The wels of salvation opened: or, a treatise discovering the nature, preciousnesse, usefulness of Gospel-promises, and rules for the right application of them. By William Spurstowe, D.D. pastor of Hackney near London. Imprimatur, Edm. Calamy.

THE WELLS OF Salvation OPENED.

2 Pet. 1. 4.

Whereby [or by whom] are given unto us exceed∣ing great and precious promises▪ that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

CHAP. 1. In which the words of the Text are opened, and the Principal particulars to be handled, proposed.

THE natural life of man is usual∣ly divided into the three states of Childhood, Youth and Old age: unto which St John aptly alluding, makes the same di∣stinction of the spiritual life of beleevers;

whom he rankes into Children, Young men, and Fathers. Into Children for their tender∣nesse and weaknesse, into Young men for their strength and confidence, into Fathers for their knoweledge and experience in the high mysteries of the Gospel. All which though differing in regard of their condition, do yet agree in the principle from whence their life is derived, and in the meanes by which it is carried on and preserved. The principle of every beleevers life is Christ, and the means of its preservation are the promises; whose vertue and efficacy is such, as happily suites it self with the several age and condition of beleevers. The promises are the babes milk by which they are nourished, the full breasts from whence they suck both grace and com∣fort: they are the young mens evidences, by which they are animated to combat with the wicked one, and assured of being crown∣ed with victory over him: they are the old mens staffe, upon the top of which like aged Jacob they may safely leane, and worship God; it being a staffe for power like Moses rod, and for flourishing like Aarons, budding, blossoming, and yielding precious fruit. So that it is of more then ordinary concernment unto every one of them that look upon them∣selves

as beleevers (whatsoever pitch and sta∣ture they have arrived unto) not to be supine and careless in the frequent use, and due appli∣cation of the promises; which from their implantation into Christ to their full enjoy∣ment of him, are the chief aides and sup∣port, both of life and growth. Nor to be like unskilful Lapidaries little valuing the worth of such oriental pearles, which are the only riches and treasure of every heir of glory on this side heaven. Concerning which this verse holds forth sundry weighty particu∣lars; branching it self out into as many parts, as that river which went out of Eden to wa∣ter the garden, from whence it was parted and became into foure heads, Gen. 2. 10.

The first is the fountaine from whence the promises flow; to which (if we read the words per quem, by whom) the relative par∣ticle fairly guideth us; as a standing Mer∣curie doth the doubtfull traveller. Expo∣sitors about the reading of the words do somewhat differ, but n•• jarre, which the variety of lections both in the Greek and Latine copies hath chiefly occasioned. Some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby; and so connecting this verse with the former, would have the sense to runne thus: Through the knowledge

of him that hath called us by glory and ver∣tue, whereby are given unto us, &c. Prosper, as also Bede reade per quam, by which, viz. knowledge of God are given unto us exceed∣ing great and precious promises: from whence he makes this collection, Quò quis perfectiùs Deum cognoscit, tantò altius promisso∣rum ejus magnitudinem sentiat: The more per∣fectly any man knows God, the more ful∣ly sensible he is of the transcendent worth of his promises Others againe conceive the most genuine lection of the verse (though haply the lesse frequent) to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by whom, rather then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby. And that be∣cause as Estius observes, praebet sensum maxi∣mè Evangelicum, it renders the sense most Evangelical and Gospel-like; in regard it points out Christ unto us, who is the Alpha, and Omega of all the promises, the only Original from whence they spring, and the centre in which they meet. To him they were all first made, and ratified on our be∣halfe; in him they are all fulfilled and ac∣complished unto us. As the rivers have their efflux from the sea, and their reflux into the sea; so have the promises their emanation from Christ, their revolution into Christ; they flow freely from him, they lead sweetly to him.

The second branch is the tenure, and man∣ner of interest that beleevers have in the promises: They are given unto us. In pro∣priety of language, promises are rather made then given; but by a Metonymy usuall in Scripture they are put for the things promi∣sed, the blessings both of grace and glory. All which though purchased by Christ with the price of his blood; are yet conferred, and freely bestowed upon beleevers by his mercy. The hidden Manna, a type of our heavenly consolations, the White stone, the embleme of our perfect justification, the New name, the earnest of our adoption in glory, they are favours not set to sale, but given, Rev. 2. 17. Out of the full heap Christ invites not to buy, but to take, and the penni∣lesse are the most welcome, Isa. 55. 1. Gra∣tia gratis datur, etiam cùm emitur, gratis e∣mitur: Grace (saith Bernard) is freely given, yea when it is bought, it is bought freely and without price.

The third is the goodnesse, and worth of the promises, set forth by a double character: Exceeding great, and precious. Greatnesse and goodnesse are then most refulgent when they meet in the same subject, and are joyned by natural couples and connexions;

like to the curtaines of the Tabernacle, that were looped one to another; but such a con∣junction as it is glorious, so it is rare, and seldome found either in persons, or in things, in persons they are so dissociated, as if they were of lineages altogether distinct, and had small or no affinity. Rarely are great men good, or good men great. And as in per∣sons, so in things they are not often linked, and chained together. Pibbles are great, but not precious; Pearles are precious, but not great; water in the sea is abundant, but not pure; in the brook pure, but not abundant. But in the promises there is a full and hap∣py concurrence of both, they are made up of things wherein greatnesse and worth do vie with each other▪ everlasting life is as sweet, as long; heaven is as glorious in its beauty, as vast in its dimensions; the crown of righ∣teousnesse that is laid up is as rich as weighty. There is no one promise of the Gospel, but is of that extent for its latitude, and of that value for its preciousnesse, that he deserves to be eternally poore, who having that for his subsistence, looks upon any man who hath an interest in none, greater or richer then himself though the gravel of the river were turned into pearles, and

every showre of raine from the clouds into a showre of silver and gold for to supply his wants.

The fourth particular is, The high and noble end of the donation of the promises. That by them we might be partakers of the di∣vine nature, &c. Painters when they picture Angels, do not intend similitude, but beauty: Nor doth the Apostle in this expression aime at any essential change, and conversion of our substance into the nature of God, and Christ; but only at the elevation and dig∣nifying of our nature by Christ. Our neer union with him doth restore us to an high∣er similitude and likenesse of God, then e∣ver we attained in our primitive perfection; but it doth not introduce any reall transmu∣tation either of our bodies or souls into the divine nature. For if that stupendious uni∣on of the two natures in one person the Lord Christ, doth not effect an essential change in either; but that both natures do conserve, and retaine their distinct properties without mixture, or confusion: much lesse can the Union between Christ and beleevers, which is not a personal Union, but an Union of per∣sons, made by the Spirit, and by faith, cause any such alteration; as that our nature lo∣sing

its own subsistence, should wholly passe into the divine, and be swallowed up in the Abysse of it; as a drop when it falls into the wide Ocean. Pithily doth Cyprian ex∣presse this truth, when he affirmes, Nostra & ipsius conjunctio nec miscet personas, nec unit substantias; sed affectus consociat, & confoe∣dérat voluntates: Our and Christs conjuncti∣on doth neither mingle persons, nor unite substances; but doth conjoyne our affecti∣ons, and bring into a league of amity our wills. Suitable to that of the Apostle, 1 Cor. 6. 17. They that are joyned to the Lord, are made one spirit.

CHAP. II. In which is declared what a pro∣mise is.

IT is not designed by me as the subject of my present task to undertake a distinct and full prosecution of all these foure parti∣culars in the text, every one of which like gold in the beating, would easily diffuse and spread themselves into a large compasse; but

occasionally to glance at them, as they con∣duce to the illustration of that head, and branch which I shall single and cull out from the rest, as the present subject upon which I shall pitch and fix my thoughts, and that is the matchlesse worth and goodnesse of the promises of the Gospel. A truth it is of much weight, and sweetnesse to every be∣leever; but yet as it lies contracted in a pro∣position, discovers not so much of it; as when drawn forth into a full explication: like to colours that are lesse beautiful and pleasing, while they lie on the palate of the painter, then when placed and spread on the picture by the pencil of the artificer. I shall therefore in the unfolding of it endeavour these five things.

• First, to shew what a promise is.
• Secondly, in what respects they are great and precious
• Thirdly, give rules about the due appli∣cation of them.
• Fourthly, resolve some usefull Queries and cases concerning them.
• Fifthly, close and shut up all with some practicall inferences and genuine applicati∣ons, such as flow from the doctrine of the promises; The honey, which drops from the

• combe is of all the best▪ and sweetest.

First, what a promise is. It is a declarati∣on of Gods will, wherein he signifies what particular good things he will freely bestow, and the evils that he will remove. This de∣scription like the box of spiknard in the Gospel may be more usefull when it is bro∣ken, then whole: I shall therefore take it into pieces, and give an account of it in the se∣veral parcels.

First, a promise is a declaration of Gods will: it being a kinde of middle thing be∣tween his purpose, and performance, his in∣tendment of good, and the execution of it upon those whom he loveth. And as wicked Jezabel, 1 King. 19. 2.▪ could not satisfie her hatred of Elijah the Prophet, in intending evil unto him, and effecting it upon him in time, as she could; but withal she lets fall an heavy threatning against him, strengthened with a bitter imprecation upon her self, as an obliging tie to put in execution the de∣signed evil: So let the gods do to me, and more also; if I make not thy life, as the life of one of them by to morrow about this time. So much lesse can the love of God satisfie it self in a gracious decree, and purpose of good towards his elect shut up in his own

breast, and the actual performance of it in the fulnesse of time; unlesse withal he dis∣cover it unto them before-hand, both as a ground of present comfort in the know∣ledge thereof, and of hope and expectation in the certain enjoyment of the good things promised hereafter: God also confirming the word of his truth by an oath; not for any necessity or weaknesse in its selfe; but out of superabundant love unto the heires of promise; That by two immutable things, in which it was impossible for God to lie, they might have a strong consolation, Heb. 6. 18.

Secondly, it is a declaration concerning good. And thereby a promise is differenced from the threatnings of God, which in divers respects have a neere affinity with his pro∣mises. For they, as things of a middle na∣ture do intervene between the decree of his wrath, and the execution of it: they are let fall in the Word as so many discoveries of Gods anger against sinne, and set as power∣ful stops to check and bound the lusts of sinners, who are apt to dash themselves a∣gainst the rock of divine displeasure: they are sealed with the same oath of God, with which the promises are ratified; that so they might be as full of dread to sinners, in the

expectation of the fulfilling of them; as the promises are of comfort to Belee∣vers.

Thirdly, it is concerning good things free∣ly bestowed. And thereby it is distinguished from the commands, which are also signifi∣cations of Gods will concerning good; but it is of the good of duty enjoyned to be done, not of the good of mercy to be received. The precepts of God, and the promises of God, they alwayes go together in the Word, as the veines and the arteries do in the body; wherever there goes a veine that carries blood, there also accompanies it an artery that carries spirits: so wherever there is a precept in the Word that enjoynes duty, there also is an answerable promise that assures comfort: the one holding forth the good to be done, the other the good to be received.

Fourthly, it is of particular good things. And this may serve to hint, and point out one considerable difference between the Co∣venant of grace, and the promises. The Co∣venant, that is as the entire Vintage of the heavenly Canaan; And the promises they are as the severall clusters of blessing: that is, as a glorious constellation of many celesti∣al bodies in the firmament of the Scriptures;

and they are as so many single stars shining in their proper orbes: that is, as the totall summe in the Inventory of a beleevers estate; and they are as the distinct particulars which make it up. All the sweetnesse, beauty, worth that are diffused throughout the promises, are collected in the Covenant; as the scat∣tered light in the creation was into the body of the Sun. Gods Stipulation of becoming ours, and of making us to be his, Jer. 31. 33. comprizeth every thing that is desirable, from the first of goods, to the last: and is both the basis and the spire: the corner-stone and the top-stone of every Christians happi∣nesse.

Fifthly, and lastly, is added [the evils that he will remove.] And this takes in all the pri∣vative mercies and blessings, which the pro∣mises of the Gospel do hold forth to belee∣vers: which though they be not the re∣splendent part of their happinesse; are yet of so necessary a concurrence unto it; as that without them, it can never be absolute or entire. True happinesse consists of a double branch, of an immunity, or freedome from evils, and the enjoyment of good; both which are tacitly couched in every pro∣mise; but in many most expresly and fully

set down, Psal. 84. 11. to them that walk up∣rightly, the Lord God is a Sun, and a shield, &c. A Sun to give life, and a shield to preserve life given. A Sun to make fruitful in all good, and a shield to protect from all dan∣ger. Isa. 25. 6, 7 8. the felicity of the Church is described by a feast of fat things full of marrow of wines on the lees well refined, that the Lord will make unto his people in mount Zion: but to render these dainties the more pleasing, he promiseth also; To take away the face of the covering, to swallow up death in victory, to wipe away all tears from their eyes. Blindnesse that may hinder the clear knowledge, death that may inter∣rupt the perpetuity, sorrow that may diminish the sweetnesse of this blessed estate, shall all by a powerful hand be removed, and done away.

CHAP. III. In which the excellency, and precious∣nesse of the promises is demonstrated in three particulars.

HAving shew'd what a promise is, the second thing that falls under consi∣deration

is, The great worth and excellency of the promises: which in divers respects will appear to be such, as if compared with the choicest of earthly comforts; the one will be as a sovereigne elixir full of spirits; and the other as the unactive and saplesse dregs. Or if with the richest treasures of the world, the one will be as so much refined gold; and the other as so much impure drosse. What Job saith concerning the power of God, If I speak of strength, lo, he is strong; may tru∣ly also be said of the riches of the promi∣ses: if ye speak of worth, lo, they are pre∣cious indeed.

SECT. 1. Christ the root of the promises.

First, the promises do derive a preciousness from the root and principle from whence they spring: They are as so many beames of Christ the Sun of righteousnesse, and do im∣part a light, which discovers his excellency, evidenceth our propriety, and effecteth in us a blessed purity. They are the desirable fruit of the tree of life; not of that tree of life in the beginning of the Bible, which stood in Adams Paradise on earth▪ but of that in the

end of the Bible, in Saint Johns Paradise in heaven; not of that which was guarded with Cherubims, and a flaming sword, that it might not be touched; but of that in the midst of the City of God, free for every be∣leever to put forth the hand of faith, and to take and eat of the fruit of it, both as food and medicine. They are the crystal streams of that▪ river of life which proceeded out of the Throne of God, and the Lamb, Revel 22. 1. Whose waters in time of drought never fail; but with their overflowing plenty satisfie the thirsty, with their cooling vertue allay the heat of the wearied, and with their sweetnesse cheere, and revive the drooping and dejected spirits. And now methinks, I cannot but make a pause, and stand a while admiring both a beleevers happinesse, and Christs bounty; each of which are of such transcendency; as that they better suit with an holy wonderment, then with the most lively and full expressions. Oh! how happy is every beleever, whose light is the love of Christ shining in the raies of the pro∣mises; whose food is the tree of life, that continually yields fruit both new and various! whose cordials are the waters of life, not sparingly given to a bare sustentation, but

freely flowing to a delightful satiety! Well might David in a rapture say, Lord! What is man that thou art mindful of him! and the son of man that thou visitest him! for thou hast made him a little lower then the Angels, Psal. 8▪ 4, 5. And well also might Paul as one stand∣ing upon the shoare, and fathoming the sea of Gods mercy cry out, O the depth of the▪ riches of God! Rom. 11. 35. And most joy∣fully may every heire of the promise say, My lines are fallen unto me in pleasant places; yea, I have a goodly heritage, Psal. 16. 6. to whom such precious promises are given, as exceed both in glory, and certainty all earthly performances whatever, being in Christ from whom they all come, Yea, and Amen, 2 Cor. 1. 20.

SECT. 2. The promises the root of Faith.

