^»* 
 
<-> ■D-DTivrr«TnTrr»-Kr to- t '^* 
 
 PRINCETON, N. J. 
 
 Collection of Puritan Literature. 
 
 Division 
 
 Section 
 
 Number 
 
 
E^ 
 
 ^ COMFORT 
 
 |FOR BELEEVERS 
 
 ll ABOUTTHEIR 
 
 ^ Is A TREATISE Shewing- 
 
 p That true Beleevers, how weake fo- 
 il ever in Faith^ fliould not be oppreft, or perplexc 
 
 ^'^ in heart 5 By any thing whatever befalls them 5 
 Either in Sinne^ or AffiBions. 
 
 Together with divers other comfortable Obferva- 
 . vacionsj Gatheredout of that Counfell, given by 
 " Chrift to his Apoftlcs : And in them, to all Beleevers. 
 
 In John Chaf. 14. Verfes 153,354. 
 
 ^ — 
 
 By John Arch ER, Maftcrof Art,(bmctime 
 
 Preacher oi jiU-hallowes Lumbard-fireet . London. 
 
 
 ^. 
 
 Is A. 57* i^- 
 
 / create the Fruit of the LipSy ^eace, 
 
 m 
 
 LOWDON', 
 
 Printed for Benjamin e^/Zf^jandarcto be fold at his fl 
 Shop 5 at theCrovmin'Fopes'head-Alley, 
 -I ''6 4 5. 
 
 
/ 
 
5*>TO THE READER. 
 
 Courteous Reader^ 
 
 His Authour having fbme yeares be- 
 fore his death, writcc , and given to 
 fome of his friends, for their helpe, 
 and comfort, (bmc Meditations 
 grounded upon lob?^ 14. i, 2, 5, 4* 
 Many defiringth^ wereprinted,conceiving them 
 profitable for the Saints and people of God ; there 
 comming to hand one of the Copies , and that of 
 fbme things more inlarged then the firft Copie was, 
 (yet by the fame Authour to other friends) they are 
 here prefcntcd to publique view, for a more gene- 
 rall good of the Saints and people of God. This 
 Difcourfe is ftalbnable in this age , which is full of 
 troublcSjfbmcwhat ipecially,(thoughaiwayes ufc- 
 full toSaints)thefcopeand drift of it being tofhew 
 [ how that beleevers fliould not be oppreft, or per- 
 plexed in heart^hy any thing.what ever befall therr>> 
 cither in finnc^ or affliiftion ] which Cwhjcet is pro- 
 
 A 2 ficably 
 
To the Reader. 
 
 fitably and comfortably opened j diredingto the 
 u(c of Faith for ones advantage in thefe cafes great- 
 ly ; and fcvcrall there pointed, feme opened , fom^ 
 but named 5 which are worthy thy Meditations ; 
 Doc the worke this right; as to conceive, had it 
 been intended For the Prefle, it might have been 
 much otherwayes writ, but it was onely for fpeci- 
 all friends, and it is not purpoftly altered ift^gli 
 miftakes may be, and fome are, which brplesled 
 to mend (haply fome mav herea'feer.) itrid if iktlii^ 
 Difcourfe (bme thing at firft vi<wfcemefeangete 
 thee, ( it being expreft perhaps in too plainrtermcs 
 to pafle with many,) yet ncgled: it not , nor judge 
 raflily^but fcriouflyconfidier the truth, and take the 
 diftindions and dire<ftions given, that (b thy feitH 
 ( in all points ) may be direded^ to fetch in;^by ad^ 
 ingofitjfuch comfort as is intended to thte.- jfiire- 
 ]y tor all thofc who are beleevers, ( or fhall fie hf 
 another Difcourfe of this Authours upon 7^:6.55^ 
 helped and incoiiragtd to bel<?eve) it is and Will W 
 (as their dutie, lo^^ their v*ilHbrrte tofeke in this' 
 counfell given to them by Ghrift^ atld-htrefweetly 
 explained to them y With defire off which I leave 
 thec^ and it^ to the blefling off God. ' 
 
COMFORT 
 
 FOR BELEEVERS 
 
 ABOUT THEIR 
 
 John. 14. f, 2,3.4. 
 
 I • Let not your he^trt be troHkUd:yee heleem in God , heleeue alfo in me. 
 
 2. In my Facers houfe are many manjtons j Iftt V^ere netfi , / ^ould have 
 
 told you : / goe to prepare a place foryo ft, 
 
 3 . t^nd ij Igoe & prepare aplate for johJ^iU come againe^^rectiveyoH 
 
 vnto my [elf e , ihat ^here 1 am , Werejee may be alfi* 
 
 4 . ^ydnd thither Igoe , yee kno^^ , andtioe Vlf <y yee kno"^. 
 
 He s E words are part of our Saviours laft words,& 
 farewell tohis belcevingdifciples jfashc acknow- J^^/p^;°;^ 
 ledgeth, faying : Yee bclcc vc in God ) even to the clc- Chrifts uit 
 ven ; fovludas, was fcntawayby Chrift ,and hurried ^^^'"^^ 
 away by Satan: Chapt: i^ 26, 50, So that there 
 were left onely the eleven-, Now to them , ChriH 
 fpeakes ihefe words : Chapt.i i;, 31, (^ Chapt: 14: ^ 15. £^ i^*asa 
 word of exhortation , and then prayes Chapt yi?^ and this was a very 
 little while before his paffion : as appearcs, by ihsit : Chapt : i?. ^3. 
 .Tetyaltttle "^htleandlam ^ithjou^ ^hat; is, lam preiently to be taken 
 from you: So that its evident, that thcfe words arepartofhislaIl5c 
 farewell words to his beloved ai?4.belecving difciples, after that 
 ludas was cut of, and fcperatcdifto^i. th^m : For opening whereof 
 wc will confider* 
 
* Comfort for Beleive r^, 
 
 ^ Firft the occafion, or ground, and fo, the coherence of thejfe 
 
 Tiieocc4<> words with the former; which is this; Our Sarioar had difcovcrcd a 
 
 0°'^ °d ^' ^^^^^ hyppocritc ; one, who cate bread with him, and was of his nea- 
 
 foTthe CO- reft (ocicty ; not oncly one of his followers, but one of the twelve, 
 
 'h"^""d°- ^^^^"^^ he had called to be -^/?(>//p/.- one who was never before dif- 
 
 covercd, or any hint by Chrifl, given of him, to any of rhem ;in io 
 
 much, that none of rhem (ufpedcd him; but rather, every one fufpe^- 
 
 ed himfelfe: (^s X«%»ii :2i. i%,) lohH, ^^^ij.to ^i* Againc; our 
 
 SavioHr had told them that he was prcfrntly to be taken from them;. 
 
 fo^:i3.35.andnowthey began to mind it, though hcerctoforevvhen 
 
 he had told them, of it, they confidered it not ♦ 
 
 AUo, our Saviour added i that they could not come to him, whi- 
 ther he went, ftf^«. i.;«5?* &madc their ftate, in that point, as the 
 commoJi JewcsT^i upon P^/^r/ replyv^his anfwef ; which had com- 
 fort iverfe, f ^ : tliat he fhould come afterward to him ; he yet foretells 
 his fall, which might hinder his comming to Chrifl afterwards, ^$hn 
 
 13. 5 <^. 37*3 B. 
 
 Yea,and that they all fhould be offended bccaufc of him,(<« Marki 
 
 14. 27 ) Nowthefc things bcgaato trouble their hearts, with fcarc & 
 greifc : wherefore Our Saviour fpeakes to ihcra, thefe words of my 
 text iLet not your hearts be trotthled^ 
 
 * Indeed ; all oFthem,knew not as yet , the hipocrify and treafon o£ 
 ludasyfohn^i 3 ♦iS.i^.butfome of them, did know it; namely M»,thc 
 beloved difciple: vf/^ 13. to 27; & its likely by him Pe/rr came to 
 know it : however , they all fhould quickly know its by the breaking 
 out,anda6lingofEis treafon againflChrift ; Wherefore Chriftarmes 
 their hearts againllthe trouble of it : This is tlie occafion, &c ground, 
 
 2. 5c coherence of thefe words. j^'sjrr. 
 
 The patmz Secondly, confider the parts of them : which are two. 
 
 i.The duty ^^^^^ the duty charged by Chrifl on his belccving difciples ( Letfj9t 
 charged. yeffT hearts betraub/ed J - -^V*^^^/ . v .t. 
 
 2. The Sccondly,themeanesby%lifch,:hefcnceth their hearts* againfl this 
 
 ^fedorTx- trouble : partly implied if* thefe Vf^ordsy partly expreft , in the next 
 prefled. wotds, and fo along unto the j^x/^r/^. 
 
 ,^ Firft, The duty charged by Chrift; on his bcleeving difciples : [ Let 
 
 The duty votjoffr ht'artSy be troubled JTrOiifeie in rhe flesh i he no t only alio wes 
 Tha^'heir' ^^^ ^^x>wzs them Mn^^ f. i^4>r^ Ch^i i 6. ^u Through many 
 hearts, afFli(3:ions, wc muft enter .heaV^'f ^^/:i4* 21.) but he would not 
 bc^rJfubied' ^a^e them be troubled ia heart : The heart indeed maybe toucht, dc 
 
 fcclc 
 
tyiboui thtir Sinne ^ Troubles, 3 
 
 feclc,whenob;c(f^soffeareorgrcife, prcfcnttherafclves-, Chrifthim 
 {clfcwasfcnfiblc of iuchthings; and, wichoutir, a bclecvcrrhould o'ftroubie 
 bccomca5r<7ic^, orftock, &ceafctobeaMan; nor would it beany ''"i^^^'j^^ 
 cxcrcife, or triall ofgrace, if chc matter of fearc, and grcifc, were not 
 perceived, and telt by the heart , for it then, was ro them, as if there 
 were no (uch thing; wherefore he Tvouldhauethem be toucht, and 
 feele the obje<n:s of feare and greifej but would not have an '.nordtnacy 
 in thofc affedions ; Which arofe. 
 
 Partly from the excel[e;m that they were to mnch toucht & fenfible, 
 fo that their hearts were perplext and difturbed , which appeared, 
 both by the interruption of the cxercife of their faith, hope, & peace; 
 in that they did not fo quietly and confidently citave to him, when 
 hewasinhispaffion : but doubted; asiLuks* i^.\o,ii. As alUo it 
 appeared by their being difinabled to ^«y, for ih^ir hearts were fo 
 oppreft with heavines, that they were fofleepy, as that they cculdnot 
 watch with him one houre : Z*^f. 22,45. Now, its an exccfTe of 
 affedion, and an in ordinacy, a (urtec, or drunkonnes of heart ; when 
 iheheart'is fo taken withafeare or greite, as that itcanncr give its 
 due to every one ; and doe its duty in every kind to God & man, in 
 the Calling generail, and perticular. 
 
 This was an inordinacy, fn excejfc^ 
 
 Partly there was an inordinacy in the O/yW"?; in that they fear- 
 ed, & grcived about what they needed not: Fof though they might 
 be troubled, at Chrifts departure, as he was aF?ian, and their friend, 
 companion, roaifter ; &:c: i a good ground f^r a morrallgxtih ] & as 
 he was their Jefus : [ agood ground ^01 ^S pint uall grcifc ; in that they 
 loved him, and fo, his prefcnce ] Yet there was no ground, or caufe 
 to fcate ziojfe, by his departure, or that they fhouldbe now total- 
 ly left to the wide world ; as if, all their fafcty , and comfort had bm 
 entailed to his bodily pre(ence ; this trouble on wronge grounds and 
 caufes, he forbids :( as we fhalHee more fully hecre after ) 
 
 So that, the meaning ofthis charge of Chrift; is: that they fhould 
 not be troubled with more fearcs , orgreifes, then there was true 
 ground, and caule for, ;por yet be (o troubled with what was truely, 
 as to hinder the exercife of their peace, hope , and faith; or to be 
 fo oppreft, as unfitted to every duty to God ; and man, in their call- 
 ings gennerall ; and perticular : All which : we may cxprcffc in this : 
 An opfrtftng or fnfUxfHgtroublc ; Hence : Lcarnc ; 
 
 A 1 True 
 
4 Comfort fir BEiiivzKSit 
 
 'DoU: Doctrine. 
 
 Trne beiee- TrHi heUevirs, how voe^ke foe ever in Faith, JhoM not be ofprefl^ or 
 
 no?be per- ferpltxt in heart, by any thin^e whatever befalls them , either i» 
 
 picxt in any finne , Or affii^lion. 
 
 thing. There cannot be weaker Faith , then this of the difciplesj, who 
 
 had indeed , fome little faith : but To little , as , fometime , it is called 
 none : [Math\ 8, x6, with Marke. 4. 40 ) & therefot c Chrifl, did after 
 wards, upbraid them for their flownes to beleeve {Luke. 24.25.) 
 There cannot be a greater afflidion j change, or lofle 5 befall any , 
 then this was ; For Chrift, was to be taken from them by a fhamefull 
 death j when they had enjoyed him but about three yeares,and fomc 
 months; Now, what feares,offalls,& troubles, migbt they hav,e , 
 when Chrift was taken from them, who was to them, more then an 
 heny to new hatcht chic kins, 
 
 Againe they had one of twelve , of them, proved, a vile & rotten 
 hyppocritc, who yet had fo lurkt, as that they could never difcover 
 him. 
 
 Alfo, they had uppon them the guilte of much unfruitfull- 
 nes under Chrifts miniftry , forvvhich he had oft reproved 
 them. 
 
 AKd, they had either now, or prcfenrly after, the breaking forth 
 of a bafe luft of pride,& ambition, for which, Chrift had oft reproved, 
 them : Yet at thcpajpover & inftitution of the Lord^ftipfer^ they in- 
 ftantly fell into it againe :L«/^, 22. 24. 
 
 Alfo , Chrift had foretold them of a great, & fowle iinne > for the 
 future; which, afterwards, the ftouteft of them, Hiould commit: 
 namely Peter, to deny him thrice : Yea, & all of them, to beoffcnded 
 at him ( as ye heard before) Behould, a concurrency of all, at once, as 
 can befall any beleever: a weake faith, an unparraleld loiTe , and 
 change :unfruitfallnes under meanes which were now to be remov- 
 ed, many finnes formerly committed, & (harpely reproved: a rer 
 turne&relapfcinto the fame(inneagaine,at prefent; aforcfight,of 
 a dangerous fallintoagrcivous finne, in the future: a difcovery at 
 prefcnt, of a moftclofe hyppocritc among themfelves, of whomc 
 none of them hadthcleaft fufpition more then of themfelves; Yet, 
 Chrift chargeth them not to be oppreft, or pcrplcxt in heart, with any 
 feare or greife: Thus: gen: 4^. A though their finne, in felling 
 lofiph was very hanious contcining profaines , For they hated him for 
 bis goodncs ge»i } ^, 2^ and envy^ becaufe of his Fathers tove> dc gods 
 
 oracle 
 
^hoHt their Sinne (j TreuiUf* 5 
 
 oracle by dreamcs, of his preferment : which ihcy knew, was a way o f 
 Gsd, to revcalc himfelfeby: &: barbarous murder was in it, toward 
 l47/^p/b :& cruelty to their Father who fo loved him : Yet he bids them 
 neither to be greived, or angry with thcmfelrcs : ihatis, fo astoper- 
 plexe ihemfelves , with gteifc or indignation. 
 First R e a s o n» i.RedfeH. 
 
 Bccaufe fach trouble, arifethfrom an evillroote , dc caufe : Bee: fuc h 
 Namely ignorance, or unbeleefe : For, either they undcrdand nor, ^-^g.^'^f-^;,^ 
 or belcevc not \ the worke of God for them, in the three pcrfon$;The an cvia ~ 
 jF4//jfr/ cverlafting decree about them :The*S'o««^/ union with them, ^°'^'^* 
 &headfhip to them, & his mcrrit$,6c interceflion:The holy SptrntSy 
 inhabitation in them & office towards them to worke all their works 
 for them, till he hath made them meetefor glory: All which is ex- 
 prefTcin the covenant of grace -j in which ihey be alTuredi that no- 
 thing fhall befall them but for their good : that the corruption of 
 their natures fhall be fo ordered & overruled, both before 5c after 
 converfion , as. that it ihall end in , & turne to Gcds glory dc their 
 cternall good; & that Chrifl hath made atonement for all finnc^paff, 
 prcfent , & to come , ( though it is gradually applied to them ) in as 
 much as all bcleeversiinnes, were laid on him , oipjetifshim ^siiis 
 lead, ( on the margent ) '^fai: ^s* & ^# 
 
 And that the holj/ ghofl fhall dwell in thcraforevcr,.5: they fhall 
 never falUway finally, 6c totally ; but that the things which concerne 
 {alvation,&: are better then the bell things in the glorioufcll hyppc- 
 crits, are wrought in them : Heb-. 6.j^,to lO, 
 
 Ifay.-thcfc things are not underflocd or not belcevcdi orelfe, 
 they never could be oppreft with anyfcarc, orgreifc:fo that, it a- 
 rifeth from an evill roote : and therefore fhould not be in true 
 bcleevers. 
 
 Second R e a s o i% 2,Reafiit 
 
 Becaufe fuch trouble hath evill efFccb uppon belcevers : Namely* Bee: fucH 
 
 Fitft, Its troublefome to Gods heart ; as a friends trouble , h to his e^°u e^a* 
 friends^for every belecver, as he is ^^r4^4/ronne,fo he is Gods friend "• 
 tsAhrdham\y2LS:l4m\'i.z'^^zh[tnAiQGQd.x,\izFAtker\ Soto Chrtfl: ^* 
 fohn, \y I J. Soioihcholy ghoji^ as appearcs, by his dealing with ^^^JJ^^^^^^ 
 them : in that/;rr<7w^/ into them (znd he onely iramediatly i for Chrifi^ 
 & the T^itherydwdl in them, onely by & through him) I fay, he comci 
 into them , to dwell in them: torevealefecrct$tQthem.l.Or:i.^.K# 
 and is greived when they doc amiHi Iphef; 4. ^0 . 
 
 A J Secondly, 
 
^ comfort fir ^tLttytxty 
 
 *^. Secondly, It fmftracs Ci*/(fr/y?/ works, iha great parte; for C*r//?r 
 
 \!i&t'^'^' works, tend not oncly to favc beleevers from hell , when rhey dye, 
 worke in a and at the day of judgment; but aI(o for prefent, to carry them 
 greatc [utz. thtough this world : with out all opprepng^ or perplexirsgfeares oxgreift 
 Luke, {.74.75. hence, faid to be called to peace, i . Cor : 7. 1 /, g ^hih 
 4. 6. charged (0 be carefuU in nothing: for fince beleevers be in good 
 tearmes with God ; and have Chrift fortheirhead; & pertakeofdiviHt 
 nutHTi.iPet: 1.4. and are clothed with Chrifts righteournes,& are Gods 
 fonnes : Chrift hath fo wrought : that as God & Chrift are in heaven, 
 in an vnmiiit,andundifturbcd ftatc of ioy -.fofhould beleevers be in 
 a meafure; (o that, though they be toucht with troubles, yet they 
 fhould not be borne downe by them, as they be led captive by finnc, 
 but no finne raignes in them : 6c as there issLfeedeofgodin them ^hich 
 finnesnot i.Iohn,-^^^, fo their may be a touch of troubles but not a 
 iubduing by any trouble : this hath Chrift prepared : now whilft they 
 , attaine it not, they doe fruftrateChrifts worke for them* 
 itanfitt*sfor Thirdly, It unfitts them, fot their Chriftian fervicc; which is toeate 
 their Chiifti the holj things^ Sc k^epe a contitjufillfeafte, all their \\h long: r .(printh*, 5. 
 aR fcrvice. ^.g^th^t is;to feede by faith witii loy continually,on the righceoulnes 
 paflion & merrits of Chrift: which were tipified by thchely facra- 
 vicz% & fcafts : Now , as none that ^ere fady were to eate ofthofe things : 
 Deu:i6,\^'. wherefote Hanna ctlIc nor: i.iS'<«w: i. 7. io none doc 
 fo enjoy Chrift, and his good things, as they ought, who ate perplf xt 
 with any (inne or trouble whatfoe ver;they doe not as becomes belee- 
 vers in Chrift ♦ 
 ^ * Fourthly , It brings a confumprion & weakenes upon their fpiritu- 
 
 co^nfumpd- alftrength, ( even as it doth on the natural ftrength ) for, as r^^>7 e>/ 
 on upon the ^^^ Z/<?r^: ^ that is, ioy iu the Lord Chrift ) /J (?«ry?rr«^f^ : Nehe:%: lo, 
 i&c.igth: and Jirengt hens loynes, as a girdle doth : Tfah 3 o. i r . So , is forrow and 
 fcare, our weakenes; 6c doth difinable to every worke ; itputsthc 
 foale out of joynte, (o that it cannot doe ♦ 
 
 And as joy, isasoyle to wheeles, orwind to faylcs , or wings to 
 
 birds, fo forrow 8>c fcare, are as waigHts, which deprefTe ; or as fetters* 
 
 which manacle , 6c make weake dc unable to doe ; fiich oppreffion 
 
 contrafts dc ftreightneth the heart ( as joy doth enlarge it ) 6c maks it 
 
 liftles and unwilling to any worke; as weakenes of fpirrit doth the 
 
 5* body* 
 
 VviiuepoTt Fi^t^y> It cafts an evill report on God : for its language is ; that 
 
 on Cod. cither Godsprovidenee is not in 6c over every ihinge, which beleevers 
 
 doc, 
 
idoc i or befalls to them ; be ir /inne or forrow : or elce God overrules 
 and orders it nor, the beft way for them 5 for if it were fo j how could 
 they be opprefti* ^. 
 
 Sixtly, It gives occafion ro the corruptions of beleevers, and ro the it giv« oc- 
 Divelhtoknd forth divers filthy fumes oHmpatiency, anddifcon- "prio^a.^d 
 tent, & pride, & envy, &unbcleefe; &to hinder our fubmiflion to die Divcu. 
 God: for if, the heart be oppreft, ircannotfolubmit and be quiet, 
 «s bccommcch : 
 
 Thisisofufeby way of f»/tfriw<i^/^», to fuch as are not beleevers, \, ijft* 
 and arc prejudiced againft the way oi faith & holmes , with this \ that of irforma- 
 its a ladftate,aod they muft for ever bid adieu to all mirth,when once «j-^a fjjf);^"* 
 they embrace that way: the way^of 
 
 Nowjlconfeffethat many beleevers, give too great an occafion |^*^f^^« ^*^ 
 ^confirmation to thiscavili, and it is an aggravation of their folly 
 in iuch perplexityes , that they ftrengthen 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 ftate of joy 
 ,and quietnes, and that in it cnely , is the heart armd againft all (or- 
 rowes & feares ; yea, it i^ contrary to it, and a finne for any in it, to be 
 oppreft, or perplexr, with finne, or forrow, or fcare whatever 5 where 
 as it is* duty for unbeleevers & unholy ones, to mourne C3 cry, as 
 Iam:$^i. and it is their m^dnes, and folly to laugh and be merry 
 Eccl€M^^ ^ 
 
 Indeed faith, at firft, fadds the heart, more then any thing, becauie FaithatfirU 
 itlctts in the Spirritot bondage , and prefents thereallityof finnes thll^I^r/* 
 <vill and Gods wrath \ but it hcales againe the wound, & gives iollid tinn* 
 &everlafting grounds ofpeace5c joy; aud the Spirrit oflfondAgeiVit* 
 vcrreturnes againe^o««:8,i5. Sometimes they naay fall into trouble 
 by Satan^ &c their owne unbelceving Spirrits, but its a groundles trou- 
 blc,&butadreame of bondage; in truth by theSpirrit of God,they 
 never are againe led into bondage; butnow,thc unholy unbeJecver, 
 is ever a child of forroiv & feare , though he be for a while fencelcs of 
 it ; as a ftone which lyes up in the bladder, though it be not felt, yet it 
 growcs and falls downe at laft into the neck of the bladder , and tor- 
 ments and kills; Sorrow and feare, is their duty & their due, & they 
 ftiall hare it ; yea, though they are ele(5t , yet being unbeleevers, they 
 fliall be fricki ^t the hearty and have a fpirrit of bondage , before they 
 can be faved ; bat the belccvcr may and ought , never to be oppreft 
 or perplexr: 
 
 This 
 
Forexhorta 
 tioii, not to 
 
 be perplcxt 
 \ritn linne 
 or ibrrow. 
 
 God may 
 leave bclee- 
 vers» to 
 greater falls 
 anil fmnes 
 ( for the 
 uiatccr of 
 tlietn ) then 
 many un- 
 beleevers : 
 Yet with 
 •reate diffe- 
 rtiice* 
 
 Godly for- 
 
 rowbecora* 
 
 meth belec- 
 
 vers : 
 
 Yet they are 
 
 not to be 
 
 perplcxt or 
 
 troubled, 
 
 "withap-y 
 
 Sinnt. 
 
 change or 
 
 iofle. 
 
 Hor iraraa- 
 
 gincr/ 
 
 iofles. 
 
 Au in forc- 
 ing the 
 exaortation 
 
 8 Comfort fir Belebvirs, ' 
 
 This , is cfpccially for Exhortation unto true belccvcrs , how 
 weakc 6c little foever, their fiiith be; that they would not be oppreftjor 
 pcrplcxrwhateverfinncorfearcorforrow , by any change may bc- 
 fcttheminor raife falfe & groundles fcares, & grcifes to themfelves: 
 I acknowledge 5 that God may leave belecvers to greater falls and 
 finnes ( for the matter of them ) then many unbeleevers, (though yet 
 there is a griatc difference j the one, finning with his whole heart, and 
 the other having a feedeinhim'^hidi finns not ijohft^ j^ & fcrving 
 Chtid'^fth, his mind 'j & finne, but with his ^esh Rom J 15 J Yet I fay; 
 for the outward bulke of finne, a beleever may have as greatc, and 
 greater then fome-unbclecver, As^<«t//^/ pride in numbring his 
 people againft counfcll; & in adultery & murder; were as great and 
 greater then *y<i«/(r/ notftaying till Sammue/l ca,me y &c /paring fomc 
 jiiHaUkites'y for which, God rent the kingdom from him ; Yetj belec- 
 vers fhould not be perplcxt with any finnes ; Godly forrow and true 
 fhame becomes them, & till they have it, God will not ownethem; 
 butfotobeperplextjasisbetore difcribed, they ought not to be : 
 So, neither with any change or Iofle, which God brings uppon them, 
 fhould their hearts be oppreft j For, if not with finne, then much lefle 
 with lodes, fhould they be troubled. 
 
 So neither fhould they trouble themfelves with furmifed & imagi- 
 nary lofles; as beleevers for moft parr; doe in all their troubles, they 
 cither thinke that to be, which is not ; or that it is, much greater rhen 
 it is : this is ufually the Spring of all their excefle in greife & fearc : thus 
 the difciplcs thought, when Chrift fhould goe away in body; that all 
 their hope ^helpe, was gon ; whereas indeed , Chrift withdrawing 
 his bodily prefence, made way for all their hope, &helpe: TUnsIaco^ 
 thought when lofeph was loft ; that he was dead ; where as in that his 
 abfence God prepared greater good to facoi^ by f^/efh y then he ever 
 clfe could have had; 6c more advantage to fofeph: Bcleevers judg 
 Gods difpenfation by fence & carnall reafon ; Scnot by faith ; 6c God 
 carries things in contraryes ; 6c ufually laycs foundations ci gteatefl: 
 good 6c comfort, in greateft appearances of the contrary (as we fhall 
 fee heereafcer) therefore they fcarc what they needed not, ^ greive 
 for what is not, 6c trouble themfelves with niiftakes, 6c focaufepafll- 
 ons to fwell up to inordinacy, Sc over flowe the heart : Now 1 exhort 
 bcleevers not to doe thus, but to take heedcof perplexing feares and 
 greifcS, 6c of fearing 6c greiving on their ownc furmifes 6c dreamcs, 6£ 
 miftafces, takeing things for that which they are not, or for much 
 
 vvorfe 
 
%AhQUt their Sinne ^ Trouhles, 9 
 
 worfc then tlicy cany with tfccm 'ythisissai/ou^OHH^s: Paflions in- 
 crcafc your darkncsof mind, & your darkncs of mind increafe your 
 paffions.-and whilftby thcfc inordinacycs your foules are darkned; 
 SatatJy thefrtnce ofdarknesgtxsiny & captives you mifcrably : Where- 
 fore confider that this charge, not to hetrouhledinhearf.w&s given by 
 Chrifts owne mouth, 5c that, not only to the eleven bcleeving difci- 
 ples,butin ihtm^to allthat fhallbeleeve through their ^'ord[ as his pray- 
 crwas;7*^»^ '7. 2 0.^ &ic was given to you, when he was neare his 
 death: and prefTedwith large arguments & exhortations, throughout 
 this CW/-'& the next: which argues , both the great confequence 
 ofthisduty i&: Chrifts dcfue that ye fhould obfctve it j inthar,he 
 fpentfomuch tyme about it, when he was at point ci deaths 6c had 
 Co much to doc himfelfc j and alfo the great love of Chrift: who 
 would fo vehemently mind our quiet, then j when he was entring 
 uppon his owne horrid T<i/pi>«: Had Chrift, when he was about to TheSecorj 
 dye for you, commanded you an heard thing, would you not have xext^isf*^ 
 doneif, how much more, when fo earneftly hechargethyou , f^otto Themeancs 
 let your hearts Ipe trohhied whsizcvcv befalls you / Beieevers 
 
 Thus much for the Firft part ofthc text. The duty exhorted unto, hearts a^r,- 
 
 The Second Part of the Text, Is. whkhare 
 
 The Meancsbywhich,hefenceth their hearts againft this trou- ^y^^J 
 blejwhicharepartly iraplyed,in thefe firft words: Let not jonr hearts paniv 
 he troHbled •, And partly expreftin the following words* preffed. 
 
 FirstMeanes. '♦ 
 
 Which is implied » in thefe words (Z^ not your hearts be trou- t^eana 
 hied) Is; that ^^/^^x'frj put themfelves under the command , & fetit implied, 
 before them* 6c labor with themfelves, to kcepefrom the trouble of jsthatbe- 
 heart forbid : So much, Chrift implies j when he layes the command themfdvcs 
 before them 5 faying, be not troubled. Co'mmlnl 
 
 gpds Words are operative afwell as imparative: they carry a power to 
 doe that, which they command heleevers:^s in the Creation :let there ^°-^^^°'^" 
 he Itghty ^ there vi;as light ; and though it is God which hclpes. Yet he opcrativci^ 
 will have ^^/(f^z/^r/beftir themfelves ; he helpes in 5c by , their putting 
 forth therarclves[«;? (Jhedoingy&tfjeLordvti/lhe^^^ith yon] For be- 
 leevers have an undcrftanding j 6c a will ; &c a principle of grace •, 
 which God will have improved, that none of his gifts may be in 
 vaine ; 6c in the ufe of them, he comes in : he is the Creator^ S>C applies 
 himfelfe to every creature according to its nature, fo as to improve 
 and not to deftroyir. 
 
 B ■ Wherefore 
 
 im- 
 and 
 ex- 
 
I o Comfort y^r Be i e i v b r s, 
 
 Wherforc he helpes rcafonable creatures in &by theirufc of rea* 
 fon 6: wil! i and Grace by the cxercife of Grace : Wherefore beleevers , 
 Hiuft beftir themfelves to kecpc of, & get of, trouble of heart .- Ye 
 ' mud nor, as fome in an ague, who when the ^i\.{% comraing, run to 
 the fire, drinkc, (hetch themfelves, & help on the firtj but ye muft 
 fhake of floth, ^ ftriue againft it •, truft not to your owne indevors 
 but yet indevor: Con(ider& provoke your felvcs* 
 
 Affections of feare&greife,areas windsto afhipe : which a well 
 ordered judgment, fhould raife,&lay, & manage, as \% beft: yc 
 muft: therefore, as PfAl: 41. % , confider the reafon why ye are troubl- 
 ed ( this is to find out the eaufe of the difcafe ) and then ye muft con- 
 fider the r^^/2>«/ again ft the trouble fthis is to find out the remedy of 
 the difeafe ) and then ye muft provoke your heart, to ufe the remedy 
 ^ and quitt the paflions: 
 Second Meanes. 
 
 t^M^^»^^ 
 
 tm 
 
 ,,,.plied : Which is alfo implied : ( in the latter part of the firft verfe^dc in the 
 
 ir^-athcr following t;^/<?^i ) being indeed, the general fcope &fumme of them 
 
 up gronnds. all t ts to gather up ^prefent to our [udgments, grounds of comfort, which 
 
 *' '^^'^'^ are ftronger then the grounds of ourprcfent trouble 5 For it is 
 
 comfort , that is the onely Antidote againft trouble, joy may be with 
 
 out trouble, as a wall abouta citty, though there be noe enemy: 
 
 But comfort fuppottcth and guards againft trouble , as a bulwarke 
 
 doth againft an enemy. 
 
 Comfort by Now nothing can comfort the heart but it is either through a fence, 
 
 Gho'fv'^^Im- ^y ^ prefencejas when the huiband prefent, comforts the wife 
 
 BiediAtciy who is in fome trouble ; Now thus to comfort beleevers, is the im- 
 
 what. mediate worke of the ^^/;C7/?<?y?,&: his prefencejitisnot anyworke 
 
 ofthebeleever: 
 
 Comfort Or elce the heart is comforted dtfcour/ively\ when fuch ftrong things 
 
 diicounive. areprefcnted by theunderftanding,as weaken, and exceed the caufes 
 
 of trouble: As when the wife is comforted by confidering hir huf- 
 
 bands love, his promifes, fai£hfullnes,ability to right hir&c»though 
 
 PaHv the *^^^ abfeut ftom hir* Now this is partly iht holy Ghofls worke ; 
 
 hoiyGhofts whilft he irradiats & enlightens the grounds of comfort, &a{fifts us 
 
 ^^^''^' in ading on them^ Yea, &fomtimes putts frefh grounds before us j 
 
 Partly ours, ^ud partly, it is our worke, whilft we ufe our memory & judgment 
 
 & will, to confider of them: Forasinrayfing, foinfuppreffing paffi- 
 
 ons, we muft ufe our faculties, to prefent grounds ftronger then 
 
 thofe of our pailions, 5c ^^ to comfort the heart , & allay the pa(fion. 
 
 Thus 
 
5* 
 
 t/iboftt their Sinne ($ Tro$ikUs, » i 
 
 Thus Chrift, layes before his difciplf s, divcrfc grounds of fttongcr 
 comfortj then they had any oUrcnble i as Himfelfe^ (helecve faith he, /;; 
 Wf) that is in hispcrfon, merrits, 5cc.t/^r/ir i.Sothc end of his going 
 away which was for theirgood : verje, 2, 5, So their kno^vledg of all 
 this, that he put them not on blind hopes, but en what they knew, 
 &:knew tobefo:ffryf.4. \X'hcrefore ye are but miferablc comfor- 
 tci'S, like brooks of water dried up by drought, or frodi to thiifty pa(- 
 fengers, If fo be, ye prefent not grounds of- comfort \ Be iholc Wrong- 
 er then grounds of trouble be j But mufter together, the fcatrrcd 
 grounds of comfort in Scripture & experience lefpecialy fuchas arc 
 tnoHproper to the trouble ye conflid with : & lay them befoteyou, & 
 confiderthem: Thisisameanes not to be troubled. 
 
