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
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
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
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
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
lustre glory though not he but the Creature loose thereby as not the Sunne but the Earth looseth by the eclipse of the Sunne his goodnes and his Creators parentlike even Father Mothers bowels are obscured and not manefested so that his manefestative glory the Glory which he should have by a manefestation from the Creature is obscured Wherefore the Lord in Scripture professeth even of Afflictions aswell as of Sinnes that they are not with his will or from his heart as the word is interpreted after the original on the margent Lam. 3. 33. so else where He wills not the death of a Sinner and he confirmes it with an oath to shew that he is serious reall deepe in it and that his heart is in very deed not for or with the Afflictions of his Creature and yet the Scripture making God to have an hand Yet he the author of them Then why not of sinne will in Afflictions and to be the author of them It is readily granted of all hands that he is so And why may it not be so granted that he is of Sinne For Consider now also what are Sinnes in respect of God Let me What sinnes are in respect of God now nullifie Sinne and make it nothing but triumph over it as a shadow of great appearance whilst I discourse of it in reference to beleevers and in compare with God as he is in of himselfe without the Creature though else in other respects it is as reall as any thing as infinitly monstrous in fowlenes misery as God so as he stands in reference to Creatures is in beauty goodnes so farr as an ofspring of a Creature can come in a parallel with a Creator as the abasement torment which Christ who is God man indured plainly shewes yet may Sinne be triumpht over as nothing both as compared with the Workes of the Three Persons in Trinity about it as we shall heare heereafter as also compared in its owne being with Gods being in of himselfe whome sinne cannot hurt as Job 3 5. 6. For Hurt him not but he is better as by a foyle â—eâ—â— oâ— Sinne is but the weaknes of Gods creature its mutability by which his strength unchangablenes is as by a foyle better set of Can it be any thing to God his impeachment that his Creature is frayle Can he be a God and impeacht by any thing Yea doth not Sinne occasion the manefestation of many yea most of his Attributes Indeed Sinne doth eclipse Gods manefestative glory That Glory which he Sinne doth eclipse Gods manefestative Glory that should arise from the Creature should have from the Creature rise up to him upon his manefestation of himselfe that is much lost by sinne It buryes hides that glory of God it fights against it sinnes against Gods heart as contrary to his owne image and the disorder of his whole worke-manship and the ruine of his creature and the theefe which steales away his glory And in this is Sinnes vilenes and heerein it is incomperably worse then Afflictions But yet it hurts God no more then an eclipse of the Sunne hurts the Sunne which is nothing The Sunne shines as gloriously but the Earth beholds it not and so hath not the comfort and benefit of its influence So that all the evill of Sinne towards God is not at all to him in his owne Essentiall Blessednes but in his Yet not his Essentiall Blessednes Glory which should arise to him from the Creature for the good of the Creature Which Glory as he is Creator is his end and most deare to him as a wise mans end is because else his worke is in vaine Wherefore he professeth his hatred against all sinne and that he hath no Will to it Hand in it nor is the Author of it And yet he may as truely safely have a Will Hand in be the Author of Sinnes as of Afflictions And it may be readily granted Namely in a diverse respect different How it may be granted That God wills is the Author of Sinne as of Afflictions consideration Even as they say to distinguish Justice from Revenge in one the same punishment inflicted Justice doth it as it is good Sub ratione Boni and is moved to will it as it is good hath good effects But Revenge doth it as it is evill Sub ratione Mali and is moved to will it as it is bad and hath ill effects namely hurts the person Justice also respects a publique good but Revenge looks onely Cleared by the distinction that is betwene the nature of Justice Revenge to the perticular hurt of that person So God wills and is the Author of Afflictions and wills not nor is the Author of Afflictions He wills not Afflictions simply and absolutly as they be the Creatures hurt For that is against his Nature which is Mercy and his Relation who is their Creator and Patent both Father Mother Neither doth he inflict them till he is moved by some end and consideration which presents greater good both in regard of his owne Glory and his peoples good then there is hurt by the Affliction Therefore as was said before He sweares he desires not the Sinners death That is onely as and because it is his death having no other or greater moving cause then the Sinners ruine As the cruel Tirant who desired the death of the Vestal Virgins onely as a death and their misery and for that end appointed them to be ravisht then put to death because he could not put them to death unles they were deflowred Wherefore the destruction of Sinners considered thus as it is evill to them is of themselves That is their weakenes mutability working them to sinne they expose themselves to ruine Which ruine God wills works as it is good for his glory and his peoples good Yea better then if the Sinners were not ruind And thus God is brought on to Afflict by a further end then the misery it selfe Wherefore as to Christ in a more transcendent way as he was his Fellow and no sinner in himselfe he would not nor could afflict him wherefore his Sword flept Yet on other considerations as he was the representation of all his Elect and a Sinner by imputation he willd to stricke him and therefore awakt his Sword Zach 13. 7. So is it in regard of all Afflictions He wills and works them And he wills works them not in several respects As Evills simply and on no other considerations he wills them not nor works them but it is the Creatures owne harvest which he sowed But as they tend to produce high great good effects There is no evill of misery but God doth it Even thus is it in regard of Sinnes In some Respects Considerations In what Respects God wills not not is the Author of Sinne. God neither doth nor can will