Secondly, the promises may be said to be great and precious, in respect of that proxi∣mity, and peculiar relation which they have to the most excellent and noble grace of faith, above all other graces whatsoever. They are the precious objects of precious faith, as the Apostle stiles it, 2 Pet. 1. 1.

True it is, that the quickening influence and vertue of the promises doth reach every grace of the Spirit, whereby they are both facilitated and strengthened in their several motions and operations: by them hope is kept alive in its expectation of Good, pati∣ence is supported under difficulties, holinesse is perfected, love is inflamed, and a blessed feare of God is preserved. But yet all this is not done by the immediate intercourse which these graces have with the promises; but by the intervention of faith, which first feeds upon them as the Manna of the Go∣spel, and then communicates the sweetness and vertue that it draws and receives from them in a suitable manner to every other grace. As the root first sucks the juyce and sap from the earth of which it makes a con∣coction, and then sends forth a digested nourishment unto the several branches, and fruit that hangs upon the tree: so doth the radical grace of faith distribute to other gra∣ces that strength and life, which it is parta∣ker of from Christ and his promises. And as the concoction that faith makes, is more or lesse perfect; so are the operations of every grace the more or lesse vigorous. Faith is a kinde of mediatour between Christ and all

our graces, as Christ is between us and God. As we have nothing from God, but we re∣ceive by and through Christ: So no grace is partaker of any vertue and influence from Christ, but by the mediation, and inter∣vention of faith.

SECT. 3. The things promised precious.

Thirdly, the promises are exceeding great and precious, in respect of the remarkable worth and value of those things, in which they interest beleevers, and give them a right unto by an unquestionable claime and title. It is a full and weighty observation (of which Grotius hath afforded two parts) that there are three things which do clearly demon∣strate and highly also commend the do∣ctrine of the Gospel above any other Reli∣gion whatever. The certainty of principles of trust, the sanctity of precepts, and the tran∣scendency of rewards. What religion is there amongst that multiplicity which have found entertainment in the world, wherein God is represented to the soul so meet and fit an object of trust, as in the Gospel? Ma∣jesty being there made accessible by the con∣descention

of goodnesse; and God and man who were at a distance, so neerely united to∣gether in one, as that it is impossible to be determined whether be the greater won∣der, the mystery or the mercy. Where are there in any religion such exact precepts of holinesse enjoyned, as in the Gospel? which lay a law upon every motion of the soul, and become either a rule to guide it, or a Judge to censure it. Or where by search do we finde such ample and full rewards, as may match and parallel the rewards of the Go∣spel to beleevers? There we read of the bread of life for food, of the waters of life for pleasure and delight, of a crown of life for honour, of an inheritance in life for riches, of a weight of glory for cloathing and beauty. All which are not mentioned in the Word, as in a bare and naked declaratory, which conveighs nothing of title or interest, and speaks rather the perfection of heaven, then the happinesse of beleevers; but are set down and specified in the promises, which as they declare a goodnesse and excellency in things, do also give a right and proprie∣ty unto persons in them: they being in the matters of God, as deeds and evidences are in the matters of men; which when they are

signed, sealed, witnessed, and delivered, do invest men in a just and legal right of what∣ever is mentioned, and contained in them. All that a beleever hath to plead, or to shew for that estate of glory of which he is an heir, is the promise. Eternal life is by promise, 1 John 2. 25. This is the promise that he hath promised us, even eternal life. The crown is by promise, Jam. 1. 12. He shall receive the crown of life, which the Lord hath promised to them that love him. The kingdome, where for love all shall be sonnes, for birthright heirs, for dignity Kings, is onely by promise, Jam. 2. 5. God hath chosen the poore of this world, rich in faith, and heirs of the Kingdome which he hath promised to them that love him. The bounty laid up, and the bounty laid out, the good that a beleever expects, and the good that he enjoyes, both flow from the promise, without which no present thing could be sweet, nor no future thing would be certain; which by the stability of the promise are now made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gifts with∣out repentance, Rom. 11. 29. Or as Austin ex∣poundeth it, dona sine mutatione stabiliter fixa, gifts firmly fixed without change: Every promise being ratified by Gods oath, then which nothing is more immutable▪

sealed by the blood of Christ, then which, nothing is more precious; testified by the Spirit, then whom nothing is more true; de∣livered by the hand of mercy, then which nothing is more free; and received by the hand of faith, then which nothing is more sure.

CHAP. IV. In which is discovered the noble effect of the Promises.

FOurthly, the promises of the Gospel are exceeding great and precious, in regard of that high and noble effect which they work in beleevers; who by the energie and powerful operation of the promises, are rai∣sed to the utmost pitch both of perfection, and blessednesse in their being and estate, being by them made partakers of the divine nature, as the Apostle tells us: Not by ha∣ving a share, and partnership in the sub∣stance and essence of God, and thereby to become drops, beames, particles of the Deity, as some have most fondly dreamed: But by

a participation of divine qualities and excel∣lencies, whereby beleevers are made con∣formable unto God; having those perfecti∣ons which are in the holy nature of God, and Christ by way of eminency, to be formally, or secundùm modum creaturae, imprinted and stamped on their souls, so farre as the image of his infinite holinesse is expressible in a li∣mited, and restrained being. As the wax when it doth receive an impression from the seale, doth not participate of the essence of the seale, but only receives a signature and stamp made upon it: so when God leaves a character and print of his holi∣nesse or other excellencies upon the soule, he doth not communicate any thing of his substance or essence, but effecteth only a resemblance in the creature of those perfe∣ctions that are truly in himselfe, which being originally, and totally derived from him, may in some sort be said to be the divine nature. In the Painters table that is called a face, or hand, which is onely the lively image or representation of such things to the eye: and so those divine lineaments of beauty and holinesse which are drawn by the finger of God upon the soul of believers, may be called the divine nature, as they are

shadowy representations of his own glorious being: but not as they are any particles or traduction of it. The highest honour that any creature can attaine unto, is to be a living picture of God; to shew forth as the Apostle saith, 1 Pet. 2. 9. the vertues of God, and Christ: and he that raiseth it any higher, must have swelling and lofty thoughts of the creature, and low and dishonourable thoughts of God. Now this likenesse to God, or this Deiformitas, Christiformitas, as the pious Ancients were wont to style it, is wrought by the promises.

SECT. 1. The Promises the Word of life.

First, as they are the words of Spirit and life, John 6. 63. As they are the im∣mortal seed, 1 Pet. 1. 23. whereby a man is begotten again and made partaker of a se∣cond birth, in which he beares the image of the second Adam, the Lord from heaven; as in the other he did beare the similitude of the first Adam who was of the earth earthy, 1 Cor. 15. 47. The promises they have in them a vim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a formative ver∣tue and power to mould and fashion the

heart to holinesse, and to introduce the I∣mage of Christ into it, in regard of that native purity which dwels in them, and is above gold that hath been seven times tried in the fire, Psal. 12. 6. therefore our Saviour tells his Disciples, that they were cleane through the Word that he had spoken unto them, John 15. 3. and when he prayed unto God to sanctifie them; his prayer is, Sanctifie them through thy truth, thy Word is truth, Joh. 17. 17.

Secondly, beleevers may be said to be par∣takers of the divine nature by the promises, as they are the Objects of Faith and Hope. Both which are graces that have in them a wonderful aptitude to cleanse and purifie the Subjects in which they dwell, and to in∣troduce true holinesse in which the lively image and resemblance of God doth chiefly consist.

First, Faith it believes the truth of those things which God hath promised, and ap∣prehends also the worth and excellency of them to be such as that thereby it is made firme and constant in its adherence, vigorous and active in its endeavours to use all means for the obtaining a conformity to God and Christ, and the escaping of the corruption that is in the world through lust. For till a

man come to be a believer he is by the tem∣ptations of Satan, and the specious promises with which they usually come attended, drawn aside to the commission of the worst of sinnes, in which though he weary himself to finde what first was seemingly promised, yet he meets with nothing but delusions and disappointments of his expectation. Balaam hath an edge set upon his spirit to curse the people of God by a promise of preferment made unto him and he tires him∣self in going from place to place to effect it▪ but God hinders him from doing of the one, and Balack denies the giving unto him the other. So Judas by a baite that suits his covetousnesse undertakes to sell his Lord▪ but when he hath accomplished his wick∣ednesse, and received his wages, he throws it away, and dares not keep what before he so earnestly thirsted after: the blood of his Ma∣ster makes every piece of the silver look gastly, so that now he sees another image upon it then Cesars, and cries out that he had sinned in betraying innocent blood. Now faith it enables a beleever to discern a snare, a defilement under all the gilded al∣durements of Satan and the world: And therefore he rejects with scorne those tem∣ptations

with which others are miserably cap∣tivated, & resists with resolution all the cour∣tings and solicitations of the flesh, to which others yield, beholding onely a stability and preciousnesse in those promises which have the oath of God to make them sure, and his love to make them sweet. And these only have a prevailing power with him, to cause him so to order his conversation in all manner of holinesse, that he may walk as it becomes an heire of heaven, and an ad∣opted sonne of the most high God to walk.

Secondly, as Faith by beleeving the pro∣mises doth purifie the heart; so also doth hope which expects the performance of what faith beleeveth, work and produce the same effects. He that hath this hope in him, puri∣fieth himself, even as God is pure, 1 Joh. 3. 3. The expectation which beleevers have by the promises, is not a supine oscitancy, where∣by they look to be possessed of life and glo∣ry without any care or endeavours of theirs for to obtaine it: like to callow and unfea∣thered birds, that lie in the nest, and have all their food brought to them, gaping one∣ly for to receive it: But it is an expectati∣on accompanied with diligence and industry

for the fruition of what they do expect. The grace of God (saith Paul,) teacheth us to deny ungodlinesse and worldly lusts, and to live soberly, righteously, and godly in this present world, Tit. 2. 11, 12. And the ground of this he subjoyneth, Vers. 13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. He that truly expects glory, earnestly pur∣sues grace, Heb. 12. 14. He that hopes to be with God in heaven, useth all meanes to be like God on earth. An heavenly conversa∣tion is the natural fruit of an heavenly ex∣pectation, Phil. 3. 20. Our conversation is in heaven, from whence also we look for the Sa∣viour the Lord Jesus Christ. The Heathen could say that labour was the husband of hope. There is hope the harlot, and hope the wife. Hope the married woman is known from hope the harlot by this, that she alwayes accompanieth with her husbands labour. True hope looks to enjoy nothing but what is gotten by travel and paines, and therefore useth all meanes to obtaine that good which faith apprehendeth in the pro∣mise: It seekes glory by grace, it endea∣vours after communion with God in hea∣ven, by working a conformity to God

in a beleever while he is on earth.

Thirdly, beleevers are made partakers of the divine nature by the promises as they are the irreversible obsignations and declara∣tions of God, which he hath freely made un∣to them of his taking them unto himself in an everlasting communion of life and glo∣ry. Heaven is (as Prosper calls it,) Regio bea∣titudinis, the onely climate where blessednesse dwells in its perfection. While we are here below, we are but as Kings in the cradle: the throne on which we must sit, the robes with which we must be clothed, the crown which must be set upon our heads, are all reserved for heaven. In this life there is onely a taste of celestial delights, and in the other there is a perpetual feast. Here we see through a glasse darkly; but then face to face, 1 Cor. 13. 12. Grace doth as Cameron ex∣presseth it, adsignificare infirmitatem, con∣notate a weaknesse and imperfection; and glory that signifies an abolition, and do∣ing away whatsoever is weak or imperfect. But all this absolute perfection of happinesse which is laid up in heaven for beleevers, is ratified and made sure unto them in the promises; and therefore they are said to be heires of the promise, Heb. 6. 17. Yea, by

the promises, they have the pledges and first∣fruits of all that happinesse which they shall enjoy in heaven, given unto them in this life. We are now the sonnes of God, (saith the Apo∣stle) though it doth not yet appeare what we shall be, 1 John 3. 2. That is, we now beare his image and likenesse, though in a more dark and imperfect character. Our know∣ledge, our grace, our comforts are all incom∣pleat: But when he shall appeare, we shall be like him. That is, when Christ shall come to receive us unto himself, we shall beare upon us his resemblance in a full and abso∣lute manner, being made one with him in an everlasting fellowship of blisse and glory. Deservedly therefore may the promises that seale heaven to believers in the other life, and begin it in this life, be said to make them partakers of the divine nature.

CHAP. V. The promises grounds of matchlesse consolations in foure particulars.

FIfthly, the promises of the Gospel are tru∣ly great and precious, in regard of those superlative and matchless consolations which

they derive unto beleevers amidst the chan∣ges and vicissitudes that they are subje∣cted unto, while they are in the body, and beare about them both the remainders of sinne, and of death: In the sad Winter of desertion when the verdure of all other comforts wither, and drop like leaves that are bitten with the frost; the promises, they are Rosae in hyeme, Roses that blow in the Winter, and do with their beauty de∣light, and with their fragrancy revive the drooping and dejected soul. Thy Word is my comfort in my affliction, saith David, for it hath quickened me, Psal. 119. 50. In the ap∣prehensions of Gods displeasure, with which many times the best of Saints are afflicted, even to the drying up of all their moisture, they are Aestivae nives, the onely summer∣snowes that coole and allay the scorching heat, and make that Christian that was like a parched Wilderness to become like a watered Garden. As cold waters to a thirsty soul, (faith Solomon) so is good news from a far countrey, Prov. 25. 25. Good tydings from heaven by the Gospel-promises are most welcome in such a condition. In the tempestuous seasons of trouble and affliction, they are the sacrae anchorae, sacred and sure an∣chors

to stay and fix beleevers amidst all tossings, & to make them ride safely without touching upon the sands, so as to be swal∣lowed up in despaire; or dashing against the rocks, so as to be shipwrackt by presumpti∣on. Therefore the Apostle calls them a sure refuge to such as lay hold upon them, Heb. 6. 18. In the calme and serene times of peace, they are Vela candida, the onely white spread sailes, which filled with the sweet breathings of the Spirit, do triumphant∣ly carry on believers to the faire havens of everlasting happinesse. Therefore Paul as within Ken of the shore after the custome of the Mariners gives a joyful and trium∣phant celeusma or shout, O death, where is thy sting? O grave, where is thy victory? 1 Cor. 15. 55. And can all or any of these things be affirmed of the best of earthly com∣forts? Surely if we should compare the one with the other, we might quickly finde as vast a difference, as between a noisome laystal, and a precious bed of spices; or be∣tween a reviving cordial, and a dangerous poyson. Forestus in his Treatise De venenis, concerning poysons, reports of a woman that had accustomed her body to poysons, by making them her usual food, that she had

brought her self and her whole constitution, to be of the same power as the poyson it selfe was; but yet retained so much beau∣ty, as that she allured Princes to her em∣bracements, and by that means killed and poysoned them. Not much unlike this harlot is the world; whose delights and pleasures retaine so much of a seeming beauty, as to entice many to be enamoured with them; but when they are enjoyed by those that eagerly thirst after them, they do by their deceitful embracements destroy and kill their lovers. There is a poysonful and contagious breath that comes from them, which layes the foundation of a lingring and certaine death: And who is there that hath inordinately let out his heart unto them, that hath not experienced the deadly poy∣son which abounds in them? But that we may the better see how farre the comforts of the promises do excell the comforts of the world, let us weigh them in the ba∣lance together, and we shall quickly finde how greatly they fall short, of yielding such real consolations as freely flow from the pro∣mises, by a due consideration of these foure particulars.

SECT. 1. Comforts of the Promises.

