Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	reason_n	2,615	5	5.5904	4	false

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

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 C●●●●t W●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

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

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

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

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

pardon Beleevers are to greive and humble themselves for Sinnes Afflictions And from this anger greife Joseph did not take off his Brethren Nor Christ his Disciples in my text This is a Trouble that is good profitable for them But as Sinnes or Afflictions are beheld onely as our owne in their bad effects rootes and God his Will Hand in them and their good effects through him are not considered hence comes sinnfull pernicious troubles which Joseph to his Brethren and Christ to his Disciples diswads from And noe course is so full to remove or prevent it as this looking on God the Author of it and the good which he brings about by it Which is rarely done by beleevers yea hardly knowne therefore I have inlarged it Yet let me close this Meanes against all Troubles as our Saviour doth Namely that yee know who are Beleevers all this Ye know these true grounds of Consolations though not so distinctly or perticularly yet there is that in you which conteines all these consolating Grounds if ye would stirr it up and gather it together and not brutishly give way to sence present things and to the passions of your owne supposed false grounds of Gods hand on you in leaving you to Sinnes or Sorrowes Wherefore stirr up the knowledg that is in you and use it that so whatever Changes befall you by Sinnes or Sorrowes your hearts may not be troubled And thus much for the Fourth Meanes against perplexing trouble of Thus much for these Words as a Dehortatiō Meanes against Trouble heart included in the 2. 3. 4. Verses and for those Verses as they stand in reference to the former and their scope to Comfort the Disciples against Christs with drawing his Corporall presence And so we have handled these Verses as they are a Dehortation from Trouble of heart and Directions of Meanes to helpe against it Now let vs Consider them againe and observe what may be deduced The Words considered absolutely And so they ●eild many ●●ch Truths drawne by Consequence from them or found positively and absolutely in them And thus these Verses Conteine many rich pleasant Truthes FIRST OBSERVATION 1. Obser Christ hath tender bowels towards Beleevers in troubles That Jesus Christ hath extraordinary tender bowels towards all Beleevers in Trouble This is demonstrated in Foure Perticulars First Christ could not beare that these Beleevers should be troubled but forbids it and by many Directions and Arguments fortifies For 1. them against it So soone as he perceived trouble begine to arise in thē He could not beare their being troubled But is much troubled about it He abounds ouerflowes with care to prevent remove it Even as a tender Mother who is restles in carefullnes to ease hir Child so soone as it is any way troubled And this in Christ fatther appeares in the rest of this the following Chapters In which by many words againe againe he discovers that his bowels greatly moved whith the sight of their trouble He indeed shewing much more trouble of Compassion for them then they had trouble of perplexity as the tender Mothers troubles for the Child are oft greater more then the Childes which cause them because of hir aboundance of bowels Yet farther Secondly He was thus taken up with trouble about their trouble then 2. And this whē he was entring on his owne great Trouble when he was entring into his owne great Trouble when it was so neare him that it troubled him with its gastnes greatnes John 13. 21. It was his owne Personall trouble which useth to ingrosse all the care that is in man for himselfe though men can be troubled for others when they are free themselves yet hardly when they are in trouble themselves Yea and this trouble of Christs owne was greater then theirs for theirs was much of it groundles immaginary such as might be escaped as ye have seene before but Christs was all reall and such as must be indured it was the heaviest burden as ever was or could be layed on a creature also it was at hand he had sett foote on its borders toucht the brime of that Sea into which he was to be plunged it was nearer then theirs for theirs was but to follow on his Now the presence and approch in sight of so great a trouble to ones selfe how doth it use to ingrosse an whole man that he can mind no friends trouble else as the Disciples were so overcome with their owne losse by Christ his departure from them as they could not mind him and his trouble not for an houre Yet farther Thirdly He was thus taken up with trouble about their trouble 3. And that though he found much sin̄e in them though he found at present much sinne in them and offensivenes to his spirit and foresaw that they would play false with him and forsake him and this contrariety of disposion unkind dealing so weakens mens affections in each other as that they can scearsly continue love much lesse such love as to be troubled for their troubles Yet further Fourthly He was thus taken up with their troubles though he knew 4. And though he knew it should not be long it was not long to the ending and vanishing of all these their troubles Namely by his resurrection which he beleeved fully though they did not Yet for so small a time could not he behold them in trouble but every veine in his heart was moved and he most industriously applies himselfe to remove prevent it for the present Thus also for all other Beleevers though he knowes the rule God goes by That if Sorrow be in the Night yet Joy shall be in the Mornning Yet is he troubled greatly with their present troubles even as one is with the least and shortest touch on the apple of his eye Zach. 2. 8. REASON Reason of all is From his Nature The Reason or Ground of all which tendernes of bowells towards them Is from his Nature For he hath the fullnes of the God-head all the divine Nature bodily working in an humane Nature and so as a man Now the divine Nature is Mercy Love 1. John 4. 8. and all mercy is but some dropps of that Nature which being put forth in him a Man inlargeth after mans manner his bowells infinitly So that he hath more bowells then all Angels which yet worke in an humane way to move touch him as a Man Heb. 4. 15. with feeling as a man may have though not in an infirme way as it is with us but as is cōpetible to a glorified nature Now this his Nature is drawen forth towards beleevers partly by his Fathers love to them He knowes how greatly his Father loves them and loves to have them loved and therefore in obedience love to his Father He gives vent to the whole ocean of Compassion that