Sinne or have any hād in it or be any author of it Namely as it is evill or a good onely in appearance answering onely the humor of a weake mutable Creature Thus in these respects onely God wills not works not Sinne but abhors it infinitly for it defiles is most contrary to his Nature And thus the Creature wills it works and on no other respects Or to expresse the thing more fully plainely God neither hath a Will or Hand in Sinne. 1. As it onely springs from an evill Roote riseth up on a weake 1. Not as it comes from an evill roote or evill Ground That is as the mind is moved to sinne out of an evill inbred principle of inhaerent Lust or from a concomitant weakenes mutability of Nature So God is not moved to will or worke Sinne for that argues an imperfect polluted Nature But thus the Divell Man wills works Sinne And this is the true scope sence of that James 1. 13. to 18. God doth not so or Jam 1. 13. to 18. explained on such grounds respects tempt or move any man to sinne as to be moved thereto from an inward principle of sinne or of weaknes and mutability therefore he saith Verse 13. God cannot be tempted with evill nor tempt any man That is as it is evill and suites an evill principle within him so God is not tempted nor tempts But thus man tempts himselfe Verse 14. 15. being moved from an evill principle of lust within him which shewes that this is the Apostles scope to shew that on these grounds respects God is not moved to will and worke Sinne So that he denyes it not to God absolutely but on these grounds which farther appeares Because Verse 16. 17. the error he confutes is That God should tempt to Sinne as it is Sinne an evill foolish thing pleasing out of an inhaerent weaknes mutability For thus to will worke Sinne onely he prooves God cānot because all good is of him as a Father therefore he cannot send forth evill and he hath no Variablenes whereas all Sinne as Sinne riseth from the mutability of the Creature Hence our Saviour refers Sinne as it is an evill to an evill rice ground roote Mat. 5. 37. all that is of Evill so Evill But now if there be a Ground on which Sinne may be willd wrought that is not from Evill or a Weakenes Mutability moving God to Will Worke it God may Will and Worke it notwithstanding this saying of James 2. God neither hath a Will or Hand in Sinne As Sinne is moved 2. Nor as it is effected by naughty meanes to or effected by a Meanes that is Naught namely by telling a Lye or any such way for this is evill in the doer Therefore when God willd that Ahab should sinne in going to Ramoth Gilead he would not by lying perswade him to it but askt who of his evill ministers would doe it and one of the Divels undertooke to doe it by filling his Prophets with lyes so as to be a Lyar in them I will be a lying Spirit Thus God neither doth nor can act any ill meanes to bring about sinne As the Divel did to draw Eue to sinne by beguiling her with lyes Though God may will it shall be done by them that are evill 3. As Sinne onely respects some appearing Good but reall Evill 3. Neither as it hath evill ends Ends Namely Gods dishonour the Creatures hurt So God neither can nor will either Will or Worke it for then he should be Evill For the end of an action in morrall things gives the name Thus in these Respects God Wills not Works not is not the Author in the least degree of any Sinne But it is of Satan as 1. Cron. In these respects Satan is 21. 1. Satan stood up against Israel provoked David to number the People That is Satan from an evill mind by evill meanes to an evill end namely to hurt Israel as they were Gods People provokt David to that Sinne In these respects it was Satan not God And so also it is of our owne hearts wherefore David chargeth the And our owne hearts Sinne wholy on himselfe not on God 1. Cron. 21. 17. as was before shewed James 1. 13. 14. 15. But now all this notwithstanding In what Respects God Wills is the Author of Sinne. as there are good Respects on which Sinne may be willd wrought so God may be the Author thereof As. 1. Sinne may be willd wrought from good Principles Grounds 1. Frō good Principles of Wisedome Power Soveraignty Holynes to sett up onely himselfe c. 2. Sinne may be willd wrought by good Meanes namely a wise 2. By good Meanes holy ordering things so as shall draw forth discover the Creatures mutability weakenes and a leaving the Creature to it being no way tyed to superadd an assistance strength against it as Sinne was brought about in Adam Eve and after Sinne is in then by leaving the heart to its owne lust and by wise holy dispensations providences to stur up those lusts not by any thing in the providence but through the lust it selfe abusing such providences as Sinne is brought about now since the Fall 3. Sinne may be willd wrought for good Ends Viz. The shewing ◠By good Ends. the Creatures weakenes as by a foyle to set of the Creators glory and the gaining more glory to God and good to his People Thus God is said to move David to number the people 2. Sam. 24. 1. in these respects as in the other the Divel is said to doe it and under these considerations Sinne is good as poyson may be for phisick and as the killing a malefactor by a law and as good as other things may as comelily be willd and be brought about by God and have him for its Author as any thing else Yea in truth it is most Congruous that He should be its Author And thus it is most Cōgruous for God to be its Author For whome becomes it so well as the Cheifest Good to bring about the Greatest Good by the Greatest Evill and who so fitly as the Immutable Strong God can bring out the Weakenes Mutability of the Creature Thus ye see that true Reason the Scripture exclude not God from being in any respects the Willer Author of Sinne But from being it in Evill Respects And as it hath Good Respects it is fathered on him the Father of all Good Therefore when Joseph carried his Brethrens Sinne to God he instanceth onely in the good ends effects which their Sinne had For so onely so it belongs to God And God may glory asmuch in this his plot handy worke of Sinne as in any thing that is from him except Jesus-Christ it doth so become him
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
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