1. Pure.

First, the consolations that are derived from the promises do excell in purity the most delightful comforts that are drawne and suckt from the brests of the world. The promises are Mulctralia Evangelica, the receptacles of the most sincere milke of the Word, 1 Pet. 2. 2. they are coelestes utres, bottles filled with the choicest and most refined wines: they are spirituales aurifodinae, the golden mines that are without drosse. The milk, the wine, the gold that the pro∣mises do abound with to the nourishing, chearing and enriching of believers, they are most pure, and free from any alloie that might debase them. The commenda∣tions that Plutarch gives of the Spartans short and weighty speaking, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Laconick speech hath no bark; is most true of the seven-times tried and refined words of the Gospel, they have neither skin nor husk, they are all

pith and substance. But it is farre other∣wise with the best of earthly comforts which when sublimated and clarified to the very utmost that art and skill can reach, are yet accompanied with an unseparable mixture of dregs and lees which do minorate their ver∣tue, and taint their sweetnesse. What Crates in Laertius affirmes of the Pomgra∣nate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the fairest Pomegranate, there are corrupt and unsavory kernels; may justly be applied to all sublunary content∣ments and delights whatever; there are some impurities cleaving unto them, by which they cloy as well as feed; there is a weft and tang in their farewell, that renders them unpleasing, as well as a sweetnesse that makes them desirable.

2. Full.

Secondly, the comforts of the promises as they are pure, so are they full and satis∣factory; when the best that the world yields, serve rather to provoke an appetite then to fill it, to enflame the thirst of de∣sires rather then to quench them, to express an indigency in a restlesse motion, rather then a complacency in a perfect rest. If we could

suppose the apple of a mans eye to be as big as the body of the Sun, and as piercing as the beams and heat therof from which nothing is hid; yet among those innumerable objects that such an eye would behold, it could not spy out anything, which might be an adequate & proportionable good unto the capacity of the soul The good that is satisfactory unto it, must have two properties; it must be bo∣num optimum, the best and chiefest of goods, that it may sistere appetitum, fix the appetite, there being nothing desirable beyond it: and it must be bonum maximum, the greatest good, that it may implere appetitum, fill the appetite, and so free it from the vexation of hunger and want. Now the top and creame of all worldly comforts are exceed∣ing deficient in satisfying the sensitive fa∣culties, and inferiour part of the soul, much lesse can they fill with a grateful satiety and contentment the minde, which is the noble and supreme part of man, and by its creation fitted for communion with an infinite good. When (saith Plutarch) did Epicurus cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have fed, with so much joy and delight, as Archi∣medes in his Mathematical contemplations did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have found? And when did

both they or the whole sect of Epicures and Philosophers in the enjoyment of their sensual and intellectual pleasures, crie out with such strong ravishments of soul, they had either fed or found, as a beleever doth when he hath tasted and found the good∣nesse of God in one promise? Listen but a little, and you shall heare in how loud and patheticall a tone David expresseth himself, when he had but tasted these divine con∣solations: Whom have I in heaven but thee? and there is none upon earth that I desire be∣side thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever, Psal. 73. 25, 26. And Bel∣larmine tels of a pious old man that was wont to rise from prayer with these words al∣wayes in his mouth, Claudimini oculi mei, claudimini; nihil enim pulchrius jam videbitis, Be shut, be shut O mine eyes; for now ye shall never see any thing more desi∣rable.

3. Sure.

Thirdly, the comforts of the promises are abiding and sure mercies, Act. 13. 34. such which are the crystal streames

of a living fountaine, and not the impure overflowings of an unruly torrent, which sometimes with its swellings puts the tra∣veller in feare of his life, and at other times shames his expectations of being refreshed by it, Job 6. 15. Geographers in their descri∣ption of America report, that in Peru, there is a river called the Diurnal or day-river, be∣cause it runs with a great current in the day, but is wholly drie at night; which is occa∣sioned, as they say, by the heat of the sun, that in the day-time melts the snow that lies on the mountaines thereabouts: but when the Sunne goes down, and the cold night approacheth, the snow congealeth, which only fed it, and the channel is quite dried up: Not much unlike this river, are all wordly contentments, which are onely day-comforts, but not night-comforts: In the sun-shine of peace and prosperity, they flow with some pleasing streames; but in the night season of affliction they vanish and come to nothing: Then the rich man, as Cyprian saith, vigilat in plumâ, suspirat licèt bibat gemmas, lyes restlesse upon a bed of downe, and fetcheth deep groans though he drink pearles, and Saphires: But it is farre otherwise with the promises, whose

streames of comfort in the time of trouble do usually run most plentifully, and refresh most powerfully the weary and afflicted soul; so as to preserve it from dying and fainting away under the pressure of any evil. This was it which made Hezekiah under a sentence of death to revive, and to cry out, O Lord, by these things men live, and in all these things is the life of my spirit, Isa. 38. 16. But if at any time these divine con∣solations do runne in a more shallow and spare channel, and vary from their wonted fulnesse; yet do they never prove like wa∣ters that faile, or streames that are quite dried up. A beleever may at sometime be drawn low, but he can never be drawn drie: while Christ is a full fountaine, faith will ne∣ver be an empty conduit-pipe. His comforts may be like the Widows oyle in the cruse, where onely a little remaines, 1 King. 17. 12. but never like the water in Hagars bottle that was quite spent, Gen. 21. 15. The widow thought her store of meale and oyle to be brought to so low an ebbe, as that it would serve but for one cake, which two sticks would be fuel enough to bake, and then both she and her son must expect to die; but then the Lord did put forth his power,

though not in making the oile and meale to overflow to the feeding of others there∣with; but in keeping it from wasting, so as to be a constant supply unto her, and the Prophets necessities in the extremity of the famine. The like apprehensions have the dear and beloved ones of God frequently in their afflictions, and temptations which be∣fall them; they think they have scarce faith enough to last one day more, scarce strength enough for one prayer more, scarce courage enough for one conflict more, and then▪ they and their hopes must die, and give up the ghost for ever: But in the midst of all these feares and misgivings which arise from their hearts, there issueth out such a mea∣sure of comfort from the promises, which if it gives not deliverance from their tem∣ptations, doth effect their preservation in them; if it overflow not to make them glad, it failes not to make them patient, and to wait, till God send forth judgement unto victory, Mat. 12. 20.

4. Universal.

Fourthly, the comforts of the promises are universal, such as agree with every estate, and

suite every malady: they are the strong mans meate, and the sick mans cordial, the condemned sinners pardon, and the ju∣stified persons evidence; but the best of the worlds comforts are only applicable to some particular conditions, and serve as salves for some few sores. Riches are a remedy a∣gainst the pressing evils of want and po∣verty, but they cannot purchase ease to the pained. Armour of proof is a defence a∣gainst the sword and bullet, but can no way serve to keep off the stings of piercing cares; oiles and balsames are useful for bruises and broken bones, but they are needlesse to an hungry man that seeks not after medicines but food. As the hurting power in creatures is stinted and bounded, fire can burne but not drown, water can drown but not wound, serpents and vipers can put forth a poisonful sting, but can∣not like beasts of prey teare and rend in pieces: so the faculty of doing good which is in any creature is confined to a narrow scant∣ling, and reacheth no further then the sup∣ply of some particular defect: but the com∣forts and vertue of the promises are in their operations and efficacy of an unlimited ex∣tent; they flow immediately from the▪ Father

of mercies, and God of all comfort, 2 Cor. 1. 3. and are therefore meet to revive and establish how disconsolate in any kinde whatsoever the condition of a beleever be. In the multitude of my thoughts within me, thy comforts delight my soul, saith holy Da∣vid, Psal. 94. 19. When disquieting thoughts did swarme within his breast, as thick as motes in the Sun-beames, and did conti∣nually ascend like sparkes from a flaming furnace, which the Crown upon his head could not charme, which the Scepter in his hand could not allay, which the de∣lights and pleasures of his Court could not sweeten: then did the comforts of God in his promises, as so many fresh springs in the midst of all his estuations both glad and calme his unquiet and perplexed spirit. One sunne, when overcast with thick clouds which threaten to blot it out of its orbe, doth then enlighten the earth farre more, then multitudes of stars that shine bright in the clearest night: and so one promise in armies of changes that befall beleevers, fills their souls with more serenity and peace, then the confluence of all outward contentments can produce under one small and petty crosse. A Christian many times walkes

more chearfully under sore fiery trials, then others in the sun-shine of worldly pro∣sperity. The three children walkt to and fro with more joy in the furnace then Ne∣buchadnezzar in his stately Palace.

CHAP. VI. Containing positive rules directing to the right use of the promises.

HAving shew'd what a promise is, and the sundry respects wherein the pro∣mises of the Gospel are precious by way of eminency and excesse: I passe on to the third general head, which is made up of se∣veral rules and directions that concern the due application of them; which are by so much the more necessary, by how much the promises above all other parts of the sacred Oracles of God are most apt to be deeply injured by the two sinful extremes of di∣strust, and presumption. The infirme be∣leever whose jealousies and misgivings are too strong for his faith, puts away from him the consolations of the promises as small,

and looks upon them as cordials not strong enough to heale and remove his distem∣pers. The over-secure and self-confident person, placeth his fond presumptions in the roome of Gods promise; and thereby drawes as certaine a ruine upon himselfe, as he who ventures to go over a deep river without any other bridge then what his shadow makes.

I shall therefore branch the rules which concerne the right use of them, into rules positive and cautionary: the one pointing out several duties which every one must exer∣cise himselfe in, that would willingly reape any real fruit and advantage from the pro∣mises: the other forewarning the many errours and mistakes, which are as stones of stumbling to weak Christians, or as stones that lye upon the mouth of the wells of sal∣vation which must be removed before the water of comfort can be drawn from them. I shall begin with the positive rules, which are many.

SECT. 1. Eye God in the promises.

First, in the applying of any promise, fix

the eye of your faith upon God, and Christ in it. Promises are not the primary object of faith, but the secondary: or they are ra∣ther the meanes by which we believe, then the things on which we are to rest. As in the Sacraments the elements of bread and wine serve as outward signes to bring Christ and a beleever together; but that which faith closeth with and feedeth upon, is Christ in the Ordinance, and not the naked elements themselves. So the promises are instrumental in the coming of Christ and the soul together; they are the warrant by which faith is imboldned to come▪ to him, and to take hold of him; but the union which faith makes, is not between a beleever and the promise, but between a beleever and Christ. And therefore those Divines who in their Catechetical Systems have made the formal object of faith to be the promise, rather then the person of Christ, have failed in their expressions, if not in their intentions, and have spoken rather popularly then accurate∣ly. For the object of faith is not ens com∣plexum, an Evangelical maxim or propositi∣on; but ens incomplexum, the person of Christ, as the whole current of Scripture-expressi∣ons do abundantly testifie, wherein faith is

described by receiving of Christ, Joh. 1. 12. by beleeving on him, Joh. 3. 16. by coming to him, Joh. 6. 36. As we cannot come to Christ without the aide of a promise; so may we not rest in the promise without closing with Christ. The promises they are but as the field, and Christ is the hidden pearle which is to be sought in them; they are as the golden candlesticks, and he is both as the Olive-tree which drops fatnesse into them, and as the light which shines in them; they are as the Alabaster-box, and he is as the precious spicknard which sends forth the de∣lightful savour; they are as the the golden pot, and he is the Mannah which is treasured and laid up in them; they are as the glasse, and he is the beautifull face which is to be seen in them. We all beholding with open face as in a glasse the glory of the Lord, are changed into the same image from glory to glory, 2 Cor. 3. 18. But in looking unto God and Christ in the promise, let the eye of faith be directed especially to these foure attributes and perfections of God, the freenesse of his grace in making them, the absolutenesse of his power to effect them, the unhangeablenesse of his counsel not to re∣voke, or disannull the least iota of them,

the greatnesse of his wisdome to performe all which he hath spoken in the best season and joynt of time. These are foure such pillars upon▪ which faith may safely leane, and which the strength of the most violent tem∣ptations can never shake, much lesse over∣turne, as Sampson did the pillars of the house against which he leaned, Judg. 16. 30.

SECT. 2. Eye free grace.

First, view with the eye of faith the free∣nesse of Gods grace in making so many rich promises: they are all patents of grace, not bills of debt; expressions of love, not rewards of services; gifts, not wages: He that made many out of mercy, might without the least umbrage of injustice have made none. Though his truth do tie him to the perform∣ance of them, yet his love and mercy one∣ly did move him to the making of them: his promise hath made him a debtour, but free grace made him a promiser. And here the assertion of the School may be judged sound: Divina voluntas, licèt simpiciter libera sit ad extra, ex suppositione tamen unius actus liberi, potest necessitari ad alterum: Though the will of God be most entirely free in all

his manifestations towards the creature, yet upon the voluntary and free preceden∣cy of one supposed act we may justly con∣ceive him to be necessarily obliged to a se∣cond. Thus God was most absolutely free in the making of his promises; but having made them, he is necessitated to the fulfil∣ling of them by his truth. According to that of the Apostle, Tit. 1. 2. God who can∣not lie hath promised, before the world be∣gan. And that of the Prophet, Thou wilt performe the truth to Jacob, and the mercy to Abraham, Mich. 7. 20. The making of the promise unto Abraham was free mercy, the fulfilling of it to Jacob was justice and truth.

This direction touching the freenesse of Gods grace in the promises is exceeding use∣full to succour and relieve the perplexing fears of the weak and tempted Christian, who though he have eyes to see the unspeakable worth and excellencie of the promises, yet hath not the confidence to put forth the hand of faith and to apply them to his ne∣cessities. He wants forgivenesse of sinnes, but doubts the promise of blotting out ini∣quities belongs not unto him: He is na∣ked, and gladly would that Christ might

spread the skirt of his righteousnesse over him to hide his deformities: But alas! what hath a leper to do with a royal robe? He is sick and diseased, but the Physick that must cure him, the least drop of it is more worth then a world, and he is more vile then the dust; How then can he expect, that he should ever be the patient of such a Physician, who will be both at the cost to buy the Physick, and at the paines to ad∣minister it? If he had an heart to love God as David, if talents to glorifie God as Paul, if he were but an Israelite without guile as Nathanael, then he might have hopes toge∣ther with them, to have his person accept∣ed, his services rewarded, and his imper∣fections pardoned. But his heart with which he should love God, is carnal, and not spi∣ritual; his talents and abilities with which he should glorifie God, are few or none; his sincerity which should be the Evangeli∣cal perfection of all his duties, hath more then an ordinary tincture of hypocrisie and self-ends mixed with it. With what con∣fidence therefore can such an one draw neer to Christ, or ever expect to be welcomed by him? Now to put to silence these reason∣ings; and to allay these feares, which unless

checkt and bounded, do oftentimes termi∣nate in the blacknesse of despaire; there is not a more effectual remedy, then the con∣sideration of the freenesse of the grace of God and Christ in the promises, which are not made to such as deserve mercy, but to such as want it; not to righteous persons, but to sinners; not to the whole, but to the sick. And therefore such who through the weaknesse of faith, or the violence of tem∣ptations finde it difficult to lay hold on the promises of God touching the pardon of sin, and the obtaining of life and salvation, let them resolve the promises into the first root and principle from whence they spring, which is not from any good within us, but wholly from grace without us; and they will readily finde that by eying the ground and original of the promise, they will sooner be encouraged and drawn to believe and to lay hold upon it, then by looking onely to the promise it selfe. Of all the wayes and ex∣periments to beare up a sinking spirit, there is no consideration like this, that from the beginning to the end of our salvation no∣thing is primarily active but free grace. This is a firme bottome of comfort against the guilt of the most bloody and crimson sins,

because free grace is not tied to any rules, it may do what it pleaseth. Some body that goes to heaven must be the greatest sin∣ner, and what if thou beest he, whom God will make the everlasting monument of the riches of his love and mercy in Christ? This is an impenetrable shield against the constant accusations of Satan drawn from unworthinesse, unprofitablenesse, back∣wardnesse to holy duties, and distractions in them. 'Tis true, may a beleever say, I am unworthy, and that which Satan makes the matter of his accusation, is the daily matter of my confessions, and self-judgings be∣fore God; the sinnes which he pleads against me with delight, I bemoane with tears of bitternesse: And were the way which leads to heaven, a ladder of duties, and not a gol∣den chaine of free grace, I could not but fear, that the higher I climbe, the greater would my fall prove to be; every service being like a brittle round that can beare no weight; & the whole frame and series of duties at the best, far short of the ladder in Jacobs vision, which had its foot standing upon the earth, and its top reaching to heaven. But the whole way of salvation from first to last, is all of meere grace, that the promise might be

sure, Rom. 4. 16. Every link of the golden chaine is made up of free mercy, Election is free, Eph. 1. 5. Vocation free, 2 Tim. 1. 9. Justification free, Rom. 5. 24. Sanctification free, 1 Cor. 6. 11. Glorification free, Rom. 6. 23. And therefore though I can challenge nothing of right, yet I may ask every thing of mercy; especially being invited by him, who seedes not his people with empty pro∣mises; but gives liberally unto every one that asketh, and upbraides not either with former sinnes, or present failings, Jam. 1. 5.

