith is to worke without labor of reason discourse which it is not for then it should not worke suiteable to a reasonable creature indeed the worke is attributed to faith Heb. 11. 17. 19. because faith layes downe the principles guides reason in discourse yet faith works and improves its worke by reason discourse yea much of the Scripture especially the argumentative part is deductions conclusions drawne from other Scripture as Heb. 12. 27. oft in that Epistle So that ye can never make use of your faith in Christ the promises to comfort you against troubles except by reason discourse Faith works discoursively ye draw conclusions from it as water cannot serve you except by buckets ye drawe it out of the deepe wells Isa 1. 2. 3. Ye must use your reason by way of Sillogisme as Rom. 6. 11. If Use reason by way of Sillogisme we be united to Christ and have communion with him in his death and resurrection then are we dead to Sinne alive to God But we have union with Christ pertake with him in his death resurrection Therefore we are dead to Sinne alive to God through him This reasoning by Sillogisme drawing out a conclusion is that which the Apostle meanes by reckoning themselves and so Rom. 8. 18 Thus did Abraham Rom. 4. 19. to 22. compared with Heb. 11. 17. 18. 19. his triall was not onely in this that he must kill his owne Instances onely Sonne whome he loved but his Isaac that is him in whome and to whome all the promises were intailed and so he must cut of his hope wherefore he is said to hope against hope Rom 4. 18. Heb. 11. 17. 18. he that received the promises offred up him of whome it was said that in Isaac shall thy seede be blessed so that it was not so much the loosing an onely Sonne for he might have more Sonnes but the streight was this That if he killed this Sonne he cut of all his hopes promises in that they were all intaild to that Sonne So that that Sonne must be or else the promises could not be For Abrahams faith did not conflict so much with his natural affection for then he had noe word to foote his faith on for the raysing him up againe but he should have set his faith on this onely that God was able to give him another Sonne But he conflicted with the ground of his faith hope shaken now in this triall His faith was tried his hope of all the promises of eternall life and not so much his love to an onely sonne In that he must be killed in whome living begetting children all the promises were to be fullfilled and therefore he by reason considers Gods power that he could raise that very Sonne Isaac up againe and this helpt him For he thus reasoned Isaac must live or I can have no promise performed Now if I slay him God can raise him up againe and so I shall not loose my hopes though I kill him This is the wisedome of a beleever to draw forth out of God Christ the promises such particular conclusions as overthrows This is wiâ—edome that particular reasoning which causeth feare or greife or else ye cure not the heart It was this feare of loosing the promises which assaulted Abraham Wherefore he did not draw conclusions of Gods giving him another sonne but the same sonne and so overthrew the assault Thus then reason by faith and use discourse ye The contrary is folly are ready to consider use reason to make ye waver by considring what flesh bloud suggest but that ye should not Rom. 4. 19. but consider Christ the promises draw thence what particularly opposeth your present trouble Thus Martha did not about Lazarus his resurrection she by faith considred that he should be raised at the last day but considred not that Christ who was the resurrection could raise him then Wherefore she was not comforted But let us learne wisely to improve our reason to draw from Christ the promises such conclusions as are directly opposit to the grounds of our present trouble and take paines to draw in comfort and not sit still or lye as the sluggerd say A Lyon is in the way This is indeed a labour but it quitts cost and how can we better use our reason It is brutish to sincke under a presence or appearance A reasonable creature should consider inferr and draw in conclusions which may support Yea and we may use our wit in deducing things to incourage us As that woman did Marke 7. 27. 