 And thus much for thofc mcanes, which are implyed in the text. 
 Third meanes. C^e4 
 
 Which is cxpreiTed in the text ; // to helegvein fefus Chrtfii which ^^^^^n^^^ 
 is illuftratedby its antecedent, & preparative : ^mr beUtving tn god\ js robeiecv 
 this is expreffe in the text-, wherefore we wall infift on it motelargly; '^ chrft 
 and firftexplaine its meaning : Ye Aot beleeve in Godtfihe indica- ** ^° ° * 
 tive moode) & doc ye beUeve in me (for the word maybe indica- 
 tive, or imparative) for, ifit were both imparativc the would repea re ^o explain' 
 the \\oid{be/eeve)but once :&fo if both were imparativc',& it is 
 an )[7^^r<i(/w^: in the firfl: part: a particle of fimilitude is underftood: 
 as yc be/eeve in the F^^^r fo doeitinw;^, as^^r/^. 19.I live , and ye 
 ih all, that is j as I doe : ye fhalL He direds them t© be/eeve in him- 
 felfe , as they did in God j not fo much, in refpeft to himfelfe, as his 
 due, & their duty to him, ( though it be fo^^ but in refpeft to them, as 
 afpccial meanes 8c helpc to them, againft troubkr^s, if he fhould fay 
 though jebeleeve in ^o^,& that will helpc you fomewharjagainfl trou- 
 ble : yet proceed to bdeeve in me al/o , for this will hcipe you much 
 more : ^o^^-^)^ beUevingin Cod-^ he meanes, the ivj/^^r, not exclud- 
 ing faith in Chrifl: as by bekeving tn Chrifl '.\\t cxcluds not fauh in EcL'cvin« 
 God the Father, & holy Ghoflalfj : but by beUevirgtn (jodithelalher ''"vjp^^'* ^ 
 h mcnt : the faith they had before Chrifts incarnation \ which is call- 
 ed beleeving in God the Father, 
 
 Firft becaufc though J they had fome knowledge of & refpecQ: to, 
 the UMepas, yet it was fo datke, &: with fuch wane of diftindknow- of f^i^Jf"' 
 ledg of him, as that it may be counted, as if they had not knownc ^ -fore the 
 him, bat god one/jj therefore the difciples hitherto, were faid to have 
 asks ffotkinginhis »^w^*, they did not undetftandio much ofhim j f^, 
 their Faith was rather in God , then in him , For ho^ could they 
 
 u;e2tiiMioa 
 
1 1 Comfort for B i l i e y s ». 5^ 
 
 beUeve in him , of xvhome they had not heard ? 
 
 Secondly becaufe till Chrift, did come, & finifh the vvorke : he was 
 but the Fatijerspromifi •, & Co the faith which lookc on him, was foot- 
 ed onely on God the Father , inafmuch , as there was nothing of 
 Chrift , but God the Fathers promife :and fo , it is fitly called , a be-- 
 leevingin God* 
 Be!ecvi. .> Now by hehevingxn Chrift ; is ment the faith, which is fince Chrifts 
 inchrifi* incarnation; whfch is called bekeving in C/?r(/?;both becaufe he is 
 ^^'"'' now clearly knowne in his Perfon , Natures, Offices, Works, Mer- 
 rits, which all are fuch as may be beleeved in ; as alfo, 6c cheifly , be- 
 caufe he is comeiwhome the Father promifed; & fonow,webeleeve 
 not in the Father for him promifed , but we beleeve in him whomc 
 the Father promifed • Before we beleeved in God the Father, who 
 promiied a ^^^e-^w^r fhould comej but now we beleeve in Chrift, 
 who is come, & hath r^^^^wi^^^s^. 
 
 Now thefe difciples, arc direflcd to beleeve in Chrift ; not, becaufe 
 
 they had not at all , done it yet ; for they had faith in Chrift before 
 
 now : but becaufe, as yet \ their knowledg of, & faith in Chrift ; was 
 
 burdarke,&weake : they had but flender& general knowledg and 
 
 faith oChim : Wherefore they are direded to increafe their knowledg 
 
 and faith in Chrift; as a meanes to keepe them from trouble of heart I 
 
 So that one notable meanes to fence the heart againfl trouble yis 
 
 fabiemrrns ^^^^^ * Fot though itis teafon which by difcourfe comforts & fo cures 
 
 agiinfttrou troublc ( as ye heard be forc ) Yet it is Faith which prefentstoreafon, 
 
 thofe grounds of comfort ; Without faith, reaion oft cannot fee any 
 
 It prefents gtouuds fo ftrong,as thofe of trouble; but Faith fhewcs them : as that 
 
 Comfort"^ which the eye , cannot fee, being far of; aprofpcdtive glafte, ftiewes 
 
 plainely : 'Wherefore the ^(?w/o^•^ which ^r/p^z/^r/ had by difcourfe, it 
 
 is csiWed the a^ of faith Heb. II, iy,\f).i^\. 16, 
 
 Now faith prefents greater things then any of thofe which trouble 
 
 any of ^ usi It ptcfents Gods being out God; his etcfual lovf; his otdcring all 
 
 Trouble. things fot the beft: his kingdome& glory, /!?Jo«r/, 2Xor,^^i6^i-/.iS, 
 
 though thcfc things be abfent & far of, yet faith makes them Prefenr, 
 
 and nigh: (as a profpedive glafte doth) &itfhewes them, in their 
 
 life dc glory, by their owne proper colours & ihewe : and not as in a 
 
 pidturc : For it fhewes them in aglaffe: 2, Cor^ ?. i 8. in whrch^ we fee 
 
 teft vel,v. ^ thing by a prefence with & by its owne fpecies & colours , though 
 
 not diredly but by refledion ; Whereas in a pidbure ; wee fee not a 
 
 thing prefenr, nor its life, nor by its owne, but by other colours and 
 
 fpecies; Wherefore , as a thing fcene inaglaffc, affects more, then 
 
t/AcMt their Sinne (i TrohhUs] i j 
 
 fecnc inapidurcj So Faith fhcwcs the mofl gloifous things, moil 
 gl orioufly : & To exceeds aJl grounds of trouble. 
 
 Againe : faith fhcwcs things, with more certainty, then any thing Moftcenain 
 clcecanj Reafon, and Scncc may be deceived, becaufc grounded on ^^* 
 man J and Satan oft deceives them both: He deceived £z/tfjrcafon in ^'J'^'Jj^^"j 
 innocency [ forfhc is faid, to be hegutld) becaufc fhe fled not to faith: the ftrongcft 
 But faith is grounded on God, (S<: fo,is asfureas God is: Wherefore f^^"^f.°^ 
 nothing can give fuch flrong grounds of comfort, as Faith: and no For divers 
 faith, hkc faith m Jefus Chrirt : And that for thefe Reafom. ^"'^^'^• 
 
 First, Becaufc it gives more boldnes towards God, E^he, i- 
 3. II. the word tranflated boldnes, Signifies an appearing in glorious g:v« more 
 libertyjliftinguptheface^Si having liberty of fpeech 6c an undanted boldnes to^ 
 
 ej/: ^ 01 r ^ Nvaiils God. 
 
 or open oc uncoNcred race, as 2. Cor^^, 10. notoncly as oppolitcro 
 (j;jio/?j under the Z.<iW, whofe face was covered, to (liew cbfcurity 
 and hiddenncs of his Minijlry. or oppofite to convi6ted perfons, 
 whofe faces are covered for fhame, but alfoit is oppofite to that 
 abafhment which is in holy Angels, ]fa,6, 2. 5. expreft by covertng 
 their faces ^ and all this becaufc they hsLweacee/fe or a Tnanudtitltotj by 
 Chrift,he leades them by the had coGod,& therefore they come with 
 all boldnes , whereas Adam was fhut out of Tariidife & Ifrae/l at St»ai 
 flood afarr oft, &: trembled, but beleevers byChrift comenigh with y ^^^^ 
 boldnes, & faith in Chrift gives this boldnes upon thefe Sixe grounds, grounds. 
 
 Firft, It prefents them;7f4r^r to God; in that they by Faith, are i. Byk 
 made one with Chrift, who is Gods natural Sonne, Sc Co they' come \^cTtoGod. 
 toancarcrSonnfhip,thenis obtained oncly by Adoption ov Creation: 
 Avhich the ty^ngels havcj & t^dam had in inn&cencyjasa woman 
 married to a Ktngs natural Sonne, is in a nearer relation, then one 
 onely adopted ; becaufe fhe \s one with his natural fonne : thus, "fohn, 
 1, 1 z. prerogative to begods fonues^ By faith in Chrift , may be men r, 
 that they have a nearer fonnfhip, then any that arc created, or barely 
 adopted ( though beleevers be alfo adopted, &: regenerated ) becauft 
 they be one with him who h Gods natural Sonne : Thus by faith iri 
 Chrift; we are nearer in relation to God, & Co have more boldnes: 
 For it is nearencs of relation, which gives boldnes : A Sonne is hold- 
 er then a Servant, & a lawfull Sonne then a Baftard, 
 
 Secondly, faith in Chrift, prefents God , nearer to them: For it ^ofVLl 
 fhcwcs them God in their ownc nature^ Godwhome they may /^^i hcUintUor 
 heare, handle, I John, i, i. 2, And fo they may be more familiar and' 
 bold : Foritislikenes,or ncarcnes of nature which maks bold. 
 
 B 3 Thirdly 
 
 o ADC nature 
 
U Cowfirt for Beleeviks,, 
 
 L'M'oii r'^^f^^ \^^ ff ^ ^°JF^"^ ' ^^"^ '' hold layed on Gods i^^rr, 
 Uid o 1 Gods ilwell as on his Mercy, God in Chrift j \s juft,& a juftifier of the bclcc- 
 Idrr.n ver : ^m; 3. 26. that is : he doth not onely declare his mercy in a free 
 his Mcrcv. pardon of hnne, but he alfo declares his juftice^ina full fatiffaaion 
 for finnci Wherefore as by Chrift, beleevers may plead with his 
 mercy. So they may alfo withhis jufticejin that there is not onely 
 a way opened unco mercy, bur, Chrift hath merited & of juftlce pur- 
 chafed divine faror; for he hach fatiffied the Covenant of VForks, 
 both in fufFering what was due for its tranfgreifion , & alfo in tull- 
 filliHg of its rightcoufnes, & all this on their behalfe, 6c for their ufe, 
 vvho beleeve in him j So that , whatever boldnes, an j^»ael that 
 llands, can have; or ^^4«^ could have had, if he had flood ric^hte- 
 ous,by vertueof aodsjufticc&the Covenant of WorksjalTthat 
 boldnes through Chrift, a bcleever hath jbecaufe the Covenant of 
 Works, is in Chrift, kept by himi&fo, theLawes righteoufnes, is 
 tullhllcd in us, through Chrift ; who beleeve , & fhew our faith , by 
 ^alkmg after the Spirnt, ^ not after the Flesh : Rom: 8.^4. 
 ii holds God Insomuch that belccvers in Chrift, mayappealeto Gods Jufticc, 
 by^both afwell as to his Mercy; and hold God by both hands, having as 
 cleare a title to him in juftice,as in 6c by mercyjholding their in tereft in 
 him, by. vertue of his Juftice & the Covenant of WorJ^, as well as by 
 verrue of his Mercy and the covenant ofGraee-jfot allthough to belec- 
 vcrs in their owne perfons, its onely grace &: mercy, and /uftice with a 
 covenant of works, cannot ftand with a covenant of grace, &c mercy; 
 Yet in a perfon of another, who undertakes for them ; b oth may con- 
 curr; he may fatiffic juftice, & merrit mercy : which cannot but give 
 greate boldnes. 
 4. By it Fourthly, By faith in Chrift, there is an^^^r^^^ with boldnes /<? Gods 
 
 leffto'codi ^^^'^'^ • ^°^y"">^s ^^e brightnes, & beauty of God,which dazzles the 
 boJynes. cycsof the btaveft creature$;//i:6.2. j.thc 5'rr4/7)??/Vw/, not onely cover 
 their fecte,becaufe they are ba{c,being creatures made of nothing but 
 they cover their faces^even their beft excellency; which is their pcrfed 
 righteoufnes according to the covenant of works; compared with 
 Gods glorious Holynes; for therefore he is thrice called hofy; not 
 onely tofhew7>^«i>y ofPerJoHs^but gioviouCncs of holj/KeSf^s Exod: 
 iob.4.t?. IT. 1 1. with which helynes^ their pcrSd righteoufnes, \s abaflit; & 
 t^WxLU ^Of.^ey cover it; Wherefore \oh, 4,iS. repeated againe, loh, i/. 15, 
 h c is faid to put m truft in his Saints ^ or Servants ; that is his holy Angels^ 
 as the next word$ explaine ; who arc by a figure called the heavens, 
 
 becaufc 
 
tAhout their Sintte ^ Tronbles, 1 5 
 
 bccaufe they arc the inhabitants, of the heavens : which >^a(g/// , or 
 heavens inhabitants, he charj^eth ^ith fslly^ & they areimfure in his fight: 
 Now this cannot be ment, of the Divils, who fell j both beoaufei in 
 Chapt:i 5. I 5. he fpeaks of them in the prefent tenfe; that they now 
 are his Saints^ & now ztc^the heavensy that is inhabitants of hearen, 
 which the Divils, now are not j As alfc, becaufc in both texts, roans 
 bafencs, is inferd much more j in the following verfesy which implies 
 ihathefpeakesoffuch as are better, ^clefTe impure then men; which 
 Divelsarenot: For the conceiving this therefore: Con fider that all- cciVn^or 
 though God hath tyed himfelfc by a covenant of works, to accept of, which, 
 andrew^ard, fucharighteGufnes,asfhallfulJyanrwcr that covenant; ^<="^"^«^« 
 which righteoufnes is found in yingeU^ and they are accepted and re- 
 warded in juftice, according to the compaAtwixt Godand themjfo 
 that, notin juflice, or difpeafure, doth God find them impure, or 
 chargthem with folly : Yet the HolyncsofGod: which isan attribute whathoiv^ 
 by which God, feperates himftlfe from every thing el(c, & is devoted "" ^" ^<^^^ 
 to himfclfe, to feeke himfelfc, & love himfelfc above all { for holynes 
 is a fcparation from all other things with a dedication to fomc one 
 thing) this Holynes of God, was not fatiffied in the righteoufnes 
 of the covenant of works, which was in Angels, but defircd an higher 
 righteoufnes; even fuch an one, which might be Gods owncrighre- noJfadfficd 
 oufnes,a righteoufnes done by one that iliould be God, afwellasa inAn-eis. 
 creature , that fo , a roeere creature fhould not boaO: , but God might 
 have the glory,&bethe worker of that righteoufnes, &:fo, it might 
 raft full to his pallet, inafniuch 2is himfelfc was in ii, the worker of it, 
 in a created nature, /oyned to the God- head ; which is in Jcfus Chrifl; But is m 
 
 Now, compared with this, the righteoufnes of Angels, is impure , 
 Sc folly't though, to juftice, through a covenant of works, it is fatiffac- 
 tory ; infomucb, as they may be juflified by ir, & yet God , behold it, 
 as alowe 5c poore thing in comparifon of what Chrifts righteoufnes 
 is : which Holynes of God, they confidcring, they alfo are ailiaraed 
 ottheir righteoufnes, &coz;^r^;«r/^ftf/: But now, by faith in Chrift, 
 wee pertakeing of Chrifts righteoufnes, which is Gods, &fo, doth 
 fully reach, & anfwer his holynes, afwell as jnfticc : we come into his 
 prefence wiih faces uncovered, 01 undanted, as ye had before, the 
 . words expounded Ephe:^, J i. C^ 1. Cor. 3. i 8. not oncly in regard 
 ofa juftjbut though he be an holy God, open face ; not onely exprclT- 
 ing, the remove of obfcurity,&fhame, butalfo of that abafhmcnt 
 ia Angels^ for wee have Chrifts righteoufnes which is better the a 
 
 Chriih 
 
1^ Comfort fir 'RiLtiY IKS, 
 
 eyf^els, $c gives boldnes with Gods hfyftes^ afwell as >riih hisjujttci*: 
 The full conformity to the law, & the abfence of all ^nne, gives bold- 
 nes with Gods j/r/?/W, by ycrtuc of the covenant b^Vi^orksl which 
 ^«jf // have, &belceversalfo have ic by Chrifl: his righreoufnesibur, 
 there muft be a righrcoufncs of Goisowne working, in which, he 
 hirafclfc onely is^ which mud give boldnes with Gods Holyncs; 
 which the yiȣeU have nor, but bcleevers have in & by Chrift his 
 rightcoufnes : which cannot butgive the greateft boldnes. 
 
 5. By it Fifcly, By faith in Chriftj there are raifed unlimited expedbations 
 'I'f/.YJ'r'" ^^^^ ^o^ y For whilfl that God is fet before us, married to our nature. 
 peaation and HI our nature, working rightcoufnes, makeing attonementfor 
 from God. gj^^g ^ mcrriting blelTednes for us 5 what may we not expert ? what 
 
 Sinnes are to great to be pardoned ? what blefifednes^ or love fo high, 
 as may not be conveicd to us.? 
 
 6, B;/ ic Laftly, By faith in Chrifl:*, there is fet up for us, a middle one , or 
 SliaTorf CMedUtor bemeenegod^VSyVf\io equally pertaks of Gods nature 
 
 and ours, &fo, is equally intereffed in both; whence cannot but 
 arife much boldnes j for twixt God & us, there is fuch infinite diftanc 
 as that, alUhough there were no breach^yet there could not be fuch 
 boldnes, & free accelTe, as now is by one who is a middle perfon be- 
 rweeneboth, thcrefore,it is nota mcrvaile, that popifh faith, yeilds 
 fo little (etling & comfort, fincc they make fo little ufe of Chrifl:. 
 Thasinthefe fixe refpeds, Faith in Chrifl: gives greatboldnes to- 
 wards God, & fo, the ftronger grounds of comfort : which h the firfl: 
 reafon, •..!./'.. . ^ 
 
 1, Secondly, Becaufc Faith in Chriftj anites & joynes the 
 
 Reafon. Soulc immediately to the fpring & fountaine of all comfort^ For 
 kfchrift? faith emptyes a man of himfelte , & takes him of from every thing 
 joynes the \^ j-j^g vvorld, & joyncs him unto, & makes him one with, Jefus Chrifl: 
 chrift, the Faith not fo much gives an union with the promifes & word of God, 
 Si Comfort^ as With the Sonne of God, Jefus Chrifl: : Wherefore beleeving, is call- 
 ed a receiving him 'John, r . iz. & they are faid to be rooted^ buiU up in 
 him, flabliihedintijefmh Colof 1. 7» It is a miftake to thinke that faith 
 urforaifel ^^Y^^ holdon,or joynes to, the wordorpromife immediately and 
 ^^^^ firfl J for there is no promffe which pertaines to any, untill they are 
 
 mldc'in'^^^ onewithChrifl: tasappearesby this, that all the promifes are Chrifts, 
 Chrift. even his owne , Sc his alone in the firfl place j all the treafury was on 
 him onely beftowed by the Father: ^^/<i.^. i6.not tow^w;/?^^/, but 
 roi>«f-, &th^t'^(if Chrijl ondy : ^%lQ ^/ibraham on^lf ^ &foto David 
 
 onely 
 
^hoHt their Sinnti (^Troubles. i 7 
 
 oncly were the promifes made therefore, it is iz'\6.oi^brdham^ that 
 he [iOiAreceived the promifes : Heb. 1 1 ^ 1 7* he & he oncly : and xht fure 
 mercjeszie called Davids .-even fo, are all the promifes, Chnfts oncly; 
 whowas reprefentedin thofe men wbome God iingledour, to make 
 the promifes unro: and therefore Chrift is the /fy?<2?or, who dyes, by 
 his death to ratifye &: make good the promifes: Heb 9. 16. 17. which 
 implies that the promifes were his proper pofTeflion , in which he 
 onely was feizd & inflated, orelfe he needed not have died, tocon- 
 firme the bequeathment of them to others : and therefore alfo j he is 
 called the Covenant of god with beleevers : \fa^ 49. 8. becaufe , not 
 oncly his ferfon^ was the maine of the Covenant, ( inafmuch as it is a 
 Covenant o^Terfons, aswell as of Graces]h\xx alfo becaufe, all the pro- 
 mifes of the Covenant; are his and in him^ Sc through htm onely to be 
 conveied to beleevers j even as all the promifes were intaild to Jfaac -^ 
 and put in him J^<?^ w. ! 8. and therefore it is, that the fummt ot 
 all promifes, even thatof etcrnalllife , is faid to be made before the ^^^o/.V^^ 
 
 *. , «-■ 1 • I r 11 • o r r world bcj»a 
 
 "^orld began, Tttus. i. i, that is berore all time, & lo from ever- 
 lafting;R)r, whatever was before all time; muft be etern^Il& with- 
 out begining. 
 
 Now, this is not called a purpofc, for that, one may take up in 
 himfelfe , without another; but a promife ; which ever fuppofeth 
 another diftindl perfon : which was the fecond perfon in Trtmtye^ to 
 whome the Father promifed; that hcbccomming incarnate^ fhould 
 inherritfuch and iuch things; and though his incarnation through 
 which he wasto inhcrritall;werenot in ad, from everlafling; yet 
 in as much ashisffr/o» was, which was to be incarnate^ thepromife 
 might be made to him, but could not be made to any creature, in- 
 afmuch as it was not a perfon fubfi (ling from cternitye :but now; 
 though the promifes be all his, & made onely to him in the firft place, 
 and ranke;yet, through & by him, they defcend alfo to others ;ro v«toii2- 
 that , though they be onely to him, in the firft place ; yet they are not ^uT^j^^'''^^ 
 onely for him : as the promifes to -^i^r<«^^?», ^Z>^z/fW; were not onely 
 for them , but for them , & their feede : and the promifes which 
 Ifaac was indowed with, & were onely in him; were not onely 
 forhim, bntfor him & his feede; bur yet theV were their feedsby 
 
 And in the Second place; even lo, the promifes are not onely for 
 Chrifl , but for him^ zx^^hu ; namely all the Ek^ , whome God 
 
 C chofe 
 
J^ 
 
 Comfsrt for B fi L E i V « a s. 
 
 The Cove- 
 nat of grace 
 «i»de with 
 Chrift.and 
 in him, to 
 his feeile. 
 
 Pi*;h faith 
 an Chrift 
 firfr, thcra 
 •n the pro- 
 
 choTcin him^Sc gave to him to be his offpring, & fpowfe j & fo through 
 and from him to be indowed with all the riches of the promilcs: 
 though God loved, & chore them all, to injoy the promilis, yctin 
 Chuift, & through, by, & for him, to inherit j £jt>^^y^ 1.4. he did not 
 choofcus, with Lim, but in him: Wherefore, as the Ifralits muft 
 come to enjoy the promifcs, not by laying hold firft on them , but 
 \>'^\)t\Vio^'Eirfl home oi If^dc ,& having that union of flefh, with him: 
 And as a woman hath right to the manseftate, not immediatclv>but 
 by beingfirft made one with him :even fo, muft people be firft of 
 Chrift , married to him , borne of him , drawne out of his loynes : 
 which is by beUeving^ ^therefore borne ofGod, & belceving, arc 
 conjoyued '^ohn, i. ii. 15^) before they can lay hold of, or claimc 
 title to, any promife. 
 
 For, as the Govenanr of Works was made with jidam, &in, & 
 through him, with thofe who came out of him : So the Covenant of 
 Grace, is made with Chrift f therefore called the Stcond ^dam ) & 
 in , & through him , with all that come out of him, & by faith arc 
 borne of him : and it is more neceftary to be firft made one with 
 Chrifts perfon , before we can have claime to the promifcs:thcn 
 it was to be one with,& of ^damy before wc could inhcrite from 
 him J becaufe the promifes of Grace, arc more confind firft to Chriftg 
 perfon, & that without the pcrfon of the EleB : then the Covenant 
 of Works, was to Adams perfon, without refpedto his offpring j 
 For Adam & his offpring were oncly confidercd in a priority of time 
 and order, differing: Adambeiovt them: but not in different ftate of 
 dignity, or favor with God j wherefore Adam did noe more ihea 
 they did in, 5: with him: but Chrifts perfon is more excellent, and 
 more loved of God, then bclee vers; & did more for to itj joy the pro* 
 mifesthen they : his Perfon, becomming mcarnatey ciayming them 
 as due, and merriting them forthc EleEii Therefore much more 
 muft it be, that we muft firft lay hold on Ciirifts pcrfon before wc 
 can, on any promife; then we need be borne of Adam , before wc 
 can have tirle to any of his cftate. 
 
 So that, it is a dangerous error: not to pitch by faith, on Chrifl, 
 firft; and then in the kcond place, on the promifes: Chrift, in his 
 Perfon, Natures, Works, Merrits, muft be firft layed hold on: In- 
 deed, it is true, that faith cannot lay hold on Chrift, but in, and 
 through a word, & promife : Therefore my meaning is not to carry 
 ye to Chrift, without, or not by the word, 3r promife; for without 
 
 this 
 
tAhent their StnttH (j Tnuiles, 1 o 
 
 ibis> ye never can come to him , but mccrc wiih S4t4n , as an j^ngel 
 of light ; Yc maft firft clofc by faith, with fuchaword, &promilc 
 in Scripture s aJ carries, & exhibits Chrift to you ; bat you mufl not 
 firft, before, through the word and promife ye ha^c clofcd with 
 Chrift by faith ♦, lay hold on &apply the promifcs of any good thingsj 
 as HcAVCHy pardon oiStnne^ ihcSpirrtt, or ^ny Grace. 
 
 Thus yc fee how faith gives immediate union with Chrift himfclfe: c^riftthc 
 Now this Chiiftj I fay , is the onely, & immediate fountainc of all c° joVIn 
 Joy: And that in Two Refpcds. - p.efpcAs. 
 
 Firft, becaufe, all the proraifes are /»^«w onely, he is that one Sea, iri^f^, bcc. 
 out ofwhichdociffuealltherpringsofpromifes; wherefore in him a.ipromifcs 
 muft be all the fprings of ioy 6c comfort : as they are all faid to be m 
 the Church, becaufe of his prefence there :P/4/.87. 7. Yea, & the pro- 
 niifes are better in him,& much more flrong to comfort, then they 
 are out of him; not onely becaufe he is the cheife, 5c beft promife 
 himfclfe : bi$ Perfon is better then all the promifcs, but alfo. 
 
 !• Becaufe, the promifcs wf^^/w, are in their roote, in him they live, i. in the 
 and fo arc bed in him : as the Sunne bcames in the Sunne , & the ^Qo^^* 
 ftrcamesinthe fpring, arc better, & live more then in themfclves, 
 having indeed, no being, but in & from him. 
 
 2» Becaufe,^«Jb/w, they are £r^r»4//: as was before fhcwcdj & have 2. Etcrrai. 
 bin promifes adually exifting from Evcrlafting, & fo they are in no 
 ot'.cr rcfpedjandfo cannotbe dtjanuledby the La^^ Sinne^ whici 
 came in, but in tyme: asthc^pT?/^ reafons inalcfic regard ^4/, 3. 
 
 17- 
 
 5. Becaufei«^/>w,i$thcircfEcacyetowafds us, they being his onely, 3. h«»;„^ 
 were not fure to us, rill he had confirmed the bcqueathmentof them ^i'«ireffica- 
 to us, upon his death; for on that fuppofition were they bequeathed ^^' 
 tg us : ( as ye heard before. ) 
 
 4 BccauCc in, & from Chrifl, they arc exhibited, admin iftrcd, & per- ^^/[J.^'J 
 formed to us: as he \% their owner, &teftatoi, who by his death, rati- 
 fies them unto us; & makes them furely ours; So he is the executor 
 and adminiftratorof them, who difpenfcth them tons: /^o/j;f '^•^4« 
 He doth it : and therefore he faith all ^ower, that is^ of adminifta- 
 tion ; and of execution ; in heaven and earth ; is put tnto his hands : 
 Therefore the promifes; and through him flreames forth , the mof^ 
 fwecte comforts. In which rcfpeds , he is the immediate fpringc 
 of all joy* 
 
 C z Secondly 
 
 ro us* 
 
Secondly ia 
 refped that 
 Chrift is th e 
 Seftte of 
 
 that Joy 
 which is 
 commiini- 
 
 cablc. 
 
 Chrift the 
 immadiate 
 founta-nc 
 of all Joy. 
 
 5* 
 
 Reafon. 
 Bee. Faith 
 in Chrift, 
 brinps the 
 lioly Ghoft. 
 
 Which 
 ftretii^ch^ns 
 thi'. Soule. 
 
 20 Cdfhforr fir l^EinRVEKSy 
 
 Secondly, he is the immediate (pringeof all joy,inan higher Sc 
 greater re fpedfc* - 
 
 Bccaufc, Jefus Chrid, is the feate & receptacle of that joy 
 which is communicable from God , to t^e creature; whatever 
 comfortjor joy, God intendedto make the creatureperraker ofj he 
 put it all into Jefus Chrift j ( as the light of the world, is in the Sunnc ) 
 as /« him dwe//s the ful/ftes oftJoe god- head boddy.CoL i 9.fo, with it 
 dwells in him, all the fuUnes of joy & comfort : For it being all from 
 God, ir muft be all in him, in whome dwells the god-heads fnllnesy dc 
 thence, come to us ; as, becaufe all our light is from the Sunne , who 
 conveyes his light to us , through the aire ♦, therefore all the light wc 
 have, is in the aire ; as in Chrifiare hid^ all treafures of ^i[dome & y^«oVi?- 
 ledgei Colof. 2,3. (o are, all treafures, of joy & comfort; as he is the 
 li^t that inhghtens every oneifohn,! *^»^» fo is he the comfort that com- 
 forts every man , with any true comfort ;» God is indeed; the firfl 
 original whence; but Chrift is the immediate fountainc in which, is 
 all joy : Colof^ ;. 5. our Uje^ is hid in Gody but ^ith Ch^iji :So that 
 indeed, Chrift, is not onely the roore ofall promifes,butofabctter 
 comfort chen the promifesycild; For, Chrift is nearer to God, then 
 t,he promifes arc, for he is of his nature, andthe offpringeof his per- 
 fon ; \Vhereas the protnifcs are theilTue of his mind , 6c will: he is 
 the exprcffe image of the Fathers perfon ; whereas the promifes are 
 but the expreflion of his purpofe : wherefore faith joyning the 
 Soule, immediately to Chrift: muft needs greatly ftrengthenagainft 
 trouble, in that .it derives the fwcc-teft, ftrongcft, & moft pure 
 comforts* 
 
 Thus much for the Second Reafon, 
 
 Thirdly, Faith in Chrift , is fuch a fpcciall antidote a- 
 gainft trouble; becaufe it brings the Holy Ghofi into the heart; in 
 that it joy nes the Soule to Chrift, as toan^^^flf, prrtftf/tf;whofeSpirrit 
 the holy Ghoft, is ; and fo conveyes him into them ; as the ingrafting 
 an impeorfcience,intoa ftock, derives thefapp of that (tock, into 
 the fcience : gala. 3 .1 4. Now the holy Ghoft, ^\sts ftrength to the 
 Soule ; asbancksdoe to water, which of it felfe is weake, & 
 yeilds, & falls afunderibut ftrenthencd with bancks, becomes ftrong, 
 and mighty; Therefore £p^.^ \6* he hegg%y their flrengthnin^hji the 
 Spirrit, not onely in the naturaU fpirrit ; but in the Inner man^ the re- 
 gel^e^atc fpirrit, needs ftrcngthcningfrom the holy Ghoft; in that, 
 
 it alfo. 
 
^^hont their Sinncs ^ Troubles. ^^ 
 
 It aifo, is a creature 5 yea, & beiids, or over &abovc ; the holy Ghoft, 
 fometimcs vouchfafcs fuch a prefcnce, & rcall fence of himfelfe, & 
 of the things of Jcfus Chriftsi as fills the heart with glorious, and 
 inexprefTible joy ("as the Sunne doth a roome with light , wlaen 
 itaTifetb jwhichisa joyjvery differing from , and better then that 
 which faith gives C of whicli^ we fpake before) being a glimpfc •, 
 & firft fruitcs of heaven, a prefence of God; whereby the heart is 
 lifted up aboue the reach of any feares, or greife: which fo bote 
 up the jipoJiUsy in all their fuffrings: as in the Ms. 
 
 Thus Faith in Chrift; uppon thefe grounds, gives ftronger com- xhusfath 
 fort, then any thing elfe, can doe; And faith in Chiift, doth it '^-^^^^'^^^ 
 more, then faith in God: That is ; faith in Chrift, as come in 
 the fleshy yeilds ftronger comfort, then faith in God promifing 
 Ghrift: bccaufe through Chrift come; is that adually done, which 
 h the meritorious caufe & ground of conveyance of all commu- 
 nion with God , and comfort from him ; Wherefore more muft 
 be conveyed , then when , this was but to be done , and in the 
 promife; Therefore now , God difpenfcth more of the Spirrit , 
 and gives clearer revelations of Chrift 5 then ever he did before. 
 
 So that, as it is faid of the gentiles^ that their converfion was 
 an kiden mifterye before : though it yet was knowne , darkely i 
 Evenfo x\\q mijierye of Chrift his Per/on^ Rtghteoufnes t Merrits'.^c^ 
 was not knowne before his comming , in comparifon of what , 
 it now is,-, nor the friviledges by him 5 wherefore there could not 
 be fo much comfort then, as now may be: 
 
 Chrift in tht flesh [comt) is called Gods armc If^, 53. i. becaufc 
 he, thereby , ftrengethneth himfelfe to give us more grounds of 
 comfort \ and ftrengthneth our hearts , to take more comfort, 
 then ever any , before Chrifts comming , could have : Therefore 
 the Arke ( which did tipify Chrift, is called the Arke of Gods ftrcngth 
 PJ4I 7 8* 6r.y 151. 8. 
 
 , _ , ,. ^ — ^_, ""J 
 
 «iju italic lucicuu j nnu. fly not ftrft , or onely to the particular 
 promifes, of good things; to thefe in the fecond place, goe by 
 tilth, but to Chrift, iathe firft place. 
 