SECT. 3. Eye Gods Power.

Secondly, in the applying of every pro∣mise look with the eye of faith upon the greatnesse of Gods power, which is able to fulfill to the least iota whatever he hath spo∣ken, and to do exceeding abundantly above all that we can aske or think, Eph. 3. 20. The confining of Gods power according to the narrow apprehensions, and dwarfish thoughts that men naturally have of him in their hearts, the Scripture points out as the chief root of all that unbelief and distrust

which is put forth in their lives: Thus the Israelites in the wildernesse were seldome in any exigency which they looked upon be∣yond the possibility of second causes to de∣liver them from; but they straightways cal∣led also into question the power of God, Psalme 78. 19, 20. They spake against God, they said, Can God furnish a table in the Wilder∣nesse? Behold, he smote the rock that the wa∣ters gushed out, and the streames overflowed; but can he give bread also? can he provide flesh for his people? So when they were in the long captivity of Babylon, they had many cleare and expresse promises of being resto∣red, and brought back again into their own inheritance; yet measuring the truth of Gods Word, not by the strength of his power, but by the improbabilities and im∣possibilities which did appeare to their rea∣son; they look upon themselves not as pri∣soners of hope, but as free among the dead, and as far from any expectation of deliver∣ance, as dead and drie bones are from re∣viving. Our bones (say they) are dried up, and our hopes are lost, and we are cut off for our parts, Ezek. 37. 11. Thus the Sadduces de∣nied and deuided the great doctrine of the resurrection, as being full of irreconcileable

difficulties and inconsistencies. How a bo∣dy and a soul separated should be reunited; how a body not only separated from the soul, but dissolved into dust should be re∣compacted; how dust scattered and blown up and down should be recollected, was al∣together beyond the line of their reason for to fathome or compasse. Our Savi∣our therefore points out the ground of their errour to arise, not onely from their igno∣rance of the Scripture which had foretold it, but also of the power of God which was a∣ble to effect it: Ye do erre, not knowing the Scrptures, nor the power of God, Mat. 22. 29. Necessary therefore it is in the making use of any promise, that a beleever have such conceptions of the power of God, as that whatever lets and impediments do arise be∣tween the promise and the fulfilling of it, though as high as mountaines, and as strong as the gates of hell, be yet by faith look∣ed upon as difficulties which cannot check the power of God, but onely magnifie it: For else, if once we come to have jealous thoughts of the divine arme in which we trust, or to fear that it might be incoun∣tred by some insuperable opposition; the hopes and expectations that we have of any

good from the promise, must needs be weak and uncertaine. When God had promised to make Abraham the father of a seed, as numerous as the Stars of heaven, or the dust of the earth, though reason could not but suggest unto him how unlikely he was to be a father and Sarah to be a mother, when age had dried up his body, and deaded the womb of Sarah, yet saith the Apostle, Against hope he beleeved in hope, that he might be∣come the father of many Nations, Rom. 4. 18. That is, when nature afforded no ground of hope or encouragement to confirme his ex∣pectation in the fulfilling of the promise, but suggested many posing arguments to impleade and gainsay the truth of it, and to make his faith as feeble as his body; yet then he exercised the fulnesse of assurance in believing and of hope in expecting the accomplishment of all that God had spoken. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God, being fully perswaded that what he had promised, he was able also to performe, verse 21, 22. So when afterwards God called him to that signal triall of his faith and obedience in the offering up of his only sonne, and appointed himself to be the Priest as well

as Isaac to be the sacrifice▪ and though the stroake which Abrahams hand was stretched forth to give, would not onely have ended the life of his sonne; but have cut off also the promise at the very root because in Isaac his seed was to be called: yet by the same eye of faith, by which before he looked through a dead womb, he now looks through a bleeding sword unto the power of God, accounting that he was able to raise him up even from the dead, Heb. 11. 19. That is▪ he believed that rather then the promise of God should not be certaine, the resurrection of Isaac should be more miraculous then his birth▪ and that God would magnifie his pow∣er in raising him out of the ashes of a con∣sumed sacrifice to be the heire of the pro∣mise▪ rather then let one tittle of his Word fall to the ground unfulfilled. And thus should every beleever as a true childe of Abraham endeavour to do, in looking from themselves unto the power of God, for the making good of any promise which they in prayer do earnestly seek, in faith do really beleeve, in hope do patiently wait for and expect. And though difficulties and temptations should arise, which their reason cannot answer, their strength can∣not

repell; yet not to cast away their confi∣dence, but to cast themselves upon him who is both the strength and wisdom of his people, with whom things that are utterly impossible with men, are not only possible, but easie for him to bring to passe and to ef∣fect. Oh the happy peace and serenity that a beleever enjoyes, in every estate and con∣dition which befalls him, that can thus rest and stay himselfe, upon the promise and power of God! No valley of trouble will be to him without a doore of hope, no bar∣ren wildernesse without Manna, no drie rock without water, no dungeon without light, no fiery trial without comfort, because be hath the same Word and the same God to trust unto, whose power open'd the sea as a doore to be a passage from Egypt to Canaan, who fed Israel in the desart with bread from heaven, and water from the rock, who filled Peters prison with a shining light, who made the three children to walk to and fro a∣midst the fiery furnace with joy and safety.

SECT. 4. The unchangeablenesse of the promiser confirmes Faith.

Thirdly, to sweeten the application of every promise, exercise your thoughts and faith on the unchangeablenesse of the purpose and counsel of God, to fulfill whatever his promises do declare. The promises of men, though they be the expressions of an in∣tended and resolved good unto that person to whom they are made, yet they are sub∣ject to a deficiency from a double principle: sometimes through a want of power to give a being and existency unto what they have spoken; they prove rather the fruitlesse wishes of a friend that meanes well, then the per∣formances of one that hath ability to turne his words into deeds: But that which most frequently makes the promises of men to be as abortive conceptions, and not as full births, is the mutability and inconstancy of their wills, whereby they are not only apt to recall and suspend the fulfilling of what they promised, but also to change their love into hatred, and their promises into

menaces. The tree that in the summer is much esteemed and set by for the grateful shade which it affordeth, in the cold win∣ter is oft cut down for fuel: and so the same person, which in the heat of affection is made the object of many favours, in the keene blasts of jealousie becomes the subject of revenge and ruine. But it is far other∣wise with the promises of God, whose power no lets or impediments can arise to hinder, whose will no contingencies or emergencies can fall out to alter. All his promises are in Christ not yea and nay, but in him, Yea, and▪ in him Amen, 2 Cor. 1. 20. He is not a man that he should repent, 1 Sam. 15. 29. He is the Lord that changeth not, Mal. 3. 6. The Father of lights with whom there is no variablenesse or shadow of change, Jam. 1. 17. And that the heires of promise might yet be more abundantly confirmed in the im∣mutability of Gods counsel, he hath added to his Word his oath, wherein he pawnes his being, life, righteousnesse, truth, mercy, power to performe all that he hath spoken, that so by two immutable things, in which it was impossible for God to lie, we might have strong consolation, Heb. 6. 17. This consider∣ation therefore of looking unto the un∣changeablenesse

of God in the constant use and application of his promises; as it serves to point out the wide difference between the promises of God, and the promises of men, the one being as fraile and uncertaine as bubbles, no sooner made then broken▪ like breath on steel▪ as soon off as on; the other like firme rocks of adamant, which can neither be broken or moved: So also is it exceeding useful to preserve and keep beleevers from being injurious to their own comforts, or Gods honour, who from the frequent changes which they finde in them∣selves, are apt to apprehend the like to be in God: they recedefrom God, and then com∣plaine that God departs, and withdrawes his presence from them: not unlike to those who in a constant motion upon the waters move from the land▪ and then phancy the land and trees to move from them, when as God still retaines the steadfastnesse of his purpose and will, without any variation, or difference by all the mutations that are in the creature: the failings in our vowes, the unevennesse in our duties, the waverings in our faith, they produce no alterations in him who is the same yesterday, and to day, and for ever, Heb. 13. 8. If we (saith the Apostle)

beleeve not, yet he abideth faithful, and 〈◊〉〈◊〉 den••e himself, 2 Tim. 2. 13. This was all holy Davids salvation and desire, all that his heart had to build upon, and to satisfie it self with, that though his house were not so with God, that is, did faile much of that exactnesse and purity which therein God re∣quired, which he had solemnly vowed, and therefore did justly deserve to be cast off; yet God had made with him an everlasting Covenant, ordered in all things and sure, 1 Sam. 23. 5. Oh! how sad would the condition of every beleever prove, if the corner-stone of their salvation should be laid upon no other foundation, then their own fraile and mu∣table wills; if as often as they are wanting to themselves, God should be wanting to them; if as oft as they provoke his justice, he should presently revoke his mercy; if as oft as they break their vows with God, he should cancel his Covenant with them▪ Bu•• for ever blessed be the God and Father of mercies, who hath not made our life to be in our own keeping, nor founded the bot∣tome of our happinesse and comfort upon a∣ny strength, ability, freedome, or inherent grace already received, which we are apt to waste, and to betray into the hands of every

temptation, but hath wholly fixed it upon an irreversible Covenant of grace transacted between him and Christ, upon promises of mercy ratified and confirmed to us by the broad seale of heaven, the oath of God, unto which we may daily flie for re∣fuge as the only sanctuary, when pursued with the guilt of any sinne, upon which we may lay hold with both hands as upon a sure anchor, when assaulted, and buffered with the fury of Satans temptations.

SECT. 5. The consideration of the wisdome of the Pro∣miser establisheth faith.

Fourthly, in making use of the promises, direct the eye of your faith to the wis∣dome of God, by which the various bles∣sings that are held forth in them, are dis∣pensed and given to beleevers in the fittest and best season; and thereby become both the more remarkeable, and the more usefull. The works of Gods providence have a beauty and lustre set upon them, from the appointed time and season which he hath al∣lotted unto them; the light of the day be∣comes

more desireable by the interposition of the night, the rest and darknesse of the night is rendered more grateful by the la∣bours and toiles of the day. The former and the latter raine he gives in season, Jer. 5. 24. the one to bring forth and cherish the new sown seed, the other to ripen and make fruitful the harvest. The summer and winter by an inviolable ordinance he hath made to succeed each other, the one to be as a key to open the womb of the earth, that it might discharge it self of its many births; the other as a key to shut it, that so it might not languish and grow barren by an unintermitted travel. Now if the wisdome of God hath to these common mercies wherein his enemies have a share (as well as others,) set such appointed times, as may make them more useful and benefi∣cial to his creatures: certainly he will not faile to performe to his people the promises of his free grace in that season and fulnesse of time, which may best suite with their wel∣fare and his glory. Promises are not made and fulfilled at the same time, no more then sowing and reaping are on the same day. God hath in his Word recorded them, as so many discoveries of his immutable coun∣sel

and purpose, that thereby faith might have a sure ground to relie upon him in all exigencies, and to expect a reliefe from him; but the season and time of performance, God hath reserved to himself, as best know∣ing not only what to give, but when to give: so that beleevers though they may plead to God his promise, must yet be careful not to confine and limit him to times which they judge fittest; but wholy to re∣signe themselves to his wise dispose, to whom every creature looks, and receive their meat in due season, Psal. 145. 15. If he feeds the ravens when they crie, much more will he satisfie his children when they pray; if to the one he opens his hand and gives liberally, to the other he will open his bowels, and give above what they can ask or think.

This consideration of the wisdome of God in the timing of his promises to the fittest season, is exceeding usefull to correct the hasty and impetuous desires of many Christi∣ans, who if their mouths be not filled as soon as they be opened, if Gods promises be not fulfilled, as soon as they be pleaded, if they have not when they ask, do straightways like Rachel crie out they die, or like Jonah, That it is better for them to die then to live, Jonah 4. 3.

because they do not obtaine, not what Gods will, but what their own will suggests to be best. Watches that go fastest do not alwayes go truest; no more are desires that are most hasty, most regular. It is good in prayer to have the desires wing∣ed with affection, and to be like an arrow drawn with full strength, but yet there must be a submission exercised unto the holy and wise will of God, that so it may appear that we seek to him in a way of begging, and not by a way of contest; that we make him not the object only of our duties and our selves the end, but him to be both the object and the end of every service which we give un∣to him.

CHAP. VII. Containing the 2, 3, 4, 5. positive rules for the right application of the pro∣mises.

THe first direction hath much exceed∣ed the bounds which at first were al∣lotted unto it in my thoughts, who did not

intend to make so great a disparity between it and the ensuing directions, as to make the one to have the dimensions of a large building, and the rest to be after the model of a small cottage. I shall therefore so far censure it my self, as to acknowledge that more hath been done, then the lawes of a just sym∣metry and proportion can either defend or excuse, and so leave it:

SECT. 1. Rule 2. Promises in their performance conditional.

The second direction is, that though the promises be absolutely free in the making of them, having no other cause then Gods will, no other motive then his love and mer∣cy; yet in their performance they are con∣ditional, and have a dependency upon duties in us: they are fulfilled not only in us, but by us. To a clear explication of this rule, I shall propound an ordinary, but yet a neces∣sary distinction concerning the promises, which is this: There are promises of grace, and there are promises which are made to grace. The one are so absolute, as that they do not depend upon any grace in us fore∣going,

or suppose any good qualifications in us to be partakers of them; such are the promises of conversion and regeneration, in which grace makes way for it selfe, and works all the initial preparations, without any concurrence or activity on our part, we being as fully passive in our second birth as we are in our first birth, in our regenera∣tion as in our generation. The other pro∣mises made to grace are conditonal, not as supposing any thing to be performed by our strength and power, or as if the con∣ditions were causes meriting the grace pro∣mised; but they are conditional in regard of a precedent qualification and fitnesse in the subject that is to partake of them, with∣out which they cannot be fulfilled, grace being made the condition of grace. Thus pardon of sinne is promised to him that re∣pents, justification to them that beleeves, glory to him that is sanctified, a crown to him that persevereth, and increase in grace to him that improveth grace received. But the absolute promise of conversion, and giving of spi∣ritual life, though it have a kind of oppositi∣on unto conditional promises, in not requi∣ring that aptitude and qualification of the subject by grace for the fulfilling of it, as

the other do for the performance of them; yet is it not absolute in opposition to the use of external meanes, which God hath ap∣pointed as a necessary way to obtaine con∣verting grace. For as the decrees of God, though peremptory and unchangeable, do not exclude the endeavours of the creature, and the working of second causes; no more doth the absolutenesse of Gods promise in conversion shut out, but rather include the use and exercise of all meanes that lead to the end. True it is, that to hear savingly, to mingle faith with the Word, men cannot by any natural power or ability in the least measure do; but yet God hath command∣ed that they should attend upon the Ordi∣nances, and afford their presence to heare the Word, when preached and delivered un∣to them: And though these be such acti∣ons which have no immediate influence to the begetting or working of grace, yet are they so far necessary, as that no man can promise unto himself that ever he shall be converted, who doth either neglect or refuse the using of those meanes, in which God is pleased to dispense his free and unde∣served grace.