28. From Christs calling hir a dogg wittily drew an argument to inforce him to regard hir Now because this is a worke of our owne we must be advised with these two Cautions First that it must not be a sudden transient worke when ye sett Causions 1. Dwell on it the objects of faith before you as the first direction was ye must not glance on them away but stay dwell on them for some while As a plaister must abide on and a potion abide in awhile or it will not worke And when ye discourse and draw conclusions it must not be sudden away but ye must stay on these things till they be soaked downe into your heart and strengthen it as the passions of feare greife be in the heart as the Bee abides on that flowre whence it sucks hony Wherefore ye must dwell on the things till ye find your hearts warmed with them or bubling as the word signifies which is translated inditing Psal 45. 1. alluding to the frying-pan offring which bubled up with the heate of the fire which fire indeed is the holy Ghost who will not rise up into your heart if ye stay not for him a while as the fire doth not into the frying pan if it be not held some time over it This therefore is one Caution that ye stay so long on these things till ye find fire come into your heart Second Caution is this that though ye use your selves put forth 2. Trust not in your selves your owne reason Yet that ye trust not in your selves
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
sinne they little or much they all shall enter into Joy at last whilst the free Grace and rich Mercy of God the Father the Merrit Love of God the Sonne the Power of the indwelling holy Ghost in them shall the more shine forth how much the more Sinnes have bine within them and Faith will the more Tryūph in with the Trophes of so many the more Victoryes over the guilts of Sinnes and keeping up under the more continued assaults of powerfull Sinnes 3. By Sinnes Afflictions God is the more made manifest to them 3. God is thereby made more manifest to them In all his Attributes Even all his Goodnes is made to passe before them Exo. 33. 19. That is all his Attributes as Exodus 34. 6. his Soveraignity to doe what he will with whome he will whilst he leaves them to any Sorrowes or Sinnes 1. Sam. 3. 18. Exod. 33. 19. alledged Rom 9. 15. He hardens whome he will So his Justice Mercy more Justice in that the more they sinne the more he takes of Christ Rom. 3. 26. he is Just aswell as a Justifier And more Mercy in pardoning more to them And so his Truth is manifest in a more full making good his threats in punishing them for Sinnes or his Promises in pardoning more Sinnes Now this seing Gods backe parts doth greatly nurture and fitt for heaven many wayes which I need not mention they are so obvious Which doth greatly nurture them for heaven Thus then the Changes through Sinnes Afflictions serving for a nurture education of Beleevers unto heaven it is matter of Joy to them when They fall into divers temptations James 1. 2. Yea all Joy It s a phraise I find not againe used in Scripture It is more then So that tentations is matter of all Joy as James 1. 2. explained to say much or great joy for it implyes that what ever kind or degree of joy there is we should take it up to joy in this thing as the like phrase is used in the like sence for Prayer Eph. 6. 18. which shewes that there is more then ordinary cause of Joy in these Tryalls of Beleevers some of which he instanceth in Verse 3 to 6. For these Tryalls are of their Faith as ye heard before which yeilds a future gaine and a present proffit also for Faith tryed brings forth Patience and doe but let Patience have hir perfect worke ye shall be intire lack nothing Entire the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I find not else where used in Scripture but 1. Thes 5. 23. that which is intregal with all its parts which hath all that is allotted it which is possest of your whole lot portion or inheritance Yet there is added another word as if this were not full enough and lack nothing or rather lacking in nothing As if by the Tryall of Faith through several Tentations Patience may be wrought up to such a perfection as that they should have their full portion of Grace Glory given them into their hand And whereas they may say but who is wise enough so to improve patience he prevents it saying to this effect Thus to doe is indeed wisedome which any man may lacke but if he aske it he shall have it and so may doe the things and become fully possest of all his portion and inheritance and therefore may well joy with all Joy when he is fallen into diverse tentations This indeed is not a matter of sence therefore saith the Apostle count it or suppose and thinke it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let this be your leading thought of all other thoughts and let this thought leade your affections so much the word may implye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore Verse 12. he sayth They are blessed that indure that is indure Verse 