 C ^ To 
 
la CamfiU fir B « x e e y i k s, 
 
 To pitch faith on God , &thc promifcs, is fo to doc, as tbcy did 
 
 that were Jcwcs, before Chrifts corutning tbut to pitch your faith 
 
 on Cbrifi: is the Chriilian way : U is folly dc unkindncs, finccGod 
 
 hath given us his Sonne, to Icane firfi on ; & his word in ihefeetMd 
 
 liife you place : which they had not of old : that yet wee doe it not , ye doc 
 
 anl^GodT* ^^^^ him, & Gods mercy in giving him : if you doe not pitch your faith 
 
 sncrcy in on him, Indeed beforcChriftcamcjfaithwas tobepitchton God & his 
 
 giving hira. pjQrnife of Chriftj but now Chrift iscome jye muft pitch your faith 
 
 on Chrid himfclfe, & then on particular proroifesj wherefore the 
 
 Ntv? Tefiament makes Chrifi: the obje^ ofour faith : and this indeed 
 
 is to honor the S(7»»tf, as ye did the Father Jolon^ 5. 23. that whereas 
 
 before Chrift his comming ; the Fa^er was beleeved in\ Now, the 
 
 Sonne fhould be beleeved in: and therefore it is, that beleevcrsare fo 
 
 heart-eaten & heart-broken with troubles, becaufc they fly not prc- 
 
 fcntly by faith to Chrift j and why, though they put forth in particular 
 
 promifes, they oft, get noe ftay , becaufc they truft not in the pro- 
 
 Dircaions iTJifes in thc fecondplace, in;from,and through Chrift ; Now bc- 
 
 ecl-ITr^ovc caufe faith in Chrift , is fo prime amcanesof helpeagainft alltrou- 
 
 faith. blesj I will give you forae directions ho w to u(c & im prove your faith 
 
 in Chrift, fo as it may prefcrve your hearts from trouble. 
 
 r fettbe- Firft, Set before you thc ob/ecir of your faith, namely Chrifi, &the 
 
 IbjedsVf * ^^^'w^/^-fj^^eft not content with your knowledge of them , or that you 
 
 faith have lookt on them heeretofore : bat when ye are fiefhly aftauhed; 
 
 with trouble : (t^ them afrefh before you againc ; O rift, in his Per- 
 
 fbn, Natures, Offices, & Workes ; and if you can find out particular 
 
 promi/es for your prefent particular cafe; for particulars befthelpe, 
 
 and come mofthome; andfinceGod hath condefccndcd ro fpcakc 
 
 to/»<*>'^^V/^/-*^.r>weerhouldalfoIooke into them, & find them out-, but 
 
 if you cannot find out particular promifes for your cafe, then fet thc 
 
 general pr&mifes befote you : as Fisb, 1 f ♦ 1 ^* fee them, looke on them; 
 
 sind gainc your hearts to be perfwaded of them ; that is of the reality, 
 
 and truth ofthcni j & then irobrace them , that is , relye on them as 
 
 yours : I fay, put forth all thcfe adbs afrcfh, ai ye ha ye frefh occafions: 
 
 for faith is to be £to\xi faith to faith. Rem. !, 1 7. and belee ving in Chrift; 
 
 is called eating (^ drinkin gyfohn, 6, becaufe, it is to be renewed , as 
 
 This gives flrcngth decayes, or new ftrcngth is required ; new & frefh vciwings 
 
 vigor. ^^^ ading uppon chofc oije^s, ghcs new & frefh vigor. 
 2 Mtkerea- Second ly , make your reafon , & difcourfc , worke uppon thofr 
 ©Tthofe^ #*yV^/ which your faith fctts before you; even as when an objed is 
 •i»je<as. befote 
 
t/€hout their Sinner tS TronHes^ ^^ 
 
 before the eye, the Soulc reds notin'vicwingit,butthe phan(y , and 
 undctftanding workc uppon it, & aboutit , & dcduccth & drawes 
 divers conclufions from it i even fo when Chrift,& the ptomifcs are 
 by faith, fet before you: ye mufl ufc reafon, & difcourfe, to inferr and 
 draw thence fuch forces of c6cIuiions,as may arme the heart, againft 
 the aflfaults of troubles jor elfc ye are like a Cirty which hath armies in 
 hir,& looks on them, but nor drawing them forth, & marshalling 
 of them, they doe not defend hir againfttheencrayesafTaultsjthereis 
 a fight by faith, & of faith, which we muft make, through our owne 
 reafonings, & difcourfe, whereby to withftand feares , & greifesj 
 which beieevers not doing, they arc foild, though they have faith: ^^^^"{^^/^[[gt 
 this is an hard worke to our flothfull hearts, wc are loth to take paines ing foiuu 
 by difcourfing&infcning from the principles which faith la>es be- 
 fore us; ic is, as the digging for the gold, after the mine is fhcwed to 
 usjandweareabufcdby »5'««M»,whoperfwadsus, thatout faith isto 
 worke* without labor t^f reafon & difcourfe, which it is not, for 
 then it fhould not worke fuitcablc to a reafonable creature : indeed 
 the worke is attributed to faith Heh, i f. 17* i^. becaufc faith layes 
 downe the principles, & guides reafon in difcourfe: yet faith works 
 and improves its worke by reafon, & difcourfe: yea, much of the 
 Scripture*, efpecially the argumentative part, is dcdudions, &con- 
 clufions drawne from other Scripture : as Heh, 1 2 . 17. & oft in that 
 ^jt>/7?/f. Sd that, ye cai2 never make ufc of your faith in Ckrift,&the p^i^i^^^,^, 
 promifesto comfort you againft troubles, except by reafon &dif diicouriiTc- 
 courfe, ye draw conclufions from it : as water cannot ferve y ou , ex- ^y* 
 ccpt by buckets ye drawe it out of the deepc wells. //^. i a.3. 
 
 Ye muft ufe your reafon by way of Sillogifme ; as R§m» (^,11. If ufe retfoa 
 wcbe united to Chrift, and have communion with him in hu death , sdjQg^-f^^^e^ 
 and reffirre^f ion \ then are^e dead to Sinne, & alive t9 God^ But wc 
 have union with Chrifl:,& pertakc with him in his death & refur- 
 rcdlion ; Therefore rve are dead to Sinne^ ^ alive to Godytljrough him: 
 This reafoning by Sillogifme, & drawing out a conclufion: is that 
 which the Apoftle meanes \ by reckoning themfelves : and fo: Rom,^*^ 8 
 
 Thus did ey/^r<i^<iw:-^^iw. 4. 1 9.^(7 12. compared with //^/'. 11. 17. 
 18. 19. his triall was notonely in this: that he muflkill his owne, inftaacw- 
 oncly Sonne whome he loved \ but his Ifaac : that \s^ him in whome, 
 and to whome, all the promifes were intailcdjand fo he muft cut of 
 his hope: wherefore he is faid to hope againfl hofe^Rom.A,. 1 8.& Heh^w. 
 1 7, i8»hc that received the promifes ofFrcd up him of whome it was 
 
 faid 
 
24 comfort for Be 1 1 * v b r s, 
 
 faid, that in Ifaac shall thy fsede he hleffed : fo that, ix. was not fo much, 
 the looiing an onely Sonne : for he might have more Sonncs: but 
 . the freight was this: That ifhc killed this Sonne: he cut of all his 
 hopes & promifes, in that they were all intaild to that Sonne: So 
 that , that Sonne muft be; or elfe the promifes could not be: For 
 ty^hrahams £mh, did not conflidfcfo much with his natural affedtion; 
 for then he had noe wcrd to foote his faith on, for the rayfing him 
 up againe : but he fhould have fet his faith on this onely -, that God 
 was able to give him another Sonne: But he confli<5led with the 
 ground of his faith & hope, fhaken now in this trial! : His faith was 
 tried, & his hope of all the promifes, & of eternal! life ; and notfo 
 much his love to an onely fonnc; In that he muft be killed, in whome 
 living dc begetting children, all the promifes were robe fullfilled; 
 and therefore heby reafon confidersGods power, that he could raife 
 that very Sonne Ifaac up againe; and this helpt him : For he thus 
 reafoncd : Ifaac muft live, or I can have no promife performed; 
 Now, if I flay him, God can raife him up againe, and fo 1 fhallnot 
 loofe ray hopes, though I kill hinu 
 This is This is the wifedome of a beleever, to draw forth out of God, 
 
 vlfeclomc. Chrift • & the promifes fuch particular conclufions as overthrows 
 that particular reafoning which caufeth feare»or greife:ot elfe ye 
 cure not the heart : It wa^this feareofloofmg the promifes, which 
 aflaulted ^Abraham ; Wherefore he did not draw conclufions 
 of Gods giving him another fonne, but theyrffw^yo««^: and fo over- 
 mryTs"" threw the aflault : Thusthen reafon by faith, andufc difcourfe :ye 
 f»iiy« are ready, toco nfider& ufe reafon, to make ye v/aver, by confidring 
 
 what flefh, &: bloud, fuggeft ; but that ye fhoald not Rom, ^^ . 1 9. but 
 conftderChrift, & the promifes, & draw thence, wiiat particularly 
 oppofcth yourprefent trouble. 
 
 Thus Martiia did not, about La<,arux his refurredlion ; fhe by faith 
 confidred that he fhould be raifedat thelaftday : butconfidred not: 
 that Chrifl, who was the refurredion could raife him then : Where- 
 fore fhe was not comforted. 
 
 Bat let us learne, wifely to improve our reafon , to draw from 
 Chrift, & the promifes, fuch conclufions, as are diredly oppof^ffQ 
 the grounds of our.prefent trouble : and take paines to draw in 
 comfort : and no.t fit ftill , or lye, as ihtfluggerdy Schy: A Ly^^ ^ ^j^ 
 . thewaji : This is indeed a labour, but it quitts coft; and how can wc 
 better ufc our reafon f 
 
 It is 
 
tyibout their Sinnti ($ Troubles^ 25 
 
 It is bruti£h to finckc under a prefcnce or appearance; A rcafon- 
 able creature, fhould confider, & infcrr,and draw in conclufions 
 which may fupport: Yea, and wc may ufe our wit , in deducing 
 things to incourage us : As that woman did, Marke* 7* 2.7. 18, From 
 Chrifts callingbir^i z^^?^ :wit til y drew an argument to inforcehim to 
 regard hir« Now bccaufe, this is a work c ofourownc jwe muflbc 
 advifed with thefe two Cautions. auHo: s. 
 
 FirA, that it mud not be a fudden, tranfient worke j when yc fett j p^.g!i 
 the objedbs of faith before you ( as the firft dire dion was ) ye muft on it. 
 not glance on them 6c away; but ftay & dwell on them for fome 
 while ; -^s a plaifter muft abide on ; and a potion abide in, awhile ; 
 or it will not worke : And when ye difcourfc, and draw conclufions, 
 it muft not be fudden & away, but ye muftftay on thefe things; till 
 they be foaked downe into your heart, and ftrengthen it, as the pafll- 
 ons of feare 6c greifc, be in the heart, as the Bee abides en that flowrc 
 whence it fucks hony : Wherefore ye muft dwell on the things, till 
 yc find your hearts warmed with them; or ^^^Aw^as theword figni- 
 fies, which is tranflated ^inditing : P/^/.45.i. alluding to thc/r;/«r^-/>4« 
 <>^/>jr^; which bubled up with thcheatc of the fire : which fire indeed, 
 isiht holj ghoftwvho will not rife up into your heart, if ye ftay not 
 for him a while; as the fire doth not into the frying pan, ifit be not 
 held fome time, overit: This therefore is one Caution; thatycftay 
 fo long on thefe things, till ye find fire corse into your heart* 
 
 Second Caution is this; that though ye ufe your felves, & put forth i- Tmftnot 
 yourowncrcafon ; Yet that ye truftnctin your felves, &reafon;but feWe^j^ 
 that, in the whole worke, ye expedt nothing from your owne worke; 
 but being emptied of all fufficiency or fitnesinyour felves; ye doe 
 wholy&cnelyexpcdthefruite ^iov[\i\iz hol^ghoflhis alUftance, as Fayiing-a 
 he is the S^int ofChrift; pertaining to you , as united to Chrift, by lome of 
 faith: The fayling in fome of this,isihe retfon why beleeversdoc caufeofnot 
 confider, &difcourfeon the objeds orfaith:and yet have no heipe, ^'^^^-^^^-'P 
 or ftrength, come thence: Wherefore be carefull. 
 
 I . Not to leane on your owntfpirit, memory^ )^it, no nor on your 
 graces but know that ye muft have a;9^/^ inflnence from the Sptrity 1. Kncwc 
 2iuA\\\%Alpfiance'. As your faith cannot adt it felfc; for naturall things m^k^^L 
 cannot worke with out a frefh concurrence of God (/« htrnxvemove) 
 Wherefore his fufpending, and not aiHfting the fire caufed it not 
 10 burnc the three children ^ though he put no impediment, in its 
 way* 
 
 D And 
 
2^ C(Pw/^r/ y^r Belee VSRS, 
 
 And thoMgh grace be ftronger then nature^ yet it cannot aft, or 
 move icfclfe, without the concurrence &aififtance of the i^^^/^g/^^y^j 
 fotjir comes from Chrift:,as light from the Sunne,by an effluxc Mai,^, 
 2, which ever fuppofeth a frefh a<3; to every fhining: The grace , is in 
 Chrift , though it worke in us , as the light is in the Sunne , though 
 kfhines onus; i.Tim,i, i. Wherefore Chriflmuft by a frefliadt, 
 put it forth, ific worke in us . Wherefore all things are faid to be 
 done , by Jcfus flrengthning : Philip, 4. 1 3. not onely by ftrength 
 which he had given, but which heisattheprcfent,in a continuall 
 g^^ings Every ad: of faith requiers thepower of God,afrefh admi- 
 niftred 5 2 . Thef Mi. fullfill the ^orks of fiitth , VPtth power : that is, 
 Cocis pdxver^fot one ad of faith, is to evidence things, which to 
 doe, he begs ftrengthningby might from the Spirit Eph. 3 . ' ^.t 7^ 
 And as the holy Ghoftj muft aifift the grace of faith , before it 
 canadtj fomuft hedoefome whatto the objeds of faith, before they 
 can worke upon faith: as the light muft fhine on colours , before 
 they can move the eye j that is, the Spirit muft fhcw them to the 
 Soule, which is called a revealing efthenty i^Cor. !♦ 1 o^ 1 2* not onely 
 at the firft, but every time that they draw forth faith : he muft revealc 
 them •, which is done j by givingin con vincingly,his ownc teftimony 
 of thofe things ; which prefcnts them to the Soule , as light doth 
 colours to the eye: Wherefore hz Co ip^ayes Ephef i«i7. 18, that 
 by the Spirit they may have revelation to know the things they heleev- 
 f^, & ^(?/^f^ for : So thar,without the Spirits aydejnothing can be done 
 in beleevingj as in praying-, it muft be in the holy Ghoft:f«^^. 20* 
 that is, in his ftrength&affiftance : So alfo muftitbe, inbeleeving; 
 therefore he joyncs building up, in faith, Spraying, becaufe, with- 
 out praying, we cannot make progcefte in our beleeving* 
 2. As 2. Confider, That the holy Ghoft,afTifts, onely as he is Chrifts 
 
 chrias Spi- jppjj.-^ . ^^^ |g ^gj^j. {^Q^ \\\\xi^ & merited by him \ as he is God , and 
 man, & the head of the Church; For, in no other way , orrefped, 
 dcth the holy Ghoft, alfift: Wherefore, all that he doth, is faid to 
 be ofChrifls : John, i 6. 1 4. and it is called Chrifis (Irengthning, Thil, 4. 
 I ? . 1 9. whereas it is the Spirit which doth it, Eph, 1 . 1 7. ^ 5 . 1 6. & 
 ifthushebenotconfidred:heis taken under a wrong notion, and 
 Chrift is wronged; for he glorifies not Chrift: John. 16 14. and he 
 will not aftift. 
 3 As ^ Ye muft be carefull to confidcr that the holy Ghoft allifts 
 
 chA" y^"' ^5 members of Chrift , by vcrtuc of your union with Chrift 
 
 by faith 
 
 m 
 ofChriit 
 
nAtout their Sinnei (jTrdubleSs ij 
 
 byfaiih;forhowcan ihefpirite of the head, come into one, but by 
 its union with the head f and how comes thcfapp to flow from the 
 roote, into the branch, but as it is joyned to the roote f Eph. 4. i /^ 
 1 6, from the head, being joyned to ir, is edified. 
 
 4. And laflly : Ye muft be carefulh to looke up unto the holy 4. lookcup 
 GhoftjtoafliH: youj caftan eye on him, as ye doe on that, whofc '°^^^^]'''^^ 
 hclpc you expe<5b : and in the expedation thus of him , muft ye felt 
 upon the worke of adling your faiih ; This is ihc Jecond dtreEltont 
 how to improve Faith* 
 
 Thirdly get your Faith to be evident, addarefled ad to the J.^5f«<*'on 
 dirc(St a<5t ot' faith: That is, labour to know that ye doe beleeve : ^^blc^u*" 
 as well as to beleeve : For E/e5iiott being evidenced by Fatth rand dent. 
 a title to Chrift and all promifes , depending on heleevmg : the foule 
 cannot be perfwaded ofits propriety, & intereftin God, 6c Chrift, 
 & the Promifes , and {o, cannot be comforted againft troubles, till 
 it knowes , it beleeves : Faith may fave , but it is evidence of faith, 
 which onely comforts: Wherefore this is one maine end of rhe fJi^^H'^^J 
 firft Spiflle of ^ohn i as is expreft Chapt, 5# ^ 5* thefe things I have Venn fon$. 
 to yofi tijat beleeve 5 that ye may kno'^e ye have eternal hfe^ ^ beleeve \ 
 (thatis,and beleeve jthat ye beleeve. 
 
 -This refledting ad whereby we can looke on what we doe, &: con- 
 fider it, & take comfort in ir, is a maine excellency of a reafonablc 
 creature, by which we excell bruite beafts \ & fhould be exercifed by 
 us : Unto the doing whereof, we muft labour. For which 
 
 I* To knowe the ad of faith, what it is, and toknowe that it is r. Labour 
 notthe ftrength, but the truth of faith , which evidcnceth ek^i^nx ^?^"i^r 
 e^^/^n.48. thofe ordawed to life beleeved-^ fomewith more, fome faiih.waat 
 with leftc faith, but every degreeofir, betokened life eternal , and '^''''^^' 
 gives title to Chrift & happines ; for faith is bur an hand or eye, 
 which toucheth, or looks to Chrift, that he may worke all irs worksj 
 which a fmall faith dothas trucly, as a ftrong; wherefore we never 
 find in Scripture, that Chrift rejeded any for the fmallnes of their 
 faith. 
 
 2. Labour to view your owne hearts, and fee if you have not put ^ seeifvoa 
 forth that fmall ad of faith, faith may be feene, in its felfe, & its owne liavc doiie 
 ad, afwcll as in its fruits &efFeds, (though thefe alforaav,-?^ muft be '^' . 
 confidred; ) \>C^herefore/^o^«, putts beleevers much upon iignes,& ^ "^ ^^^* 
 fruiresof faithj in hisfirft f^//?/(P,which waswritttohcipe to the evi- 
 dence of faith J and fomctiracs, faith is beft perceived by its fruites-, Byitsfruhs 
 
 D i Yet 
 
f. Labour 
 for the help 
 of tliefpirit 
 
 Who onsly 
 shewes us 
 the grace* 
 thats in us: 
 
 Not our 
 owne fphits 
 
 A Qi.nft'on 
 refoived. 
 
 4, Labour 
 unto all ob2 
 dience, out 
 of lore to 
 
 which car- 
 ries with it 
 much evi- 
 liance and 
 comfort. 
 
 18 Comfort for Be lee vers, 
 
 Yet fome times it is bed fcene^by its felfc, & its owne tdiyoi relying 
 onChriftj and a carefull fcarch into the heart, whither (uchanad, 
 be pur forth, or no ; would oft, difcovcr it •, but neither by it fclfe, nor 
 by its fruites,can it be difccrned, except the holy Ghoft s ^flift & helpc 
 us to perceive it. Therefore: 
 
 3. Ye mud labourfor the helpeoixhc Spirit x Who, as heoncly. 
 reveales thcfc things to us, i.Cor. 2. 104 12. So he,onely canreveale 
 them,orfhewthem tobe, inus: Heisthe Lords candUiniht inner- 
 MoJ^parts^orchamhysofthehl/j': Pro io,iy,heinit\sCcncc,^CwQ\\sLS 
 enrs in thar,becaufe he onelycan fhew to us, the grace that is inus: 
 As light onely can difcover to a man, the things that are in his houfc : 
 He muft fhine on our faitb, & its fniites j before we can have evidence 
 of them ; he muft ^\wq his divine teftimony to us, ofthem, that they 
 arc right, before we can beleeve it,as he muft of God,& Chrift,& the 
 Promifes, before vve can beleeve them j our owne fpirir, though re- 
 newed by grace, cannot witnes alone to us, except the Spirit of God, 
 doe joync withitinwitnes^(7»>. 8^ 1 6. which is the ground of thoCe 
 fayings Rom,^> i. when he was to wjtnes* 
 
 But heere, the QtieJ}ioniSy Whither in x\i\$ co€\9orkingo^ tht holy 
 ghojii with our fpir its y to make evident our ^r^^f^t It is requifite, 
 that he fhould be, as clearly knowne tobe the holy gho ff, who w&i- 
 rants our grace^ as we know it to be the Sunne, when it fhinesf 
 
 Indeede in the immediate affuxzncci which is grounded on his 
 divine teftimony alone 5 ir is certainc, it muft be fo : or elfe, it cannot 
 give full aflfurance, & put out of all doubt : But that in this afturance; 
 which is mediateyindonly witneflTeth with our grace, & Hiewes that 
 to US', That it fhould be fo evident, that it is the hoiy ghojiy that is 
 the queftion j if it be not enough ; that the grace be made fo evident, 
 ts that according to the Scriptures, the heart is confident it is true : 
 though it be not moft fure that it is the holy ghoji who faith, it is true: 
 Now that ye may hav€ this witnes of the Spirit ; ye muft* 
 
 4. Labour unto albW/>;/r^; to fhune every y?;i»^, and doe every 
 ^«^^,andthat outof /<?z/^toChrift;7<?^». 14. 21. then will he, mane^ 
 
 /^himfelfe to you, that is j by his S/7<W>, he will then give you evi- 
 dence of himfelfe, & of his love to you, & of your intereft in him, & 
 Happynesbyhim: General obedience, & fruitfullnes, accompanied 
 with growths in creafe, carry es with it, much evidence , & much 
 comfort J pkn. I/. 8.9. 10. Andbefids, it brings in, by way of a 
 nicctcnes 5c preparation, more of the witnes, ^ evidence of the holy 
 
 Ghoft 
 
t/4h§Ht their Sinnd ^Trouhlu, ^ 9 
 
 Ghoft ; for though the holy Ghoft, be given to belccvers abfolutclf , 
 and not with refpedt to their obcydience fon which condition he 
 abode in Ad^m in innocencyj yet his raanifcftations, in corafortable 
 evidences, are difpcnccd according to their obcydience , growth dc 
 fruitfallnes ; for fuch conaforts are wages, & refpedk working *, As. 
 
 The j^poft/c, 2. Teur, Wi.toii, exhorts them to aconftant dili- ^.,^^ ^ ^^. 
 oence , to increafe graces (therefore he faith giving all dtltgence) be- I'etcr.' i. ^ . 
 caufe , it will make Khtm fruit full in tlje ^orvledge of our Lord fefut '^^]^:^H' 
 Chrifi ; verfe^ 8^ 
 
 That is , in the comfort, & evidence of tbeir inrercft tn Chrifl, & 
 happines^yC/^r^T?; whereas, the want of thefe things ;ffr/>. 9. deprives 
 of alTurance, & comfortable evidence j He tiiat Uckcs t\:efe things^is 
 blind ; (jc, that is, he cannot behold his evidence, & alTurance \ nor 
 can he fee a farr of\ that is he cannot comfort himfclfe in thoughts 
 of his happines to come •, So neither can he be comforted , by that, 
 thatis pail, /:/^/orgf^/ f/?^^^^ W^/ ^/zr^^</:thatis,heloofeth the affu- 
 rance of Juftificaiion; ( Therefore , \,John. f^ 7, we muft Voalke tn 
 light ^ & then Chrifls bUtid^^znWix cUnftih from guilt \) Whereas, 
 clfe f though he remembers that there was fuch a thing ,an^ fo , 
 in that fence, forgets it nor J yet) he cannot be comforted by the 
 remembrance of it; and therefore '\% fayed to forget it; as they arc 
 faid in Scripture , to forget Gods Commands, who ( though they re- 
 member that there are fuch, yet) are not ordered by them: 
 
 And this Exhortation ro provide for their comfort, by this meancs \ 
 the ^pofile "Peteryjet inforceth hnhet werfi, lo. 
 
 By expredingwhat itis, in its cfTcd : It is a making fure their 
 Calling & Ele^ion , He that gives all diligence to add to Fatti:^ P^ertue-y 
 and to Fertue i Knowledge : ^c, as was before exhorted to \ doth 
 but diligently make fure his Calling and SleElion •, whence will 
 follow, that they fliall never fall \ namely into difpairing doubts 
 and queftions about their eftate ^ nor into a flare of darkenes , 
 and lode of comfort ; becaufe as he adds verfe. 11, 
 
 By this meanes they iliall have an ahoundant entrance minijlred tc 
 them y into tlie everlafltng ^ingdome of Chrtfi -, that is (not ment of a 
 Jocall enterance into heaven : For heaven is no where called , the 
 Ktngdome of Chrtfl j but the Fathers Kingdome \ Chrift refignes his 
 Kingdomc at the laft day of this \^orld, r. (^rrinth. 15. 24. ) and 
 the oppofition , verje. 9. jQ:ewes thar , it is n:ent of ajjurance, and 
 « making furc our Calling ^ Ele^ionx 
 
 D ^ Wherefore 
 
3 © Comfort fir B e l e s v e rs, 
 
 Wherefore ic \^ thus rocnt; that by thus doing ♦, yc fliall have a 
 filling mcafure of the joy of dJftirAHce of your eterml falvahon j which 
 Joy, is fo vafi:c,asyc mud enter ir; it cannot enter into you, but yet 
 yefhall have an abundant emrttnce into it\ whereas if you doe not 
 thus,yefhall be debated entcrance intoitj which joy of afifurance, 
 is the k^ngdome ofChrifl\ as Rom, 14. 17. called indeed , Gods 4'«^" 
 dome\K\\d^i\% C^r/j^/(a$ the next t/^ flicwes) given him by God the 
 Fati}er\ who is alfo God, as well as his Father, 
 
 And this KtKgdomeofChrifi^ though in this world, and resigned at 
 
 Chrifts the laft day, h yet, as hecre , fo oft elfe where, called everlafting , in 
 
 ^^^?^^omt many refpcdts, and heereefpecially in this ,becaufe, its joy & hap- 
 
 jafting.'^'^" pines, fhall be pcrfcded, Scfwallowed up,intheeverla{ling happy- 
 
 nes of heaven: Wherefore , though ye cannot ever growe fenfibly 
 
 yet perfue after growth & fruitfullnes; humble your foules under 
 
 the want of it ; give not over, but make it your bufines , to prcffe to 
 
 it i renew upon a failing, your purpofes&indevors after it-, ('this is 
 
 Ev«ngei;- tv^rtgeUcally to doe it) and you fhall obtaine the evidence, &feale 
 
 caiiobeydi- gfthe holyghofl^ the joy whereof, will abundantly ftrengthenyour 
 
 c.i e. w a . i^^^j.^^^ agamft all trouble. 
 
 Faith In Thus I have inlarged my felfeuntothe helping of you, to improve 
 
 ch'o'keftrae your faith in Chrift , fo as to keepe you from trouble of heart j on 
 dicineagc.^ which,I have bin the larger; becaufe Chrtfiin the text, makes it a 
 htmfeifcbf. prime remedy : And ("to conclude) indeed this remedy againft 
 te^'flt'"*^ heart-akeing ; is Chrifts choiceft medicine : (he himfelfe being the 
 Therefore matter ofit ) and therefore, not to prize, & pradife it , is greatly to 
 night it not ^jgj^j thrift himfelfe, 
 
 ^. Thus much , for the Third MeaneSy to prevent heart trouble* 
 
 CMeanes ^oi^i^thMeanes. 
 
 Is contei' ^^ conteined in the following Verfes. 1. 5. 4. in the fcope & drift 
 
 nedin the of them; Namely an unfolding to them, the true grounds; & rea- 
 2. 3. 4» fons ( and fo the iffue $c effect ) of that change, & trouble which was 
 Verfes. upon them , in his departure *, whereby he overthrowes , all the 
 inT^hlt^'^ caufeles feares & troubles, which thence, or from ought clfc , at ofc 
 
 ciSs'df ^" ^^^^^^ hearts* 
 
 pmure. *"" The force, dc aptnes of which meanes, will be beft manifcfted , 
 The words in a paraphrafi upon the words : Thus. 
 
 raraphrafcd \|y defarture from you , ncedc not trouble you on my behalfe-y 
 Chrift goes For Igoc away from you to my Father: Neither am I loft, nor for ft 
 ;;;,^!' ^"- away, by the will, power, or mallice, of mine encmyes ; but of my 
 
 ownc 
 
ownc accord I goc j and for my advantage, fo that on mj tehaifi^yc ground of 
 have caufe to joy rather, bccaufe Igoeto my Father,as/o^». 14.18. ^^^3^^^,^^. 
 
 Neither needye be troubled on y out on»e heha/fes-^ For on your 
 bufines , and for your good , doe I wiih-draw my felfe j For , there K-i-.hero'i 
 are in my Fathers houfe, divers receftacles, for many (uch as you arc ; behaife'.For 
 which, tfit^erenotfo I ^onld have tonld yon ere now, in as much as my ^,^f^,:^^''■ 
 0&c^(the faiti:fhllWttn€s)2iV\6.iv\Y friendship to you, binds me not one- bui;nes« 
 ly to fpcakenoihingbut truth, butalfo toreveale to you all needful! 
 truth, 5c not to fuffer you to be mifled with falfc hopes j Ycr, though J^.^J^'^^l~. 
 there a re many roomcs inmy fatJiert houfe ^ in which ye may inhabite*, them. 
 ye cannot yet pofiTibly get in there, till I have made wavj wherefore 
 Ifaideven now to you, that as the /^l^e/foye, cannot come, whither, 
 I goe : "John, 1 ^ 3 ? . But the end of my going away from you now ; 
 is to make way for you to come into, & have a place in , my Fatljers 
 houfe \ Ye thinke thatmy ^f/>4r/»yf isforyourlofle, and ye fhall be, 
 as young chicks without thehenn,a prey royourenemves ;and t'^at 
 your hope in me, fhall be fruflrated j and that for your unfruitfullnes 
 under me, God removes me, to pun ifh you j but it is not fo: 
 
 Thcgroundofmy ^^;>^rr»r^, isforyour greatgaire; For if Igoea- 
 way to prepare a place for you \ then furcly Iwtllccmeagatne to you to j'^-allc and" 
 fetch you to that place; /)^/^^f, much more xxtlllcome^^QX yonr fakes^ye ^-^'^^ ^^-^-^ 
 fcate that your fmnesforcdone, & forefecneby nie robe done, may ° '^-p-^^ 
 keepe yon from heaven, or my heart from you-, & thati fhew it by 
 thus leaving you \ and that we fhall be ever parted ; but it is other- 
 wife, I doe goe ^^r\{i /\V///f£?»?^,in love to vou, that jf (j Imay be to- 
 gether'^ and my departure makes way for it , with our which, Cand 
 therefore for prefent) ye cannotgoe, whither Igoe: 
 
 Nor, is this which I fay to you,a!ltrgetherunkno\vncto you (for, 
 itwere aflender ground of comfort, to difcourfe wholy, on things wh-chpUce 
 unknowne ) butj'^ k^o^^ the place ^ way / goe to : Indeed , they did f-"fj.''kncw. 
 notdiftindtly know ( as they object in the next words) but j^w/^^/Zy Sothemcre 
 Sind vertualiy, iheyknewir, in that they knew Chrift ^ Who was the ^^^^°-^- 
 Way , the Truth, the Lifcj and had the feeds of the knowlcdgia 
 them, and wanted not many dayes to the puncfluall knowledg there- 
 of by the holy ghojis comming on them: Thus our Saviour applied 
 kimfelfeto prevent their heart trouble, by fettingbefore them the 
 true gf ounds,& ends of thofe things which troubled them -jwhich all 
 were good, and for their profit, & fo necefTarily mufl difpeli the falfe, 
 & fuppofed grounds , & ends , which raifcd trouble inthcir hcai ts. 
 
 And 
 
^ 1 Comfort fir B e l e i v e rs, 
 
 TH'sWins And this ftvcJMvcsis as bclpfuU in all troublcs-,f3r there ever are fuck 
 ^rluhksV'^ grounds pf all trouble, as may quiet, & comfort ihc hearr,of bclec- 
 For in «ii vers-, Or ellc this command, {not to be troMedin heart)wctt unjuft: 
 tiicJe ?$' Wherefore the finding out the grounds which may quiet & comfort, 
 fomiovf ^^ ^^^ ^^^ finding out the true reall grounds , and lo, difpelling , & 
 ^ffouaJout. over throwing all the grounds that trouble j which muft befalfe, if 
 
 the other berrue* 
 cieirei by This mcanes, ^ofefh ufetb with his hrethren\ who had oncly veiw- 
 tSlXcii cd the lefTcac inferior grounds & ends of their finneagainft ^ofeph, 
 in idling him : Namely their pride, revenge^ envy •, ^c. whence arofe 
 perplexing troubles: which he cries downe;^^«^. 45* j. to 9^ be not 
 gr etvedi or angry \ that isyperplexingly^ot other greife he allowed them) 
 which, to helpe them to, he fhewes them other & more cheife, ends, 
 grounds, authors, effects, of that theiradt; then they confidcred: 
 Namely, God^ for good f«flf/,who was in thebufines, W(?rtf then ^ey^ 
 So that, in companion, ^^and not theyy may be faid to doe it •, where- 
 as, they onely looking on themfel ves , as authors , and pfephs hurt, 
 asthe end, Sceffedofit, were inordinately troubled. 
 
 Every Change or Trouble which befalls Beleevers^ either hy Sinney ot 
 
 JffliBtonSy isMkQ the cloud twixt the Ifralits ^ Egiptians\ It hath a 
 
 black, & a bright fide i God &themfelvesorthecreatare,inirj now 
 
 they fhould not onely behold the black, but alfo the bright fidej 
 
 Aifobvprc- Which that ye may doe ^ Ye muR fearch out the promifes, ^ ewperien^ 
 
 txZizn ^^-^ > '" ^^^ °"^ ^^^ ^'^^ ' ^^^ ^^ ^^^ °^^^'" ^^^ » ^^^ ' ^^^^ which 
 Opens the true grounds, ends, ^efFcds, of all that befalls bekevcrs 
 
 by any Sinne, or Sorrow: 
 
 T^kc one Promt fe in (lead of many : (which alfo conteines, an eX" 
 
 ^ ^expolm- P^^^f^^"^ J ^"d fo hath both : ) i , Cor, T o . 1 15 . No tentation : that is , 
 
 cicd. either by ^.finne^ or an afflt^ion, and rarher by finne, is heere ment \ 
 
 for both ihtverfe before & after, fpcaks of finne 5 and the whole diG- 
 
 ,cour(e,is of finne, & afflidions for finne; and fo,furely is that ment: 
 
 9ames» i. i3. Blejjedis he that in dure s tentmons ; that is, by afflictions, 
 
 or finnes ; as appeares by the next verfes , which prevent an abufe, 
 
 which might arifc from that faying; Viz. Since it is blefTed to indure 
 
 tentation^ thoughby /?««tf , therefore furely iris God whotempts to 
 
 finne: which inference, fhewes, that the ^poflle ment tentation by 
 
 fime\ as well as otherwife ; and furely fo he meanes /'^ww. 1*2. 3. 4* 
 
 For, there is no tentation, dothfo deje<5b, 5c excrcife every grace, as 
 
 ihofe of finne doe in belccvers : Wherefore, to ptoceede ; Not 
 
 " ' ' - - tentf.tion 
 
■^hoHt ihiir Sinnu (j TrcuUa. J J 
 
 untAtioH (fairh Tank in the i . Cor, lo* 1 5 . ^ hath taken you ^ but "^hat u i. Cor, i©. 
 common to man ( or modtratt as the margcnt reads ir,but) the word ^^^^*P°""«* 
 in grcckc, \s ccvS-^umvQ- humane y or after mans manner i By 
 nnan, meaning not aJI men, but^f/e^v/»^ man-y No bicleeverfhallbc 
 tried with any y;»»r, or /^rroW, but is incident to heleeversy^u^ fcis 
 that which may f^and with their Grace, & Salvation ; For it were no 
 confolation to a bcleever, to tell him he fhould not be tried as a 
 Divellisjbut onely as a Man maybe tried:And,thercopcbcingtoin- 
 courage them ; for as he warned themj in the former w^/^,(' to the 
 end, they might not prefume) So he doth heere, incourage, that 
 they might not , difpaire ; And this they needed \ For they had 
 bin farr tempted , and fallen ro Idolatry , whofe dreadful] plagues ^ 
 he had fett before them j yet>to keepe them from difpaire, he fhewes 
 them, how that, they fhould not be tempted , but as beleeversjand 
 this would incouragcj but to be temptcdas a man in general,may be, 
 that is fo, as to be ruind ^ doth not incourage, therefore he in- 
 tends it not fo general 5 as alfo appearesby what followesj that it 
 fhould be fo as to beare it, & efcape : which is onely the portion of 
 beleevcrs ; and this fhall but take them , as a tcntation j that is, to 
 try them»& doe them good ;& bleffe them with a reward; as it i% 
 more fully, fames^i* 12. the cheife ground , & end of it, is their 
 bencfite. 
 