This Direction is very usefull in a

double respect, to which it fitly serves,

First, to silence the prophane cavils of those who make no other use of their naural impo∣tency to good, and of the power of God in conversion, then to exempt themselves from all attendance upon Ordinances, God being able by a powerful voice to bid them arise from the dead, when like Lazarus they lie in the grave of their sins; as well as heale them, when like the Creeple they lie at the poole of the Sanctuary, expecting the mo∣ving of the Spirit upon the waters, no im∣pediment being able to crosse or frustrate the purpose of the Almighty. But as in o∣ther works of God, so in conversion not his power onely, but his will which is com∣mensurable to his power, and doth modi∣fie it in the working, is to be observed and heeded. Some things he effecteth without meanes, not because his power is infinite and stands not in need of any other assistance; but because his will is it should so work: other things though as immediately wrought by himselfe, are accomplished in the use of meanes; not that either his will or power are unable to give an existence unto them without any secondary helps, but that his plea∣sure is to have them so wrought and perfect∣ed.

Such is the work of making a new heart, of infusing spiritual life where it is wanting, which though it be wholly and onely from God himself, is yet ordered by him to be effected in the use of meanes. As Physici∣ans put their physick in certaine syrups and liquors, which are vehicula medicinae, not at all of themselves operative, but serviceable to the medicine that works the cure: so doth God by his Ordinances which are ca∣nales gratiae, channels and conduit-pipes de∣signed for grace to run in, convey and dis∣pense the precious blessing of a new and spiritual life to those upon whom he is pleased to bestow it. And therefore as the plea of those is both weak and impious, who contemptuously turne their backs upon the preaching of the Word, and other external helps, as needlesse and unnecessary to con∣version, it being Gods sole work: so their expectation in the close will be both sad and fruitlesse, ending rather in a just turning into hell by God, then in a saving and effectual turning thorow grace unto God.

Secondly, it serves to excite and quicken beleevers to an unwearied diligence in holy duties; as being the ready and expedite way to obtaine their desires in the fulfilling of

any promise which they stand in need of. The penny was given to the labourer in the vineyard, not to the loiterer in the mar∣ket-place, Mat. 20. And the reward in the promise is not to him that sits still, and ex∣pects salvation to drop into his lap, but to him that seeks and pursues after it; making Gods promise not a ground for his idleness, but a spur and motive to his diligence. The promises are wells of salvation flowing with the waters of life, but yet the strong Chri∣stian that expects to be refreshed by them, must be at paines to draw water out of them, Isa. 12. 3. They are full breasts of consolation; but yet the weak Christian, who is as the new-borne babe, or new-yeaned lamb, must suck these breasts, Isa. 66. 11. if he will be sa∣tisfied with their aliment. Etsi infirmus, etsi parvulus, (saith Austin) exige à Deo miseri∣cordiam. Non vides perbreves agnos, capiti∣bus pulsantes ubera matrum, ut lacte satientur? Though thou be weak and little, yet seek and exact with importunity mercy from God. Do you not see how the young lambs do with their heads force down the milk from their damme, that they may be filled therewith? To wrastle and strive with God like Jacob for the gaining of a bles∣sing,

is not superfluous, because God hath promised it, but necessary, because he hath commanded it, Ezek. 36. 37. I will yet for this be inquired of by the house of Israel, to do it for them. So, Jer. 29. 11, 12, I know the thoughts that I think towards you, thoughts of peace▪ and not of evil, yet shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. Calling on God is not for his information, but for the exercise of beleevers obedience and submission. He will have faith as an hand to work, as well as an hand to receive. It was a scandal that Pharaoh brought upon the religion of the Israelites, that it made them idle, Exod. 5. 8. And it is a wrong done to the promises of the Gospel by carnal Libertines, who make use onely of them to countenance their sloth, & not to quicken their obedience. None that ever I have heard of have held marriage vain, or unnecessary for the propagation of man∣kinde, who have yet been of opinion that the soul is not generated, but immediately created and infused by God: no more can any man rationally conclude, that, because the promises of God are the declarations of his unchangeable purpose and will, therefore duties and endeavours are super∣fluous

to the effecting of any good which he hath promised to conferre upon us.

SECT. 2. Rule. 3. There is a dependency of one Promise on ano∣ther, which must not be broken, nor in∣verted.

The third Rule or Direction is, that there is a sacred concatenation and dependency of one promise to another, which may not be violated, and a fixed order which may not be inverted.

First, the mutual tye that is between the promises, in the application of them must not be broken: As the duties of the law are copulative, and may not in the obedi∣ence that is yielded unto it, be disjoyned, James 2. 20. So are the blessings of the pro∣mises, which may not be made use of, as sever∣ed from each other, like loose and unstring∣ed pearles; but as collected and made into one intire chaine. God hath linked the pro∣mises of pardon and repentance together, and no man may presume that God will ever hearken unto him who begges the one, and neglects to seek the other. When he

pacifies the conscience, he melts the heart, and works repentance, as well as seales forgivenesse: So likewise hath God inse∣parably knit grace and glory together, as that none can lay a just claime to the one, who is not first made partaker of the other; no man can expect to be an heire of heaven, that is not first a Saint on earth. Holiness leads to happinesse, as the rivulet to the sea, as the way to the end: the one is as the foot of the ladder, and the other as the top. Summitas scalae attingitur, non volando, sed ascendendo, saith Bernard: Glory which is the highest round, is not attained by fly∣ing, but by an orderly ascending unto it; the intermediate steps must not be skipt, but trodden. Oh! how vaine then are those mens hopes, and how sinful are their pra∣ctices, who stand upon the battlements of hell, and sport themselves with all the sen∣sual delights of the flesh, trampling under their impure feet with scorne the precious promises of holiness, by which they should be moulded unto all obedience! and yet at the same time stretch forth an hand of pre∣sumption to lay hold on the promises of life and eternal glory, as if they were the true heirs and proprietaries thereof. But

their forlorne condition which they would not see by the light of the Word, they shall reade by the flames of hell, being infinitely▪ more pressed down under the weight of Gods displeasure, and endlesse despaire, then ever they were lifted up with the transient hopes of happinesse, by a carnal and un∣grounded presumption.

Secondly, in the applying of the promises the order and method of them is not to be inverted, but to be observed. The promises which God hath made, are a full store-house of all kinde of blessings; they include in them both the upper and the nether springs, the mercies of this life and of that which is to come: there is no good that can present it self as an object to our desires or thoughts, of which the promises are not a ground for faith to believe and hope to expect the en∣joyment of. But yet our use and appli∣cation of them must be regular, and such as suites both the pattern and precept which Christ hath given us. The patterne we have in that most absolute prayer of his, Mat. 6. 9, 10. wherein he shews what is chiefly to be desired by us; the Sanctification of his Name in our hearts, the coming of his kingdome into our soules, the doing of his will in our

lives, are to be sought for before, and above our daily bread. We may not be more anxious for food, then for grace. The pre∣cept we have in his most heavenly Sermon, Mat. 6. 33. Seek ye first the Kingdome of God, and his righteousnesse, and all these things shall be added unto you. Promises are to be improved in prayer and other duties, pri∣marily for holinesse, and secondarily for o∣ther outward comforts. The soul is more worth then body, as the body is more worth then the raiment, and therefore the principal care of every one ought to be to secure the well-fare of his soul, by interest∣ing himself in the promises of life and e∣ternal happinesse: but yet even here also a Method must be observed, and the Law of the Scripture must be exactly followed, which tells us that God first gives grace; and then glory, Psal. 84. 11. As it is a sin to divide grace from glory, and to seek the one without the other; so is it also a sinne to be preposterous in our seeking, to look first after happinesse, and then after ho∣linesse: no man can rightly be solicitous about the crown, but he must first be care∣ful about the race; nor can any be truly thoughtful about his interest in the promi∣ses

of glory, that doth not first make good his title to the promises of grace. Salvation, endlesse life, fellowship with Angels, and the first-borne of heaven; they (are as Austin calls them) promissum finale, the last things in order that God hath to give, or that we have to ask; and therefore we may not an∣ticipate the order of them, but wait upon God in his own way. What the Apostle saith concerning the resurrection, 1 Cor. 15. 22, 23. That in Christ all shall be made alive, but every man in his own order; may be tru∣ly spoken concerning the promises of the Gospel, that in Christ all shall be fulfilled, but every promise in its own order.

SECT. 3. Rule. 4. Meditate seriously, frequently on the Pro∣mises.

The fourth Direction is to meditate throughly and frequently upon the promises, and to deale with them as the Virgin Mary did with the things that were spoken concerning Christ, she kept and pondered them in her heart, Luk. 2. 19. The limbeck doth not put any vertue into the herbs, but

it distills and extracts whatever is efficaci∣ous and useful from them. The Bee doth not derive any sweetnesse to the flower, but by its industry it sucks the latent honey from it: so meditation conveyeth nothing of worth unto the promise, but it draws forth the sweetnesse, and discovers the beau∣ty of it, which else without it would be little tasted or discerned. I have some∣times thought that a beleevers looking up∣on a promise, is not unlike a mans behold∣ing of the heavens in a still and serene e∣vening, who when he first casts up his eye, sees haply a starre or two only to peep, and with difficulty to put forth a feeble and disappearing light, by and by he looks up again, and then both their number and lu∣stre are increased, a while after he views the heavens again, and then the whole fir∣mament, from every quarter, with a number∣lesse multitude of stars, is richly enamelled, as with so many golden studs: So when a Christian first turnes his thoughts towards the promises, the appearances of light and comfort which shine from them, do oft-times seeme to be as weak and imperfect raies which neither scatter feares nor darknesse; when again he sets himself to ripen and im∣prove

his thoughts upon them, then the e∣vidence and comfort which they yield to the soul, is both more cleare and distinct: but when the heart and affections are fully fixed in the meditation of a promise, Oh! what a bright mirrour is the promise then to the eye of faith? What legions of beauties do then appear from every part of it, which both ra∣vish and fill the soul of a beleever with de∣light? How doth he sometimes admire free grace, whereby God becomes a debtour, not by taking any thing from us, but by promising great things unto us? How doth he triumph in the fulnesse of mercy which o∣verflows in it, as being enough to fill the widest capacity, and to supply the greatest necessity? How doth he stay himself upon the stability of the promise, it being found∣ed upon strength it self, The strength of Israel, who cannot lie? One promise throughly ru∣minated and meditated upon, is like to a morsel of meat well chew'd and digested, which distributeth more nourishment and strength to the body, then great quantities taken down whole. Samson when he had made a great slaughter of his enemies, and laid them heapes upon heapes, yet he com∣plaines that though God had given him

so mighty a deliverance, he was ready to die for thirst, Judges 15. 18. So many Christi∣ans who make it their work to heap promise upon promise, may yet be sorely distressed for want of comfort, if by meditation they do not dive into the depths of the promise. The water wherewith Samson was refresh∣ed, came forth out of an hollow place which the Lord clave in the jaw; and the springs of comfort which beleevers drink of, come out of the clifts of the promise, which faith and meditation makes in it. Let me there∣fore perswade such as are desirous and willing to make the utmost of every pro∣mise, to put in practice this much neglected duty, without which every Ordinance is of little fruit. The Word as it must have pre∣paration before it, which like the plough fits the ground for the reception of the seed; so must it have meditation to follow after, which is as the harrow to cover and hide the new-sown seed, or else the fowles of the aire will pick it up. The Sacrament as it is food to be received with an appetite; so is it to be digested with meditation, else the nou∣rishment will be little. The promises as they must be read in the Scripture with diligence; so must they be called to remembrance by

many serious musings and actings of our thoughts upon them; else they will never prove strengthening and reviving cordials. Roses are sweeter in the still then on the stalke; and promises are more fragrant in the heart then in the book. The grapes hang∣ing on the vine, do not make the wine that cheares the heart of man; but the grapes that are squeised and trodden in the wine-presse; no more do the promises as they stand in the Bible work joy and gladnesse; but as they are pondered in the minde, and like pressed grapes have their juice and vertue drawn from them, which by a percolation in the thoughts turnes into a most soveraigne and precious liquor.

SECT. 4. Rule 5. Be much in the application of the Promises.

The fifth direction is, to be much in the use and application of promises, though we do not finde such visible effects either of grace or comfort issuing from them, as we expect or desire. Elijah when he went up to the top of mount Carmel, and fell upon his face before the Lord to pray for raine,

he sent his servant seven times to look to∣wards the sea, before he saw so much as the appearance of a cloud of an hand-breadth, yet was he not discouraged, 1. King. 18. 43. So beleevers though they have been much in musing upon the promises in their thoughts, frequent in pleading and spreading them be∣fore the Lord in prayer, and after all their lookings towards heaven, say as the servant of Elijah when he looked towards the sea, non est quicquam, there is nothing; yet must they not cast away their confidence in them; or neglect the daily use of them; because the promise, and the word that goeth forth out of Gods mouth, shall not returne unto him void, but shall accomplish that which he pleaseth, and it shall prosper in the thing whereunto he sent it, Isa. 55. 11. The manner of the ful∣filling of it may be various, but the per∣formance of it is most certain. The bles∣sing of the promise descends sometimes like raine in visible showres, producing the sen∣sible effects of joy, and peace in the soule; sometimes it falls like dew in a silent and imperceptible way; without making any discernable alteration in the heart of a be∣leever: the vertue which it puts forth is re∣al, but yet withall hidden and secret. As

gold put and boyled in broth, helps to make it strengthening and cordial, which if weighed afterwards in the scale, is found to lose little or nothing of its former weight, or to suffer any dimiunition of its substance: so the promise when much meditated on, when frequently applied by a beleever to his present straits, yields a secret influence and support, though to his apprehension no ver∣tue or quickening doth appear to have issued from it. Then it is as the cork to the net to keep it floating in a sea of difficulties, when every moment we look for nothing else but a dismal and irrecoverable perishing amidst those many rolling waves and bil∣lows that passe over us.

This direction I propound the rather, be∣cause that Christians lying under fears, dark∣ness, and temptations; are not seldom like ha∣sty patients under diseases and infirmities, who if they finde not a present benefit in the use of Physick, either in the removal, or in the abatement of their distempers, do straightways conclude, that it were better for them to beare the paine of the disease, then to trouble themselves with the daily appli∣cations of fruitless remedies & prescripts; not considering that Physick may be useful to

prevent the danger of the disease, when it doth not work the cure; to keep them from growing worse, though it do not make them better: So beleevers when by the use of promises and other Ordinances they finde no sensible alteration for the better in respect of their present condition, are apt to throw off the use of meanes, as things that stand them in little or no stead. Though they use the precepts of the Word, as a lamp to guide their feet, yet they stumble; though they use the promises as a staffe to support them, yet they fall; though they beg and pray for strength, yet they are feeble; to what end therefore should they be much in the use of such helps, as they cannot finde either to relieve them, or better them? Such expostulations and complaints I shall onely answer, with a suitable story related in the lives of the ancient Fathers, which is this: One of the fraternity came to the old Father; and complained, Father, I do often desire of the ancient Fathers some instructions for the good of my soule, and whatsoever they tell me, I forget all. The old man had two em∣pty vessels, and bid him bring the one, and poure water into it, and wash it cleane, and then poure out the water, and set it up clean

in its place. Which when the young man had accordingly done, he demanded, Which now of the two vessels is the more cleane? The young man answered, That into which I pour∣ed water, and washed it. Then replied the old Father, So is the soul which oftentimes heareth Gods Word, though it remember not what it hath heard, yet it is more clean∣sed from sin then that soul that never comes to heare. And so may I say to them that complaine, they ruminate often upon the promises in their thoughts, pleade them in their prayers, read them in the Word, but yet finde no benefit or fruit from them; that in so doing, they are not onely more holy and free from lusts then others who neg∣lect them; but far better then otherwise themselves would be, should they not be imployed in such spiritual and blessed services.

CHAP. VIII. Containes five other positive Rules for the right application of the Pro∣mises.