in wishing rather the Ruine of so many Thousands then His words shall seeme to faile So Davids error in his strong affections to Gods house having some good in it As Salomon saith of it 2. Cron. 6. 8. made him err in attempting a part of Gods worshipe without a warrant for which God reproves him 2. Sam. 7. 5. 6. 7. yea and Nathan also the Prophet not being infallibly assisted was also misled in jugdment vers 3. Wherefore the better the thing is in it selfe the more circumspect ye must be that ye err not about it Surely the Disciples thought they could not err in being troubled about these things Christs death their owne Sinnes Judas treason c. The Poet observed licitis perimus omnes that in things lawfull lay our most dangerous snares let us therefore looke to our selves that we exceed not unto sinne in such love greife feare pleasure as in a degree and some kind are lawfull necessary FOURTH OBSERVATION Obser Beleevers are prone to be m●ch troubled ● the a●●●●●ch of Affl●ctio●s That Beleevers hearts are prone to be to much sinnfully troubled with the approach of Afflictions It was losses tentations which the Disciples perceived comming which cast them into this distemper of which Christ labors to cure them This industriousnes of Christ to remove prevent their Trouble not onely argues His Compassions towards them as hath bine observed but also their aptnes to be opprest with trouble Hence the Scriptures so abound with Incouragements against Troubles and Exhortations not to be dismayed with them and our experience of our selves others doth aboundantly shew how prone we are to be dismayed with Troubles FIRST REASON Reasons 1 Bec. T●●y cro●● t●e wo●ki●gs of selfelove Because Troubles doe so exceedingly crosse the workings will of our sinnfull selfe-Love which is all for Ease Pleasure Life c. Therefore denying our Selves is put before the taking up our Crosse SECOND REASON 2. Bec. T●e● estrange us from this World Because Troubles doe so much cutt off estrange us from this present World The delicacyes of this World are banisht from us by troubles Therefore Christ discribes Troubles By hateing Father Brother dispising Houses Lands c. And other Troubles by Sicknes Paines c. is exprest by being dead and so also Persecutions for he meanes both Psal 31. 12. Now the Love of this World is much in our hearts in that the things of it are sencible and suite our appetites THIRD REASON 3. Bec. They are contrary to a good principle with in us Because Troubles are contrary to a good Principle of Nature that is left in us as well as to the fore mentioned bad ones viz. That desire to preserve our selves and so to avoide all evill which was in Christ and made him be afraid pray against his passion professing that his Will as Man was against his Sufferings considered in themselves though He subjected that his Will to Gods and so sinned not But our Corruption getts strength from this good Principle to oppose Troubles sinnfully and so Christs troubles at Afflictions is distinguisht from ours FOURTH REASON 4. Bec. Selfe-flattery promise the contrary Because Selfe flattery makes us promise our selves the contrary Luke 12. 19. and carnall confidence with Atheisme makes us build our rest on the present good as Psal 30. 6. by which inexpectency of Evils when they appeare our Spirits are the more dismayed being unprepared are the weaker to beare FIRST USE Vse 1 Exhortation To take paines to be fitted for Troubles For Exhortation to Beleevers To fore-think take more paines about fitting your selves for Troubles Even Beleevers doe to much put of the evill Day and doe not let the Words fore shewing Troubles and preparing for Troubles doe as Luke 9. 44. Which either respects troubles fore told vers 22. or the things which might fitt to beare Troubles as that miracle vers 43. But Beleevers doe so dreame of prosperity and are so unapt to suffer that they shun to fore-think it seriously as the Apostles did these Troubles by Christs Passion or else they had bine fore warned armed But Job did otherwise Job 3. 25. 26. he feared afore Therefore he so well indured Job 1. 22. till it grew inexpressible It confirmes your hearts in well doing whilst ye fore-think Troubles Acts. 14. 22. and they come never the sooner but the easier for your fore-thinking and preparing Nor need they bitter but onely temper from surfeting on your present sweete So onely is that ment Job 3. 25. 26. and implies that it is an Argument why Evill should not come when it is fore-feared And they keepe away never the longer nor fall on the lesse for your not expecting them but hasten and seaze more heavily It is a shame for Beleevers to be toucht with that trouble they before feared not since the Scripture gives them such warning and it is made the Lot of the Wicked to have Calamityes suddenly unlookt for Secondly To exhort Beleevers when Troubles come to looke out for 2. in Troubles to loke out for helpe to beare helpe to beare fearing watching against their owne weaknes To suffer is a gift not onely carrying favour but new superadded strength and a Gift superadded to Faith Phil. 1. last though in it selfe not better then Faith yet that which Faith helps not to except assisted with fresh supply Sufferings are Christs baptisme Math. 20. 23. and must have his presence It is Christs Life to beare them and come out of them 2. Cor. 4. 10. 11. As it is Christs Death to be under them Wherefore ye must have helpe from Him Even the smal sufferings by fastings mourning was to much for the Disciples at first as new wine is for old bottles or new cloth is for old Math. 9. 16. 17. Any denying Nature is a strong worke The Disciples could not beare Troubles till the holy-Ghost came on them Therefore Christ preserved them from all God gave them to Him to be saved from Troubles which would have lost them aswell as from Sinnes so long as He was with them and the holy Ghost not yet come on them which is ment in part by that John 17. 12 compared with 18. 9. FIFT OBSERVATION 5. Obser Beleevers sh●u●d renew their Fa●th when Troubles doe assayle them That Beleevers should renew increase their Faith when Troubles doe assayle them The Disciples being in Trouble are exhorted by Christ to Beleeve That is to renew their Faith to make progresse in it that must be its meaning for they had already beleeved in Him as well as in God and yet he now exhorts them to doe it that is to renew increase it Faith is as a sheild which though we have it by us yet if we doe not take it up it secures us not Therefore Eph. 6. 16 taking the sheild of all it is spooke in the present tense to