 But they may be over borne, & ruind by it ? No, for there i$ 
 none fhall befall them, but what is fitted for belecvers,to doe them 
 good, 8c not hurt, (as the /^»/<i//(7»/ doe, which take unbelecvers; 
 as Sauledc oihets) and God is ingaged to it in his Jatthju lines -^ and 
 therefore , will not permit a ftronger tentation, then ye can beare up 
 under: andwill,as certainelyorderaway for you to efcape ruine by 
 it, as he will order to you the tentation : with the one, he will doe the 
 other: That is, he will fo lay in the tentation ^ as that, it ftiall carry 
 with it,fomething where by you may efcape, (not the tentation y 
 but ruine, by the tentation ) and fo get good by it; For the greek word 
 iy.QoiTiVy may afwell imply an efcape with a fuccefTe ( as bare- 
 ly an efcape ) an ifTucfucceffull://;?^. 15. 7^ God, gives in with the 
 tentation, that which fhall bring about a good ifliie, & fruite of itj 
 asthe;>/?///^^«,whenhe meanesgood by his po;y*«, gives in with it, 
 thatwhichfhalldoe the party good: Therefore, it is added, that ye 
 mzy be able to beare it: Why, is not this, a needles repetition ? Had 
 he not faid before, that they fliould not be tempted, above that they 
 
54 
 
 Comfm for B i l e B V b r s. 
 
 Cleii-Cvl by 
 Inftances. 
 
 A Rule of 
 judging 
 
 thcna. 
 
 In cafe of 
 
 Afflidion, 
 
 Inftanccs. 
 Abraham: 
 
 Jacob: 
 
 Jofeph: 
 
 Job: 
 
 The Elea 
 in Adam: 
 
 The Chnrch 
 in Eliahs 
 licacU: 
 
 The impri- 
 fo.iraciir ©f 
 
 VPere Able , able to bearc up under, & indure ? Yes, but this is added, 
 as a more full explication of his mind; in that he would have it taken 
 notice of; that they fhould not be preft above (Irength : and fo faith 
 it againc: or clfe in that the knowledge & fence of Gods making 
 way for an efcape, doth fircngthen the heart of rhcm who arc temped, 
 to beare it, and not finckc under it. 
 
 This, ye fee i% a full Promife, fhewing that good onely is intended, 
 by all: Wherefore , f will fct before you, no more proraifcs: But 
 fheweyoua few /«/?^»c^/ among many that are in Scripture : 
 
 For the right jadgivig whereof obfervc this Rule-y That whatever 
 is the iiTue of a trouble, & upon it, brought about by God, as the end 
 thereof; That was the cheifc ground &rcafonofGods bringing on 
 thattrouble; For the end of a thing, is theground& moving caufc 
 of that whereby it is brought about: Now the Scripture is full of 
 Infianceso^Sinnes & Sorrowes,\^\uch.htiz\\ Beleevers,thc end & ifluc 
 of all which, was their good & gaine ; Therefore, in all thofe Changes 
 both by Sinnes & Sorro'^ety Gods cheife ground &C end of bringing 
 them on, was that good & benefit of theirs. 
 
 Sec it Firfl:, in fome Tryals by Afflt^ions : Abraham was Cote\y trj/ed^ 
 by Gods calling him to offer up -^rr; but the end of it was, not the 
 dripping himojhim in whome was all his hope of the fromifey but the 
 ratifying tmce^ & by an oath , the promifei to him : So that, in (lead of 
 loofing ( as appeared ) the fromifcst he had them thereby, more furcly 
 rhen ever, fetled on him: 
 
 ^acob was ofc&: (orely tryed^ but the ilTue of every one, was a far- 
 ther revelation of God, and ratification of the Covenant to him: 
 
 fofeph was caftinto defperatc hazards, when fold by his brethren , 
 but the iffue ofall, washis greatglory, &happines: 
 
 fob had fharpe lofFcs & troubles, but the end, was, the doubling his 
 eftate, honour, children, with a length of daycs, and feeing God with 
 the eye, who had before, but heard of him by the eare: 
 
 TheE/e^in^damhzda, great change, from incomparable happi- 
 nes, toasgceatamifery, but it brought forth a greater happincs in- 
 ftantly in they^r^of the ^oman^ then they ever had in AdamX 
 
 The Chnrch had a great loffe, in Eliah his untimely taking away, 
 who might have lived much longer; but it brought forth an £/ij^4 
 on whom his/pirit was doubled , who did twice as grc'at, & many 
 things for /Jrael: 
 
 ^^///^, & thofe f^r^/, had a great lofic in the fuddcn imprifonmcnt 
 
 of 
 
M/^hue their Sinnei (^ Trouhlei. 3 j 
 
 of John Baptist whofe minijlry was eclipft, yea cxtinguifht, before he john Bap- 
 had prcachtaycarc, (forhcwasburfixc months eldcr.andfo began "ft- 
 to preach but (ixc months before Chrifi, and was quickly after Chrifts 
 preaching, imprifonned^ But C/(>r//?, inftantly came upon his impri- 
 fonment , & dwelt & preacht in all thofe placesj where "John had-, 
 %hns going, made way for Chrifli camming^ as the fetting of the day 
 Star, doth for, the Sunns rifing: Ma^^ 4. 12.13^ Zahulon, Naphtaljy 
 and thofe tS"^^ Coafts^ hadthe firft captivity of all //r<?^/: i^Ktngt.i <,*i^^ 
 andthis paved away for their having firft the go/pel prcMcht to them, 
 by John & Chrtfi i Matfo, 4, i 2. /o 1 7: 
 
 Againe, Chrtfi was taken away in his ifodt/j prefence from his Difci- chrift his 
 pl«,and that made way for his fpiritHul prefence y which was much <*«atf»: 
 better to them: 
 
 The Witnejfei Jlaine^ (hall be raifed againe to more glory & power The Qaying 
 to the Churches, then ever: ^tft/^. I U7. 1 t.ti. Sometime God takes thcwitnef- 
 4W4y, and gives againe^ as fofeph to facoi^ : 'Davids Wists & Goods at 
 Ztki^g ; and fo they are injoyed more fvvcetly then ever : Sometime 
 God ftripps of all comforts to be a comfort himfelfe 5 2. Ttm^ 4* 1 6. 1 7. 
 For he will never leave his people orphans [ as the word, in greeke, isj 
 hhn. i4« 1 8. he mil come to ihem^ 
 
 Andasthe Changes by ^ffli^ ion r, Sorf^^ywhkhcomeon beleevcrs incafeof 
 in »S'i«»fir, are for their good. sinae:, 
 
 ThtSleSi committed a great 5'/wi;f in j^dam-y And that brought in i„ft,nces. 
 Chrifls Righteoufnti & Life Eternal^ of which Adam m finning was a i„ f^^^^\ 
 tipe or figure : Rom, 5. 1 2. 1 4. 1 5* i 6, ^c^ 
 
 fofephs Btcthtcns Sinne^in felling ^(7/^;?^, brought about the faving jofcphs 
 them, & all their familyes from famine; Brethren: 
 
 Davids great 5<»;?r of killing Vriah (becanfe he had defiled his p^y}}. 
 w//r)and marring A/rj brought him that ^^j^jw^^wjwhome God had, 
 long before promifed by name, to fucceed him , and build the 
 Temple : i. Cren XJ.7*to the i Kverfe^ And that great »S/««f of «/^w- 
 Inking the Peofle^gzyc him to know the very place where the Temple • 
 fhould be built, which he fo longed after jas appcares by comparing 
 together^ t, Cron. lu i 8. to liie Chapters end, ($ Chap. 12.1. i* "^ith 
 the i,of Cron, 5. 1. 
 
 Hezekiah came by his Sinne^ to be humbled, and to know all that Hezikuh: 
 was in his heart : 1. Cron, 5 2. :5 1 : 
 
 And the fe^es were faved by their killing Chrtfi^ Chrifts 
 
 I Confeffe, that Sinncf make vrsLj^foiAffitSltonSyins all the former muracr. 
 
 E 1 inftances 
 
^^ Comfirt fir Beiiivers, 
 
 inftancesfhcw)butthc-^^/<f?/tf«/are but fiibordinate , arid mcancs 
 
 to thofe great /»<^/ of g<7(7^, which ^o^by thcir/«»« ,aimesat,& 
 
 btings about: And the greater the C^4t«^« have bin, the greater ^(7(7^ 
 
 hath bin brought to them, as all the former inflxnces ^ doe fhcw. 
 
 Therefore the gencrall & cheifc end ofall that difcipline oUfrael, for 
 
 forty yeaces by affli^ions, ^ fmnes \ h faid to be to tvy^ &nd hfimi?/e, and 
 
 doethem^<?o^atlaft:asDi?//r. 8. 2. ^4. 14. it.i<5. Yeathc/«««of 
 
 damned 09feSy who have bin neare heleevers, and fo may feeme to hurt 
 
 them i doc tend to thetrgoody^s ffidas his treafin igsiinfi ChnJiScr fed to 
 
 prove to the difciples that Chrift wsishey who wsls promifed, & fo might 
 
 confirme their fatth in him : fohn, i 3 ♦ i 8. 
 
 The i^eafon Now, the Reofon ofall rhis, is the Rice & Rooteywhtnct all Changes 
 
 silfn«!lnd by ^«»«^x,orSorroWf/,<ir;7tfupon Beleevers: Which is Foure fiuld. 
 
 Afaiftions. gr^lt js from (jg>/: Secondly ^Itxihom God throu gh a Po'^erfuU 
 
 Bdeev^rs Decree: Thirdly^ It is from God, through a Decree EverUftmgx Fourthlj^ 
 
 good.isfio It is from (j^^, through a Covenant cf Grace \ Wherefore it all muft 
 
 their Ricc . , rr^j ^ j "* 
 
 being 4 fold tcnd onely toTheir good, 
 
 1 . First, All Changes, by Sinnes, otSorr^^eSt comes upon Be/eC'^ 
 
 They all vers from God, and his hand^ I fay all j^ffitBions come upon them from 
 ^Got ^^°"^ ^^^ ' '^^^^ '^ eafily and generally granted , according to the 
 drift of Scripture , to raife us up to fee , 6c acknowleg Gods hand in 
 Affliaians, ^very Affti^io» ; as -^wo/^ 3. 6^ ^0^./. (J. whatever inftrumcnts therc- 
 Andsinnes. of have bin, it comcs from God: Anditis, as evident bjr Scriptur e, 
 &feafon; that all y;;>;igf come alfoTrom God, &: his h and, ancTyct 
 y"^'t"°^ he is no way dehled, or dil honoured theirby, ncictier is ilinne extc- 
 difhonored. nuated,ortne Sinner exculedby it, inthelcall: 
 
 Thcfeare of fomeofthefe inconveniences , hath made 7)ivines, 
 
 An error ^^^ acknowledg fo much of God in finne, as is in finne^ and out of a 
 
 of fame, a feate of falling into that error, diffwaded from , ^ames. 1. 1^. i5^ 
 
 conktT^ They have erred on the other hand > and made Sinne , more of the 
 
 Creature, &: its felfe, and lefTe from God, then it is: They grant that- 
 
 God is willing Sinne fhould be, and that he permits it , and orders 
 
 circumftances about us produdion, and overrules it, and hath an 
 
 hand in, 6c is the author of the phifical, or mortal a<5t, in, and with, 
 
 which, finne is i But in the ejfence of Sinne j that is, the pravitj, 8c atazy^ 
 
 the anomycy ox irregularity of the aU^ which is the (innfullnes of it, God 
 
 hath no tjand, neither is he any author at all thereof; Which opiniona 
 
 is fafe enough from the error it fJiunns, and to avoyd danger it keeps 
 
 fo farr of, that it goes wrong another way, and becaufe it would not 
 
 give 
 
9y^hfft their Sinnti (iTr^uhlUM 37 
 
 •ivc to God to much,it gives him not enough in this, noffo much as 
 he takes to himfelfc in Scripture rand tends, yea, is necelTary, to his 
 clory.and the comfort of his people: .n t_ r 
 
 And what though Pelagians, ArmtnUm, and car»Albearts,v,' ill abule 
 'lhis*Z)o^ri«f, 6c barkc againftit, wkth pretence that it difhononrs 
 God-, whereas they doe not hate it therefore, if it did lo j but becaulc, ^ ^^^^ ^^^ 
 
 it undermines their carnal buildings: Yet let us embrace, ec protellc ^,^ ,„ ^^0. 
 the truth which is after g.^/,«^; and not feare to fay that ofGcd, ^^i^.^ 
 which he in his hoi^ Booke, faith of himiclfc j Namely, that ol ^/«^ , is afrer 
 ^uA homJnf _hand^is notonely the thing, that 1$ JinnftiU^ wt'iht Godiines: 
 pT;i:;;i;^i7 r^:i:ri^^ i-^-^^ notgretied, or angry 
 
 ■ T^/rfj your jclveiytbatjefiuld mehtther, for qodfcnt me-y & tt vras net 
 yoH'i bfit God\ This is not ment, offomc good thingbefids , or 
 diverfe from their Sinne ; or onely of the overruling of their 
 Sinnejbut, of their Sinncir felfc, the pravitye &\vickednes,of that 
 lhtitza:,infi/ltnf?ofeph. ^ ^^ ^ 
 
 f 01 though indeed, tJjetr fe/Itng himy is called Godt fen dtftg htm , yet ^f^j^'^^i^^ 
 itis made one, & the fame things that which in thera \\2ls fellings Pre^hrers 
 that is, was y^»^thatin & ofGod,was /fW/w^ ^/>w; and that which e^pilj'n,^^^' 
 greivedthem, and made them angry with themfelvcs-, which was 
 \\\tii finnfullnes in doingit, that he faith was Gods fending him^^wd 
 £0 was it not they^ but Cjod j Thatj s^ ^'g^had more hand , then tiny , 
 jn c hat their pnnffillnu j^ or elfe it had not bin reafon enough to 
 take them ot from^cing greivcd and angry with themfelves, if 
 they had bin the fole authors of ihe evilly and God ondy of the 
 good^ O oh no ^ ^^^ ,^ 
 
 So i,SAm, 24. T.God'was angry with Ifrael, and moved David i/cxpUi:K^ 
 againftthem to fay , goe number the people : It muft be the fmnJMllnei 
 o(1>avids2id:y which God had the hand in , becaufc he had the 
 hand in that, which wasagainft I/raely (that is brought mifery on 
 JJrael, and that was onely the Jlnnfullnes of that ^du ) and it was that 
 which God moved to, out of anger againft^^^/, to bring on them 
 an Afflidion, and that could onely be the Sinne : Nor is it more ex- 
 prcffly faid, that Satan did it , i« Cron ^ 21. i. Becaufe in fomc 
 re(pe6ts, he onely, and not God , was the autlior of ir ; then hecre , 
 . it is faid that God did it, becaufc in fome refpeds, god was the onely 
 Author of it , and not Sata n* " 
 
 ~ So that we may lately fay ; That Go d u , and hath an handy 
 in y and is thc-^»/^^r ot, the Jinnjulinejjes of his people. 
 
 E — 3 ■ ^ For 
 
$t Omfarf fir Beleeters, 
 
 Argaments por tlic cvcnczng whcrcofj Confidcrthcfe j^r£$/memiiJhcCids the 
 " '''''''' voice of god, m Scripture: ) ^ H 
 
 I. Gods will Firft, gods Wtll & Pleafiire^ h the Wombe that conceived, ind 
 tim'^c^oncei- whciiccT^W^r^x, cvcry \^tfr^<r of thc Creature, whatever it be, whither 
 scA every ithcgood, oi bady as thev arc frtiat \Sy continue ) for hispleafure, Reve. 
 thecrerture 4» ^-^Z^- So thcy fo doc 6c wofkc, becaufe it is his flea fure , they fo 
 fhould doc ; thc flrfl reafen { and chat which determines all, ) why thc 
 JlVrMtirc Creature Smnts, mud be, becaufe Gods '^ill was, that it OiioxxXd finne I 
 ihouidfinne For who hinted to God, or gave advice by counfell to him, to let the 
 Creature y/»«ff/ was it not his owne device, counfell, & will, that it 
 fhould fo be f did any neccfljty arifing upon the ^reatures being, en- 
 ThatpioccJ forccitthat finnc muft be ? could not Godhavehindredfinneifhc 
 the creature would? might hc uot havc kept man from (inning» as he did fomc of 
 ^^**- the Angels.' Therefore it was his dcvice,& plott, before the creature 
 
 Yctvvithout ^^^S that there fhould be fmncy A nd what incongruitye is it , that 
 incongriaitjr Go ds WiU^ P/ <?<«f//rg jh ^uliiArft laya^gtoun d wc^kc to bring forth 
 fmne^? For what is Jv^^but an efeSi (^ di/covery of the '^eakenes ^ 
 mutnbiiity o( the reafenab/e creature ? Wherefore, GodsV»cha»gab/e)tef^ 
 isailedgedin oppStion toths cfeaturesy;««/>f^, &finnfull tempting 
 lofinne ^ ^ames* 1. 13, 17. (aswcfhall more fully fhew anon) becaufe 
 Sinne,asitis7r«»<?,arifeth from mutability &weaknes: Now what 
 Its neccffa- incongruity is it, for thc Creator to U?/^, and order it, that the (reature 
 ry.tegivc fhall jhe\^ its felfei and its oxvne jhame ? Yea, is it not ncccffary thus 
 firfthandin to givc to God the firfl hand in contriving, & willing the Creatures 
 contriving fi^ffg.^ Becaufc , moft ofGods grcateft workesinthis W'orld,andthe 
 everlafting World, tocome, depend on thc Creatures Sinne \ and 
 i t is ^ Sinne, that mofl: oigodsglorj, in thc difcover y of his Attribsttei^ 
 doth arifc; wherefore muft it not be faid& thought, that ^// Wtll firft 
 and chcife, was in the providing this meanes & way for all thofc hie 
 ends f Is there any thing by which, God To ferves himfelfe, ( except 
 Chrift ) as by Sinne ? Therejote ^err^neiy ir Irmitshim mnrh , to 
 bring in Sinne^ a contingent ac cedent,meerly from the Creature, 
 and to deny God an hand & wiTl, in its being, & bringing forth. 
 7. Thegrca SccondWjt here js w^c^fgo j^comcs^^ yea, the create ff^ eodj 
 
 comes by e'nhetTt\ Gods ^r ? (the man efeitat ions of God ) ovjh^^Sr^tures 
 ^^""'-- happynes (in all that erernall glory through Chrift. in heaven ) ft is 
 Go3s->ioV allToncly brought about by Si»»e: Which goodeffcifb, however 
 Orthe'^Crea thcy cxccde ihc it next canfey namely Sinne^ &c the Creature^ they arc 
 pinet.^'^' no thanke to them j Yet thcy are level with , their cheifc & firfi 
 
 caufe 
 
ayiboHt their Sinnes ^ Tronblts^ 39 
 
 tf4^/?,God, & his WKdome , Power, Love ; and doc (hew , that_li e , ^JJ^^ ^^^"J^"; 
 v^irh tUnU hiSjAttrilificeSy had an headt "^tU^ (3 handy in Sin nc ; or clfc hisuiiiin 
 thcy~courd never have wrought fuch good cfFcdts : Thus Jo[eph , Sinne. 
 fcemes to reafon ; in the place forenamcd : ^r^. 4 5./.8 . bccaufe 
 qood came of thcir/ww^, therefore it was God^ that was the author of itj 
 The Creature fepcrate from God (as it is in finning) can produce no 
 good J yet the Creatures Sinne ^o^h. produce^oo^^, therefore God hath 
 alfoan hand in thefinne ofthe creature, afwell as the creatine: 
 
 And however,G.od may be thoughtjto rake up the (reatures Sinne^ 
 affcr it is committed, or forefeene to be c5mitted, or bring about, or 
 decree to bring about good by it , without having a ^/// afore hand 
 unto the being of it; Yet, (ifwee v/ell confider ) this cannot be in 
 God,who fo is in his ^'/7/,t he ground ofcvery thing,in the Creature, 
 both ws fl:anding,& falling;as that he mud firft U'/Z^, the Creature fhall goJs will. 
 ftand, or fall , before the Creature can doe either ; and the Creature ^V'^^^S^®"'^ 
 therefore falls &(inns, becaufe his ^r/Zbefore was, itihould fo doej turesRand- 
 and this he Vlr///f^, as a meanes to all thofe great, & good ends, which !"g ^^ ^^^^ 
 thereby he did bringaboutjand what '\% it but the pravity, & finfullnes ** 
 ofthe av5t, and not the a(5i;itfelfe,as itisgood, naturally, or morally, 
 whereby God brings abour thofc his many,grcat,& good endsrthere- 
 fore he muft wr// the finfullnes itfelfe, and be its author^ as a wife man* 
 is of the choyccftmcanes, by which he brings about his cheifeft ends. 
 
 Thirdlv»itsas tncongrmus, and inconvenient, 10 make God have an 3. its « in- 
 handy ^ mll^ and be the author of, the affiiEltons ofthe (reatures^ as of ^^"rfakr^' 
 they;;7«fi^,onely there is a gradual difference : Sinnc is indecde worfe God have a 
 infinicly, then Afflidtionsj yet both, are truely alike inconvenient flfaions^is' 
 to be fathered on God: infmne. 
 
 For,whatare-^//?/(f??c»/in rc/pedb of the Creature? They arc dif- 
 otders ofthe Creaturesy?ro«^well being, which (lands in peace & 
 bappynes, and an eclipfe of that his glory , And what are Stnnes , in 
 relped ofthe Creature? butadiforder of the Creatures ;7r/?& cheife 
 well being, which dandsinrighteou/neSiZnd an eclipfe of that hisj^Iorjf-^ 
 both of theiti,a ficknes, &c a diftuibance of pure nature ; the onein Both a dif 
 m^rrals the other in naturals \ the one hurts more ( namely Stnne) in that, to"p^u*rc^na. 
 it cutts of from god\xhc other hurts lefTe ( namely j^jfitnions)\T\ that , «"re. 
 they cuttoffrom Come perticukr good, yet they l?6thhun the Creature. 
 
 Againe, Confidcr what arc j^ffit^ions in regard of ^od? they reach 
 him not, they impeach not his eternal hlejfednes which from himfelfe, 
 a rifcthrt^A/wi/fil^j though the creature be cvcrfo mifcrablej Ged is as 
 
 happj 
 
4© Comfort for B E l je b v b R s,^ 
 
 haffjfy as he ever was \ as the Sunne is as glorious as ever, though the 
 
 Earth,it fhineson,beeverfo diftrcfTed ) yea, & God getrs glory by 
 
 the creatures mifery,for thereby, as by ay^;/^, his Immutable Blefedna, 
 
 h better fet of, as alio his Holjnes.^ufiice^ Truth in threats &c But yet, 
 
 Afflia ons . all A§,iBion5 are againft Gods heart, becaufe againft the Creatures 
 
 GQa?hcm. good, and their difordcr is in it: It is a difturbance of his\vorke,and 
 
 it is againft, & unfuitable to, that mercifullnes which is in, a Creator 
 
 to his Creatnres, io that, there is an cclipfeofGodsluftre & glory 
 
 though, not he, but the Creature, loofe thereby fas not the Sunne, 
 
 but the Earth, loofeth by the eclipfe of the Suniic ) his goodnts , and 
 
 his Creators parentlike ( 0ven Father (^ Molhers )ho"^els are obfcured, 
 
 and not manefcftedj fo that his manefeftative glory \ the Glory which 
 
 he iliould have by a mmefeflation from the Creature, is obfcuredj 
 
 "Wherefore, the Lord in Scripture profeiTeth, even of Affli£fiof$s 
 
 ( afvvell, as o^Sinnes ) that they are not with hu vptll^ or from hukeart 
 
 as the word is interpreted after the original'^ on the maxgent^ Lam,$^ 
 
 $ 5 .fo clfc where : He ^t/ls not thedeatio ofaSinner : and he confirmes 
 
 it with an oath :tofhew that he is ferious,reall, &deepein it: and 
 
 that his heart, is in very deed, nor for, or with the AffitilionSi of his 
 
 Creature J and yet, the Scripture, making ^i>^, to have an hand^dc 
 
 rhera. " will, in AffltEitons^ and to be the author ofthem ; It is readily gran ted 
 
 Then why of all ha uds, that he is (o; And why may it not be fo gra nted, that 
 
 he IS or Stnne r 
 what finneR For Confidcr now alfo, what are Stnnei in refped of godt Let me 
 fp^a of ^' now,nallifie Smne^ and make it nothing, but triumph over it, as a fha- 
 isod, dowofgreat appearance, whilfb I difcourfc of it in reference to ^^/ip^- 
 
 versy and in compare with Godjas he is in, & of hirafelfe, without the 
 Creature J though elfe, in other refpedsjitisas reallasany thing, 6c 
 as infinitly mon(trou$, in fowlenes & mifery, as God,{o as he (lands in 
 reference to Creatures, is in beauty, &goodncSifo farr, as an of- 
 fpringof a Creature, can come in a parallel with a Creator^ as the 
 abafement,& torment, which Chrift, who is god man ^ indured, 
 plainly fhewes ) yet may Sinne be triumpht over, as nothing: both as 
 compared with the Workes of the Three Perfons in Trinitj, about itC as 
 we inall heare heercafter)asalfo corapared,in/V/o\V»^^««^,with gods 
 Hurt him heingiti, dc of himfelfe : whome finne cannot hurt, as f<7^. j 5. 6.Foc'^ 
 'hbcuerUs Sinne, is but the weaknes of Gods creature, its mutability ; by which 
 by afoyio) his ftrength & unchangablenes,isas by a/iy/f, better fet of; Can it be 
 any thing to God, his impeachment, that his Crcarure is frayle/*Can 
 
 Milk 
 
 Yet he the 
 avuhor of 
 
t/€hui their Sinftei (^ Trouiled, 41 
 
 Jic b« a God, and irapeacht by anything.^ Yea, doth not 5/W«fr occa- 
 fionihcw<««f/r/?<«/io« of many, yea moll, of his yittrihutcs^. Indeed gj^^^, 
 ^i>i»^doih cclipfe Gods manefcftative glory : That Glory, which he eciipfe 
 fhould have from the Creature rife up to him , upon his manefefta- ^^j* "*''*" 
 tionof himfclte, that is much loft by (inne\ Ttburyes, & hides that Glory, thtt 
 glory ofGod; it fights againft it J finnesagainft Gods heart; as contra- f^orjl^thc^'^ 
 ry to his owne image \ and the diforder of his whole worke-manfhip; Creature, 
 and the ruine of his creature 5 and the thcefe which fteales away his 
 glory: And in t^ isis Sinnes Tilencs, and hecrein, it h incomperably 
 wortejthen j^ffitciio»^Bmyt:,n hurts God no more, then an eciipfe of 
 ihcSunne, hurts the Sunne , which is nothing! ThcSunne fhinesas 
 gloricufly,but the Earth beholds it nor,andfo hath not the comfort 
 and benefit of its influence : So that, all the ^t'/^f of 5;««r towards ^ .. 
 (Jo^, is not at all to him, \x\\\\so\wvic Ejfentiail Ble[fednes, but in his EfTentiali'^ 
 Clorj which fhould arife to him from the CreatHre, for ihcgeod of the -^^^c^nc*- 
 Creatttrc : Which ^lory^ as he is Creator^ is his end, and moft deare to 
 him (as a wife mans end is , becaufe elfe , his workc is in vainc*^ 
 Wherefore he prote(reth^/> hatred againflall ,^»«tfj and that he hath 
 no W/^ to if, //^W in it, nor IS the -/^«?^or of it; And yet, he may, as 
 trucly & fafely havca^';iZ,&i/<fWin^bcthc-^/^7;^fi'rof, StMnet^^s 
 oiAjffitBions, 
 
 And it may bc-rcadily granted: Namclyinadivcrferefpc<9",& dif- ^owiimaj 
 fcrent confideration ; Even as they fay,todiftinguifh ^/(/?/r#, from xhafcod ' 
 Revenqcyinonc &thc(amcrunifhraenr,infliv5ted : fufiUe doihit, as T^^'*^^* 
 
 «>,,_, Ti * 1 • I 11 • . ; I t '"^ Author 
 
 iiisgoodf Sup rdttonc Bern) znd IS movedto willir,as it i$^o<7^5 hath of 5innc, as 
 goodejfe^si But ^^x^f^^^dothitas it is evi!l{ Sub ratione Malt) and ^p/^^'*^^* 
 ismoved towillif, asit IS i'^i^, and hath tllefe5isy namely hurts the 
 perfon ; ?»7?iff alfo refpe<5ts apublique 200 ' ; but Revenue looks one- cicdr^dbv 
 ly to the perticular hurt of that perlon ; So Goa\\>tUs^ and is inc Ah- on that 1$ 
 rWofy^//2/V?r(7»x,andW<7/x»or, noris the Author oi u^ffltCitons: He ^"^'7"^'>* 
 rrj///not Af]hBtom,fimply, and tthfolutlyy as they be the Creatures hurt^ juftice, & 
 For that isagainft his Nature ( which is Mercy ) and his Relation j R«>'"8<^^ 
 who is their Creator and Paient, both Father & Motli^r^ 
 
 Neither doth he inflidt them, till he is moved by fome end , and 
 confideraiion, which prefenis greater good, both in regard of his 
 owne Glory, and his peoples good, then there \% hurt, by the jiffiiEU" 
 on : Therefore, ( as was (aid before ) Hefweares he thfires not the Stnnen 
 death *, That is, onely as, and becaufe, it is Air <^^/ir^; having no other 
 or greater moving caufe, then the Sinners mine , [A% the cruel 
 
 F Tirant 
 
 £ 
 
4:1 Comfm fir B e l 1 1 v i us, 
 
 TiraiQt,who dcfircdthedcathofthcVcftal Virgins, ©nclja$ a <kiitli, 
 
 and their mifcrjr, and for thar end, appointed thcnn to be ravifbr, & 
 
 then put to death 5 becaufc he could not put them to death, unlcs 
 
 they were dcflowredj Wherefore the deftruftionof^'innerSjConfi- 
 
 dcr.cd thus j as it is evill to them , is of themfelvcs: That is 5 their 
 
 V7cakcnes,& mutability working them to/»«f jthey cxpofe them- 
 
 felvesio YHin€\ Which rfiintQodmlls (jworkj, as it is good ^ for hit 
 
 ^/or;, and his peoples good \ Yea, better then if the Sinners were not 
 
 ruind : And thus God , is brought on to u^ffit^l , by a further end 
 
 then the mifcry it felfe: Wherefore as to Chrtft in a more tranfccn- 
 
 dentway : as he was hisFello^^ and noiinnerinhimfclfe, he would 
 
 nor, not could, afflid him j wherefore \mS>^rd^c^x: Yet, on other 
 
 confiderations, as he was the reprefentation of all his Ek^ \ and a 
 
 Sinmrhw imputation : he willd to ftrickc him, and therefore awakr his 
 
 S'^ord', ZAch: 13.7* So, is it, in regard of all ty^ffltHions-y He Vt?//// 
 
 and works ihemj And he wills & works them notj in fcveral rcfpcds; 
 
 As Evills fimply,andon no other confiderations, he wills them 
 
 not, nor works them, but it is the Creatures owneharveft which 
 
 he fowediDutasthey tcndto,& produce high & great good cfFeds; 
 
 There is no evill of mifery, but God doth it. 
 
 , , „ Even thus, is it in regard of Sinftes : In fome RefpeElsy ^ Con/tdird^ 
 
 fpeas.God ^/tf;»/,God neither doth,norean,willi^/«»^,or have any had m Jt,orbc 
 
 r'r*>s"the ^^y a^f ^^^^ o^^^ ♦ Namely as it is rW/, or a good onely in appearance'^ 
 
 Author of anfwcringonely the hftmoro^ a, weake, 5c rautablt.Cr^^/ii^r^*, Thu$,& 
 
 ^'""*^* in thcferefpeds onely, God wills nor, works not Sinne; but abhors 
 
 itinfinitly, forit defiles & is moft contrary to his Nature-, And thus 
 
 the Creature wills it, & works, and on no other refpeds: Or (toex- 
 
 preffe the thing, more fully &plainely) Godneitherhath^ Will,or 
 
 Hand in Sinne. 
 
 Not,as ^- Asit onely fpringsfrom an evill Roote, &:tifethup onaweake 
 
 itcora«s or evill Ground', Thatis, asthe mind is moved to finnc,outofan 
 
 •TiUrTote, evill inbred principle of inhserent Luft , or from a concomitanc 
 
 W€akenes,& 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 
 
 Jam T. 13 to true fcope&: fence of that-, /'^nwfif. i. X3./# i8*God dotknot fo, or 
 
 18 explain- on fuch grouuds & tefpcAs, tempt or move any man to/inne, as to 
 
 * ' be moved thereto from an inward principle of finne^ or ©ffwreakney, 
 
 and mutability ; therefore he faith; p^fi^fi. 13. Ged cann$t he tempted 
 
 ^ith eviH 
 
"^i^ tvillyfttr titffft dMy m4jt : Thati5,as it iicvill, and fuitestn cvill 
 principle within himifoGod is not tempted, nor tempts y But thus; 
 roan tempts himfclfc ^«ry#. 1 4^1 /.being moved from an evil! ptin- 
 ciplc of. luft, within him j which fhcwcs that this is the ^pofiles fcope, 
 to fhew that on thefe grounds, & rcfpeds, God is not moved to will 
 and workc Sinnc j So that he denyes it not to God abfolutely, but on 
 thefe grounds J which farther appcares; Becaufe, Ferfe, 16, 17. the 
 errorhc confutes is, Tii»4^ C§d fhould tempt to Sinneyzs it is Sinne, an 
 cvill & foolifh thing, pleafing out of an inherent weaknes, 5c muta- 
 bility ; For thus to will & worke Sinnc onelyj he proovcs God canot^ 
 bccanfe all good is of him, as aFathcr, therefore he cannot fend forth 
 cvill: and he hath no Variablcnes, whereas all Sinne, as tS'i^wr, rifeth 
 from the mutahtlity of the Cre4tnre\ Hence our Saviour refers Sinne 
 as it is an evill,toan evillrice,&ground, & roote: cJW^^, f» 37*^11 
 that is of £t/*^, &foEvilI : But now if there bea Ground on which 
 Sinne may be willd & wrought, that n not from Evill , or a WeaVc- 
 nes, & Mutability, moving God to W1II& Workeitj godxn^yWtll^ 
 and ^j^r/^* it, notwithftanding this faying of /rfwcr, 
 
 1. Gcdneither hatha Will,orHandinSinne J AsSinne i$ moved i Korasit 
 to, orefFededbyaMeanes that is Naught, namely by telling a Lye, iseffeacd, 
 otany fuchway 5 for thisis evillin the doer: Therefore ; when God mzl^lt ^ 
 willd that -^Wfhould finne,in going to^4w^^ ^i/m^j he would 
 notby lyingperfwadehimtoitj but askt who of bis evill miniflers 
 would doe it, and one of the i^w/s undcrtooke to doe it, by filling 
 his T^ro^hets\K'n\i lyes,fo as to bea Lyar in them ( iVvtllke a lying Spt- 
 rit\)T)ciW^Go^Tit'nhtt doth, nor can ad: any ill meancs to bring a- 
 boutfinnej Asthe Z>#vr/did todraw£;y^to finnc by beguiling her 
 with lyes : Though God may mil it fballbe done by them that are 
 evill. 
 