SECT. 1. Rule. 6. Continue in a holy waiting upon God.

THe sixth Rule or direction is, to abide and continue in a holy waiting upon God, untill he who is the maker of the pro∣mises, become the fulfiller of them. Our eyes wait upon the Lord our God, (saith the Psalmist) untill that he have mercy upon us, Ps. 123. 2. Some promises are like unto the Almond∣tree which putteth out upon the first ap∣proach of the spring, and bringeth forth an early fruit: they are not long pleaded, ere they be fulfilled; and have their blessings like ripe fruit to drop into the mouth of the eater. Others are like to the Mulberry∣tree, which is slow and backward in the im∣parting of its sap unto the branches: they are long before they bud forth into any

appearances which may discover any step and progresse to be made in order to their future accomplishment: so that they who are the inheriters of them, though they need not to fear their failing the appointed time, yet they need patience to expect and waite their fulfilling. The great promise which God made to Abraham of multiplying his seed like the stars of heaven▪ Gen. 15. 5. did for two hundred and fifteen years continue its motion like to a slow-paced planet, ha∣ving in all that tract of time gone little of that course which it was to finish: for A∣braham was seventy five years old when the promise was made, and an hundred years old when Isaac who was the first blossome of that promise was born: Isaac was threescore yeares old before Jacob was borne, Jacob was an hundred and thirty yeares old when he went into Egypt, and then there were no more then seventy souls that had issued from the loynes of Abraham. But yet in the latter two hundred and fifteen years, When the time of the promise drew nigh which God had sworne to Abraham, the people grew and mul∣tiplied in Egypt, Act. 7. 17. They that were but seventy at their going into Egypt, were at their coming forth six hundred thousand

three thousand five hundred and fifty, the males onely being numbred from twenty years old and upward, besides the tribe of Levi which was forbidden to be counted, Num. 1. 46, 47. Seeing therefore that there is oft-times a long intervall between the seed∣time and the harvest of the promise, between its making and its fulfilling, it is necessary for beleevers to waite upon God, who is optimus opportunitatis arbiter, one that can best date and time his own promises; and to expect with patience the appointed time of the promise, which at the end shall speak and not lie: Though it tarry, waite for it, Hab. 2. 3.

Now if you aske, what waiting is: It is not any particular grace, as varnish is not a particular colour; but it is the compa∣nion well-nigh of all graces, and therefore in Scripture we shall finde it to be joyned to the chief of graces, so as by its conjuncti∣on with them, to adde a perfection and lustre to them. It is joyned with faith, Isa. 28. 16. He that beleeveth, shall not make haste. With hope, Lam. 3. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. With patience, Jam. 5. 7. The husbandman waiteth for the

precious fruit of the earth, and hath long pati∣ence for it. With submission and content∣ment, Isal. 37. 7. Rest in the Lord, [or be silent to the Lord] and wait patiently for him. With perseverance, Hos. 12. 6. Keep mercy and judgement, and wait on thy God con∣tinually. All these graces thus coupled with waiting, is a beleever to exercise in his plead∣ing before God the performance of any promise, and to take heed that he let not his faith to end in diffidence, his hope to languish into despaire, his submission and patience to turne into murmurings, his perseverance to expire in backsliding, and to say as that wicked King, This evil is of the Lord, why should I wait upon him any longer? 2 King. 6. 33. A good heart, though it will not let God wait long, no not at all for its obedience, yet it will wait as long as God sees good for his promise, saying only with David, Remember the word unto thy servant, upon which thou hast caused me to hope, Psal. 119. 49.

SECT. 2. Rule. 7. Make choice of some special promises to re∣sort to in extremity.

The seventh direction is, To single and cull out of the many promises which God hath made for pardon, holinesse, protecti∣on, provision, some one or two of every kind, which we may resort unto with speed in any extremity. Weak and infirme persons, besides the many Physical herbs, distilled waters, magisterial powders, costly electua∣ries with which their closets are plentifully furnished, have usually some peculiar cordial which in the day they carry about them, and at night set at their beds head to pre∣vent and repell fainting sits▪ so should be∣leevers besides those promises of all sorts with which they are to store themselves, have in a constant readinesse some few special promises, which upon every occasion that may befall them, they may quickly have recourse unto, both for support and com∣fort. And here though I shall not prescribe and limit any in their choise, but leave them to the free use of such Scriptures and pro∣mises, as themselves by experience have found to be full of life and sweetnesse, yet it will not be amisse to recommend the use

of some few eminent promises of divers kinds out of the full store-house of the Word, which may serve as so many meet cordials to revive the spirit of drooping Christians a∣midst the several kindes of necessities that may afflict them. Are any burthened with the guilt of sinne, so as that their soule draweth nigh unto the pit of despaire? What more joyful tidings can ever their eares heare, then a proclamation of free mercy made by the Lord himselfe unto be∣leeving and repenting sinners? What more glorious and blessed sight can their eyes e∣ver behold▪ then the Name of God written in sundry of his choice attributes, as in so many golden letters for them to read? The Lord, the Lord God, merciful, and gracious, long-suffering, and abundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity, and transgression and sinne, Exod. 34. 6, 7. He is the Lord, who only hath jus vitae & necis, the absolute power of life and death in his hands; but he is the Lord God merciful, who far more willingly scat∣tereth his pardons in forgiving, then exe∣cuteth his justice in condemning; like the Bee that gathers honey with delight, but stings not once unless she be much provoked.

He is gracious, not incited to mercy by de∣serts in the object, but moved by goodnesse in himself; his love springs not from de∣light in our beauty, but from pitty to our deformity. He is long-suffering, bearing with patience renued and often repeated injuries, which he might by power revenge upon him who is the doer. He is abundant in goodnesse; grace overfloweth more in him then sinne can do in any. Sin in the creature is but a vicious quality, but goodnesse in him is his nature. He is abundant in truth; as he is good in making the promises, so is he true in per∣forming them; when men deale unfaithful∣ly with him, he breaks not his Covenant with them; He keeps mercy for thousands; former ages have not exhausted the trea∣sures of his mercy, so as that succeeding ge∣nerations can finde none: there are still fresh reserves of mercy, and that not for a few, but for thousands. He forgives iniquity, transgression and sinne; not pence, but talents are forgiven by him; not sinnes of the least sise are onely pardoned, but sinnes of the greatest dimensions▪ And as this promise in which the Name of God is so richly descri∣bed, doth fully answer the hesitancies, doubts and perplexities of such who fear their ini∣quities

for number to be so many, for ag∣gravation to be so great, as that sometimes they question, Can God pardon? sometimes, Will he ever shew mercy to such a wretched Prodigal? So likewise may that blessed pro∣mise made unto beleevers, Hos. 14. 5, 6, 7. exceedingly support such who mourne un∣der their want of holinesse, and complaine of the weaknesse of their grace, fearing that the little which they have attained unto, goes rather backwards then forwards: God himself having promised that he will be as a dew unto them which shall make them to put forth in all kindes of growth. They shall grow as the lilly, and cast forth their roots as Leba∣non, their branches shall spread, and their beau∣ty shall be as the Olive-tree, they shall revive as the corne, and grow as the vine. What more comprehensive summary can there be either of Gods goodnesse, or of a beleevers desires, then there is in this one promise? wherin he hath promised to make them grow in beauty like the lilly, in stability like the Ce∣dar, in usefulnesse like the Olive, whose fruit serves both for light and nourishment, in spreading like the vine, and in their encrease like the corne; God himselfe being both the planter and waterer of all their graces. To

them who are full of fears through the ap∣proach of dangers, which they have no hope to avoid, or power to overcome. How full of encouragement and comfort is that pro∣mise of protection and safety? When thou passest through the waters, I will be with thee; and through the rivers, they shall not over∣flow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame▪ kindle upon thee, Isa. 43. 2. Water and fire are two evils, in which none can be with their nearest friends without perishing with them. Who can save a Jonah when cast in∣to a boisterous sea, but God? And who can walk in the fiery furnace with the three chil∣dren, and not be consumed, but the Son of God? In the prison one friend may be with another, in banishment he may ac∣company him in the battel he may stand by him and assist him, but in the swelling waters, and in the devouring flames none can be a reliefe to any but God: and he hath promised to beleevers to be with them in the midst of both these, that so in the great∣est extremities which can befall them they may fully rest assured, that nothing can separate God from them, but that he will either give them deliverance from troubles,

or support them under troubles; Martyres non ••ripuit, sed nunquid descruit? saith Au∣stin. He did not take the Martyrs out of the flames, but did he forsake them in the flames? Lastly, to them, the meannesse of whose condition may seeme to expose them above others to hunger, cold, nakednesse, evils that make life it self far more bitter then death; how full of divine sweetnesse is that blessed promise of provision? The young lions do lack and suffer hunger, but they that seek the Lord shall not lack any good thing, Psal. 34. 10. The Septuagint renders it the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great wealthy men of the earth, who like beasts of prey live upon spoile and rapine, who think that in the hardest times that can come they shall be eaten up last; they shall be bitten with hunger, and perish by famine, when they who fear the Lord shall be in want of nothing. The widows little barrel of meale in the fa∣mine yielded a better supply then Ahab his storehouse and granary, her cruse had oile in it, when his Olive-yards had none. Oh! how securely and contentedly then may a beleever, who acts his faith in such promises, lay himself down in the bosome of the Al∣mighty in the worst of all his extremities!

not much unlike the infant that sleeps in the armes of his tender mother with the breast in his mouth, from which as soon as ever it wakes, it draws a fresh supply that satisfies its hunger, and prevents its unqui∣etnesse.

SECT. 3. Rule. 8. Consider of the examples to whom promises have been fulfilled.

The eighth direction is, in the making use of any promise▪ to parallel our conditi∣on with such examples which may be unto us as so many clear instances of the good∣nesse and faithfulnesse of God in his giving unto others the same or the like mercies which we seek and beg for our selves. As the promises are useful to strengthen faith; so are examples to confirme and assure sense, which is continually apt to implead what faith beleeves, and to question what God hath spoken. God hath promised, that though our sinnes be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be white as wooll, Isa. 1. 18. But sense suggesteth, What possibility is there that

ever such a change should be? can sope▪ ni∣tre▪ water make scarlet to be as white as undipped wool? no more can it be that the ingrained spots and staines of sinnes so often reiterated, so long persisted in, should be done away, and the sinner be cloathed with the white robe of innocency. God saith, He will heale backslidings, and love freely, Hos. 14. 4. He will love freely without re∣spect of persons, he will pardon freely with∣out respect of sinnes; but sense that shut∣teth the doore of hope which he hath open∣ed; Sometimes calleth in question his pow∣er, Can he work wonders among the dead? Can he raise from the rottennesse of the grave such as have laine long putrefying in it; Sometimes disputeth his mercy, Will he ever remember the chiefe of sinners? Will he be gracious to the rebellious, that have both neglected and refused the tenders of salvation which have been often made? Now when a beleever beholds the pregnant examples both of his power and love set forth in the Scriptures, in his converting a stubborne Ma••asseh, in his translating into Paradise a bloody robber, in his casting forth of devils out of Mary Magdalen a notorious harlot, in his changing Paul a persecutor into

an Apostle, in his compassionating and heal∣ing Peter, that sealed his backsliding with a curse, in his bringing salvation to Zacche∣us, a hateful extortioner: then the expo∣stulations of sense and carnal reasonings are put to silence; then he concludes with confidence that the promises are a sanctuary for the penitent, and lifts up his feet with chearfulnesse to runne unto them; then he pleads the bounty and faith∣fulnesse of God in the performance of his promises unto others, as a strong argument to shew the like mercy unto him. Thus David in his low condition strengthens his faith and hope in God from this ground, Our Fathers trusted in thee, and were not confound∣ed, Psal. 22. 6, 7.

This direction is alwayes of use to belee∣vers in the ordinary and daily application which they make of the Promises, because examples, as they are powerful in per∣swading obedience to every precept which commands it; so are they also, efficacious to strengthen & confirm faith when exercised on any promise. But it is chiefly useful in extre∣mities, when dangers which are insuperable do at any time inviron us. Besides the pro∣mises which faith useth as a support, it is

good to have in our eye some such example as Daniel, whom God preserved in the li∣ons den, sealing up their mouthes by his power that they should not hurt him, before the King had sealed the mouth of the den with his signet, that he might not come forth. When sad desertions and temptations do af∣flict us, it is usefull to call to our remem∣brance some such instance as Heman, who complaines that he was laid in the lowest pit, that he was afflicted with all Gods waves, that he was ready to die from his youth up, that he was distracted while he suffered his terrors, Psal. 88. And yet afterwards he becomes the Kings Seer in the words of God, to lift up the horne, 1 Chron. 25. 5. That is, he as a Prophet is espe∣cially employed to set forth the mighty acts of Gods power, in Psalmes and Songs of praise and thanksgiving. When sore afflicti∣ons are multiplied upon us, which for their weight are more heavie then lead, for their bitternesse more bitter then gall and worme∣wood, it is good to have in our thoughts some such example as Job, that we be not wearied and faint in our minds. Take, my brethren, the Prophets, who have spoken unto us in the Name of the Lord, as examples of suffering af∣fliction▪ and of patience, saith the Apostle

James 5. 10▪ What a mappe, and spectacle of myserie is Job made above others? How vari∣ous, and how great were the afflictions with which he was exercised? Sabeans Chaldeans destroy his substance, fire from heaven con∣sumes his servants, a great winde smites the foure corners of the house, and destroyes all his children, ulcers, boyles break forth up∣on his body▪ keen and unjust censures from his friends vex his soul. And yet the happy close and end that the Lord makes with him, is as famous as his miseries were▪ His riches and substance are doubled, his number in chil∣dren equalled, his body healed, and his name cleared by God himself. These and such like instances when suited with a beleevers condition, do contribute much to the sup∣pressing and keeping of that despondency and dejection of minde, which the extremity of trials in any kinde is apt to subject the best of Christians unto, and cause them to renew their confidence in the promises, and in hope to expect the performance of them, because that others in the same or not un∣like case with themselves have found the faithfulnesse and goodnesse of God in his supporting them under their burthens, and giving perfect deliverance from them accord∣ing to his promise.

SECT. 4. Rule. 9. Preserve communion with the holy Spirit en∣tire.

The ninth rule or directions is, To keep, and preserve entire our communion with the ho∣ly Spirit. The dependency which every be∣leever hath on the Spirit is very great, he be∣ing unto the soul, as the soul is unto the bo∣dy, the originall and principle of all spiritu∣all life and motion. What are any untill he quicken them, and by his power fashion them unto holinesse, but as so many livelesse lumps of undigested clay? And what are the best without his continual breathings upon them, but as so many disjoynted and weak members, which have neither constancy nor uniformity in their motions or actions? Grace in its vigour and strength abides in the heart, as light in the house, by way of emanation and effusion, rather then by in∣herency. An instrument when it hath an edge set upon it, doth not at all cut any thing, till it be guided and moved by the hand of an artificer; no more doth a Chri∣stian when he hath an habituall aptitude

through grace to work, yet do or performe any service without the concurrence and as∣sistance of the Spirit of Christ, quickning, exciting and applying the habitual power unto particular duties. Necessary therefore it is, that beleevers be circumspect in main∣taining their communion with him, and not to provoke him to stand at a distance from them, who is the fountain both of their grace and comfort. But the necessity of it will more particularly appear, if we consi∣der in how much need we daily stand, of the constant assistance and powerful opera∣tions of the holy Spirit, to make the appli∣cations of all the promises to be effectual unto us both for support and comfort. He alone it is, who is the mighty worker of that noble and divine grace of saving faith, by which be∣leevers are enabled to lay hold of the pro∣mises, and by them of Christ, in whom they all meet, as so many lines in their common centre. He it is, who opens the eyes of the understanding, and fills the heart with an heavenly light, by which the worth and pre∣ciousnesse of those things which are given of God in the promises, are judged and dis∣cerned. He it is, who brings to our remem∣brance, the faithful sayings of the Gospel,

and makes them to be as words spoken in season to him that is weary. He it is, who teacheth beleevers to plead the promises in their supplications unto God, and when they know not what to pray for as they ought, maketh request for them with groan∣ings that cannot be uttered. He it is, who by way of obsignation doth seal and ratifie the promises unto the faithful, and that in a peculiar and transcendent manner. In the assurance and security which is given for out∣ward things, we only have the wax seal∣ed, with the impression and sculpture of the seale, the signet sealing is not at all looked after, if the one be safe, it matters not though the other be lost: But in the confir∣mation of the promises, beleevers do pos∣sesse both; they have the holy Spirit▪ who is as the seale sealing, and the graces of the Spirit, which are as the seal sealed and print∣ed upon their hearts. The Spirit by his spe∣cial testimony doth assure them of the cer∣tainty of their salvation, and seale them up unto it, acording to that of Paul, Rom. 8. 16. The Spirit it self beareth witnesse with our spirits, that we are the children of God, and heires with Christ. The graces of the Spirit which are his lively image and impresse up∣on

their soules, do also evidence and con∣firme the same thing, according to that of the Apostle, Hereby we know that we are pas∣sed from death unto life, because we love the brethren, 1 Joh. 3. 14.