12. so as to stay it out and not give over For he when he is tryed or as the words in greeke are being become one tryed as mettall in the furnace shall receive the Crowne of Life which implyes that till he is thus tryed he is not meete and this tryall makes discovers him to be meete to receive the Crowne which Crowne though it be the same for substance Yet it is divers in degrees circumstances unto which severals they are fitted by several tryals God being served on them in pardoning more to them or in their being more sanctified or afflicted And thus ye see how God the Father hath made us able to tryumph The three Persons in Trinity severally inables Beleevers to tryumph over Sinne. over sinne as nothing Even as the other Two Persons also in able us to doe in a several way For compare we Sinne in its working indwelling in us in which respect it is nearest us Yet compare it with the power purpose of the Holy-Ghost who dwells also in us to subdue it all and compared with him It is lesse then the force of a Flye to a Giant it is nothing So compare we Sinne in its guilt with Jesus Christ his Righteousnes Blood c. It is not so much as a Cloud compared with the Sunne in his strength it is nothing So also compare we Sinne in its being with the Counsell Decree Intent of God the Father and it is nothing Yea more there is all good and much good comes of it to Beleevers and to God Thus the Three Persons in Trynity have each of them severally put forth their power to nullifie Sinne on the behalfe of Beleevers that it should not dismay them And God the Father hath taken it up and ordered it for much good unto Beleevers In that He and his Decree and Covenant of Grace is the Channel by which all Sinnes befall them Now then to summe up all Since all Changes by Sinnes or Sorrowes The Sūme of this last Meanes which befalls Beleevers come frō God frō his Decree Everlasting are dispenced to them as a nurture through A Covenant of Grace It must needs be that they must all worke togeather to their good Rom. 8. 28. It may be to them that view but particulars asunder their general good end and their conducement to it may not be perceived But put them all together and ye shall see in their utmost maine end they all worke together for good to all Beleevers And by the Coherence the Apostle there seemes to meane sinnfull Infirmityes against which the Spirit helpes as well as other more outward Troubles Wherefore there cannot be any true reason or ground why any thing should perplexe them Troubles either by Sinne or Affliction are to be looked on two wayes Both as Sinnes are our owne and come from our cursed nature and dishonours God crucified Christ greive the Spirit transgresse the Command c. And so Afflictions may be considered either as comming from our Sinne or at the least our sinnfullnes exposing to them And thus with hope in Christ for
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
word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well signifies the Instrument by which as the Efficient The Efficient 1. Cor. 1. 9. And the Instrument Acts 2. 22. so 1. Cor. 8. 6. Eph. 2. 18. For when God that is the Father is opposed to him He then is taken as the Instrument of God For as God chose us in Christ and adopts us by Christ Eph. 1. 4. 5. So he brings us to beleeve in Him through Christ The distance is so great twixt God us that we cannot immediately trust in God but now our Faith in Christ is immediately in Him And therefore our clossing is closser more immediate with Christs Person by Faith then it is with the Fathers Person We by Faith close with the Fathers Person as with a Father by marriage But with the Sonnes Person as with an husbaÌ„d with whome we joyne immediately and therefore we beleeve in the Sonne as in a Gift given to us able to helpe us John 4. 10. and in the Father as the giver of it In the Sonne as in the Mediator twixt God us 1. Tim. 2. 5. And in the Father as he that is made one with us through the Sonne Therefore the Sonne is called Emmanuell Math. 1. 23. not in respect of the Vnion of his Natures But because God the Father in him is at one with us on our side who else is not one with us Neither as we once were Righteous by the Couenant of Workes in that He is to much above us in Holynes nor much lesse now we are sinnfull as a Ground of this Thirdly We beleeve in the Father onely as a Divine Person But in the Sonne as the Sonne of God Man Therefore Faith in Christ is given to 3. It s in the Father as a Divine Person him as Gods Sonne John 3. 18. And as Man to his Blood Rom. 3. 