 5. AsSinnc onelyrefpcdsfomc appearing Goovd, but real! Evill 3- .^'«'«^;«^ 
 Ends; Namely Gods difhonour& the Creatures hurt: SoGodnei- ".ue^.fas. 
 iher can, nor will, cither Will , or Worke it, for then he fhould be 
 Evill i For the end of an adlioa , in morrall things gives the n^me : 
 ThusinthefeRcfpedsj GodWills not. Works not, is not the Au- 
 thor in the leaft degree of any Sinne-, But it is ofSataojasT* Cron^ intheferti. 
 II. I . SAtdfi fteed up 4giiinfl. Jfraelt iS provoked ^AVtd tc numher the fp^-"^*. 
 People:, ThatisicS*4r<j»fTomancvillraindj byevill raeanes, to an e- 
 villend, namely to hurt ^4^, as they were Gods People, provoke 
 Ddvidio that Sinnc : jnthcfc refpe6ls,ic wasSatat^ j ^ not Gpd. 
 
 F z And 
 
4+ Comfort for Believers, 
 
 A^a our And fo alfo, it is of our ownc hcartsfwherefore David charecth the 
 
 In what Re- "^^""^ wholy on himklte , & not on God : i .Cron. 1 1 . i 7,) as was bc- 
 fpcasood fore flicwcd, fama. 1,1^,14.15, But now, all this notwithftanding, 
 the^ Aiul^or ^^ ^^^^^^ ^^^ ^''^^ R^pe^s on wbic'i, Sime may be \vtlld ^ ^onght , fo 
 of siimc. god may be , the Author thereof, As. 
 
 1 , Fro good I . Sinnc may be "^illd & Wrought^ from good Prmciplesy ^ Grounds^ 
 niie p es. of ^^//fdfi>«;f , Poi^^r, Soveraignty^ Holjnes, to fert up onely himfclfe: &c, 
 
 2, Dy gcod 1 ♦ »S/«A;tf may be W/7/^ ij;^ brought by good Meanejynzmcljy a wife & 
 Mcincs, holy ordering things fo as fhall draw forth &c difcover the Creature* 
 
 mucabihty &weak.cncs, and a leaving the Creature to it, being no 
 way tyed to fuperadd an affiftancc , &c ftrcngth againft it , as Swne was 
 broughraboutin v4<^^wd^ £t;f; and after *S/«»^ is in; then by leaving 
 the heart to its ovvne luft,and by wife&holy difpenfations & pro- 
 vidences, to (lump thofe lufls, not by any thing in the providence, 
 but through the lull it felfc abufing fuci providences, as Si^nc is 
 brought about now , fince the Fa/l, 
 sy gool 3 . Sinne may be wM ^ wrought y for good Ends : Viz* The fhcw- 
 nis. \ir)g the Creatures weakenes, as by a f-oyle to fet of the Creators 
 glory y and the gaining more glory to God, and good ro his People : 
 Thus God is faid to move David to number the people, 2. Sam^ 14. u in 
 thcferefpeds> asin thecther; the D/z^^/is (aid todoeit :and under 
 thefe conriJerations,5/»«^ Af^(?o^(aspovfon maybe forphifick, and 
 as the killing amalefa<5bor by a law J and as good as other things ',6^ 
 Vm<ay as comclily be willd^ aud be brought about by God^ and have Ijm 
 for its Autloor\ as any thingelfe: 
 Arvi thus It Yea, in truth, it h moft Cotigruous that //^fhould be its Author^ 
 '^t^oni^Qr Porwhomc becomes it £0 well, as the Cheifefl Good , to bring about 
 <ro 1 to be the greateft Good^ by the Greatefi Eviilv^n& who fo fitly , as the /«x- 
 1.5 Aa:.ior ^^^^^/^^ Strong Gody can bring our, the Weakencs & Mutability of 
 the Creature? Thusyc fee, that true Reafon , &rhe Scripture; ex- 
 clude not Goditom being in anyrefpe&f, the Wtl/erdc Author ofSinrte; 
 But from being it in Evill Refpeds ; And as it hath good Refpe(lSyiti$ 
 jatheredon him, the Father of all Good : Therefore when fofeph carried 
 his Bcethrens Sinnc to Cj^^-, hcinftanceth onelyinthe^W^»/!i^/ C^ 
 f^^/,whichthcirSinnchad;Forfo,&Dnelyfo.it belongs ro god: 
 And Godmzy glory afraach.iti this his plot,& handy worke ofSwue, 
 as in any thing that is from him ( except ftfut Chrift ) it doth fo be- 
 come him^ 6c advance him, & his people* 
 
 And chus^, I have Ihcwcd the FtrJlGr^unifiUytxj Chanrcy which 
 - ' -- - befalls 
 
 
x/^boHt their Sittnes & TroHbles, 4 S 
 
 \ytiz\UGodsFeofleyt\i)\Qthy Siftnes, oi Sorrovpes ^ It is Gedj his HAnd, 
 zi^dlVtli-, are in if : Yea, Ictmc add this, before I end this Confi- 
 dcration. 
 
 God is ra o re /» their Sinnet & Sorrovpes , the D they themf elves arc \ So 
 much that implies gene, ^^'^,%^ Not yon, hut Go^jThatis, not To 
 much You, as God : God,on good con(idcration$, had a greater \^v7/ ,1 
 (^ hatid in it y then you: Therefore in 'DAvids numhring the people ^ 
 God, and nor He , is made iheground ofit, 2. Sam, 24. i. God on 
 good Grounds , though he alfo , in evill Refpe(fts was in it as he con- 
 fc/Ieih: Yet Godwasfomujch more, that he drowned him in corny 
 
 parifon : For. ^ Arguments. 
 
 I , Godfirjl'^illdy and brought it about. ,, 
 
 2^ He might have prevented it , but they coul«!^nor , though yer, 
 a$itwasevill,tley did itfrccly, and of their owne accord, and againft *♦ 
 his revealed will. 
 
 ;. God had morejSc gietitCT , znd move genera/l ends o^thcit Sinne, |. 
 then they,w! oonely aimcdatapcrticular (sfisfyingaludofEnvy & 
 Revenge : But God aimed at much Good , for them , and many: 
 and moved more ftonestoeffcdlthcwotke, then they who wrought 
 inafmali compaflc, 
 
 /^^ And taftly , C?(7^/^oo^^»//5 fwallowed up their little cvi II end; 4- 
 more good, then bad cameof itto /oj^;?A, thcmfelves^ andbthers : 
 Therefore , it was God more then they •, for of him is all good: 
 Wherefore Ice Beieeversyhc humbled godlily for their Sinnes 'y and 
 then be quiet without perplexing greife, or anger with themfelves. 
 For gods hdnd,(j good ends y are m their Sinnes , (^ SorroVies ^ more 
 then their evill hearts, and fhall prevailc to Gods glory > and their 
 g^od. 
 
 Thus much for the Firfl Rice (^ Ground of all Changes y whick 
 befall Beleevers t\iZQVi^ Stnne or Sorrovp -yTVicy all are of God, and 
 his hand. 2, 
 
 Secondly, All Changes by Sinne or Serro-^ which befall I{jee^ 
 Beleevers , come from Gcd by a ^Decree ToWerfull ; That is , a -^orkr "^^^x ^l 
 ing Decree 'y he hath fo refolved and decreed it as that his hand and Gal^oftfr 
 foW^er con curs r to effe 6b \t^ b>^« oecV^ 
 
 In regard of 7-r^«^/e^ & ^f fit 5i ions , this is Giid^xpicffdy Zeph, ^'°>^-^^^""- 
 1. 1. There was a "Decree pregnant; which conceived, & bxcd Trouble Afmarloa,/ 
 for. them ; and was ftrong aod able , to bring it forth , and not 
 mifcarry* 
 
 F ^ Sdalfo 
 
S» Si»ne$< 
 
 THcy all . ' 
 »«rne fro'n 
 Goi-J. oji the, 
 b" an Ever, 
 la'^ing De- 
 cree, 
 
 Ai'fli^ons .- 
 
 SijaltSiSes 
 Uovf oft, 
 Uow miny, 
 U6W f retc. 
 
 46 Cmfm f^r BiLiiviRs, 
 
 SoalfojFor5j»»r/;exf^?/^4.Z7.i8.ThacA««tf of theirs in r^/^o;^-] 
 i»^ CAr//? : All that which they did finnfully againft Chrifl ; n {si\6, ro 
 bcdctcrmincd before, by gods coun fell & handy That is , a Decrti 
 that was concurring in Fewer to cfFcdt what it deter Tiined : Yet is not 
 this any cxcufc to tlie 5*/»«tfr or extenuation of the Stnne\ For, as it is 
 f aid of AJfyria Ifa, i o. 7. he thinks not fo : he eyes not this Decree of 
 ^p^inhis y7««/«r^, nor ishc movcdbya rcfpcd to itjbut he dorh ic 
 out of his ownc cvill heart. ^ 
 
 Th I RDL Y, hWChanietn^onBtleeverSyhy StHHes^oiSorrowes^ 
 
 come to them from Gody by an EverUping Decree \ Even by that £/<r- 
 
 nul L$vey& CGunfelly'in & by which they were ordained to Life Eter- 
 
 nail: Therefore, //^^4<r. 1. iz»the 7r<>j^/5r^^ in courage th hirofelfea^ 
 
 gain ft the gieat AffitEiion of the 'BAhiUnian (kftivttjy by this, 'that 
 
 gads Decree^ix^ ordained them for that end \ and therefore the ififuc 
 
 fhoiild be their good ; and not their ruine {yi>e f hall net dje ) and fcrts 
 
 God before him , as a God from EverUfiing j and his God j that \%^ 
 
 His godfrem EverUfling^-^ Andwhydothhe inftance in this Attribute 
 
 of EverlafifHg ? But to intimate; that ged being from EverUfitng^^ 
 
 fo all His Decrees being {iQmEverUJiif9g\ among which , this was 
 
 one, of that their great Affli^lion by the BMomans ; therefore they 
 
 fhould not be hurt, or ruind by it : And when Chrifly is called the 
 
 EverUfiing Father : /Ja^,9* ^« if fcemes to be ment, not oncly that from 
 
 EverUjling Decree had dcfingd the Second Perfon , as incarnate , to 
 
 qialce all things; &asitwercbegett them \ but morefpccially, to be 
 
 a Father to theElc(5l; andfo asa F^/Wtochaftife them with afflidi- 
 
 pns ; Heif. 12.5. 6« 9. which AffUnions alfo muft be by the fame Ever- 
 
 \lafttng Decree appointed out to them : "Wherefore, Chrifl ; Ifa.6i • 1 6, 
 
 |is called their ivi^fr,who from Exerlafting had MsName\ their Re^ 
 
 Ideemer : For fo ic is read on the Mar^ent , ic fcemes to be ment ; Now, 
 
 las t\ieir redemption ; Co their miferya muftbe 'Decreedfrom EverUfiing: 
 
 ior fo furely, C^r//? as a Redeemer^ hath bin in Gods account, fro la 
 
 fBverUfiing: Even tbofe goings forth, /^/V4» s.i. &c not oneIy,his^tf</j« 
 
 beads; butthofc Workesofhis, as /«r4rif<ifr, towards the Creature: 
 
 Workes without ; as the phrafc of goings forth j implies* 
 
 Andasail Sorrorvet ySo ill Sinnos of Beleevers, are dcrermined by 
 
 (Gods^ Eternal Decree-, Hov^ oft, How many. How great-. For, if Chrtft 
 
 Aftom Everla^ing he their ^r^f^ji^^r; and went forth :oSave tkem; It 
 
 /was fir ft, & ehcifcly from Sinnu; then muft from EverUfiing the Sinnu 
 
 vbc fctt downe from whence he ihonld favc them; as it is ccrtainc 
 
 , they wric 
 
 I* 
 
t/fi^lff their SinHU H Trouhi^, 
 
 47 
 
 iVtr wcrc,bccaufc when he accampl^iftit the Becret, and by ilymg-oi^ 
 
 the Cr9p, a^buaily rr^rewf^^ them ; \.\\tr\\^ II their Stnna men ok htm, as ^^ ^^ .^^^ 
 
 it is ^. /3» ^' read on the <Jii^rge)if\ Nxdw none w^// r« /?/» there, upon the' 
 
 but what were Decreed for hit» to remove, when he was deilinated to ^^'J^^}^,.^ 
 
 that workej which was from Everlajltyig: For Adum inhis/<r//> & werehefur? 
 
 fiYimng. was a F/^«/'^, or T//>tf o^ Chrtfiy taking away 6';7f«5y 7^«w» 5 . i .4 . hfnrto r°l 
 
 f(? r^^ Chapt,-end ; Thcicfore Chrtfts taking a'^'ay Sinna^ was ^^rr^f^ be- n^ove. 
 
 fore yidam , or tlfic World was, ( and To From EverUflmg ) or how 
 
 could yidam tipitie him, if he were not before inrcdcd to that workci* 
 
 And it Chrtfl were from EverUfiing \ Decreed to t^ke^'^ay Sinnes^ then 
 
 were the Stnnes he fhould takeaway, Decreed from EverUftmg : This 
 
 alfo appeares by Deut, 1^2,^ ao ^7. where it is f^idj thsit both the 
 
 5/«;fr/orGodspeople: ^erf^i.^y 54. And ih^k Affit^to»s Terf- 5 5» 
 
 And their ^Deitverance: Verf^ ^6, arc all afore hand , laid up in ftorc 
 
 with God, audfcaled among his trcafurcs : That is, in the Eterfiall 
 
 Decreesy of his \\^ifcdome,& Knowlcdg.in the dcepcft fecrefy, &: b.id- 
 
 dennes, hath God fet downe his peoples (innes & puantf hniems'^\v\\\z\x 
 
 ina fett time he will avenge , and at the end, doe his people good. 
 
 AndrheReafon,and Ground, and further Evideticc of all this, is: a further. 
 Becaufcby the fame Decree that ferrs downe the End, are all the Ground. 
 Meanes thereto fet downe; Wherefore that Ettrmll Goods Will^ 
 Wifedome of God, which Decreed Belccvcrs tO Ecernall Happines, 
 Decretd^W tbc ty^fpSiionsy^ Stnnes, how much, & long , God would 
 leave them toweakenes, and let loofc corruptioiis;a$thc wayes 3c 
 meanes by which, he wouldbring them to that Glory appointed 
 them: Forevcry thingxvhich befalls Beleevcrs in tWis^orld , is * 
 Meanes to that great En^^d of Etcrnalt Glory to which God hath or- 
 dained them ; ^Xidthzit^ttxvikS fore-irdtred for them , in ^by that- 
 Great. (^ Efe^rnali Love y%nd fo cannot bur be in li^dv^, and fortheir 
 Good. ' /■■' ' ■ 
 
 F OUR X H L Y, fAll Changes opon 'Eelfevers by Stuncs , or ^^r- 4- 
 
 r9'^9f^Qo^covithem,hy UthKQu^dtyl Covenant df grace n'\:id'i with! ^'f^- 
 them-y This followes from the former; Forthe Covenant of Grace ^isy^^UJ^^^ 
 nothing elfe, but the gathering rogeather, & revealing with an obli- 
 gation to them, to pcrforme, what ever were his Eternal Purpofes ia 
 Himfclfe,concermng B^leevers-, Wherefore, all rhat is Decreed con* 
 ccrning them, is exhibited to them, through ^^ Covenant of grace \ 
 which cannot bur (eafon it, & make k wholfomc to them •, however 
 pernicious it be to others. -^ 
 
 Thus 
 
 come ffcm 
 God, on the 
 through A 
 •Corenanc 
 of Grace, 
 
Byvrhichhe 
 ourtiircs & 
 fitcs thera: 
 
 For Seryice' 
 
 48 CQmjm fir B e l t b v i xs/ 
 
 Affiliations. Thus all tyiffliSlions conac through ^ Covenant of Grdu \ •ndate 
 cxprcft in it , PfaL^g* 5 i. 3 334. For they be fatherly chafiifements iot 
 good, and tokens of Love, to which the Covenant binds God Heb.ii^ 
 7. 10, Whence it is that God is called the terrthle (7o^,kecping Covenant 
 ^ Mercy J T^ehe. i . y. Becaufc his Covenant for (Jliercy, is to ^ffif^. 
 So all their . And fo, all the 5/;;«^/ which Bclcevers are left to, they arc through 
 & becaufe ofthe Covenant of grace , left to ihcm \ and the Covenant 
 implies a difpenfation of linningto them, as well as other things: 
 For though the G7z/?«4;?r,expre(Ii not their being left to SinnetYet^ 
 it imples their /J««/>;^*, forirsfcopeis j that God as a Father will £^«- 
 cate (^ Nfirt fire them up fo, asiliall fit ihem for his Inheritance of Glory i 
 Now by Sinnes are they as much nurtured,^ fitted foy Heaven -y as by 
 any thing elfe: Wherefore, by vertue of, and through his Covenant 
 o/^r^rr, doth he leave them to, more, or fewer, lefTs, or greater, 
 Sinne8,as may beft nurture them up, even ashefittsthfm for fcrvicc 
 in this World, by leading them into Sinnes'y as he did Peter to con- 
 j firme theweake; by leaving him to cat^/««f,Z.»4f ii. <* with ^4, 
 1 5 7. And David to beare out to t c World , htsfure mercyes m Chrifli 
 T-^.5 5.^ ♦by leaving him & his houfe, to man v &: great i^/ww^/ias 2. 
 Sarn. i !♦ becaufe elfe the furencsof the Mercy, had not appealed^ had 
 they not finned extraordinarily; -ri ';/" 
 For Hcivc.V So he fills alfo for the (jlory in Heaven^ by their various fmning 
 I Ijtcre : Notonely isSinnes make way for ^ffiiElions , but alfoastiiey 
 I make way for Gods free grace^ Chrtfis Mercy, and the exercife of di- 
 ! vcrfc Graces'y As that Sinne ofthe Church ofCorrinth did 2,C(pr.> s o.ii. 
 j And who ever obferves Gods manner in nurturing up his Children 
 i for Heaven, he w^ill find that the mofi: ufuali waycs of his Art , therein 
 lye in leaving them to Sinnes ot ylffi^ions ^ or both; For, 
 f. They trjr Firft , Sinnes ^ AjfiiEttons , are a trvall of Faith ; AffltSitons try our 
 their Filth: p^jji^ |„ godsLove,i\\2ii[\zfhQ\AdAffliElzr\^Love\zs fohsVmh was 
 dofhfiirr tiYt6i\ThoughheKillmejyn fWiHtruHtn htm: And t^cy try our Faifhin 
 GoisLore. his Mercj ^ when he (o takes vengance on our iniquities, to teleevc 
 Mercy, hixQ merctfnll,^Tidth2it\\thaxh forgiven: Pfal.99 A, Andthey try our 
 Xaftice, Faithinhis7«/?/r^j whilfthefoaffliftsthcgood,andlett$ the wicked 
 So sitmes profpet ; as it i$ in the ^Awr/. 
 
 iTciuTal" And as ^ffltRions area tryal! of mir Faith ; So are our ^x«wr/;and 
 Biool. that much more then Affii5ltons : They try our Faith in Chrtfls Bloody 
 i«GoJs foran /Atonement, PfaL y f, 2.7. They try our Faith in gods Vnchang- 
 ]lb'il':T^' afplcnes jhir he will not caft us of though we ftnne ; according as the 
 
 Covenant 
 
'^hut thiir Swnis (i Treuhles\ 4P 
 
 r#v//f4»Muncs,7/^/.8p*|i.3 2.3 3» They try onr Faith in the Prcm's- in the Pro- 
 ftsQ^Pcrfevernncei&Ft^orjyOyciSinney wkcn yet wc find it captive "'^^"* 
 usjas Taule(fa$tb fhcwcdhfe\FeyRom,7'^S*^^y^5* 
 
 Now this Tryall of Faitli , by manifold tentations^ as l^Pet.i* <^*7» 
 that is both by Temations through Sinnesj & Sorrov^es \ \% for a feafon 
 necdfull: Even,whilftwcarein»//r^;<r^; in as muchas it tryesFaith-, 
 As the fire doth the gold, that is to be ufed in fpeciall things : Which 
 tryall of Faith over, & above befids the Faith it feife; willbeprofi- 
 table,atthc laft day ; and therefore, is at the prcfent of more piice & 
 vertuc to us, then gold, which periiheth in this World. 
 
 Secondly, Sinnes ^ ^ffii&io»s,zxc as feeds of an harvcfl: offoj/ at the fg^jl^^^htr 
 laftday: ^fflt^ior;s arethe groundworke of Joy, Ty^/.iid.j.^.as Veil of joy 
 the BMonion Captivity ( their /poke of) was of that great ioy : and ^° ^^^^* 
 fo Heb, nil. even though they be inilided for Swnts , as the fore- 
 men tioncd were ^ For God forgives & removes the j^ffiiBtonxTfal^ 
 103. ^. -^4,38* 7* Yea, and they Comfort, at the laft day, as the hard- 
 nes ofthe Sea voyage, doth in the haven ; and the danger of the fight, 
 doth in the triumph : Revcj, 1 3* 14. And ^S'/wwfij, however, for the 
 inoft part, they firftoccadon troubIe,yetthey tend to,and in the end, 
 bring forth the more Joy, ; both hecrc, wkilft God forgives them, and 
 fhcdsabroadhis Joy with his Forgivnes^ giving not oaelyeafe, by 
 fetting againc the bones ke broke , but alfo making them to rejoyce 
 iyji/.j i. 7.8. D^W never joyed more, then after hts reconfikment to 
 god. upon thofe horrid Stnnes o£ Adnltry & Murder y and that of««w- 
 bring the T^eoplex For after the former ke had Salemon given hina 
 (Viphomethe Lordfent,& calledbelovedof the Lord 2 ♦ 5^. 1 2. 2. 5 . & was he 
 whorae God had named to build the Temple as ye heard before ; and 
 akerthe other fwne he had the place ofthe tetnpleyft-cwed hira-,& liber- 
 ty to prepare for its building which greatly joyed hu foulc^xhtxe being 
 nothingto which ^^^^^r/wet forth in fomuchdefire^/ to godshoufe. 
 
 And indeed Gods people need more Joy es after 6'/«>?«^, then after GoJsn?onie 
 j^jfiiSlions^ becaufe they are more caft downe by tl.em •, and therefore needs vaoi-z 
 God ufeth Sinnes , as meanes by which he Icades in his Joyes unto finnino-?*^ 
 them in this World: And alfo inthe "World to come; their Stnnes thenafter 
 yeild them great Joyes; Indeed, in feme refpedfcs, they fhall joy moft ^ ' ^°"** 
 at the laft day, who haveleaft finned; But in other refpeds, they have which they 
 moft joy who have moft finned, ( For finnc they little or much , they ^n^morT* 
 all fhall ^v/^r/«rtf /(?;', at laft) whilft the free Grace, and rich Mercy, hecreafter^ 
 of God thcFathcr 5 the Mcrtit, & Love of God the Sonne ; the Power 
 
 G of the 
 
50 ^ 0«?/i>?'f y^r Bel E EVER s, 
 
 of the indwelling holy Ghofl: in thcra',fliall the more ITiine forth, 
 how much the more Smnes have bine within them j and Faith will the 
 more Tryuph in & with the Trophes of fo many the more Viidtoryes 
 over the gmlts of Sieves , and keeping up under the more continued 
 alTaults of ^B'^erfiill Smnes, 
 5, God Is 5* ^y Sinnes ^ Affitiiwrn^Qodis the more made manifeftto thera \ 
 
 raadfmore '^'^^^i^^^^'^^ goodn€s\sm^(^Q to fiijfe before them Exo^i^ A9* That is, all 
 manifsft ro h\s Zy^ttrihutcs: as Exodus, 5 4. 6. his Soveraigmt) to doe what he will, 
 his Aurl-"^ with whome he will j whilft he leaves them to any Sorro^esy or Sinn&s^ 
 bm€s. \,S(im.%^\%.Exoci,7,3, i%a\kdoed,'I{om^,i'^,Heharde»s'^home he 
 
 mill Sohis^JliceScMercjy: move fujfice, in that thQ move thtyfifjfte^ 
 the more he takes of Chrtfii Rom, 3, 26. he is ffifi ^afw ell assL^ftflt/ler: 
 And more L^ercy J in pardoning more to them* Andfo his Tr/^fi^is 
 manifeft j in a.more full making good his threats in punifhing thena 
 iot Sinnes\ othisPromlfes ^in pardoning move Sinnss, 
 ^ Nowthisfeing godsbacke^arts ^ 4oth greatly narture , and fittfor 
 greatly Bur- heaven , many wayes, which I need not mention, they arefo obvi- 
 f^'^Vcaven ^^'^ * Thus then, the Changes through Sinnes & AffitUions^ ferving for a 
 fiHYture c^edtieation ofBeleevers unto heaven, it is, matter of Joy to 
 them , when Thej fail into divers temptations , ^ames. r» 2^ Yea, 
 udons Tis ^^^ l°y > ^^* ^phraife, I find not againe ufed in Scriptnre \ It is more then 
 matter of all to fay J much, ot great joyj for it implyes that what cvct kind, ot de« 
 Joy . as. gj.^g ^^ j^ there is.we ftiouUtake it up to joy in this thing; (as the like 
 ex^afned! /J^r^/^?) is ulcdiu the like icncey fir Prayer I Eph , ^. i 8« ) which file wes 
 that there is more then ordinary caufe of foy , ia thefe Trjalls of 
 BeleeverSy fome ofwhich , he inftanceth in: Ferfe.i^^to 6, For thefe 
 Tryallsy are of their Eaith (as ye heard before ) which yeilds a future 
 gaine,andaprefentprofficalfo:forF<ii/>^^?7^^. brings forth Patience-^ 
 anddoebut let Patience have hirperfi^ voorks y ^ J^ //^^// be intire , c^ 
 lack nothing: Entire-yZhe grecke word qKo-kK^^^I'I find not clfe where uf- 
 ed in Srnpr/^r^;but i«71;^/, f. 2 5. that which is intregal with all its parts, 
 which hat hall that is allotted it which is pofTeft of your whole lot,por- 
 tion, or inheritance ; Yet there is added another word ( as if this were 
 notfull cnoughjand Airi^»^r^i«^;or v2Li\\ev lackif^g in frothing: Asif by 
 the Tryall of Faith through fe veral TentationSy Patience may be wrought 
 up to fuch a perfedion ; as that they fhould have their full portion 
 ofGraee& Glory given them into their hand: 
 
 And whereas, they may fay, but who is ^ife enough fo to improve 
 patience) he prevents it j faying to this effcft: Thus to doc is indeed 
 
iAioui their Simei & Troubleis ji 
 
 wifedeme , which any man may lacke, iut if he aske it^ he f hall have ie, 
 and To may doe the things, and become fully pofTeft: of all his portion , 
 andinhcrirance; and therefore may well joy with all Joy ywhtu he is 
 falU'/i into diverfe tentations \ This indeed is not a matter of fence ^ 
 therefore faith rhe A^ojlie count it\ oifsppofe, and thmke it fe {yy,ozi9-^y 
 Let this be your leading thought of all other thoughts, and let this 
 thought leade your afFedionsjfo much the word may implye iyy.^Si 
 'Wherefore, rerfe, 1 1. he fayth, Theji are blejfed that indnre , thsLt is/«- rcrfe,i2. 
 dfire Co as zojfay it out, and not give over -^ For he when he u tryed ( or as 
 the words in grceke are) being become one tryed, as mettall in the 
 f\iin^ce,/hall receive the Cro^'ne cfLtfe-y which implyes that till he is 
 thus trjed^ he is not meete ; and this trya/l makes & difco vers him to be 
 n\ccte to receive the Cro^^ne-f which CroH'ne though it be the fame for 
 fubftance; Yet iris divers in degrees, Sccircumflances, unto which 
 feverals, they are fitted by feveral tryals; Godbeingfervedon them, 
 in pardoning more to them j or in their being more fandified, or 
 affli»5led. 
 
 And thus ye fee, how ^c>^ the F^^^r hath made usable to tryumfh ^^^ ^^^^^ 
 over Jinne, 28 nothing: Even as the other7lV^Ptfr/i?«/alfoinableusro Perfonsin 
 doe , in a fcveral way ; For compare we SinneAn its working, dc in- ^Jraiiyi'fnr 
 dwelling in us, in which refpedl, it is neareft us 5 Yet compare it abiesBeiee- 
 with the power &purpofe of the Holy- Ghofi, who dwells alfoinus, imphovar' 
 to fubducitall,-and compared with him 5 It is lefTe then the force sinne. 
 of a Flye, to a Giant ; it is nothing: So compare we Sinne in its 
 guilt, with Jeftis Chrtfi^ his Righteoufncs , Bloody ^r. It is not fo much as 
 a Cloud compared with the Sunne, in his (Irength j it is nothing : So 
 alfo compare we Sinne , in its being , with the Connfelly Decree^ &c In- 
 tent of God the Fatljer-,3.nd it is nothing: Yea more; there is all good, 
 and much good comes of it, to BeieeverSy and to God : Thus the Three 
 Perfonsin Trj'nitj;ha.Ye each of them, feverally pur forth their po^ver, 
 to nuUife Sinne, on the beh:\lfe ofBe/eevers, that it fhould not difmay 
 tJjem: And 6*0^^;^ F<</W •, hath taken it up, and ordered, it for much 
 good, unto Beleevers: In that He^ and hts Decree, and Covenant of 
 Graces is the Channel by which all Stnnes befall them. 
 
 Now thcn,to fumme up alljSince all Changes by Stnnes.oi SerroWes ^^^ 
 
 T!e Sume 
 
 which befalls Beleevers ^comt ho God, & fro his ^Decree Ever/afriHg,8c Memes, 
 are difpenced to them, 2iS& nurture through -^ Covenant of Grace •, It 
 muft needs be that they muft all worke togeathcr , to- their good , 
 Rom.%^ 1 8. It may be, to them that \\t\\ but particulars , & afunder , 
 
 G 1 their 
 
^ ji Comfort /f;r B E lie V B Rs, 
 
 their genera! good end, and their conducemcnt to it, may not be 
 perceived •, but put rhem all together, and ye fhall fee, in their 
 utmoftmaineend, they all worke together for^oafl^, to all Beieevers -, 
 And by the Coherence, the ^poflle there feemes to mtVLi^ipnnfull In- 
 Ji^mitjes zg^mii which the Spirit helpes,2s well as other more outward 
 TroMes : VFhcrefore, there cannot be any true reafon or ground,vvhy 
 any thing fliould perp/exe them, 
 
 TrouhUs either by Sinne or Afiiitlion^ are to be looked on t^o '^ayts-y 
 Both as SinnesAreot4r o\^;?^,and come from our curfed natureySLud dif- 
 honotirs God^crncified Chrifi ^greive the Spirit >tr an fgrejfe the Command^c, 
 hsi d fo Afflt^ions may be confidered, either as commingfrom our Sinne\ 
 or at the leaft j ourfinnfullnes ex^ofing to them : And thus , with hope in 
 Chrifl i iov pardon; Beleevers arc to^r^V^and hnmhle themfelvesy for 
 Sinnes ^ AffltSiions : And from this, anger &greife, z^^?/^;*^ did not 
 take off , h^ Brethren \ Nor Chrid his Difciples in my texti This is- a 
 Trouble , that isgood ^ profitable for them j Bu t as Sinnes otAff itntons 
 ar c beheld, o£c !y asggr o^ne, i n their hadeffe^s, ^ ^o^tes^i and (jod , ^ 
 hti Willi ^ Hand in i^emTiTiithcir:'good effe5is , through him^ are not 
 confidered; hence comes /Inn/nil^ pernicious troubles-, which fofeph 
 to his Brethren j and Chrifi to his *T>tfei^les difwads from ; And noc 
 courfeis fofull to remove or prevent it , as this looking on God the 
 Author ojit^ and the good which he brings about by it: Which is rarely 
 done by beleevers^ yea, hardly k,neVi^ne,&cthete^QXc I have inlargcd it: 
 
 Yet, let me clofe this Meanes againft all Troubles ^ as our Saviour 
 
 dothj Namely that yee know (who are Beleevers J all this : Yc 
 
 knov/thefe true grounds of O^/o/^^^Wx, though notfo diftindly , or 
 
 pcrticularly; yet there is that in you ^ which conteinesall thefe confi- 
 
 lating Grounds y if yc would ftirr it up , and gather it together j and not 
 
 brutifhly giveway to fence & prefent things , and to the-paflions 
 
 of your owne fuppofed falfe grounds of Gods hand on you in leaving 
 
 ^o^ito Sinnes yOi Sorro^'e5\ Wherefore ftirr up the knowledgthatis 
 
 in you , and ufeit that fo whatever Changeshe^AXyou by SinnaorSor^ 
 
 rovpes yj out hearts ti^Siy not he troubled* 
 
 Thus much. And thus much for the Fourth Meana agzit\[i perplexing trouble of 
 
 wo'^rd^s^Asa /;^^r/i included in the 2. 3 . ^^ 4. /^^y/?/ j and for thofe rerfes as they 
 
 Dehortatio, ftaud in tefercncc to the former, and their fcopc, to Comfort the 
 
 againft "' Difciples againft Chrifts^ith dra^iug his Corporall prefence : And fo 
 
 TroubU. wc have handled thefe P^erfes2iS they areaDehortation from Trouble 
 
 fifheartyzni Direftions of UHe^nes to hclpc againft it* 
 
 Now 
 
^ydoHt their Sinnes & Trouhla, 53 
 
 Now let vsConfider them again? •, and obferve \vh at may be dc- ^^^i^'^^^'^JJ'J^* 
 duced& drawneby Confequcnce from them, or found pofitivelv, jbiVhirdy, 
 andabfolurclyinthcm: And thus^thefc Tifr/^^Conteinc manvm/7, f;;;Yman7 
 {^fleafant Trnthes. rich Truths 
 
 Fi R s T O E s E a V A T I O N» I. Ohfer. 
 
 That fefus Chrifl : hath extraordinitrj ttndtr hvrels tovrards all chrift hath 
 Beleevers in Trouble* ^r^ towards 
 
 This is demonfirated'in FonrcPerticuIars. Bcieevers 
 
 Firfl:, C/;r/;^couId notbearethatthefe Beletvers, fiiould be troH* ^'^ '''^^^^^'* 
 bled; but forbids ir, and by many I)treElioyjs,znd Arguments ^ioz^i^zi ^°^ *• 
 them againft ii:So foone as he perceived tronble begine to arife in the-, |J^. ^°^'^"^ 
 He abounds ^ ouerflowcswiih care to prevent&remove ir:Even as a their being 
 tender Mother, who is reftles in carefullncs to cafe hit Child fo foone Bur^israach 
 asitisany way troubled : Andrhis/;^ C^r//?, farther appeares in the troubled 
 reft of this, 6c the following Chapters-. In which by many words j a- 
 eaine & againe he difcovers, that hts bowels greatly moved whith the 
 C\o\\z o( thetr trouble : He indeed fhewing muchmore trouble of Qm^ 
 paffion for them, then they had trouble offerflexitj j as the tender Mo- 
 thers troubles for the Child, are oft grearer,& more,then the Childes, 
 which caufe them, becaufe of hiraboundance of bowels: Yet farther. 
 