It is therefore a direction of great im∣portance unto all, who would gladly reap profit and advantage from the promises, to keep firme and to strengthen their commu∣nion with the Spirit, who is the only Coun∣sellour to instruct them how to manage the promises to the best improvement of them, the most powerful Advocate to furnish them with arguments to plead at the throne of grace their right unto them and their interest in them, the most effectual Comforter to support their hearts with confidence, to fill them with joy, while they waite upon God for the performance of his promises un∣to them. If he be grieved by our carelesse demeanour towards him, it is not any pro∣mise that can make us glad; if he be pro∣voked to withdraw and suspend his light, there are no irradiations from the promises that can free us from the darknesse of de∣sertion; if he be made to turne our ene∣my by voluntary defections from him, none of the promises can speak peace unto us.

How vaine and ungrounded then are the presumptions of those who build their hopes of heaven and salvation upon the promises of mercy, & yet neglect all communion with the Spirit of holinesse? Who rest in the testimony of their own spirit, misguided by false rules, and cheated by Satans subtilties, & look not at all after the testimony and wit∣nesse of the Spirit, without whom all the promises of the Gospel, are but as deeds and instruments with Labels hanging at them without seales to confirme them, which do not operate, or convey any thing of right unto those that are possessed of them.

SECT. 5. Rule. 10. Be truly thankful for the least dawnings of mercie.

The tenth direction in the right use of the promises, no lesse weighty then any is, To be truly thankful for the least dawnings of mercy for the smalest pledge and earnest of comfort which the promises at any time do afford unto us. The Angel rebuked, and reproached those who despised the day of small things, Zach. 4. 10. who with mourn∣full

eyes, with unbeleeving and misgiving hearts did look upon the poor and meane beginnings of the rebuilding of the Temple, as such which were altogether unlikely to terminate in a glorious structure, and to have the top-stone thereof laid with shout∣ings and acclamations of joy. And no lesse are those Christians to be reproved who esteem any of the consolations of God to be small; who if they be not at first filled with the spiritual suavities of the promises, take little or no notice of the support and sustentation which they receive daily from them; who if they presently enjoy not what they hastily desire, can neither thank∣fully accept of any pledges of mercy which God hath freely vouchsafed them, nor pa∣tiently waite for the sure performance of the promises which he hath made them. It is the usual method of God to fulfill his pro∣mises by certaine steps and degrees, to make his salvation to break forth like the morn∣ing which begins in an imperfect twilight; but ceaseth not till it grow up into a bright day. The first glimmerings of peace and comfort which spring from the promises, are accompanied with great mixtures of darknesse, but yet they are of a growing

and prevailing nature; and therefore are not to be despised, but to be thankfully ac∣knowledged and rejoyced in, as the happy earnests of an ensuing day, in which the soul is as full of spiritual serenity and joy, as the firmament is of light, when the Sunne is in its verticall point. In the bestowing of his favours, God deales with beleevers as Boaz did with Ruth, he first gave her a liberty to gleane in his fields, then invited her to eat bread at his table, and to dip her morsel in the vineger, and lastly gave himself: So God first in a sparing manner, and at some distance makes a discovery of his love and good will unto them, then in a more familiar and friend∣ly way he encourageth them by his promises to draw neere unto him, and to taste how good the Lord is to those that fear him: And then as the complement of all, he gives his Spirit into their bosomes to assure them of his love, and their interest in whatever might make them perfectly happy. After that ye beleeved, ye were sealed with the holy Spirit of promise, saith the Apostle, Ephes. 1. 13. But the ready and speedy way to ob∣taine all this, is to be truly thankful for the least appearance of mercy that shines forth from the promises, and to count it worthy

of all acceptation, to receive it with such joy as the morning was wont to be anciently salu∣ted, when the people went out, and cried, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Welcome such light. To such God speakes, as our Saviour did to Nathanael, Joh. 1. 50. Because I said unto thee, I saw thee under the fig-tree, believest thou? thou shalt see greater things then these. Art thou thankfull for a spark, for a beame of light? thou shalt be satisfied and filled with the fountaine of light it self. Doest thou blesse God▪ for crumbs that fall from his table? thou shalt be feasted with the marrow and fat things of life and salvation. Ingrato ni∣hil augetur, sed quod acceperat vertitur ei in perniciem. Fidelis autem in modico, censetur dignus munere▪ ampliori, saith Bernard: The un∣grateful person receives no increase, but what he hath formerly received turnes to his ruine. But the grateful person is al∣wayes thought worthy of more ample re∣wards.

This direction I gladly would that those Christians should often have in their thoughts, who are so much in complaining what they want, as that they never blesse God for what they enjoy. When any come into their company, their eares are continu∣ally

afflicted with their mournful notes, how few their comforts are, how little the be∣nefit is which they reap by the promises, but their hearts are never quickened to bless God on their behalfe, by their thankful ac∣knowledgement of the least mercy that God hath vouchsafed them; when as indeed it is a temper most befitting a Christian not to let the smallest of his favours to passe un∣observed or unacknowledged. The swine eats the fruit that falls from the tree, but never looks up from whence it comes; but the Dove picks not up a graine without cast∣ing up its eye to heaven; it eats and then looks up, then picks again, and then looks up againe: And so should a beleever lift up an eye of thankfulnesse unto God for every beame of light and hope which he beholds in his Word, though it shine only through a narrow cranny. I thank God in Christ, saith holy Baines, sustentation I have, but spiri∣tual suavities I taste none. When we do not lie rejoycing in the armes and bosome of God as a Father, it is a mercy worthy of our thankfulnesse, that we may lodge safely in his house; when we do not behold the smiles of his face, it is a mercy that we may hear his voice in his Word; when we have not

the ring put on as an ornament, it is a fa∣vour that we have any piece of a broken ring left with us, as a pledge and token that in our extremity he will not forsake us.

To encrease the number of these positive rules, were a task not in it self difficult, nor yet happily to many weak ones altogether un∣necessary; but because it is farre easier for a Physician to write Recipes, then for a Pa∣tient to take the many repeated and conti∣nued potions: I shall forbeare to adde more, as fearing I have been already too burthen∣some and prolix in these; and shall onely recommend what hath been spoken to the serious practice of beleevers without the least infringing of their liberty to use o∣thers which either their own or others ex∣perience may suggest as profitable. And so I passe on to the second sort of rules which are Cautionary. The end of which chiefly serves to discover sundry errours and mis∣takes, which in the application and use of the promises are as dangerous to beleevers, as unseen rocks and unfounded shallows are to mariners; and therefore are to be care∣fully heeded, and to be avoided by them.

CHAP. IX. Cautionary Rules for the application of the Promises.

SECT. 1. Rest not in a general faith.

THe first cautionary Rule is, to Take heed of resting in a general faith, which go∣eth no further then to give a naked assent unto the promises of the Gospel as true; but doth not put forth it self to receive and im∣brace them as good. True faith is not an act of the understanding only but a work of the heart also, Rom. 10. 10. With the heart man beleeveth unto righteousnesse. As it yields an assent unto the truth of the promise; so it exerciseth fiducial application of it unto its self, and thereby drawing neer unto Christ, wholly throwes and casts it self upon him for life and happinesse, not at all looking after any other help. Maldo∣nate is pleased to make himself and his reader

merry with that usual distinction of our Di∣vines, by which faith is distinguished into an historical, miraculous, temporary, and sa∣ving faith. And playing upon the word Fides; saith, that the Protestants have Tot fides quot in Lyrâ. As many faiths as there be strings upon a fiddle. But it is not his scoffe and sarcasme that can elude either the truth or the necessity of the distinction: when as the Scripture tells us of many that beleeved, and yet did never imbrace Christ with their hearts, as their onely Saviour, or confidently rely upon the promises of his mercy. Simon Magus is said to be a belee∣ver, Act. 8. 13. And yet Saint Peter tells him that he is in the gall of bitternesse and the bond of iniquity, ver. 23. The multitude beleeve in Christs name, but yet he would not commit himself unto them, for he knew what was in man, John 2. 23. He did not own them as those to whom he would impart the saving mysteries of his Gospel; or joyne himselfe unto them in the same bond of love and friendship, as he did with those who with an entire and sincere heart beleeved on him. The five foolish Virgins went farre in their waiting for the bridegroome; they took lamps with them to meet him, and kept

their lights for a season burning; but yet at his coming the doore was shut against them, Mat. 25. 11. And shall the faith of Gods lect and sanctified ones be of no better alloy, then the faith of hypocrites and other wick∣ed and impenitent sinners? Yea, shall the confession of Peter concerning Christ, Mat. 16. 16. Thou art the Sonne of the living God, be no whit better then that of the devils? Mat. 8. 29. who with a loud voice cry out, Jesus thou Sonne of God, &c. Shall it be distinguished from it no more in its worth, then it is in its words? But as the palest Gold doth much exceed the most glittering Alchimy, which though it seeme to out∣vie the gold in its lustre; yet hath it not the least affinity with it in its reall vertue and worth: so the smallest grain of saving faith by which a beleever closeth with Christ in the promises, is more precious and ex∣cellent then a meere assent unto the truth of the Word, which resteth in the under∣standing, but hath no quickening influence upon the will and desires: the one being one∣ly a bare credence, and the other a divine affiance. This was it which put a wide dif∣ference between Peters confession of Christ, and the Devils acknowledgement of him,

as Austin well observes, Hoc dicebat Petrus, ut Christum fide amplecteretur; hoc dicebant Daemones, ut Christus ab cis recederet: This spake Peter, that he might imbrace Christ; this said the devils, that Christ might de∣part from them. And this fiducial appli∣cation is the distinguishing character which the Scripture makes between the faith of true beleevers and others; it being some∣times described by a rolling and staying of its selfe upon God, Isa. 50. 10. sometimes by a trusting in him, Isa. 26. 4. sometimes by receiving of Christ, Colos. 2. 6. sometimes by a coming unto him, Joh. 6. 36. All which expressions do speak the spiritual motions and affections of the heart towards Christ in cleaving and adhering unto him, which beleevers onely exercise and not hypocrites or castawayes. And therefore they are said not to rely on God, or to look towards him, Isa. 31. 1. Not to trust in him, Psal. 78. 22. not to receive Christ, John 1. 11. not to come unto him, John 5. 40. Their faith is a forme of faith, but it wants the power and efficacy which accompanies saving faith.

This Cautionary Rule is with the more circumspection to be heeded, in regard that multitude of professors do rest themselves

contented in that general acknowledgement and assent which they yield to the truths of the Gospel, though haply the chief enduce∣ment by which they are led unto it, be no other then custome▪ education, or the authority of the Church. They think that the believing there is a God, that Christ is the Saviour of the world, that he died for sinners, is faith enough to carry them out of the wildernesse into Canaan, out of the world into heaven. But alas! this and much more may be beleeved, and yet no be∣nefit at all accrue unto them who are per∣swaded of the certainty of these supernatu∣rall verities. Here the Logicians rule holds true, Medicina curat Socratem, non hominem; Physick is not given to mans na∣ture, to cure the Species, but to every man in individu••, to heal his person. Christ and his promises are not beneficial unto any, but unto them who make a particular applicati∣on of both unto themselves. What com∣fort is it to an insolvent debtour to believe that there are rich mines of gold in that land into which he is fled to shelter himself from his creditors? What relief is it to a thirsty man, that there is a full vintage of cordiall and refreshing wines growing not

farre from him, if he have no hope that he shall taste the least drop of it? What sa∣tisfaction is it to a condemned person to be assured that there is a pardon granted and sealed for many, if there be no ground for him to conceive that his name is included in it? No more can it advantage any man to believe that Christ died to reconcile sin∣ners to God, and that by a glorious resur∣rection from the grave, he hath ascended the throne of Majesty, and lives for ever to make intercession for them; unlesse with the beliefe of these blessed truths, there be conjoyned a particular reliance upon Christ for salvation, and a casting of a mans selfe into the armes of his free mercy for the ob∣taining of the forgivenesse of sinnes, and the justifying of his person at the tribunal of God. Do not the devils beleeve a God and tremble? James 1. 19. Do they not acknowledge Christ his Sonne? Luk. 4. 34. And bow the knee unto him? Phil. 2. 10. Do not they know and beleeve that Christ died in general for sinners, and that they which fix their confidence in him shall be saved by him? What article of the Creed is it, which they yield not an assent un∣to? And shall the faith whereby beleevers

are justified, not exceed the faith of these infernal spirits?

But if it be said, That the assent which the devils yield is full of force and coaction, and is commanded by the evidence and Majesty of those infallible truths which they do not at all love or affect; but the general belief which Christians have of the revealed truths of the Gospel, is altogether free and volun∣tary, and is thereby distinguished from the faith of devils. This difference, though it may seeme at first blush somewhat spe∣cious, yet is it both insufficient and imper∣tinent for that end to which it is assigned; in regard that the distinction which it makes of the one assent from the other, is from what is meerly accidental, and not from what is essential to the nature and being of faith. For they who make faith to be an act of the understanding onely, and to consist in an assent unto the truth of those things which God hath revealed, cannot properly fetch the essential difference which is between the faith of devils and the faith of Christians, from the voluntarinesse or involuntarinesse of the assent, from the liking or disli∣king of the truths which they beleeve, because those are acts of another fa∣culty

in which by them faith is not acknow∣ledged to be seated. Besides the assent which the good Angels give unto the glorious truths of the Gospel, which with diligence they look into, 1 Pet. 1. 12. is both voluntary and delightful, and yet it is most distinct and differing from the credence and assent which beleevers do give unto the same truths, it not being accompanied with a particular applica∣tion and reliance for life and salvation, as it alwayes is in beleevers, who do with a justify∣ing faith embrace and apply the promises of the Gospel unto themselves. A man may be called to be a witness to a Will to averre the truth of it, though he have no legacy given unto him in it: so the Angels as so many hea∣venly witnesses do affirme and assent unto the truth of those things which Christ hath decla∣red in his Gospel as in his last Will and Te∣stament: But beleevers are as so many Lega∣tees, which have particular blessings therein bequeathed unto them, & therefore must not rest in a general belief of the truth of the things, but must claime their propriety and interest in them, before they can ever have a∣ny benefit or comfort from them.