25. And thus is Faith on him to be pitcht as God-Man for thus onely he doth the Workes we trust in Him for to Merrit Mediate c. Hence Fourthly He being beleeved in as lesser then God being God-Man 4. It rests not in Chrâ—â—t But riseth up to the Father Faith rests not in him but riseth up to the Father as its utmost propp John 12. 44. Not in Me that is Not onely in Me but riseth up to My Father also That so as the Father is the Original of all Good promised So He should be the bottom of our Faith in which it is terminated And to Whose Glory it shall lastly Worke Eph. 1. 12. 1. Pet. 1. 21. USE Vse Exhortation To shun an Error For Exhortation to shun an Error in the Object of your faith one Error we have before discovered Namely the not taking in the Person of Christ but pitching onely on God his Promises Now I shew you another to shun Namely when ye pitch your faith onely on Christ and not also with him on God the Father Many are so ignorant in this that they thinke God the Father is not the Object of our Faith now But ye see it is otherwise Wherefore give the Father also with the The difference twixt the Jewâ—s Us in beleeving Sonne his due of Beleeving in him The difference twixt Jewes and Vs lyes not in this that they had the Father and we have the Sonne Incarnate to trust in But in this that they had onely the Father and the Sonne but in a Promise whereas we have the Sonne actually come and the Father also to beleeve in So that we have a double propp for our We have a duble prop to our faith Therefore should have a doâ—ble strength Faith and therefore should have a double strength in beleeving It is true that implicitly we beleeve in the Father whilst we doe it in the Sonne as he that sees the Sonne sees the Father though he know it not because They are one John 14. 9. Yet till it is done explicitly distinctly and knowingly it is not so honourable to the Father nor so comfortable to the Beleever It s not so honourable to the Father because professedly knowingly ye give him not this his due of beleeving in him which he challengeth An unwilled respect is not counted an honouring a Man Nor is it so comfortable to us for the knowing using Two must needs yeild more Comfort of Faith then the knowing using One only God hath therefore as by giving Two His Word Oath Heb. 6. 17. 18. So by giving Two His Sonne Himselfe aboundantly provided for our securitye comfort And indeed as in some respects we are much helpt in our faith by Christ being its Object as ye have heard So in some respects are we much helpt by the Fathers being the Object of our faith For in Him we have the Roote of all our faith goes to the bottome and in this the deeper the sweeter the stronger For we trust on Electing Love Free Grace Everlasting Mercy that which disposeth of Christ and his Riches to whome it will in what measures it will Math. 20. 23. And so that Objection is prevented which may arise from their being one before Christ who in his Soveraignty orders Christ and his Merrits as he will But ye have his Promises Him fast to trust in as well as the Sonne Yea and ye should be stronger in the Faith in the Father then the Jewes were who onely beleeved in him because by Christ ye have not the Father more obscured but much more revealed then he ever was before THIRD OBSERVATION Obser Beleevers are prone to sinne in those affections which be lawfull That Beleevers are prone to sinne in those Affections which be lawfull and in some sence necessary As heere Trouble for Christs Death Judas Sinne and Their owne Apostacy was so necessary that they had sinned if they had not bine moved with it and yet they sinned in being moved with it as appeares because Christ forbid them the trouble He forbid it to them And the Sinne was as ye have heard in the explication of the Words both in the Object fearing to much even more then was to be feared And in the Passion to much being moved with what was truly appreheÌ„ded USE Vse Information Not onelyto care to sett affectâ—ons on lawfull things But to care not to exceede For Information to true Beleevers Not onely to care that their affections be set on right lawfull things but to care that they exceed not in theÌ„ Which we are the proner to more hardly sensible of because the substance of the thing is lawfull Ionah was right in his desire to be fouÌ„d true in his sayings to Niniveh because he was a Prophet of God to Israell 2. Kings 14. 25. But this little rightnes in him in the maine advantaged the flesh in him to much sinne against God in running away thinking Gods Mercy would prevaile against that peremptorye Message of Ruine to Niniveh and against Man-kind
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