 Secondly, ^f was thus taken upVrith trouble ohout their trouble^ihcn 2, 
 when hewsiS entring into his oven e great Trouble , when it vras fo neare Am! thi», 
 fcy,^, that it /r<?///'/tf^ /7/w with its gaftnes. &greatnes j'M»-U. -!• It rmrinl"^" 
 was his o"^'ne Ter [on all trouble 5 which ufethto ingrofle all the care , i:sowne 
 thatis in man, for himfelfe, though men can be troubled for others, l:;*'^'*^"^" 
 when they arc free thcrafelves, yet hardly when they arc in trouble 
 thcmfelves; Yea, Siud this trouble of Chrijfso\\'ne,v:SiS greater, then 
 theirs, for theirs was much of it groundles , & imraaginary, &:fuch 
 as might be efcaped ( as ye have feene before ) but Chrtfiswis all , re- 
 alUandfuch as muft beindnred; & it was theheavieft burden as ever 
 was, or could be layed on a creature ; alfo it was at hand , he had fete 
 foote on its borders , & toucht the brime of that Sea into which he 
 was to be plunged j it was nearer then theirs, for theirs was but to . 
 follow on hts : Now the prefence and approch in fight of fo great 
 a trouble to ones felfe , how doth ir ufe to ingrofTe an whole man , 
 that he can mind no friends trouble elfe ^ as the Difciplcs were fo 
 overcome with thetr o'^^ne lofle by Chrtft his departure from them , 
 as /^^ could not mindi5?/w, ^nd hi^ trouble ^ not for an hourc: Yet 
 farther. 
 ^^ G 3 Thirdly 
 
u 
 
 Comfort for Believers, 
 
 3- 
 
 And that 
 though he 
 found much 
 tine in them 
 
 And though 
 he knew it 
 Hiould not 
 be long. 
 
 :^afont 
 
 ofaUisl 
 
 From his 
 Niture. 
 
 Thirdly, He was thus taken up with trouble about their trouile^ 
 though ^^ found at prefent, much /7«;^tf in them, andoflenfivcnes to 
 hisfiirit ; and fore law that tbey would play falfe voith him, and forfake 
 him-^ and this contrariety of dirpofion,5i unkind dealing, fo weakens 
 mens affedions h\ each other, as that they can fceardy continue love , 
 muchle(refuchlove,as to be troubled for their troubles : Yet farther! 
 Fourthly, Hewzs thus taken up wizh their troMes, though ^^knew 
 it was not long to the ending, and vanifhing of all theCe their tro^b/es-^ 
 Namclyhyhiire/krre^iofi-y'whick he beleeved fully y though they did 
 not: Yetforfofmall a time could not ^^ behold them in troubley but 
 every veine in Z^^^f^r^ was moved, SLudhe moftinduftrioufly applies 
 himfelfe to remove, & prevent it , for the prefent ; Thus alfo , for all 
 other Beleevers, though he knowes the rule God goes by ; That if 
 Sorrow be i^ the Nighty yet, foyjhallbein the Mornning\ Yet \^ he troubled 
 greatly with their prefent ^r<?«^/^j, even as one is with the lead, and 
 ihortell touch on the apple of his eye j Zach^ 2.8, 
 Reason. 
 The Reafon or Ground, of all which tender net of bo^ells towards 
 them j Is, from his Nature j For, he hath the fullnes of the Gsd-headiM 
 the divine Nature )bodily\ working in an humane Nature^ and fo as a 
 man; Now the divine Nature, is Mercy ^ Love J tfohn*^,^. and all 
 mercy , is hut Come dropps of that A^^/zi^r^j which being put forth in 
 him, A Man-, inhrgcth after mans msumev^hisbo'^ells infinitly;So that 
 he hath more bowells , ihewzW Angels ^ whichyetwotkein an humane 
 way, to move & touch Jjim as a Mam Heb, 4. i S* with feeling as a 
 man may have, though not in aninfirmewayasit iswith us; but as is 
 copetible to z glorified nature\\Ao\v t\\\s his Nature,is drawen forth to- 
 wards beleevers',panly hyhiiFatherslovetothem,Hekno\vcs how great- 
 ly his Father loves them, and loves to have them loved, and therefore in 
 obedience 6c love to ^AfF^^^^r;//<? gives vent to the whole ocean of 
 Compajfion that is in his Nature, to flow out upon them : 'John, 1 4. laji, 
 andthatfeemestoberhe connexion /o/?» io,\s,I k^oxvethe FatJoer-, 
 and Uydo^ne my life for thefheepe,bccsLuCe I knowe it is his mind , I Co 
 fhould doe ; for the original motive oC Chrifls love to Beleevers, is be- 
 cavfe the Fatherfo loved them \they^eye his John, 1 7. 6, yea, & conti-» 
 nue to be his, x.\\qw^ given to Chrifi : T^erfe, g» And partly his Office ^ 
 Relation to them , drawes hi^bowells towards them: He is z. Brother^ 
 Head, Hfisband, Father, {zUthztmzy indeare, ^^is made to them) he 
 : is their Saviour , their guardian ^c* they are given him ( as the former 
 
 places 
 
zAhoHt their Sinnts (S Troubles^ SS 
 
 places (htv7)he hath a propriety in them alfo j they are his o'^^ne^ 
 johnAS' i« Yea,^^^7»W^o«^lW//? f/;f/z?, inafttictcrnearencSjthenone 
 fiesh ^ hone , one fpirit they are ^^ith him i , Cor^C, 1 7 . therefore he c^Ln- 
 noihwx fi love \ t\tnfelfe-love htgQiis love to them \ neare relacions a- 
 mongmen, begect affedions. Vfe.i. 
 
 *F I R s T U S E. Inflruffto 
 
 •For hjlrH^ions Firft-, 7"^^/ God is moft tender to Beleevers in all their ^^ j 
 Trouble : For what Chrtjl id ith2.t very fame God is ^ inafmuch zs he is his ismoftten- 
 exprejfeimageHeh,\*3* The Characler, and fo carrying a full cxprefle f/Z^.e^sf^,"*, 
 of him : Which Chnfi /if; nor as the Second Perfon barely , for fo he is troubles. 
 asinvifible asiheF^^W, but as \\it Second Perfon incarnate -^ dc though 
 ^^/W^r»<?^/f?«fithim CO expreffcafcer our manner; God the clearer co 
 us ; yet it adds nothing to him beyond what is in God : In god is the 
 fame degree of Z^oi/^; which is in Chnjl; butit is made evident /o«/ia 
 &c by Chrtjl : Yea, it was tn god^ before it was w Chriji : For . he ratfed 
 ffp Chrtfi, ^nd filled him vrith it, that he might convey thofe Compajfions to 
 US', and him he charged to doe it in all their affliElions : He whoie ^*- 
 cel of prefence {rvhich is Chtiftjy^t/^jj He is with them affuEled--, and 
 that is 5'o^ the ivi/W: ^.(^^.7.9, Thereforeby all thecvidencesof 
 Chnfi s infinite Compafions, affurc your hearrSjthat Godisfo, every whitt 
 fo (chough He be Great, Htghy Holy^ Jufi^ Independent ) and goe to him 
 in youimifiryes ^ infirmities i with boldnes: For afTurance of great 
 mercifullnes^ makes bold to come, though it be a dcfperarc venture: 
 
 Not onely, Chrijls mercifnUneSf & mediation , fhould bring us boldly 
 to Gody as Heb^^^two UJi verfei. But Chrtfts mercifullnes ^ fhould fo 
 convince us of (j^^j, as that upon Godsmercif alines^ we fhould beare 
 upj&/w^^/is/f«our felves, though it is to flow to us, cnely through 
 and for C/;r//?i or elfe we doc not enough honour God: In which 
 ■way, I feare many Beleevers wrong God\ forgetting Z?/!? mercifullnes , & 
 'lookiHg on C^r//?>notonely as meriting C^ moving Godsmercy y but as 
 onely having raercy* 
 
 Second InJtruBio^That aU Beleevsrsihxxi efpccially Church members j. Beleevers 
 ' &: of them moft ejfecially Church O^ctis jfhould Jhew forth aboundant ^^^j^Jjf.j^, 
 cvpajfions in being moved^cith the troubles ofoshers^evtn more then with Efpccially 
 their ownc; For elfe they fhew not forth 7^>jC/7r//?: AllChriftians ^.'t^^tL 
 ^xe anointed with the fame fpirit : Therefore fhould have the far,; e 
 bo'^ells, that Chrifl hath : And Church-members are not onely, one 
 Body, in afpeciall refpe<fl ; But they are Chrifts in a (peciall relation; 
 a new,andfupetadded relation, by verrue of their pctiicular Church 
 
 fellowfhipc 
 
Vfe.i. 
 
 Exhorta- 
 tion* 
 
 To gett 
 affnredof 
 Chrifts ten- 
 dcrnes. 
 
 $6 CemfdYt for BELEBViRsi * 
 
 fcllowfhipcj and therefore they fhoiild more cfpecially refcttvbic 
 Chrifi : Hence that ExhortAtion^ CoL g ♦ 1 2 . Therefore ^ Becaufe rerf 
 i9Auye havepHtonthene^ man^after Chrifi (fc, Thercfore,;>»^ enho^' 
 tls ofmercyctt&kindnes'y Mercyes , that is the moft mercifullnea, as 
 can be; and take in kindnes alfojandnoc fome ads, but the very 
 rootes, the bowels ofthefe; and content not your felvcs of getting 
 fuch habits in your hearts j-butput them on, as agarnncnt ; be fccne in 
 them : Thus was alfo Paule , as a Church Officer , z.Cor^i. 1* their 
 forrovvjfotookeup his heart, thathe could not beeafed, till they 
 were : And Chap, 1 1 . 2^. if any Beleever ( and not onely fome of his 
 ehoifeft) were)v^^^,as being preft with any burthen; he alfo ,for 
 their fakes became W^<!i%^^: An d if they were ^/^r^, byany^^/Zinto 
 Sinne { for that is mcnt in Scripture phrafe, by being fcandeliz^ed or of» 
 /f«^(f^) though he could not in this become like them, to be fo alfo; 
 yet he was tor tured'^ith trouble of '\x. : as if he were in the fire, & burnt; 
 which is a very fcnfible paine : For Therefore Church Officers f hould 
 thus refcmblc Chrifi y becaufe in a fpeciall manner they reptefent 
 Chrifly who is the great Officer ScMinifler under (7^^, efpeclally whe 
 he was on earth ; Rom.i%^^. But alas/ where is this conformity to 
 Chrifi , to be found / lam, (now I compare others with it)afl'iamed, 
 and amazed •,y^//9-/<7^'tf,fop^evailes in us, that we have not ^ny com" 
 pajfions to be tronhied with the troubles of others , as i^our o^ne \ as their 
 dutyis : But I fay the mercifull fhall find mercy ; and this droui>ht of 
 Compaffion toothers, will reftralne though it caniiQt dry \ip,Chrifis 
 fprings of pitty to you. 
 Second Us e. 
 
 For Exhortation i to all Beleevers , to tell their hearts in eycrytroU" 
 hie i that Chrifi is more troubled then ye are : As fometimes ye fee a Mo- 
 thcrmore touchtwiththeChildsilInes, then theChildis: Though 
 ye fee him not troubled, yet bv Fanhbcaffaredit isfo-^znd as he was 
 at this time, in his T>tfciples troubles, Co is he^ ^ ever vcillhebe ^ in every 
 Beleevers trouble ; ^ 01 htih. he \chhufenliblencs oC our troubles, hy his 
 being glorified^ for, fincethat, the Apofile faith of him He is not one that 
 cannot be toucht With feeling: That is. He istoucht^ith feelingof our in" 
 firmityes\ in as much as he ^asonce tempted 2ls we arc jaad thofe im» 
 preflions by his experience,remaine fo that he is now toucht with feel- 
 ing 5 though ye cannot conceive how, yet know it is fo, (otthe Apo. 
 faith ir ; hefeeles more then you ', and is eafed by your eafe, more then 
 you (the head feeles mod, in it is the feate of fence, more then in the 
 
 members 
 
zyiboHt their Sinnu t3 Treuhlei, S7 
 
 imcmbcrs that are toucht ) Therefore, if it comfort you to ha ve one 
 fuffcr with you, though no member doe it; yet knov/, that Chrtjl 
 yoHY Head doth it, and cannot but be as ready to eafe you,as you are to 
 be eafed , fo foone as it is fitt* 
 
 Agaiac fromthe manner ofChriJIs fpeaking we may obfervc: 
 SicoND Observation* i. Ohfer, 
 
 That allihoughyfince Chrtfl is come , W^ fhonldnot onelj heleeve in as we muft 
 God the Father , hut tn Chrifi j T^t , ^e fhould not ceaje bdee- ^^l^l\ll 
 vittg in the Father , and doe tt in the Sonne onely^ as it ^asfor' w. muik co- 
 merly done> enely in the Father \ Bttt wejhou/d continue our fatth ^^^'^v.^ Va- 
 in the Father alfo. t'-er alio. 
 
 For he (aith noUCt^^Q jour beleevingin the Father , and place it onelj 
 $n me-^ But ^%)e doebeleeve in him^ doe italfoin me^ but ccafe not to doe 
 izinhim-y Therefore , in diverfe Scriptures, Faith is given to God the 
 father I %om^ 4. 2.4» Heb,2, i^. He proves Chriji a Brother verfe* 11. 
 bccaufc he trufts in God;that muft be god the Father : So, t ,Pet. i,i\,& 
 J.fohn.s> luConfidence towards God the Father \2isiht iza^.ver.ihtw. 
 Reason. ^eafon* 
 
 The Reafin is j Becaufe , theugh God put the Promifa into Bee though 
 Chrifly and gave him them, yet he rcfejved them alToin hi^ 6^'ne ^"^l^}^"^ 
 hands &po^er\ For Godthe Father did notonely pro mife C^r//?, and into chrift, 
 that Chrifi fhould doe every thing ; But//^ promifed Chrift , and ^]"e!hhera 
 promi(cd that He by, & through £hrtfi^ & for Chrifi ^woxAd doe fuch, aifo in his 
 and fuch things: As that he ^ouldjufltfie them that beleeve\ Rom,'^.i6. ownehads. 
 Iris the Father thm isjufi, in tsikingfatisfa^ion from Chrifi; and yet is 
 thejufiifierof them that beleeveinfefus-y SoRor/t,^, 5* Out Faith now, 
 finceChrifiyis made,f in this refpe^) the fame with Abrahams, even 
 zshc ito beieeve on htm i who fufiifies the ungodly , not materially meri- 
 torioufly, as Chrifi doth yhinjudtctaHy^ to acquit in judgment ; which 
 is the FathersVforke : For it was on the Father prormfing this y tn Jfaac: 
 That (lAbraham beleeved : P'erfe^s, And this is the fame Perfon who is 
 ment^^rr/f. 5«for that,it is a continued fpeech ; which ismoreplaine. 
 Jit, ;. ^♦T. He that (hed Mercy on us , through Chnfi\ juftifies us by 
 his Grzcc, through Chrifi ^ind thismuftbe theF<«^;^r i Alfothe F-«/^^r 
 promifed ^^ Chrifi, to give the Spirit^ who is therefore called the pro- 
 mifeofthe Fathers A^sA, 4. and theprogre(re,yea, &: whole worke of 
 San^ifkatio, is given to the Father: fohn.Jf, i .i.(^fude.i. Not becaufe 
 he works it immediately(for it is more Specially appropriated to the 
 holjf gbcB)hm becaufe he bath purpofed and promifed it : as Eph.i, 3 . 
 
 H Nor 
 
5*^ Csmfort fir BueeviIvs, 
 
 pciesving Nor by this heleeving in the Father j doe I onely meane, in general to 
 
 in tsc Fa- heleeve in him : For fo , Bekevinq being a duty of the firft Commad, 
 jp.ot onely be and a natural W ormip, u is a due or ail the Three ferfons in common, 
 lilit^mo'l^'' ^/g(?^jand vveare to l;e/eeve in the Father , Sonne , ^holjGhofi: Bat, 
 ipeciaii. the Three Ferfons have pleafcd to felecSt, and more efpecially , to ap- 
 propriate to each o/f;^^;w (yet in the name, and for the honour of ^// 
 ihree) Come perticular Workes about Man •, even fuch as more fpe- 
 cially fuites with, ^eir diflinEh ^ Ferfonall oppermons: 
 ' Thus the Flo/y^ Ghofi j hath more fpecially appropriated to him^ the 
 "Worke o^ Revelation , SanHification , InhabitAtion , ^ (pmfort\ In as 
 nuich,asthelc Workes arc loweft in Order, and ncarcftto the Crea- 
 ture 5 as Hi? is loweftin Order of the Ferfons Divine, znd fo nearefl: to 
 the Creature: Though yet, as He is one (jod^equnll^i^ the other \ So, 
 thore/;^[4'2>r^<^, are as infinite, & glorious, as any of the other. 
 
 And the Father^ ^ Sonne ^ have more fpecially appropriated to 
 them \ The promifing the good things which the holy Ghofi reveales^ (^ 
 "^orks : BiiCzuCe in Free- grace •, z Furpo/e c^ Fromife , muft goe before 
 ?b c revelation y & exhibition of them j As t h e Fathers Perfon, (^ the Sonnes, 
 are in Order of Subfflancey though not in Time ^ before the Ferfon of 
 the holy Ghofi: Thevefotc^ I Qiy -, Fromifng is nnore fpecially appropri- 
 ated in 5m^//^r^, to the Father C^ Sonne \ And as Fromi/ing^ on their 
 parts'^ So Beleeving* on our parts is more fpecially appropriated in Scrip* 
 tnre to them 7v0o : To the Father \ becaufe,thc FromifeSyUQ butexprcf- 
 lions 5 and obligations of himfelfe , to pcrforme , his Furpofes \ In as 
 much therefore^ as //er, who iz the Firfl Ferfon of the Three 5 affumes 
 to himfelfe , the Furpofing or Decreeing of all j which \% the Firfl: roote 
 . and rife ofevery thing; there is a fittnes, thatZ/^alfofhoaldafTumc 
 to Himfelfe-y the promifing of them \ in as much, as they are his o^ne\ the 
 iflbe & o f fp r in ge oi his ^negeod VPtlL 
 
 Jkn^t\ie Sonne i being Heire to ^\\ his Fathers ^^ Is nKoHeire to His 
 purpofes ^ promifes , and had them all firfl: made over to him ( as ye 
 heard before) and was appointed to purchafe them for us; andfo 
 theyalfo are his <?W;?^ ; and //^, with the Father y appropriate more 
 fpecially to themfelvesom heleevingin them^ unto the performances ©f 
 thePtomifes : Andthc P^//>fr, though he made over all Fromifes to 
 the Sonne^Sc appointed him aifo, to purchafe them -, Yet heputnot him 
 (elfc, outofpofTeilion, though he put his Sonne slICo in , wtth Himfelfe, 
 and gave /;^5'tf«»^ another proper title , by purchafe; Yet the F<i/^^r 
 kept hiso^ne title to the Tromifts^ 2ini [o to onr heleevingin Him ^ as 
 
 well 
 
tAhout their Sinnu ^ Trouhla, 59 
 
 well as in tlic 5a»»^ : Which,isintimatcd in this; that he retaincs in 
 his ownc hands that Prcmtfeofmakwg Chrtjls ennimyu hU footeftooks 
 Tfah I io« t Whichcontcincsinitalfo, thcconfummation ofallPro- 
 mtfesto Beleevers, both of fufitficanon , ^ SanUificAtion , ^ Refurre^rton 
 from ^^<irf? :/. C(?r. 1 5. 15. 2(^. which G od the Father z^\xmts 10 Htm fe If e 
 though jet he executes, & perforraes it, by Chrifl, (asye heard before ) 
 Therefore Chrifl himfclfe ( though he is at gods right haHd)trufts tn 
 God : Heb^ i o* 1 1. 1 g . an d fo m u ft 4// Beleevers^ '^/ ^^^'^ 
 
 But it may be askt ; What difference is there , /Um our beleeving in the aijierencc " 
 Father i (j in the Sonne? 1 anfwer in Fourc Things. twixibdes 
 
 Firft, onr Biieeving is m the Father, as in the onginal Author, and un^ F-i*gj. ^^i 
 dertaker^ for our good, who fcnt , tandgave Chrifl jor us \ ^ ratjed htm up tie sone. 
 from the dead-^ and therefore Rom.^. 24. our Faith is fo placed en htm\ Anjvsr* 
 But our be/eeving is on the Sonne qls the Perfon appointed by rhe Father^ ^^ 
 to convey allgood tou4;j/o^».6,27,i9,fo .^^?/7.i 2. i^.toti.Heis l^^^-^l^^l 
 ^^/^ri/f^/». as Gods Servant, fitted to the workejasthe meritotious the:, s as in 
 and working Meanes, cfall ourgood; as thc^rr^^o/i^f/^/o^w. 6, ^f. '„^^°j[^|or 
 therefore the proving him to be the C^r//?, helpt them tobeleeve; otourgoci 
 t^HsA 8«i7.2S.becaufethey beJeeved inhtm,^% the Meanes or Inftru- 
 ment anointed, & fitted by God, to Save: Hence it foUowes. 
 
 Secondly, Ourbekevmgin God the lather ^ is more mediate, ^re- !• 
 worf, it is through &becaufe ofChrtfii i.Pet.l-zi.hv Chrtfl we be- ^''^^'^^J*^ 
 lcevei» God\ That is not onely by Chrtji, as the Efficient working 
 Faith'. But as the (J\Uanes through )\'homeyVfc come to beleeve in tl)c 
 Father: Forfo, thcgreeke worded' xvth aswell fignifies the Inftru^ 
 ment by which , as the Efficient j The Efficient I * Or. 1,5?. And the 
 JnJirumentuiElsi, 11. (o i*Cor.%^6,Eph,i. iS. For, when God (that is 
 the Father) is oppofed to him ; He then is taken as the Injirumentof 
 God ; For as Godchofe us in Chrtfl ; and adopts us by Chrijl Eph, i, 4. 5 ♦ 
 So he brings us to beleeve tn Him through Chrtd : The diftance is fo 
 great twixtGod& us ^that we cannot immediately truft in God \ but 
 nowo«r Fatth tn Chrtfl, is immediately tn Htm: And therefore our 
 clolfingis clofrer5& more immediate with Chri/is Perfonby Faith^iheii 
 it is with the Fathers Perfon : We by Fatth, clofc with the Fathers Perfon 
 as with a Father byw^m^^^tBut with the Sonna Perfon, as with an huf-^ 
 ^^^with ^homcwQ joyncimmediately;and therefore we beleeve in the 
 5o»«*>asina^//rgivcntousableto helpeus*, /^^^«.4*io. and in the 
 Father zs the giver of it : In theS^»»e, as in the ^Mediator f^^ixt (fed 
 ^Hsi»Tim.i*^t And in the Father^zs he that is made <?»^ X>ifith us^ 
 
 H i through 
 
6o Comfort for B e l e i v e r s, 
 
 through the Sonne\ Therefore the So»»e is called Emmanuell Math.l^ 
 
 z ^ . nor in refpedt of rhe Vnion o^his NatHres: But becaufc , (jodlheFa 
 
 thery in htm^is at ofis VcitJo ///, & on our fide^ who clfe is no t one with us ; 
 
 Neither , as \Vf once were Righteous by the Conenant of Work^s^ in that 
 
 i/if/i? to much above wsin Heljnes ^ nor much lefTc, now wc zxz finn» 
 
 fiill\ &: as a Ground of this. 
 
 3^ Thirdly, We bekeve in the Father onel^'y as zDivine Terfon ; But in the 
 
 Its In r'.e Sonne 5 as the Sonne of God ^Man : ThereforeF^/V^ in Chrifi^ is given to 
 
 yarler.as a him^^s gods Sonne ,fohn^^,i%^ Andzs cMan ytQ his Blood: Rom^^, 1^^ 
 
 Dmne Per- ^^ ^ ^^^^^ .^ ^^^.^^ ^^ j^.^ ^^ ^^ pitcht as god-Mdn , for thus onely he 
 
 doth the AVorkes we truft in Him for, to Merrit, Mediate &c. Hence. 
 
 4 , Fourthly, //(? being beleevedin , as lef[er then God^ being god-Man^ 
 
 It refts not Faith rcfts noiinhim, but ny?^^ »/?to the Father, as itsurmoft propp: 
 
 filit^rife?! /^^^^^ ' ^'44* ^"^^ ^^ ^*^> ^^*^ ^^ ^^^ ''^^^^ ^'^ ^'^ » but rifeth up to ^ 
 
 up tothe Father a/fo : That Cot as the Father is the Original of all ^^o^ promifed ; 
 
 Fadier. ^^ //i?fhould be the bottom offl;/?*ivj/>^-, in whtchit is terminated-y 
 
 And to Whofe (7^7, it fhali laftly Worke lE^h.u i % C? i^Tet.i. 2 k ^ 
 
 r ^ For Exhortation to fliun an ^rr^r ^» ?^^ 0^/>^ ofjfour faith : one 
 
 ^^^,^^ Errorwe have before difcovered: Namely, the not taking in the 
 
 To fbun an ^T'^^/S'^ ofC^rz/fjbut pitching oncIy on g od& his Promifes:l<^ owlfhcw 
 Eaor. you another to fhan : Namely, whenj^/^/r^^ yottr faith onely on Chrifi; 
 andnotalfo^/z^^/zw, on Co^/^^F^r^^r.-Many are fo ignorant in this 
 that they thinke, G^dthe Father is not ihc ObjeEl of our Faith now: 
 , ,;^g_ But ye fee if is otherwifc; Wherefore give thcF^^Walfo , with the 
 rencc :nv xt Sonne his due o^ Beleevingin him : The difference twixt fe^es^nd Vsy 
 &\jsTib'e- lyes not in this that they had the Father, and wc have the Sonne /near- 
 leevin-. fjute, to truftin J But in this , that they had one/; the Father; and the 
 Sonne hntinaPromife-y whereas we, have the Sonne a^uaEy come^ and 
 Wc have a ^^^ Father alfo^ to bekeve in X So that we have a double propp for our 
 dubie prop Fatthy and therefore fhould have a double ftrength i» beleeving : It is 
 The'refoJ?* ttuc; ihzt implicit Ij , WC beUeve in the F^^W whilft wc doe it in the 
 ihouii have ^p^^g as he thgit fees the Sonne, fees the Father , though he know it not j 
 ftre'!i'<^th. becaufe 7 hey are one : fohn, i^.g. Yet, till it is done expUeitfy. difiinBly^ 
 ^•ndknovpingly,\tis not fo honourable to the F^//;^r,nor fo comfortable 
 to the Beleeverslts not fo honourable to the Fathery be csLuicpr of ef/edly 
 ^ kno'^ingly, ye give him not this his due of beleeving in him , which he 
 challengeth : An unwilled refpcd, is not counted anhonouringa 
 Man; Nor is icfo comfortable tousj for the knowing 5c ufing 
 
 Two 
 
^hoHt their Stnnti & Troublu* 6i 
 
 Two, mull needs ycild more Comfort of Faith, then the knowing,8c 
 ufing One only j 5^^ ^^^h therefore, as by giving Two j M/ PTor^^ 
 ^ Oath : Heb*6. 1 7.1 8. .So by giving Two ; His Sonne (^ Htmfelfe : a- 
 boundantly provided for our fccuritve, & comfort : And indeed \ as 
 infomerefpecf^s^ weare muchhelpt in our faith \hy Chrtfihdno its 
 ObjeEl ( as yc have heard ) So in fome refpevfts, are we much helpt , by 
 the Fathers being the Obje^ of onr fatth : Forr« Htm , we have the 
 Rooteofall : ourfatth goes to the bottome, and in this, the deeper, the 
 fweeter,&the Wronger: ^ ot ^tnviik. on Ele^wg Love i Free Grace, 
 Everlajiing cJT^^rf^j that which, difpofeth oi Chrtft^ and his Rtches to 
 whomeit will, & in what meafures it will : <JMatb,io,is* And fo 
 that Objection isprevented, which may arife from their being one 
 before Chrifi , who in his Soveraigntj orders Chrifl , znd his C^errits 
 as he will : But yc have his Tromifes , Him fafi , to trtifi in , as well 
 as the Sonne : Yea» and yc fhouid be ftronger in the Faith in the 
 F/?rfe^r, then the 7^W« were ( whoonely beleeved in him) becaufeby 
 C^ri/?, ye have not the F<«/A^r, more obfcurcd , but much more re- 
 vealed then he ever was before. 
 Third Observation. ^, Ohfev 
 
 T hat Be/eevers are prone to ftnne in thofe j^jfeEiions . which be U^' Beieevers 
 
 n n J r r rr J JJ are prone 
 
 ftill j and tn fome fence neceffary. ro i^nnc in 
 
 As hecre \ Trouble for Chrtfis Deaths fudas Stnne^ and Their o'^ne A- ^}^^^^l' 
 fof}acy,\v2isfo necejfary-ythn they hsidfinnedif thty had not bine moved which^bc 
 withit;andyet/^rj'yJ»»^^ in being moved with it; as appcarcs, be- ^*^'^*''^* 
 cau(e C^r//? forbid them t he rr(>;/^/p j He forbid it to them : And the 
 Stnne was ( as ye have heard in the explication of the Words ) both 
 in the Ob\eSi^ fearing to much, even more then was to be feared : And 
 in the Faffion\io much being moved with what was truly apprcheded. 
 •Use, . Vfe. 
 
 For Information to true BeUevers y Not enely to care^that their affec- informa'^ 
 ttons be Jet on rights &ia^ffi/itJotngs, but t$ care that they exceed not in thi\ tton. 
 Which, we arc the proner to, & more hardly fcnfiblc of, becaufe the Not oneiy. 
 lubftance of the thing is lawful! : lonah ^^asrtght in his dejtreio be foud f° "J^'^J?:. 
 trpie in hisfayings , to ?{inivelf , becaufe he was a Prophet of god to Ifra^ ons on Uw- 
 elli. Kings. 14.^5- But this/f///i?ri^^/«^;«^/w,inthtf maine; advan- Bluo^'cfrV 
 raged the flefh in him , to much fmne againfl god , in running away ; not to ex- 
 C thinking Gods LMercy would prcvailc againft that pereraptorye "^'^^* 
 MejfagcolRtiine to 7{iniveh)2nd agaififl Man-kindjin wifhing ratlicr 
 thcRmnc offomany ThofffandsjiKen Hif^ordjfhiillfctmeto faile. 
 
 H 5 So 
 
6i L9m;on for believers. 
 
 So Davids error J mhis dtongzScdions to Gods houfe, haying Come ^ 
 good in it: As Salomon faith of it; i'Cr$ft,6, 8. made him err, in at- 
 tempting a part o^gods Worshipe without a warrant, for which god re- 
 proves him, i,Sam^74 /.<^.7» yea, and Nathan alfo the Prophet 5 not be- 
 ing infallibly affifted, was alfomiflcdin jugdmcnt verf,';, Where- 
 fore the better the thing is in it felfe ; the more circurafpeifl: ye niuft 
 be, that ye err not about it : Surely the 'Difciples thought they could 
 not err in being rr^;/^W about ihcfe things, Chrifis death , their ovont 
 Sinnesy Jndas treafon^ (jc. The Poet obferved Ileitis perimus omnti< that 
 in things lawfull,lay our moft dangerous fnares^let us therefore lookc 
 to our felv€S,that we exceed not,unto7w;»^;infuch lovcgreifc, fearc, 
 pleafure ; as in a degree, and fome ki nd , arc lawfull & n cceflary^ 
 
 4. Ol^r- Fourth Observation^ 
 
 Be!eevers, T^,^^ BeleeveTs hearts , are prone to he to much , (jfimfnlly tronbled, 
 
 ^ohtmiic^ '^ifh the approch of Af^iUions, 
 
 troubled, vV It wasloffes, &tentations which the ^ifciples perceived commin^ 
 
 ®f Affliai- which cad them into this diftemper , ofwhich Chrifl labors to cure 
 
 •''** them: This induftrioufnes of C^r/^,to remove & pre vent their 7rd»«- 
 
 ble \ not onely argues, His (ompajfions towards them ( as hath bincob- 
 fcrved ) but alfo , theiraptnestobc opprefl w'it\\ trouble \ Hence the 
 Scriptures fo abound with Incouragentents ^gzxn^Troublei^ and Exhor^ 
 tations not to be difmaved with them \ and our experience of our 
 f. felvss, & others, doth aboundantly (hew, how prone we are to be 
 
 ^''•^'"'* difmayedwithTroublee. 
 
 /' F I R ST Re AS ON. 
 
 croffJIi? Becaufe Troubles^ doe fo exceedingly croffs the worl<ings & will 
 
 workings Q^ our finnfull felfe- Love-^'which is all for Eafe,Plearure,Life &c. Therc- 
 o el eiove £^^^ denying out Selves *, is put before the taking up our Cro(Ic» 
 
 2. Second Reason. 
 
 Bee. Thev Bccaufe Troubles^ doe fo muck cutt off^ dc eftrange us from this 
 
 eftrange us pr c^cmlVorld I Thc delicacycs ofthis Worldjarc bauifht from us, by 
 
 wZhl^ troubles : Therefore Chriji^ difcribes Troubles y By hateing Father y Bro- 
 
 ther^dtfpifmg Houfes, Lands &c. And other Troubles by Sicknes^Paines&c. 
 
 is exprcft by being dead-y and (o alfo, Perfecutions , for he mcanes bothj 
 
 PJaL^ 1. 12* Now the Z^i/e of this Worlds is much in ourhcarts jin 
 
 5, that, the things of it are fencible, andfuiic our appetites. 
 
 Bee. They ThiRD ReASON. 
 
 arc contra- Bccaufc TroubleSy ztccontrarf te a goodTrinciple ofNature^ that 
 
 pdactpie'''^ « Icftifi us(aswcll as to the fore mentioned bad ones) Yiz*Thatdefire 
 ^Yitiiin"** toprcfcrve 
 
4. 
 
 tAhoHt their Sinm & Trcuiles. 6^ 
 
 CO prefcrvc onr felves, and Co to avoide alJ evill ; which was in Ckrtfiy 
 and made hina be afraid, &pra7 againft his paflion ; profefTingtbac 
 hisWifiySisMa»,\vzs againft his Sufferwgs ^ confidcred in themjelves, 
 though He fubjedted that his W//, to gods-^ and iofinnednot : But our 
 Corruption gctts ftrength from this good Pnnciple^ to oppofe Troublei 
 fmnfullj/y and fo Chnfls tronhlcs at Affii^ions As diftingui/ht from ours. 
 
 Fourth Reason. 
 
 Becaufe Selfe flattery^ makes us fromife our felves , tl:e co7itrary\ Bee. Scife- 
 Luke^ix. ip,zndcarKa/Ico-^fide»ce\vith^theifme; makes us buildour l^re^SI'*'' 
 reft on the prefentgood-, as Pfal 3 o, 6. by which inexpedtency of Evils, contrary. 
 when they appcare, our Spirits arc the raorcdifmajcd,^: being un- 
 prepared , are the weaker, to bearc, 
 
 Frist Use. Vfe.^. 
 
 Yot Exhortation 10 Beleevers ^ To fore- think & take more pamei z- Exhorta^ 
 horn fittingyourfe/ves {oiTrouif/esiEyen Se/ee vers doe to much put '''"'* 
 0fthe evill Day ; and doe not let the Words foreihewing Troubles , and paS,"olc 
 prcparingforTro;/^/^, doeasZ«/^r. 9.44.\yhich either re fpecls/r<?<rf- ^tr«d for 
 hles£ott told t/^^/.22.orthc things which might iirtto hezxtTroublcSy '^''^°^^^' 
 as that miracle ver/.a^^. But^«?/<p^v^r/do€fodrearae ofprofpcrity,and 
 are fo unapt to fuffcr ; that they fhun to fore-think it ferioufly •, as 
 the j^poflles did thefc Troubles^ by Chrtjis Pafton, or clfe they had bine 
 fore waj:ncd,& armed* But7<?^didotherwifc/c^^2 5^2<$.he feared 
 afore; Therefore hcfo wellindurcd7tf^.i.2 2.tillitgrewincxpre(Ti« 
 ble : It confirmes your hearts in well doing; whilft ye fore-think 
 Troubles ; ABs^ 1 4. 2 1. and they come ncrcr the fooner, but the eaficr, 
 for your fore-thinking, and preparing; Nor need they bitter, but 
 onely temper from furfcting on your prefcnt fwcetc : Soonelyis 
 thatment/0^.3. 2j.2^.and implies thatitis an Argument why Evill 
 fhouldnot come when it is fore-feared: And they kecpe away never/ 
 the longer, nor fall on, the le/fe, for your not tx^tOtiwg them ; but 
 haften, and feazc more heavily: It is a fhame for Beleevers to be 
 toucht with that trouble, they before feared not ; fincethc Scripture 
 gives them fuch warning; and it is made th? Lot of the Wicked, to 
 have Calamityes fuddenly & unlookt for. 
 
 Secondly, To exhort Beleevers, when Troubles comc,to looke out for ^- ^" ^ros- 
 helpe to ^^4rf,fearing &watching againft their ovfne ^eaknes^Tofufer-yis oiX ''''''' 
 ^gfft y not onely CAT tying favour yb\it new /uperaddedj!ren£th', anda ^^^p^'<^ 
 Gtfi Cuipetadded to Faith ',7hiLi .lajl, though in it felfc, not better ^""' 
 then Faith , yet that which Faith helps not to; except affiftcd with 
 
^4 Comfort for BelieversJ 
 
 ftcfhfopply: Sufferings ^^te Chri ff s bapti/me tJifath. lo. i^^ und muft 
 have hisprefmce ; It is Chrijis Life^ to hcAre thenty and come em of them 
 i,Cor,^, I ©♦ I !♦ As it is Chrifls Death, to be nnder them ; Wherefore, y« 
 mufl: have helpefrom Him : E ven the (mzifuffer'tngs hy faflings ^ mour^ 
 ning \ was to much for the 'Difciples at firft s as ne^ ^i»e is for old bottles ^ 
 or new cloth i^ for old LMath. 9. KJwy. Any denying Nature, is a 
 ftrong worke : The Dtfciples could not beare Troubles^ till the hol^» 
 Ghofic2LVCizoni\iQm: Therefore C/^re/?,preferved them from all ;& 
 God s2Lye them to ///>», to be faved from Troubles ("which would 
 have loft them )afwell,asfromSiBnesvfo long as He was with them 
 and the holy Ghoft, not yet come on them 5 which is mentin parr^by 
 chat/tf^;^.i7* II, compared with xS.p. 
 
 f . Ohfet^ F I F T O B S E R V A T I O N» ^ ' ^ ^ 
 
 Beieerers . ^^^^ Beleeversfhould rene"^^ ^ increafe their Faith , when Troubh 
 
 fl^ouid doe ajjkjle them. 
 
 Fauirwh^Jft The *Difciples being in Trouble are exhorted by Chrijf^ to Beleeve j 
 Troubles That is, to rene^ their Faith, & to tnzkcprogrejfein it 5 that muft be its 
 rke^m. *^ ^ meaning, for they had already beleevedin Htm , as well as in god j and 
 yet he now exhorts them to doe it; that is to renew, &increafe it. • 
 Faith is AS ^fheild y which though we have it by us, yetifive doe not 
 take it up,it fecurcsusnotj Th€TtiovcEph.6j6,takingthefheildofaSy 
 it is fpookein thcprefenttenfe to fhew our continued <i!^ of Faith on 
 every occafion ; and above all ',tha.t is^ above all i\it peices of armour iXa^ 
 ther & better, aotexercifc , any then not this •, if a man ufe his Iheild 
 though he fhould not ufc hishelmet,orbreftplate,he may be rafc;71&^ 
 ^uflhve by Faith Habuc.i^^.itis fpooke of tyraes of try all, even as that 
 whereby we live muft be continually renewed, as our breathing, our 
 eating &c. fo muft our Faith be renewed in all troubles. Therefore we 
 find David, ^ Paule, in their troubles MW exercifing, and putting forth 
 fi[?^^r/^^//^i they not onely had it but they ufed it at that time; which 
 whc *David did not he was neare a fall PfaL7^,t'Sc had the Difcipleszt 
 this time, renewed their faith in Chrifi^ they had not hinefo troubled i 
 When P^/^r brought /v«>^withhim,itborehim up upon the Sea, & 
 when he began to finke,itwas becaufe hisfaxth firft funcke Math, l /^ 
 ±Z*to 7, 2., Oi little Faith \Th^ti%y(o\\n\Qy as that it now works not: 
 Forfoitismcnt, asappeares by comparing 2^<!i/^. 8. 2^. with Mar.^^ 
 40. So alfo you mud increafej/our faith : It is called Faith to Faith Rom^ 
 I. 17. ox from Faith unto Faith ^s PfaLSj^. 7. theygoe out o[ ftrength ^ 
 pfuto irenght^ or from company to company , overtaking the former, 
 
 as in 
 
^loftt thtir Sinnti tf Tuubla. ^S 
 
 as in a joorny •, So muft yc growc up out of a /r^ unto a grenttY degre$ 
 §f Faith 'y Not oacly upon new & Farther RevealationSiio have w^rtf 
 F^/V/^i Butwhen the fame 0^/V(5?/oneIy arc before you, yet to grow 
 ftronger in the j^^s of Faith , and thatnot onely in the J^ighteonfttes of 
 Chrtfty to 'JHfliftcation : as it is Gal. 5 . 1 1. ment by the ^pojlle \ But 
 tlfo inthe Perfon ofChrifi, and his Privi/etiga ^ Promi/ef , unto the 
 bearing up under all troubles : Wherefore the ^poJ^Uy refers this living 
 h faith , which implies a Progrejfe [tls we fhall fhcw by & by )unto 
 jjffitEitons Htb. 10, 3 8. C as it is ment cheifly in the Prophet y whence 
 he quotes it ) as well as he doth there , unto ^fifitfication : And this 
 Progrejfe in faith , proved by that faying, ( ihe Jufi fhall live by faith ) 
 bccaufe what we live by, muft have a continuance & progtclTej if wc 
 growupjthat muft continue & grow up : Therefore, i.Thef^i^n. 
 he prayes for the fullfilling the^orke offaithylt is therefore to be labor- 
 ed, that it fhould be filled up, 5c added to, more & more; and by 
 thismeanes, is all the good pleafure oi gods goo dnes fullfi lied in us , and 
 without the filling up of Faith, it cannot be filled up in us: That 
 though there is inexpreifible Freenes in C^j^i^C which to exprclTe, he 
 calls ngood Pleafure, (^ Goodies ) Yet it is not fullfilled in us, but by the 
 fulWUing of faith in us^ 
 Use. ^ Vfe. 
 
 For Exhortatio to Beleevers, Not to rej in having faith ; But kcepe ^^y^ta' 
 this found in your eares •, Beleeve/« (jod\ Beleeve in Chrijl\\i(t , and ^^^^ 
 renew your Faith, exercife itjelfe Chrifi will count ye to have no xorercw 
 Fatthy Markc,^,^o. It is the fame, not to have, and nottoufej 8c exercife 
 And it is a figneyour faith is litle, if it worke not, as it is cleare by com- 
 paring Math.S. 26. with Marl'^^^^o* AKo tncreafe your fatth-, by 
 every Revealation, of Gods Righteoufnes ( as Chrt/l^ and Hii Righteoufnes, 
 are more elearely made knowne) oni Faith unto ^mfort y&nd Boldnes 
 fhould lncreafe\ Rom A .17. ^^ t\i2X clearer Revealation of Rtghteou[nes\ 
 fhould their Faith goe on from degree to degrees higher ; Heb^io i p. to 
 24. SOyhy ts&ty Sealing Ordinance ',2LV\d.Tok€n of Favour-, QMi Faith 
 , fhoyxXd lncreafe\ unto y^ffurance\ Judges A 3.2.3» 2,(ron^ 30. 21.25.25. 
 And fo by every Trjall, and ^fflt^iony our Faith fhould gro^^ ; in that 
 it is tryed'y/am.i,^, and Jncreafeth other Graces; Therefore it Selfe Firft 
 Increafetl}. 
 
 And wefliouIdLaborto/«rrf<i/if ^>; Becaufe , when zvzi Troubles 
 aflay Ic us j our Firft Worke fhould be, to Increafe our Faith j As they 
 docthcirFortificationsjWhen thcEncmyc approchcth:Morc7?rr»gti? 
 
 I is 
 
4^ Cemfdrt for B E L E s v e Rs, 
 
 is required, when Troubles afTauIt, and all our ftrcngth i$ in Beleevin^^ 
 Jfi. go. 1 5". a quiet waytingon God; which, therefore muftbeincreaf- 
 ed: Therefore, the y^fflt^iorts & growth of their Fai^ are conjoined; 
 i.ThejA j,^. Therefore the D/y?i^/(K^3 being tould what offences they 
 niuft naeetc with, ^n^forgtveiniuries to their Brethren ; they pray foi In- 
 creafe of Faith, Luke. 17. i. to 6^ Becaufe Faith , is to be Increafed^ 
 when ever we enter Tryalls,& Troubles: Yea, andufually the lat- 
 ter Troubles, are ftrongeft, as fuppofingmore ftrength, [^sDAVtds 
 ^ere , by /?^ Smne o^AdHltry & Murder , & Numhring the People , and 
 thtPtinmfhments thereof, which were his laft, &greateft:) Therefore 
 Faith had need be Increafed^ which onely beares them. 
 inforcea This Exhortation, I will onely preffe in the u4poJiles ^JC^ords: ^tide. 
 
 f loni the 20. 2 1. Beloved, bnilding up your felves on your mofl holy faith ^ f^^P**g ^^ 
 wSrds. the holy Ghofl ; keepe your felves in the love of God, looking for the mercy oj 
 jude.2o 21 Qj^y i^QY(ichri[i yto Eternall Life\ The -^poy?/e having pro vokt them to 
 contend for the Faith againft bafe oppofits .- vvhome he difcribes, from 
 Verfe.i, to 1 7* and exhorts them not to be difcouraged or turned out 
 of the way , by all their bafe courfes /^^r/'f/.iS.whomeheagaine fets 
 fotth in their ougly colours ; as a meanes to helpe Beleevers to doe 
 this duty, inwithllanding : He exhorts them /tf/?r^r^<?^/ in the Worke 
 of their Faith ; and faith that their Faith is their Foundation Cfor that on 
 which we build up is the Foundation ) Chrift is called the Foundation, 
 I »Cor, 3 . 1 1, and fo are the TrophetSy & ^poJiles,8ph.i, 20* and heerc 
 Fdithy is alfo fo called; and nothing elfe that I can find, is fo dignified: 
 . Chrifi J is the Original, ^ Principal Foundation of us ; Yea , the onely 
 Foundation, Properly, & Striktly; as the v^/?i?y?/f faith, nonootherthen 
 He^ can be : But the Apodles (^ Prophets, are remotely, ^ViAminiflerially 
 outwardly called the Foundation : Becaufe they firft and onely re- 
 vealed C/br//?; And F4ith is the Foundation y hat /njirumentally Mq, 
 yet muck more nearely, & intimately, then the Apofiles, (i Prophets^ 
 in that Faith, is the immediate bond ^ vnion of us , unto Chrifi^ the Foun- 
 dation ; (pi. 1 . 7. fiablisht in the Faith , is a being rooted , and built up in 
 him : So that all our Strength \s in our Faitb, Inftrumentally, as in Chrtfl, 
 Origin ally t,yet not conveyed from Chrifi^to 1^/,but through omFatth: 
 Therefore, if we would have any Progreffe, itmuftbe by ourF<«/>^> 
 and as that goes for ward the whole building goes forward. 
 
 Not onely at /r/?, doe we build on our fii/>^, but all the ^^//if (as 
 not onely doe we at firfi , but all the "^hile build on Chrift) There- 
 fore, of all things, our Faith is of greatcft Confequcnce, there i% nei* 
 
 thcr 
 
%AhQHt their Sinnts (j Troubled » ^7 
 
 x}\ti Beginning 9 nor Progreffe , can beAvithour it • And this Faith is Yz\ih the 
 L^, y ea,& mofl holy.uo Graceis like it , not onely in that , beyond all ^'°^^^^°^>' 
 others,itcmptycsamanofhimfelfe,andrettsup God{ which is to be 
 hoh)\>wi alfo bccaufe it onely, o^all graces^ gives Union, ^ (^cmmuniQ 
 with Chrtt^i as an Head \ in v;home^ & from hin^ onely , is liad full Holy 
 »6f(as ye have heard bcfore.in that his T'erfo '\^ God. Therefore there is 
 nothing {o good, as Faith to labor about: which Labor upon eur Fatth^ 
 muft be conftanr, and continued : Therefore he fpeilks in the jirefent 
 itn(t : {btiildwgup) hn^ 2l Progrejfe'm this F^/i^; will helpe us on to 
 every thing eUe. 
 
 Wt fhall be (lill able/c/>r4;ift ihtholy Ghojlyfoi Co much the conec- [;-^^^^^^1^ 
 tioR may implye (ai well as that Prrfy^yhelpesiv?^';/? as was before ob- fee n-Aizhh 
 fcrved)and this -Pr^r/^^^ftregthneth againft 7r^;/^/«Jithercfore it is an- J^PJi^Jiy ^ 
 next,as that which gives ufe&efficacy to the ^^hole armoHr,Ep,6 »^ *^ 'iS , choii. 
 
 Alfo it willinableus, tokeepc our M\ts m the Lo^e of God \Coi it to keepe 
 i5 Beleever^diity to keepe themfclves in it ; tf^ey may loofe, though not ['j^^^'i/g^'J^^* 
 the Everlaftmg Love of Go^ j jet that aEiuall manefeflative delight of of God. 
 C'o^in them,which arifeth from their obedience,as it did from Chnfl 
 ioh.io* 1 7. (who yet was loved with another love, on an other groijd) 
 and fo, lohn* i 5. logout of which they may depart; But Progreffe in 
 Faith, helps them to J^epe in this Love^ becaufe ix kecpes up the influ- 
 ence o£ChrtJls ftrength into them* 
 
 Andit alfoinablesthemuntoaconrinuall Looking for the iJltercy Toacon- 
 ofChrtd unto eternall Life : which is a duty mofl profitable & comely ing" fo!°h« 
 for Beleevers: KnAFatih growingup, inables to, becaufe it roaks ^f '^^ °^ 
 thofe things w^hich cannot be fecne, to be mere, & morereall,&:evi- "'^^ * 
 dent, and fo to draw in the mindto a continued fixtncs on ihera, and 
 cxpedationofrhem J as the clearer manefeftations of glorious Ob- 
 jed:s doth j efpecially when it \s with an afTurance of intereft. & pro- 
 priety therein : Now then , Faith thus being, & y^corking, it muft needs, 
 oic&i\y helpe to [irengthen agair^ft afjaulis ; For the more we are built 
 iip on the FoUdation , the firongerwcsiTe : And the more »f J^eepe our 
 felves in the Love ofGod^ looking for the (^JHercy of Eternall Life fro Chrtjh 
 The much more^^/r fhall webe torW/^r<f 7Vo;^^V<f : Therefore, be wc 
 perfv>'adcd, 4/ Troubla come , to ex^rcife , and reneve our Faith. ^' ^^/^''* 
 
 S I i T O B S i R V A T I O N. ^'°^ ^j^''^ 
 
 That no^ Chnfl is come, Beleevers fbouldcheifly u/ejpirituall ^ hea- uiV in-^rituai 
 
 venly (onftderations to (irengthen their Spirits agamH Trouble, o°" to'iirrj 
 
 Namely, fuch as are taken from Gcds EUUino Love ; Chnfi hit rhe agaimt 
 
 I » Workc ^■°*'"- 
 
^S Comfort for Believers, 
 
 Works for Hs ^n Heaven ; our glory their to come^c. For , Thefe Chrift 
 fetts hecrc before hu! 7)i/cip/cs '^ notonely, asmoftproperforthe prc- 
 icnt cafe in hand ^ but as now moft comely & helpcfull ro Beleevers in 
 allTrouhlcs: Indeed before ChriJIscommt»£^ihc Cofi/o/ano»s xvcxc Come 
 outward Priviledges, or the comming ofthc m^ejfias^oi fome general 
 Promifes of good things in this Gofpel\ but now we find the ^pofiles^ 
 in all their courfe , armemg^ comfortingihc Spirits of Beleevers ^ by 
 The[e forenamed jptrttHAl ^ heavenly ConfoUtions. 
 
 ^eafons, FiRST Reason. 
 
 I. Becaufe, 1S{ow is the feafon of thefe Comforts -y fat met ages were 
 
 Bee. now is "ot the fcafon, wherefore though they were fecnc in the bloffomc, & 
 
 oFtiwI^'^ bud, and much defired ; yet they might not be gathered, i.Tet,}. 
 
 Comforts. I Kii. Whctetorc , though they had Tome hints now and then , of 
 them ; Yet they were not fo generally, nor Co fully revealed, as 
 no^ tfjejf he: 
 
 The Revealmon of the Glory^ u that which was refervcd to our ag^ ; 
 as the text faith : The things reported to yoHyZSweW asthe gloryitfelfeEp^ 
 ^. 5.9,1 ©♦ For now C^r//? /if f(?;»e',"and hath made knownc his Fathers 
 bofome, ^ hearty and afcendedheaven^ and openedit to us->John.i. 11.13. 
 //(ffirft preachtthcGofpel,r»^Af (?)v«f ^^/^//<?^,2, 5. it was never be- 
 fore revealed: fome ftiadowes or hints of it,were before, but i>y?-(/i^, 
 in It% Clearnes (j Glory never was preacht till He began it, (g fence : Ra- 
 ther Pr^yw//^/ of the Go/pelithcn the Gojpel^ was it which was before 
 Chrtjl : Rom, i . i ♦ 2. For the ^ojpel implyes tidings of things done, and 
 not to be done, and this was onely begun to be in a^l, when Chrifi 
 came and preacht; 
 
 Therefore ijl4arke*u H-M* he preacht the gojpel: and faid the tyme 
 is full filled: and becaufe in Chrifls Life^zll was not adually done-,therc 
 fore he is faid but to begine iv^dcthc^pojlles perfe&ed theGoJpel,£oz they 
 reported all to beadtually done : So that this is the feafonoi its revea^ 
 latio, and fo the tyme of the fruition ^ vifton of thefe heave ly things Mar* 
 l^i^.isat hand \ This therefore is theiry^<i/2'» j as former Ages were 
 the feafon of the Tipes & Promifes of them : Thefe are the better 
 thmgs , refervedforusof this lafl: age of the W^orld , Heb*ii.s9'^o. 
 Now every thing is moft fitly u(ed , in its feafon , it is moft comely , 
 and moft effec^uall then : There is a kind of abfurditye in unfcafon- 
 ^^ ablenes. 
 
 Bec.thelife Se COND REASON. 
 
 •fchfifti- Bec^iiCetTheltfeofChriJfiiiffffJfsiHthefi'iliot oncly a^iris dif- 
 
 tinguiflic 
 
%/iiom their Sinnti & Tronblcs* ^9 
 
 tingurfht from that Life which was in Innocency, through the Cove- ^^^y^ :« i« 
 nant of Worl<es,from which, xhlsdiStis Jpectfic4lly, and more then '''''''• 
 the Sunnc from a Candle , both which though light and fire, yet 
 greatly differs: 
 
 But alfo, as it is diftingufht from that Life hj Faith, which was 
 hffore Chrift j From which, this differs ^r^iW/;, as Infancy, and 
 Child-hood from Full age : Gal.^.\.i,s.^, Wherefore it obtaines 
 another Name, (as a Child is called a Man ) and is called Chrt/if 
 3«/>r, which it never was before Chrtfl: ^E}s,i 1.26. And its Name 
 /hcwes its Nature: Itconfiftsin [\ich Revealattons of Chrtji by Fatth 
 apprehended: As were not at all, in Innocency, nor in any fuch mca- 
 fares, before Chrifi c&n\c: ga/L'^.is* 
 
 Thcji^ht ofChri/is Glory, and otir Union , ^ Qmmtinion W'ith htm : 
 This is the Chrijiian Ltfe : By Faith to fee the Things that are Imtfikle ; 
 Is the Ltfe : Heh,\o, g8. Live by Fatth : Which Fatth is difcribed 
 Heh.i 1 .1. Which though it alfo reveale things which once by rea» 
 fon might be feene jas the Creation Verfe.^. Yet, it alfo{ and that 
 which it cheifly aimes at ; ) reveales what never was or could be 
 feene in Innocency, by Reafon : As gods EleHtng Love tn Chnfi -, 
 Heavens Glory -^ Our T^erttcipattonofaU Grace ^ ^ Glory from Chrifl ^ by 
 Vnion m>lj him : And on thefe Confiderations to Love , Obey , be 
 Patient &c. This is the Ltfe of a Chriflian ; i,(ornnth, j . 1 8. Seeing by 
 Fatth ^a divine %evealation , Chrijfs G/ory , and be turned into tt ^ 
 is made the Summe oi all Chrtfitanity \ Gall, 20. Chrifl lives in htm ; 
 And he lives by Fatth in Htm: So , Sphef,i.ij,\S,:c), Incrcafe of Life 
 is all put in the apprehenfions by F<i/>^ o(Reveala(ionso( Chrtfi , dc the 
 Glory with him : and fo Eph^. 1 ^.^ o. 
 
 Now the Ltfe of Chrtfi tantty , lying in this: The Confolations fetcht 
 hence > muft needs be moli effedual, and moft lively , and moft 
 proper, as humane Confolations are moft proper to a Man : Thefe 
 breed the befl Spirits > in that they carry the befi Spirttsmth thems even 
 I he LifeitSelfe. 
 Use. ^j^- 
 
 Wherefore Beleevers , are to be Blamed y for not Vfing\ And ToBUme 
 to be Exhorted to Vfe more y Thefe kind of Antidotes, and Cor- For not uf- 
 dials: ''^- ^°^ 
 
 Thefe are the proper Phifick of this State of the Gojpel-, Chriji hath ^* ^^''• 
 come, and opened to \is His Fathert Bof<me , andfhall notwc ftudy *^,''elc*"'°'*' 
 and bcatcup out fclves by thcm^ do:cs. 
 
 I 5 The 
 
 An: 
 
Tliel'e liea- 
 veiily 
 foUrics,are 
 snore i?enc- 
 
 70 Comfort for Bel.eevers, 
 
 The Prophets who did hwz fere fee, 5c forchcarc them, were £0 
 
 much taken with them , as that they exceedingly labored to pryeintB 
 
 ^i^Uine^' ^^^^ i*T€t,\, I o*T I .ThcWotds ate (igm^czm-^enqHiredyfcearcht', in- 
 
 '^ ti mating both ^r^^^^^y^r^ , and labor to find out ; the one Wotd 
 
 (h^Yirr,<jwA(\gVii^ngz fee king out by inqnirye ox. queflion ^ perfuine by 
 
 Qtieflions^ till it is fully found out: And the other "Word c'Jj/^dCvj^ffza', 
 
 implying an exaBfeeking^ as for hid thmgSy untill one hath every hitjte 
 
 , Q\.doite\ i,Cor.i I o. both whichimplye xht utmofi examines m feekinr. 
 
 Andrhe Glorj/they fonght ro /«/uf; is in the greeke rerfi i^Atter end.tX' 
 
 prelt in the plural number^ emphatically (hewing list ran fcendency\Tea^ 
 
 (^ the zAngeli defire to looke into thefe things Ferf*\ idatter end^iAa:Kuilcci 
 
 by boding doVPft^ to prye i», an induflrious , and mofi heedfull pryeing al- 
 
 ludeingas it is thought to the Cherubs about the -r^^-^^j who ho^ed or 
 
 turned their Heads & Faces to the Arke , which (ignified Chrifl : Now 
 
 wc liavc them /pread open before us, Can,$* i. and feldome cail ourcy es 
 
 on them , to comfort us by them : I appeale, /« gods Name before 
 
 IVhomewcnow arc,W^(7 4«<?W«^ all your courfe ; When did you, fetch 
 
 Con- in Comforts againfts Tour Feares^ ^ Troubles^ by revolving thefe heaven^^ 
 
 * ly s^JpirttualTreafures of Tours !" But hsLve ye not {\:ill, by fome other 
 
 Jtli'^c"^ ^*l^ foug'it to beare up your Spirits? What ingratitude? yea what 
 
 forts die°r folly* is this / Theje Heavenly Q>nfolatims , are more general, & more 
 
 *"y' Strongi Comforts then any , ye can take in. 
 
 r. More FirfljT'/vyare wor^ General-^ For they conteine^// Comforts, where- 
 
 Generai. as Other Conlolations, carry in them but fome perticular Comfort-, 
 
 teineau ^"^ and fcrve againfl; but fome perticular Affliction \ But Thefe cqu^Aly 
 
 Comforrs. ^elpe againffc ^11 Troubles \2luA fo are much better; as the Parafelftan 
 
 P^;/^/^, or that which repaires&flrengthenswixole Nature ; and rc- 
 
 pells all ^^C^eakenes , is beyond your other Phifick , which topically 
 
 '\% applied oncly to fome perticular part , for fome perticular difcafc % 
 
 And as They are more General^ So, 
 
 2. More Secondly, They SiXe more Strong Comforts^ then any : though they 
 
 Strong.For fcrve all turncs, y ct they doe comfort in every perticular y much more, 
 
 in ereryper fall & through , then Others , which reach onely to the perticular : As 
 
 ticaiar. the Light & Hcatc of the Sunncj though it ferve every Creature in 
 
 the World , yet it better ferves any perticular, then a Candle doth j 
 
 Pfal,^^ 7. The Light of gods Countenance , putts more Gladnes in ; thena-' 
 
 Being iin- boundance of any Worldly thing \ For thffe Comforts are Spiritual & Immor^ 
 
 So "mcIi- taly and (o reach the Spirit, as it is in itfelfe ; other Comforts, onely re r 
 
 in- the Spi- f^•gQ^ [^ fu^h a cafc , and as the Spiritism & by the Body fubjc6tcd to 
 
 fuch 
 
zAhout their] Sinnes ^ TrouUu^ 71 
 
 fuch or fuch a ftate,& indeed therefore never foakc into the intimacy 
 of the S^irit^ folidly to cofort thaT-,they fprincklc Comforts about the 
 Heart, but never />/»^ GUdnes into the Heart \xhtic is not (uiteablcncs 
 twixt them & the Sonle : But Theje heavenly fpiritftal Comferts , are 
 /fitted to tht Spirit tezch it xorhcftiH-y therefore doc mo^ Jlrongly rc- 
 frefhir. kKotht^z IpiritUHll Comforts, zxt^ovafl ^&greAte , xhzt they 
 take up ^ fill the Soule \ all other Comforts are to fmall for the Souks g^^J^-^* ^^'^ 
 great Capacity; but^;f/<f/^/7every corner of the //Ifrfr^: Alfo thefe Co- 
 fortsydoe prefect to th e Soule ivichgreat glorjes & Happyne/fei.ZLS hir oW^ne; ^re[^'^i"f 
 as that theygreaten theSouUtVoty fuch as are the 0^>^/ with which the ryes& Hap- 
 Spiritconverfet^i , fuch is the Spirit : Therefore Kings have high & great P^"^^"- 
 Spirits^ bccaufethcy looke on great ficfingular things, as their owne, 
 Wherefore the 5't?///<p looking on thcCe heavenly Things, it r^i/eth the Spi- 
 rit,(o that it becomes to l^igg ^highe, for trouifles from below, to bring 
 under; whereas all other Coforts being but from things of the Earth, 
 are below the .^p/r/V, and mayenfeebleS^abafeit ,but cannot greaten 
 orftiengthen it: Yea, and thefe heavenly ,Jptritual Comforts , are the 
 Comforts whichj^rw^ from the cheifefi ^6od\ from tht PerfeHion, End^ 
 JJfue of all : Therefore are much Stronger then other Comforts, which 
 are but the rcfrefhment of theWay to our End, 
 
 And ^s Thefe heavenly Comforts are mote firong : So they arc more 
 Jfrengthning, ^ nourishing to the «fW Creature in «;,then any other Co- in[.^& n*oJ- 
 lolations ; Thefe, ( as ye have heard ) carry the very Life of Chrtjiianity ^'^^^'"S 'he 
 in them j and therefore muft moft of all revive (gcherrish the Inner "^'' "*' 
 
 tUIG, 
 
 Man ; Thefe at firfl: hred, therefore doe hedfeede (^nourish, the neW 
 Creature-, as was faid before in another cafe; ordinary phifick, re- 
 moves the caufe of a difeafejand fc the ficknes-,but no way rcpaires or 
 ftrengrheis NatarejbiJt the Parafeljian Phifick^, cures by reparing and 
 ftrengthning Nature: And io doe/^^yi Confolations,he\pethe Scu/esL- 
 ^t\u{iTrou h les, hy flrengthnmg the Inner Man \ The bed Chrifiian may 
 obfeive, thzt the new Creature in them, is never fo much renewed, jus 
 by the meditation on thefe heavenly (^ l^irttuall Confiderations, 
 
 Wherefore I befeechyou icfolve it, and hold to it, to ufc more xkeUf* 
 thefe kinds of 0?r<^/4// when your Spirits droope in any Trouble : Why i'urcher pref 
 fhould ye rather choofc to drinkedowne the extrads of Earth, ^^'^ 
 then o^ Heaven ^cf the Creature, then of god (^ Chnfi } Oh doe not 
 fo ; but labor to know , & undcrftand thefe kinds of Cenfolations , and 
 to acquaint youtfelves better with ihcin, and to make them more 
 familiar with your fpirits J and to growe into morcafliired perfwafio 
 
 of your 
 
Clearc.K 
 
 7s Comfort for ^t^t'&yt KSt 
 
 ofyourinterftintkem', Which that yc may doe, ycmuftbothob- 
 taine the holy Ghofi, to reveale them to you ( for he onely knoxves them^ 
 as a mansjpiriUy doth the things of a man ritOr.i^lo^ii^andycrauftufe 
 that Fuitli, which is the evidence of things not feene : Heki i , r. which 
 Faith helpes your Soule, as the profpc^live glafTc helpcs the eye, to fee 
 thefe heavenly things, which clfe are fo farr off, that the Soulc cannot 
 perceive them; and this ali of Faith , which m^kcs the/e heavenly things 
 evident to you,will draw in your Soule unto an appropriation, and appli^ 
 cation ohhem. 
 A miftake. It IS a miftake to thinke , we may fee them by trne Faith , and not 
 inXlfe^riiy ^pplye them to our fclves; or that we firft applye them, and after that 
 Comfortes. fee them ; No , No , the evidencing of them by true faith fpiritnally , will 
 draw in the Soule to ^^/^^/^^^^(f/w; Every Man, & Creature on whomc 
 the S\ii\tiQ fhincs, takes in the bleifing of his influence , for his fliare , 
 as pertaining to him ; The -r^/^o/^/rdifcribes that Faith which applyes^ 
 &7«y?-f/tfi, ofwhich,hegives many inftances, throughout the 1 1. C^4p. 
 to the Hebre^csy he difcribcs/^^^z/^ry Faith^to be an evidence of thefe 
 things ; Becaufe, where there is inch a feeing thefe things, the Heart is 
 brought to embrace^ and applye them\ therefore he joynes. the evidence 
 ing thefe things ^ S>C hope togeather-, becaufe this evidencing them will 
 bring forth hopeiand Ferfi^, the/ee/ng them , and the hcingperfwadtd 
 of them , and embracing, ovfahteing them as their owne; are conjoy n ed , 
 for they e ver goe togeather : becaufe indeed ; the holy Ghofl never re - 
 veales them fpiritually,and as they are, to any, but to thcm,who have 
 bine chofen to them, and fhall have a propriety in them : Yea , it is 
 the fame grace^ oUrue holy Faith, that makes them evident y^nAih^wes 
 them to us; and that af plies them to fuflification ; though it be a di- 
 verfe ad of the fame (jr^r^ ofF<<//^:yetit \% the [a.mc, Grace y For, 
 what Faith can the Apoftle defcribe Heb, 1 1 . i. bur that Faith of which 
 he fpcaks before C^^;? 10.^8, by which the //^y? AW^and that which 
 he exemplifies throughout the \ i*Chap, both which are fn/^tfiing Faith-, 
 Therefore it muft be ; that the F^^^ib which fnfiifieSy^ San^ifieSy doth 
 fhew evidently fpirituall things to us , though by a feverai & diftind 
 a6fe from that by which it /^////^f/: Therefore, being the fame Grace, 
 when it hath fhewed us jpiritnall things , n will goe on to draw us to 
 applye them to our felves ; Wherefore , get , & exerctfe that a^ of Faith 
 which msikcsyc fee evidently heavenly Tl^rV/^j-; and this will make ^^ 
 . ^applye themy and dra^ (omfort from them. 
 
 Now in this Work^-y it is the Gofpel, which fetts the Obje^s , or the 
 
 heavenly 
 
%Ahtit their SmtiCi (iTroutle^s 75 
 
 hiA^enljThinishefore fts\ Then the kolj GhofihU Worke\ in c^nviHcing^ 
 oxperfvf^ding of the reallity oithefe Thtngs to inr Vnderjlandings ; Is as 
 the Zir> /!?/ which ftiines on thefe Ohjeils, and makes them vtftblei And 
 Jvi/^ i bj /^^ (onvi^ionor Ferf^afi^n, is as the profpcdive glafTejwhich 
 inablcs ourunderfl:andings,to perceiveihc reallitj ofthcm , which 
 elfc it could not: Wherefore with this Zi^^/ of the holy GhoJ}, and 
 this Projpeiiive Glajfe of Faith -^ with your Spirits & Vnderfliindtngs \ 
 view in the ^e?^r/againe d>c 9ig2L\x\CitheThiHgs of Heavtn^ Ic ofChrtlfy 
 SLtid thence fetch Ow/^rnn evtrj'DiflreJfe. 
 
 Now to the end , ye may be helpt to doe thus : I fhall in the foN 
 lowing Oi^r'i'^r/tfw/ open to you </;t/^r/7l7/»^/about^^4vr;^, and our 
 Glory there; which ChriJ^ tcwc^ilcd to Hu D(fiiplc4 ^ in this Text: By 
 doing of which : Ifhallfcttthe T/fc;;/^/ before you : Which are able 
 aboundantly to Comfort your Hearts -y But they will be ^s glorious fights 
 in darkcnes, to them that cannot fee j except ye obtaine the holy 
 ghoftiXofhine on them, siSthcSunnc 9 on Colours: And gctt that ^<^ 
 $f Faiths which is the Evidence of Things notfeene , to lift up , or in able 
 y out Soules Eje^ the Vnderflandingyio looke on them : Which Favour 
 Idefire theL^r^/to afford you: Andfo Iproceed* 
 
 THe Difcrifticn of H E A v e n. And the heavenly Condition of true j^^^^^^ ^^^ 
 Believers atthclaftiCHRisx Eevealeth in this Text: Epflle^ 
 Thus. 
 
 F I R ^ T, It is Btfcrihed by the 'Place it felfe ; Heaven , is an 
 Houfc, fo called in oppofition to a Tent or Tabernacle, to /Ijcw its 
 Stability, andthe Stability oftheirState who live in it: Wherefore, 
 it is faidto h^vt Foundations He Ll 1 9. more then one^manyjand yet 
 one gives Stability .• And, i.Pet.l, .f.hisCsiidtohc/ncorrupttl>le, Z/«- 
 de/lledjthatfadeth not a^ay : This Stability is for Ever, and without all 
 Change: Asappeares both by the Time in which it was Created; 7;^ 
 the Beginning: Gen.x^i. That is, in the Firft of all Time, and of all 
 Creatures : Now all that god firft made , He made Immortally as the 
 t^ngelsy (3 Chaos (^ thefe Heavens: As alfo, by the Manner cfGods 
 making it, for hedidnotextracftit our of otherthings, as he didall 
 vifible things, in this World, he made & drew them out of the Chaos: 
 But he put them forth/w^wrf^sf/W^/yfromhimfelfe, ashe did the Chaos^ 
 the Angels, & Mans Soule : Now all that god Immediately puts forth, 5c 
 makes of Nothing , \s Immortallx Whereas , all other things returne 
 unto thciifiift Principles. ^ 
 
 K Secondly 
 
74 Comfort f$r BEiiiyiics^ 
 
 SicoKDLY, Icis ^efcribedhj Its ReUtionto Cod\ It u Gosk 
 Houfe fo called, Bothbeeaufc He made it: Heh,\ r.i^. Asalfo, bc» 
 caufe , ?Ie d'^elsin it \ Tbat is , in ir, he puts forth His che'tfeft glory, ( as 
 a Prince doth in his Pallace , where he dwels, much more then in a 
 Tcnr, or ether part of his Kingdome)So that /// glory ^ muft be as 
 much above any of this \C^orldly kingdoms ; As gods utmoft Td^Yy 
 {JH^\^fyi Wifedom, Riches, which he can put forth, are above mans. 
 
 Thirdly. It is Difirihdy hj Its JpeciaU Affropriation , to the 
 Firfi Terfon in Trinity, the Father : It is god the Fdthers Houfe 5 Both bc- 
 caufchemadeit-, For Creation being the firft Worke done on the 
 Creature , is/pecially appropriated to the Firjl Perfon the Father-, AHo , 
 becaufeitis tobc^Af : The 5(?««^/ and Wy(j/7tfy?/ being in this World 
 andrefignedatthelaftday, that God the Father msLj htAlliHJ^ll\ fas 
 He is Firft in the Motions about the Creature j \*Cor,i$,i^. The F<<- 
 tljers People ',Th2t is, the £/f^ are to dwell there, and i7/f LoveinElec^ 
 ttott to be ftiewcd forth there : Therefore it is called The FatherSyMa^^ 
 \U^S> though yet the Sonne &holj/ Ghoji are included in it. 
 
 Fourthly, It is Difcribed, by Its (peeiall Relation to Chrifi^ 
 though it be God the Fathers Houfe , yet He is Chrifls Father , and fo it 
 is Chriji his Inheritance , and Beleevers Inheritance 5 As i.Pet, i. 4. 
 in that, Thejht One with Chri/i ^Sonnes , ^ Heires, Infomuch that 
 thefc Dijciples, had they loved him as they fhould , would be glad of 
 his departure, fince he went but to his Father; fohn.i^, 28. 
 
 F I r T L Y, It is Difcribedy by Its Capeablenes of Them , and fo of 
 ^H Beleevers ( for Hejfeakes to thcfe Sleaven in the Names of All, as ye 
 heard before) there are in it many LManftons ; Ic were noe Com- 
 fort, to heare of its Excellency, if it could not receive us, though god 
 dwel there , yet the Creature alfo may 5 For He \s now Emmanuel^ 
 GodvfithVs: And many, nota few, (though Comparatively they 
 be a Little Flocke Luke^i !♦ 5 2. ) and many for forae , not for all , and 
 that a fett number, for it is Prepared for Beleevers , Heb» i\,i6* There- 
 fore for fo many asfhall beleeve,and for no more : Now tbefe theic 
 dwelling places are called (^anftonf,zo exprcffc their abode in them, 
 they be Sonnes with Chrifli and fhall abide in that Houfe for Ever: 
 
 Now the Truth of all this Defcription of Heaven, is ratified by an 
 
 Argument taken from Htmfelfe ( If it ^ere not fo I^euld have told you ) 
 
 He was their Freind, came from Heaven to Reveale its Secrets , He is the 
 
 faithfull ^ true ^/A^f/, there fore could not, but dcalc trucly with the. 
 
 Further, Heaven is Difcribed in tckncncQ to Seleevers y By the 
 
 OHeanu 
 
Zy4k9Ht their\ Sinntt ti Trouhlu, 75 
 
 OiOdniS of their acceffe (g tnterMnce into it^ which is Chrifi : Who 
 Firft , Pref^YU 4 Place for them their ; Th c Father prepares it : CMath. 
 ij, 34. Both by a Fr^fr^opy7«r^/^^w /<?/>, and tkcirpcniciilar Portion 
 or Place in it, before the World ^egan : As alfo, by Creating it for them 
 from the FoHndation oftheWorldi But Chrifi prepares tty By Meriting, & 
 Bringing ahtut their Fruition of it : Both b/ Removing Impediments : An d 
 Pur chafing the Fathers Favour^ 
 
 Kow, Chrifi preparu a Places By ^^/w^; ( I goeto prepare a Place ) He 
 tame from Heaven to prepare a Place tn Heaven-^ by //iw humtitation 
 And then //(f^f/j^ from Earth; To prepare a Place: Bozhhy Hi^ djing 
 To /4//;^tf fufiicefor Sinne ; and to r<i//^^ ^/?r Promifes: ( //^^. 9. 1 5 . to t he 
 end ) And by His rifing from Deaths in that i^Ht had bin held un- 
 der Death , He had not bin quitt from our imputed guilt , nor could 
 we have bin, nor had he lived to bring us to //>4//^« ; i.^or.i/, 14. 
 I7.^c»f.4.i5- ^r ^O'Heb.-j. 2j. Alfo by his ^fcention ^ in that he 
 thereby opened ^^4v^n ^^sr^ , which was before fhut//f/'.5?. S. iz. C^ 
 dijpenced gifts to gather the EleEi.Eph,^. 8.1 i.i 2. Alfo by his Se[fion at 
 Gods right Hand \\v\\cxc\\tip\c2,ds)[i\s Merits y'which is cdWtA his make" 
 tng Intercejton for us -^ Rom, '^^ J4.and thence fends downc the holy 
 gbofizo doe all in us, that isrequifite toourmcetcnesfor that place: 
 And adminiftcts the World for our good: And pofTcffeth the Heaven 
 in our Name, and as our Head&Roote : So that Chrifi as a Meritorious 
 caufcj an Exemplary caufe ^tluA an Efficient caufe ^ prepares a Place in 
 Heaven for j^^/^^z/^/ by his going; And this is further. 
 
 Secondly, ^mpltfiedhy his Confumatien of this his Preparation : As 
 he prepares a /'irfftf for them; So he will bring tbcm into that Place: 
 Which that he may doe , being now gone, he mufl come againc: 
 Chrifi will come from Heaven, to fetch Beleevers un toHeaven •, he will 
 not (end for them,butcomeforthem; which makes ihciraccefTe to 
 //f4i;r« the mere gloriousjin that they fhall be fctcht thither by C^r/>?5 
 Which is done, both in regard ofHtm/elfc, that he may have the Glory 
 ofjudging the 'World, both 5^/ffx/fr/, andUnbeleevers; Andin re- 
 gard ofthem,bccaufc they arc ^ishdyc^ fioufe, and he will come to 
 them therefore xo marry them , zndjoyne them toHtmfelfe\ this is ano- 
 ther difcription of Heaven, by the manner of their Enteranc e'xxiio ir. 
 Even by Chrtfi his glorious (omming from Heaven , to fetdd them 
 thither. 
 
 Lastly, He further Amplifiesxx^ by a "Difcription of the hex- 
 venlj Place ^ by Its Communion ^ithHtm ; They fhall be tal^en to him , 
 
 K 2 to be 
 
7(5 Comfort for Bilb£virsV 
 
 to be one with him^ as theBody with the Head, the Spoiifc with thf 
 Husband, and they fhall ht^hereheis j That is, in the fame PUcCj 
 State, & Crndttien ; Heavenly haf pines, is a being (?«^W/>^ Chrifiy and in 
 ki4 place, &fiate , fohn.i 2^16. Thus thefc Words arc a ^ijcriptien of 
 Heaven >andthe heavenly Condition of trpte Beleeversl Andfhewus, 
 That Chrifl is the Way , Truth , ^ Life , as John. 1 4. 6. [ r^^ ^T^^, ] For 
 hy Him they come , [ TheTrmh, ] For if every thingc Vpere notfi ^ //< 
 ^oHldtellit ; [ 71&^ Z.//1?, ] Not onely as a Meritorious Caufe-, Btu as the 
 i?f>tf/^ : Heavens Life 3 is in Him : Ql$* 3 ♦4- A being taken to Htm^ 
 ^Vkd with Him ^ 
 Seventh Observation* 
 
 That Beleevers GUry in Heaven, is a FeHo^shipein ^e Fathers Qlory, 
 It IS a, dwcWingin his Houfe, and foa Iharingin that Glorj, which 
 the Father there hath , arifing to Htmfelfe\ There is great Queflion a- 
 bout defires of Salvation , and not Gods Glorj \ But the Truth is , Salva^ 
 tion is the Fruition of Gods Glory s a being in , and Co pcrraking of the 
 Glory oCGodshoufe^ as they arc pertakers of the Divine Nature y So of 
 Hisglory-y T hat isTheir Salvation-, Andit bcingthe£«^ of all things, 
 it is the Fathers glory , who is the 'beginning of all things. 
 Eight Observation, 
 
 That Gods glory in Heaven which Beleevers pertako off '^ Is 4 (rtated 
 glory : Or a Glory ^hich arifethfrom (features to god, and had 
 a beginning. 
 For it is the Ci/ar; which ^<f^^/^, fincehcmadehiman//l?/ify2r,an(i 
 dwelt in a Pla{;e^ And foitis ncercr to the capacity of Creatiircsj 
 Whereas the Glory thsLZ is in , and ofHimfelfey and Sternall-y Is Ineom* 
 fYehenfibUy & Incommunicable, 
 Ninth Observation. 
 
 That Beleevers Glory in Heaven, Is in a Qommunio^Vniotogt^eri 
 
 Many together, dwell in one Hou(e;lcisa^^/»^0«^,as God^ChriJl 
 
 are One-, /(?/?«. i /♦ 2. i ♦ as the Glory of this World, and fo of Mans 
 
 body is in the union & compad of many parts together: Ic is alfoa 
 
 being^ith Chrifl, fas is expreft in the Text, and hath bia 
 
 (hewed before ) And it is a being ^tfh God alfo, 
 
 As John*ij a I. One With Vs^ 
 
 F I 1^ I S. 
 
rH£ TABLE. 
 
 TH E priori/ arc parte of Chrift: laft Words , fpoken to the Eleven 
 Apoftles. Page, i. 
 
 The Occafton , or Ground, And fo the Coherence c/the Words. 2» 
 
 .The p4r/ej , whi.h are Two. ilU. 
 
 .First, The Duty chjtrged by Chrijl , on H^! heleeving Dejciples : That their 
 hearts Jhould not be troubled, Aadwhat Trouble « ment , what nor , *• 3. 
 
 D o c T B. f K E . 
 T^4f true Beleevers , ^oiP xveskcfoever in Faith, fhould not begppreft , er perplext 
 
 in heart, by Mny thing whatever befalls them. Either inSinne, or Jffli9io79s. 4. 
 
 Reasons. . 
 
 Firit , Becaufe fuch Trouble arifeth from an Etill ^§te zr.dC^iufc , Viz. Ign$' 
 
 ranee, or Vnbeleife. e 
 
 Secondly, Becaufe fuch Trouble hath EviHEjecis : Shewed in Sixe PerticttJers 
 
 I# It is Troublefome to Gods Heart, ,7,/^^ 
 
 2, ItFruftrats C/jr;/?jJi«r/^ffj Inagreat part. ^^ 
 
 3, It Unfitts ihem for their £hrifiidn Service ; W'h'ch is to cate the 
 Holy Things, and keepe a Centinuall Feajl, jifj^ 
 
 4* ItbringsaConfumptionupon iheir 5^iri/«ai?5/r^«^/^. ilii] 
 
 f. It Cafts an Erill Report on God. ^j.^/^ 
 
 6. It Gives great Occafioi to Cmuption , and the DiveS. -7' 
 
 Uses. ^ 
 
 Firft,ForJ«forw4iio», To them that jugde the xvzyofBeleeving a fad war 
 
 Shewing it is the onely Way of Joy and Quiettnes. i(;/j[ 
 
 Secondly, ¥or ExhortatienJo Beleevers , Net to be rerplext with 5/««eor 
 
 Sono0. o^ 
 
 The Second Part of the Test. 
 Is the M E A N e s ,To fence Beleevers hearts againft Trotible : Which are partly 
 
 Irwp/ifJ, and partly Expr^jfjfi. ^ 
 
 FirstMeanes Irfjphed,l$ that Beleevers put themfelves under the Cwj- 
 
 mand^ ^^^j 
 
 SbcondMeane slw^Z/f^Jsthat Beleevers gather up and prefeet to rheir 
 
 judgments Grtunds of Comforts, ftrcnger then them of Trouble. lo " 
 
 Third Meanes ExpreJJed,ls to beleeve in Chrijl, as in God', both which 
 
 explained. ^ „^j^ 
 
 ^ „ c - ^ - Gods na- 
 
 rural] Sonne. ^^^^ 
 
 2. It prefents God nearer to them : For it fhewes them God in their 
 pwne Nature. ^^-j 
 
 3. By it there is hold layed on Gods hijlice, As well as on h-s Mercy li * 
 
 4. By It there IS an accelTe with boldnes to Gc>ijHo/mej- explained K 
 5*. By It there IS raifed unlimited cxpedation /row Goi. * 15 
 
 ^ 3 <5» By 
 
Trie 7ablm. m. 
 
 6* By it there is fctt up a M<f iiWor, htweenc God & Vs. i^ 
 
 Second ^afon , Becaufc vaithin Chrift , unites the Stule immediately to Chrifl 
 
 the Spring &: Fountaine of AU Comfort ; This explained, 17. 1 8. 
 
 Chriji the immediate Fountaine of AS' loy ; In Two Refpeifls. ip| 
 
 I. Becaufe all Promifes arc in him oncly. ibii. 
 
 ^ !♦ In their ^ote^ ib$i^ 
 
 lnHm< ^ Having their Efficajye. ibid. 
 
 ^ ^. Exhibited tolls. ibid. 
 
 2* Becaufe Chsjl is the Receptacle , of that loy ; Which is Cammumcabie 
 
 from God , to the Creature. 2o* 
 
 Third ^afon , Becaufe Fait bin Chrifl brings the holy Gbofi into the Hearty 1 j^ 
 
 ^ireEiions ho^ to nfe ^ improne Faith to helpe dgainfi Trouble, 
 Fir ft fett before you the ObjeBs of Faiths ChriH & the Promifes, 22# 
 
 Secondly ufe ^afon (^ Dtfcourfe thereon j By way of SiUogifme^ 23. 24. 
 
 T^o Cdujtonsy about this, 
 
 : Firi let it not be a Tranfient Adt ; ^\xzd\ffeUonit, 25*. 
 
 Secondly truft not in your Selves ; But knowe. ibid, 
 
 !♦ That ye muft have a fresh influence from the Sprit 8c his AJpftanceJbid. 
 
 a. And that onely, as he is Chrifls Sfint, 26* 
 
 3. And that he doth it , as ye arc members ofChriJI, ibid, 
 4* Therefore looke up ro the holy Ghoji. 27. 
 
 Third Direction : GniFaiih to be Evident, ibid^ 
 
 For Which. 
 
 !♦ Labour to know the AH of Faith , wh^r n i^^ ibid, 
 
 Z, Labour to fee if you hive fut it for: h .- By hs SelfeyBy Its Fruites.ibid. 
 
 3^ Labour for the fee /pe cfthi Spirit jwho onely can re veale it. zS* 
 
 4, Labour unto aS Obedience , and that out of Love to Chriji : This carries 
 much Evidence & Comfort : For the clearing of which The 1, Pet, i. 
 5'. to 12. expounded. 2p« 
 
 Fourth Meanes, Is Conteined , In thez."^.^, Verfes, An unfolding 
 
 the true Grounds of Chrifis departure'^ln aParaphrafeiipon the "Words. 30. 3 1» 
 
 ~~^hich isaMeancs tohelpe in all Troubles ; For in all Troubles , either by 
 
 Sinne, or Affli<3:ion , are Grounds of Comfort if found out , prooved by the 
 
 I. Cor. t-o^i 3. expounded ; And divers In fiances. 52.33. 34. 3f. 
 
 The Reafon, whence all Sinnes , and Afflidions , tends to Beleevers good ; Is 
 from their Rice 6c Roote : Which is fourc- fold . 3^. 
 
 Ft R s T, All Sinnest 8c AffliSions , comes froiii God ; Yet , he not defiled or 
 dishonoured thereby : Where is an Error , of Gods not being ( in fome 
 fence J th - Auth ^r of^ intie confuted. ^ ibid^ 
 
 That cafe of Jofephs Brethren felling him ; And zSam^i^, i. explained. 37, 
 Arguments to prove that Sinne^as Bellas AffltEiion^ comes from God. 
 
 Firft, Gods TViSis the Wombe, that conceived & whence fprings every worke 
 of the Creature. 3^* 
 
 Secondly, The greateft Good comes by Sinne ; Either in Gods Glory , or the 
 Creatures Happines j Declared by Gods Attributes. ibii^ 
 
 T.hrdly 
 
Titi Tab It. 
 
 Thirdly, It is as Incongmous to make God have a Hand in AffiSion *as in Sinnel 
 
 ^ Both', a difturbanc£ to pure Nature ; AffiiSions are againft Gods Heart ; Yet 
 
 granted He is the Author of them ; Then why not ofSinne : See what Sinnes 
 
 are in refpcA of God , hurte him not , but He is better f as by a foyle ) 
 
 Sinne^oih eclipfe Gods manefeflative Glory, i\itt fhould arife from the Creature; 
 
 yet not His Effentiall BleJJednes. 4 1* 
 
 /« Vfihat Rejpeds God ^i/ls not, nor id ^e jinthor $f Sinne. 
 
 ( As It comes from an Evill Roote. i^id. 
 
 lioA As it is etfedted by Evill Meancs. 4^- 45* 
 
 ( As it hath Evill Ends. In thefe RefpecSs Satan^ and our owne HeartsMi^ 
 
 In ^hat Refieiis GoiWills^andisthc Author ojSinne. 
 
 \ From Good PrincipteSt 44^ 
 
 As ^ By Good Meanes. ihid^ 
 
 \V{z\\r\% Good Ends, i^id. 
 
 And thus it is moft Congruous for God to be Its Author, ibid* 
 
 God is more in Believers Sinnes C^ Sorromes , thsn themftlves ; f hewed by 
 
 Foure Arguments^ 4f« 
 
 Second Rice, All their Sinnes (^ AffiiSions come from God on them, 
 
 by a Decree FotverfuB^ ibidm 
 
 Third Rice, They all come from God on them , by an Everlapng De^ 
 
 cree of EternaS Love, 4^* 
 
 Fourth Rice, They all eomc from God on them , throagh a Covenant 
 
 o/ Grtfce, made vfith them. / 47* 
 
 By Afflidions (g Sinnes , God nurtures & fits his People for Service , and for 
 
 Heaven ; As. 4S. 
 
 1 . They trye their Faith in Gods Mercy, lujlke ; In Chijis 'Blood j Gods 
 Vnchangeablenes , & the Promifes, ibid^ 
 
 2. They tend to a harveft of future loye , which Gods People have haere , and 
 more heereafcer. 4^. 
 
 fcvv 3 * Godh thereby made more manefcft to them in AUhis Attributes : Which 
 ^ doth greatly nurture them. fo. 
 
 ' Temptations by Sinnes , or AffliBions, are matter of great ]oye ; f hewed by 
 explaining lames, i . 2. to 1 2. 5'I, 
 
 The Clofe of the Words, as an Exhortation (^ Meanes againft Trouble 5:2. 
 
 The Words confidered abfolutely ; And fo many BJchTrutbs deduced, aad 
 Heavenly Ohfirvations raifed. j'3. 
 
 First Observation. 
 That Chrift hath extraordinary tender BoweSs towards aU Beleevers in 
 Trouble. fy^^ 
 
 DemenflrAtedin Foure PerticuUrs* 
 !♦ He could not beare , their Trouble, but \s greatly troubled about it. ihii, 
 ^ 2. And this was , when he was entering on his owne greate Trouble , which 
 bfeih to drinke up all in men, 1^1^. 
 
 3. And that though he found much Sinne in tloem, ^jL 
 
 4. And that he knew it should not be long. , ibid, 
 
 R E A S O H. 
 
Thm Table, 
 
 • R t A S O K. 
 
 It is from His Nature* ^ . 
 
 -. Uses. ^^* 
 
 Firft, Fcr InfiruBion, I. Tiiat God is mafl tender to Behevers in Trouhies. Sf^ 
 
 2. Thztieleevers should be Compaffionate, efpecially Ci^urch Oflicers.'i^ii! 
 
 Secondly, For Exhortation, To gctt&iTured of Chrifts tendernes, towards* them 
 
 ■in AH iheir Troubles. -^ 
 
 Second Obs'erv a t4 o *t. ^ * 
 
 That as we mufi beleeve in Chrift.Se tve mufi cSmue our Faith in the Father^ <7 
 
 Re a s on. 
 Becaufe, Though God put the Promifes into Chrift , and gave him them • yet he 
 re fcrved them alfo in his owne hands. * C2 
 
 Q^eflion, What the difference i$,twixt Beleeving in theFather, ^ihc Sonne?') 9I 
 Jlnfweredy In Foure Things. i^^^ 
 
 Use. • 
 
 Fdv Information, To shunn an Error, of pitching our Faith onely on Chriji : & 
 ; not with him on the Father^ 60 
 
 Third Observation. * 
 
 that Beieevers are prone to Jinne in thofe AffeUiont which be tatvfuU^ (§ in Come 
 feme neceffary , - ^^^ 
 
 Use, 
 For Information, Not onely to care tofett our AffeHions on UwfuU tbsngs ;, But 
 toczrtnot toexeted* ,^,j^ 
 
 Fourth Observation. 
 That Beieevers hearts are f rone to be to much ^ ^finnfuEy troubled ^ with the 
 approach ofAffliHions. ^^^ 
 
 FIe a s o n s; 
 Firft, Becaufe Troubles doe eroffe the workings, of our fmnfuU felfe-Leve, ibid. 
 Secondly, Bee. Troubles, doe eftrangeys from this TVorld. ,-^|^ 
 
 Thirdly , Bee. Troubles, are contrary to agood principle within us* ibid] 
 
 Fourthly, Bee. ,S elf e flattery ^ promife the Contrary. ^^' 
 
 'Use.' 
 For Exhortation, i. To take paines, about ^/««^ ourjelves for Troubles, ibi. 
 2. In Tro uhles, to looke out/jr hslpe to beare. ibU 
 
 P I F T O B S ER V A T I O N. 
 
 That Beieevers should renew ($ tncreafe Faith, when Troubles doth afayle* ^1, 
 
 Use. 
 For Exhortatim, To Renew, Increafe, and Exercife Faith. ^5'. (j(^. 
 
 SixT Observation. 
 Now Chriji is come, to ufe fpiritunU Confideratios to jlrenithe againjl tr9ubies6T. 
 ' Re a s o k s. 
 I, Bee. Now is the Seafon^ 2. Bee. the Life of Chriji ianity is in thefe. 6^. 
 
 Use. 
 To Blame for not ufing, And Exhort to ufe more thefe Cordiah^ (^9.70. 71. 72. 
 The Oefcription of Heaven ^3c. with Three Ohfervations^ 7 3. 74f75'.7^. 
 
A SHORT 
 
 DECLARATION 
 
 ^ OF THE VUV;,>ii>i,r 1^ 
 
 I AfTembly of Divines^ f 
 
 By way of Deteflation of this 
 
 Abominabl* and Blafphemous 
 
 Opinion, 
 
 nat qod is, and hath an hand in, and^ 
 ^^ tsthe Author of the Sinfulnejfes of his m 
 
 m ^^#; . m 
 
 B Mentioned in a Book Intituled, 9 
 
 I Comfort fo? i5eli'et)ers , about ihtit m^ 
 
 g Together with the Orders of both Houfcs of Parlia ^ 
 I menc for the Burning of the fa.d Book by the Ld of ^ W 
 ^ the common Hangman. W^ 
 
 ^ "^ • — — m 
 
 ^ LONDON: • ^ 
 
 ^ Printed ^Y J^hn Field for <I(alfh Smith, at the ^^^ 
 I S.gneot the Bible mCornh.li/neer the Koyall || 
 
. ^) 
 
 T>ie Sahbathi, iz\f uln, i6^^. 
 
 /^Omplaint being this day made to the Lords in Parliament 
 ^--^ by the AfTembly of Divines, That a certain blafphemous 
 and Hcreticall Book, Intituled, Cemfert for Believers, about 
 their Sim andTroMes^ is printed and publiflied, being writtcil 
 by Joint Archer^ Mr. of Arts^ fometime Preacher at All- 
 Hallowes Lumbardftreet Lmdon^ deccafed ^ which unlefTe fup- 
 prefled^ will prove very mifchievous an d Deregatory to this 
 Church and State ; Their Lmd(hips much abhorring the (aid 
 Blafphcmics, do a ward and adjudge : 
 
 !• That the Lid Book (hall be burnt bythehmdof the 
 Gommon-Hangraany inthenew^ Pdlhcc We/lmmfter^ in the 
 midft bi v)j'eapfi(^ey^^nd'in the middle oi Smithfield y ia the 
 County of M^rf/^y^W, with'allconvenietitfpeed. 
 
 2. That the Primer (hall be found out, who is to declare 
 to this houfe by what^Authority, and by whofe dircdion he 
 printed and pubHflicd thefaid Book. 
 
 3. That air thefaid Books (hall be called in, andno-morc. 
 to be fold, upon the Dilpleafure of this Houle ; And that all 
 fuch who have any of tliejaid Books in their hands, as well 
 private perfbnsas Bpok feliers,fhall bring them uato the She-- 
 rifFsof Zd;^^(?;i?oroneo£them, as they will anfwer the con 
 rrary at their perils unto this Houfe*. 
 
 4. That the A(remb!y of Divines aredefired to draw up a 
 Dcteftatlon of the faid Book , which is publiqucly to be read ■ 
 byan Officer at the burning thereof^ And th^t.fome of the 
 laid AlTerably be prefcnt at the fame tirhe. 
 
 foi ^ron^n Qeric. 
 ^arliamentomm. 
 
(3) 
 Die Luna, 14.. fuliiy i6^i^ 
 
 /^Rdered by the Commons aflembled in 
 ^"^ Parliament, That a Book Intituled^ Conu 
 firt for (Believers about their Sins and Troubles , 
 {hall be forthwith publiquely burnt by the 
 hand of the common Hang-man . Some of 
 them in the Pallace-yard, and other fomein 
 Cheapfidc, Smithfield, ^auls Church-yard, 
 and the Exchange : And that the Mailer and 
 Wardens of the Company of Stationers, and 
 every other perfon in whofe hands any of 
 them do now remain, do deliver the fame to 
 the Sheriffs of London and Middle/ex, who arc 
 hereby required to fee this Order put indue 
 execution. 
 
 H: ElJynge^Ckr.TarLD.Com. 
 
 Ordered, <^<:. That the AlTembly of Di- 
 vines do appoint fome of their Members to 
 be prefent at theburning of thefe Books, and 
 to declare to the people, the Abominablenefle 
 of it. and if there be caufe, to vindicate the 
 Author. 
 
 H: Eljynge, ClerfParLV.Com. 
 A % Afliort 
 
(4) 
 A fhort Declaration of the Affembly 
 
 D I V IN E S 
 
 Agreed upon ^^(^mme contradicente. 
 
 ^^^^S it hath plcafcd the Honourable Houfes 
 W^i^^^^ of Parliatneiit, out of their pious cafe 
 ^$ A ^^ ^^^ preferving Religion pure, from the 
 ^f^^jsg^* leaven of pernicious and Blafphemous 
 wWww ^o^^^"^> to Order the burning of thi$ 
 moft fcandalous Book-jfb have they fur- 
 ther appointed us to declare the aboniinablenefli 
 thereof unto the people. And we donbt not but every 
 good Chriftian, as foon as he {ball hear, the fcope 
 and contents of it, will, together with us, detcft the 
 horrid Biafpliemie therein afferted^ and acknowledge 
 the godly zeal, Wifdom, andjufticeof Authority, in 
 Commanding iti as an execrable thing to he taken a- 
 way, that it may not remain amongft us, tQ provoke 
 6ods wrath, and to produce fuch perillous and per- 
 nicious fruits, whereby the fouls of many may be cor- 
 rupted to tlieir cvcrlafting deftru<ftior). 
 
 For wbere^s^ that rpqft vile and Blafphemous Af, 
 fertion, whereby God^ is avowed to be the Author of 
 fin, hath hitherto by\be generall confent of Ghri- 
 ftisn Teachers and writers , both Ancient, and Mo- 
 dern, and thefe as well Papifts as Proteftants, been not 
 d^fcUimfd only, but even de^^fled and abhorred : yet 
 
 in 
 
in this book it is, not ctofcly intimated, or occafi»naI- 
 
 ly hinted, or i< confidently and through inadvertency 
 ftumbled upon, but openly, 'in cxpreflc Ternies, and 
 in a very foul manner propounded, maintained, and 
 purpofcly atJarge prolccutcd, to wit, 
 
 A- 7hat'Godis,and bath an hand in, and is the «.Pag.j7. 
 Author of the CmfulneCks of his people. ' ' 
 
 ■ b. T'hatheistheJuthor,mofthofeaaioHsalone,lb.v,g.i4. 
 mand mth which fin is, hut of the r-jery Pravity, 
 Ataxy, Anomy, Irregularity and finfulneire it ' 
 felft»hich is in'them. ' 
 
 c. That God hath more hand in mm finfuhteffe Icv,..,,. 
 thenthcy themfehes. ^^ -'•' " 
 
 d. That the Creatures fin doth produce the great* * "<■ p^s 3 ». 
 eft lood, mher in Gods glory^or tn the creatures ' '^' 
 happinefTc, as the nexc caufe thereof and that ^ 
 
 all that good ts onely brought about by fin. 
 
 e. That it is M Incongruous and Inconve- [ , Pa^ ^, 
 nient to make God the Author of the Affliaions , ° ' 
 r>j the creature, m of the fins. 
 
 f. 1 hat by fins ^elie^oers are a^ much nurtured] f-V^g.^i. 
 and htted for Heaven as hy any thing elfe. 
 
 g. That God fits <Beliervers jor fer-vtce in this \ g. I'ag 48. 
 world, by leading them into fins. 
 
 h.JhatmcourfiisfofHll,toremo-ve'or pre-vcntl ^-I'^g-?*- 
 JmjuUorpenucioui troubles for fin, as this lookinr on , 
 God the Anchor of it, and the good M he \ 
 
 bring# 
 
1, 
 37 
 
 ^' hrims ahout hftt ^ which, bccaufe it is rarely done by . 
 ' Beltevers, and indeed hardly known, he there- 
 ^ fore profefleth to have inkrged himfelfH^on it. 
 I in thefe and many other likeiearms hath he fee forth 
 this bl ifphemous Doftrine. 
 
 And further, hec condcmneth our Orthodox 
 Writers, for that they have only granted, 
 '^H'i^> c I jj^^^ Q^d If willing fin fhould he^and that he per- 
 ^ mits ity and orders circumfiances about its produflm, 
 ^ and o^er-rules it, and hath an hand in, and is the 
 ^ Author of the phyficall or morallaByin and with which 
 ^ fin if /ay ing that they have herein erred on the other 
 ^ hand', and made fin more of tk Creature, and it felf, 
 ^ arid leffefrom God then it is. 
 
 Bcfidcs, the main fcope of the Book is to per- 
 fwademen, , ,. i r 
 
 k^ Pag, 4. ^ k. Not to he o^prejfed or perplexed m heart, for any 
 ^ thinx ^hatfoever befalls them either in fin or affiiElion\ 
 "^ As U' our Saviour when he faith. Let not your hearts he 
 troubled (for that is the ground upon which he builds) 
 had intended to dehort his Difcipks from being trou- 
 bled for their fins. J tl u- u 
 Very ereat is both the danger and fcand^ll whicl^ 
 would from fodctcftable aPofition asthisarifc, if it 
 feouldbc fuffercd without controulc to bcpublilhed 
 and difperfed abroad, cfpecially in fuch a time as this, 
 when on the one hand multitudes make ufc of the Ipe- 
 cious name of Liberty for a cloak of naughtineffc, and 
 of admitting, and profcfsing many pcrverfe and cor- 
 ruptopiRitns, exceeding injurious 10 the Go^el ot 
 
(7) 
 
 Chrift,andtotliepowcrof godlincffe: andontlico- 
 thcrhand, many watch for our hdting, and glory in 
 nothing more againft us, then in thofe advantages 
 which the weakneffe and inftability of fuch as are car- 
 ried about with every winde of Dodrine, and are not 
 fetled and rooted in the truth, doth moft unhappily 
 minifter unto them,to the unfpcakable prejudice of the 
 Church of Chrift , and obftruding of that blefTed 
 Reforniation, which is by ail good men fo earncftly 
 defired. 
 
 Exceeding dangerous it is unto the fouls of men, 
 bothasameanstoinflillinto them blafphemous and 
 impure conceits of the Majefty of our moft holy God, 
 as alio by working them to a flighting, and difregar- 
 ding of fin • and confequently letting loofe the rains 
 to all corrupt and licentious living Cfor by how much 
 the leffe the trouble is after fin committed, by To much 
 the greater ufually is the boldneflfe in the Commit- 
 ting of itj 
 
 AVid the fcandall hence arifing is every whit as great, 
 both in regard of the offence, which is thereby given 
 unto the Reformed Churches, who in their publick 
 Confcfsions, make Satan, and man himfeif the only 
 caufesor Authors of (in , and fome of them do in 
 thofe their Confefsions by name damne this wicked 
 Pofition: And alfo in regard of the great advantage 
 which it giveth to our Common ad verf?.ries the P.a- 
 pifts, who have hitherto only calumnioufly chargj^d 
 the Do(ftrinc of the Reformed Churches with To odi- 
 ous a crime (in the mean time confcfsing that wc do 
 in words deny it as well cs they thcmfelves) whereas 
 now^ fhould thi^bo'/k betoleiated, they might juflly 
 inlultover us, and publlfhtothc worlds that now in 
 
 the 
 
(8) 
 
 the Church of England ic was openly, and impunely 
 maintained, ThicGod is the Author of fin. Then 
 which there is not any one point, whereby they la- 
 bour in their Sermons and popular Orations, to caft 
 a greater odiu?n f though moft injuriqufly) upon the 
 Reformed Churches. 
 
 And albeit the pcrfon mentioned to be the Author of 
 this Book hath been of good eftimation, for Lear- 
 ning and piety;yet fincc it hath Co deeply wounded the 
 honour and truth of God, We ought not at all to be by 
 any fuch juft confideratiowithheld,from declaring our 
 juft deteftation of fo odious a Book: for if any man,yea 
 if an Angel from Heaven Preach anything contrary 
 to the Gofpelof Chrift, the Apoftle is not afraid to 
 pronounce him accurfcd : And indeed it is a very daa- 
 gerous thing |and fo much the mqre dangerous, by 
 how much the more ordinary and ufuall) to take up 
 new and corrupt opinions upon truft, only on this in- 
 ducement, a perfwafion which we have or thefan<Slity 
 of thofe perfons, y/ho are the Authors of them •, for 
 wcoughttotrytheTpirits whether they be of God, 
 and to fearch the Scriptures^whether the things taught 
 us be fo or no 5 and having tried all things,to hold faft 
 that which is good, and upon no pretence whatfocver 
 to depart from the form of found words in the Scrip- 
 tures delivered unto us, or for the reverence or eftima- 
 tion of any mans pcrfon to entertain any fuch opinions 
 as do in the very words of them afperfe the honour 
 and bolinefTc of God, and are by all the Churches of 
 Chrift rejei^ed. And therefore moft juftly hath Au- 
 thority appointed execution in this manner to be done 
 upon this Book. 
 
 H^rwy Rohrdugh, Scriba. 
 ^ulj 1 7. 1 545* Adonirum Byficld^ Scriba, 
 

 
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