But if it be further objected, that the Scripture doth in many places attribute sal∣vation

to a general faith, and that the Cen∣turions faith which our Saviour so much commended, Mat. 8. 10. seemeth to im∣ply no more then an historical belief of Christs power and divinity: that Peters con∣fession of Christ, Mat. 16. 16. was but ge∣neral: that Martha's faith, John. 11. 27. was of the same stamp: that Saint Johns cha∣racter of the new birth, is set forth by a ge∣neral faith, Whosoever beleeveth that Jesus is the Christ, is borne of God, 1. Joh. 5. To the solving of this doubt a double answer may be given. First, that in those times, the difficulty lay rather upon the assent then up∣on the affiance, and the question then was more about the person of Christ, then the office of Christ. Now because it was a great matter in the first dawnings of the Gospel to beleeve him to be the Messiah, whose outward appearance was so meane and contemptible to the eye of the world; therefore doth the Scripture much magnifie and heighten this act.

Secondly, though the Scripture-expres∣sions do lay much upon this one act of faith, yet do they not exclude, but suppose the o∣ther acts of faith to be joyned with it. To a true beleeving there are three acts necessa∣ry,

Knowledgr, Assent, Fiducial application; but yet the Scripture doth oftentimes de∣scribe faith by one of these acts, Joh. 17. 3. This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. In knowledge there are couched and included the other two acts of faith, in which the powerful reception and embracing of Christ for salvation doth chiefly consist. So when it is set forth by an assent unto the truths of the Gospel, there is implyed not only a bare perswasion of the minde, but an affectionate cleaving and adherence of the heart unto the promises of God made in Christ, by which the soul of a beleever is fortified against despaire, which the histori∣call belief of them doth not in the least mea∣sure expell or overcome. And therefore though the Papists do deride this special ap∣prehension and application of Christ, as a meere conceit, and unwarranted fancy; though formal professors do carelesly neg∣lect it, and take all to be well enough with them, as long as they do not question what the Scripture reveales; yet must not any that look after the real enjoyment of comfort and peace from the promises, please them∣selves in a generall assent, which is little

worth; but must endeavour to cleare and evidence their peculiar interest in Christ and his promises, by a fiducial application of them unto themselves.

SECT. 2. Rule. 2. Pore not on the measure of Humiliation.

The second Cautionary Rule is to take heed of poring too much upon the measure and degrees of humiliation; as if there were any certain and regular standard by which all humiliation must be measured, before ever we may justly claime an interest in the promises, or so much as put forth an hand to touch the hem of Christs garment, that our bloody issues may be healed. True it is, that the invitation which Christ makes Mat. 11. 28. is only to them that labour and are heavy-laden, to come unto him, that he may give them rest; because they do best taste the sweetnesse, and prize the happy en∣joyment of an heavenly rest and peace. But yet all whom Christ invites to come to him, are not alike burthened with the weight and pressure of their sinnes, or do equally labour under the sense of Gods wrath and displea∣sure. Some are not onely heavy-laden with

their sinnes, but have their bones broken with the weight of them, so as that they roare by reason of the continual disquietnesse of their heart. Others though they walk mournfully under their sins, yet are not bowed down under so great a weight, nor expresse them∣selves in such loud and passionate complaints. True it is, that Christ as a Physician goes onely to the sick, and not to the whole, Luk. 5. 31. But yet all are not afflicted with the same violence, though all be sick of the same disease. Some are so affected as that for a season they seeme to lie under the Calenture and rage of despaire it self. Others again are sick of their sinnes▪ after a more milde and gentle manner: like to an over∣charged stomach, they loath what before they loved: the iniquities that before they swal∣lowed down with delight they vomit up in their confession to God, and acknowledge them to be full of nothing but bitternesse. But yet wearisome nights through the grind∣ing paines of a guilty and stung conscience, are not appointed unto them: they lie down upon the bed of sorrow, but not upon the rack of horror. Now the ground of this wide difference that is between the children of God in their first conversion and turning

unto himself, doth chiefly arise from the wis∣dome of God, and the liberty which he is pleased to take unto himselfe in the effecting of his counsells and purposes. For God being a most voluntary agent, doth not tie himself to a like certaine and unal∣tered constancy in the time, measure and pro∣portion of his working upon his children; but being free and wise, without limit, and above measure, doth much diversifie sometimes the duration and continuance of their humilia∣tion and sorrow, by making the darknesse in some to be shorter, & in others to be longer. Sometimes he differenceth the measure, ma∣king the pangs and throwes of the new birth to be in some both few and easie; in others to be many and full of extremity. Some∣times he alters the most usual manner of his working, in proportioning sin and sorrow to each other, and doth not make the terrours and affrightments for sin to be parallel to the hainousnesse of the rebellions that have been persisted in against himself. Paul a persecu∣tor is from heaven smitten with trembling, and astonishment, so as that for three dayes he sees neither the light of the sun, nor tastes ought of any food, Act. 9. 9. But, Zaccheus a Publican & extortioner, is not stricken from

the tree upon which he climbes to behold Christ by any raies of maiesty, and dread shining from his face upon him; but is like ripe fruit gathered by the hand, not shaken off by a tempestuous winde. By a soft and milde voyce that may allure and not affright, he is called to come down, to entertaine him who brought salvation unto his house, Luke. 19. 5. But yet both these, though by much differ∣ing meanes, are effectually brought home to Christ, and made partakers of life and happi∣nesse by him.

This cautionary direction is given, not as an encouragement to any to slight the necessity of humiliation, as if they might without all re∣morse and brokennesse of heart for their sins interest themselves in Christ and his preci∣ous promises, and in one moment leap out of the dregs and lees of their naturall corruption (on which they have been long settled) into an estate of purity and blessednesse; but it is chiefly for these three ends.

First, to direct such as mourne under the sense of their sinnes that are of a deep and double die, to look more to the quality of their humiliation then to the quantitie, and to trie it rather by the touch-stone then to weigh it by the balance, because it is not the

measure, but the truth of it that makes it sa∣ving. The Mariner in a calme may sometimes apprehend as certain ruine to befal him, as in a storm: and so a sinner may see himself in a lost and forlorne condition, out of Christ, though he be not broken with the fierce tempest of Gods displeasure; but by more gentle, yet powerful convictions of the Spirit made ap∣prehensive of the absolute necessity of a Sa∣viour to free him from the maledictions of the law, and to restore him to an estate of happinesse. Humiliation, as it is Gods work, so the measure of it is of his ordering and appointing, and in it deals as a wise Physician, who doth not give the like dosis or quantitie of Physick to every Patient; but what may best fit the strength and constitution of him that is to receive it; or like the prudent hus∣bandman whom God hath instructed to dis∣cretion, who doth not use the same threshing instrument to beate out the more tender grain, which he doth to the hard. The cart∣wheel is not turned about upon the cummin▪ but the fitches are beaten out with a staffe, and the cummin with a rod, Isay 28. 27.

Secondly, to acquaint such whose, former wickedness of life hath been full of notoreity in many reiterated backslidings from God,

and rebellions against him; & yet have passed through the pangs of the new birth without those extremities that usually are measured forth to great sinners, to walk humbly with their God, and to make up what hath been wanting in the intension of their sorrow, in the extension and continuance of it; often bring∣ing to remembrance the foulnesse of those iniquities which might have made far greater rents, and more gastly wounds in their consci∣ences then ever they sustained, had not God varied his wonted way and method in which he walketh towards refractorie and obstinate sinners, making their agonie and paines to be proportionable to the hainousenesse of their pollutions. They which pay small fines, do commonly sit at the greater rent: And those Christians who obtaine their peace & recon∣ciliation with God upon more easie and cheap termes then others do, and must expect that it will cost them more to preserve it, and to keep it from suspitions and doubts about the truth of it, then usually it doth those, the foundati∣ons of whose peace have been laid in a through and most deep work of humilia∣tion.

Thirdly, to antidote and relieve weak and tempted Christians against their own feares

and Satans wilie suggestions, which are often∣times mingled with those complaints, which they poure forth concerning their unmeetness to take hold of the promises of mercy, and to apply the salvation of Christ unto themselves. Gladly they would that their souls might be refreshed with the least drop of the comforts of the promises, with which others are filled, that they might but touch the garment of Christ, into whose sides and wounds others do put their hands, crying out with confi∣dence, My Lord, and my God! But alas! they dare not do it. What is in others a duty, would be in them a presumption for to do. What others are invited to do, they apprehend they are commanded to forbeare, in regard they have not yet undergone such shakings and batterings by the law, as they have heard, read and knowne to be in others farre lesse sinners then themselves. Now the ground of such feares and misgivings, as keep off the soule from closing with Christ and his promises, doth chiefly arise from their heeding more the measure of their humilia∣tion then the truth of it, and the ascribing of the saving property in it, rather to the quanti∣tie then to the quality. But all humiliation for sinne is then saving when true; and then

true, when it drives a sinner utterly out of himself, and stirres up a vehement thirsting after Christ, and a settled resolution to cleave wholly to him as his Lord and Saviour; as his King, to exercise his just soveraignty over him; as his Priest, to mediate unto God for him. And for all other steps or degrees of hu∣miliation, which troubled souls too often look upon as necessary and due qualifications to fit them for their drawing neer unto, and embracing of Christ and his promises; ex∣pecting after such a number of throwes, such a measure, height, and continuance of sorrow, to finde themselves neerer unto him then be∣fore. They are herein me-thinks not much unlike those foolish children, who being de∣ceived with the seeming sloaping of the hea∣vens, do strongly fancy that if they were but on the top of such an hill, or such a tree, then they might play with the sunne, put out the starres with their sticks, and discover what kinde of man he is that dwells in the moone; but when they have throughly▪ tired them∣selves in running thither, they finde the hea∣vens to be at as great a distance from them, and as farre out of their reach as at first. So after all their most bitter lamentations for sinne, they will at length finde that a precise

adequation between sinne and sorrow can ne∣ver be attained unto, it being absolutely im∣possible sufficiently to mourne for any one sinne according to its just merit. Faci∣liùs invenies eos qui innocentiam servave∣runt, quàm qui congruam egerunt poenitenti∣am: You may sooner (saith Bernard out of Ambrose) finde those who have kept their innocency unspotted, then you can finde any that have bemoaned their sins with a meet re∣pentance.

CHAP. X Containing the 3, 4, 5th. Cautionary, Rules for the application of the Pro∣mises.

SECT. 1. Cau. 3. Eye not Providences more then Promises.

The third Cautionarie direction is, To take heed of observing & eying the providences of God above his promises; so as to build the foundation of our confidence upon them when successeful; or when cross and unplea∣sing,

to weaken the expectation of faith in the fulfilling of any good which the promise as a ground of hope doth hold forth unto us.

First, believers are to be cautious of ma∣king the most successefull providences the ground of their faith or hope, without look∣ing unto the promises which are the only firme pillar upon which every believer may safely found his prayers in the seeking, and his confidence in the obtaining of any good that he asketh at Gods hands. This Caution is the more necessarie in regard, that in these times, multitudes of professors do highly magnifie the providence of God, and use it as the onely argument to perswade both them∣selves and others, that their wayes and per∣sons are both most pleasing unto God, who by a succession of many wonderfull providences doth effect their untertakings for them in the midst of many intervening difficulties. But they seldom or never make any mention of the promises, either as the light by which their wayes are directed, or as the spring from whence their encouragments and comforts flow and arise. Yea, oftentimes when they are at a losse in the Word, and cannot finde the least footstep in it which may allow or justifie the paths they walk in; they then

shelter themselves under the covert of pro∣videntiall successes, as that which gives a faire testimonie unto the goodnesse and justice of their wayes. But as the providences of God are not to be neglected or undervalued by Christians being full of deep and unsearch∣able wisdome; so are they warily to be used as a single light and evidence for the putting of men upon great undertakings, or to be the onely Cynosure for their direction and guidance in them. The starre-light of one single promise is of more use to Christians, then a constellation of many providences, both to assure them in their wayes, and to support them under any difficulties that they may meet with, as may appeare in these three particulars.

First, the light and evidence which ariseth from th•• promise, is far more clear then the light of providence; and therefore more meet both to direct and comfort believers that look unto it, and seek an establishment of their wayes from it. The promise is written in faire and capitall letters, which those that are of the lowest rank in knowledge and wisdome may easily read and discerne. It makes wise the simple, and being pure en∣lighteneth the eyes, Psal. 19. 7, 8. But the pro∣vidences

of God are written in darke and unlegible characters, which though they may soone be discerned to be his hand, yet to deci∣pher the sense and meaning of them, is a task that oft times exceedeth the line of humane wisdome. They are like the hand-writing upon the wal, Dan. 5. 5. where part of the hand that wrote it Belshazzar saw, but the meaning of it neither he nor the most learned of his Caldeans could finde out. To interpret the mind of God in his providences requires the skill and wisdome of a Daniel who was filled with an excellent spirit of knowledge and un∣derstanding; but to know his will in his pro∣mise, it is enough if a man be a Nathanael, an Israelite in whom there is no guile; the path of them is plaine, and wayfaring men though fools, shall not erre therein, Isa. 35. 8. Providences God useth as his Ciphers many times to hide his secret and his counsells from the eyes of men; but the promises are alwayes as his Letters of love, in which he re∣veales himself unto believers, and acquaints them both of his peculiar love and care to them, and of their dutie and obligation unto himself.

Secondly, the promises do exceed in cer∣tainty the most constant dispensations of pro∣vidence.

▪The tenure by which any bles∣sings are given, and to which we are intitled only by providence, is not so firme and sure, as that which is derived unto us by the pro∣mise. By the one we are made no better then tenants at will and at the discretion of their Lord, who though he let them enjoy rich possessions and revenues, may yet at his own pleasure resume them, and take all into his own hands; by the other we are made heirs of all the good things that are given unto us, and so may plead the promise of God as our right, they being a part of that portion which he as a Father is pleased to bestow upon us for our more comfortable subsisstance in our pre∣sent pilgrimage. Oh! how slippery then is the foundation of those mens comforts, which is only built upon the dispensations of provi∣dence, and not upon the stability of the pro∣mise? How unsound are their evidences which altogether stand in the successe of their atchievements, & in the prosperity that hath followed them in all their paths, which may in one moment be turned into a sad change, having the same hand of providence which was wide opened in its bounty to them, lifted up in its displeasure against them.

3ly. The promise exceeds providence in the

purity and sweetnesse that it derives and con∣veyes to every externall mercie, which with∣out it are not freed from that vexation and vanity which sinne hath subjected every crea∣ture unto. Providence dispenseth blessings, but the promise only sanctifies them: the one gives the possession of them, & the other the true fruition of them. This is that which makes a wide difference between the tempo∣ral mercies which believers enjoy, and those which wicked men do oft-times partake of in greater abundance from the hand of God. A little that a righteous man hath, is better then the riches of many wicked, Psal. 37. 16. His drie morsels are sweeter then their dainties, his small pittance is more satisfactorie then their plentie. For the wicked have all these out∣ward, and inferiour things only ex largitate donantis, from the meere▪ generall bounty of God, which doth not remove the incumbran∣ces, the vacuity and vexation that are entailed upon them by sinne: But the righteous hath the same things given unto him virtute pro∣miss••, by the right of a promise, which san∣ctifieth the gifts of common providence, and taketh away from the creature that curse wherin it was wrapped through the sin of the first Adam. While therefore men please

themselves in the single interest and right of providence to their earthly comforts, & look not unto the conveyance of them by the pro∣mise; it is no wonder if they become snares, toiles and thornes unto them▪ and that they complain that the streams of their abundance are like the waters of Marah, Exod. 15. 23. so bitter as that they cannot drink of them, see∣ing that they want Christ who is the onely tree of life for to heale them, and to change their unpleasing bitternesse into a delici∣ous sweetnesse by the power of his Word.

Secondly, Believers are to be cautious that they weaken not the expectation of faith in the performance of any good, which the pro∣mise doth hold forth unto them, by making the providences of God that seeme to crosse the fulfilling, of it, to be moving arguments to incline them to doubting or diffidence a∣bout the truth of it. When Jacob understood that his brother Esau was coming against him with four hundred men, Gen. 32▪ 6. he doth not distrust the promise that God had made unto him, Gen. 28. 15. but he strongly pleades it as a ground for his deliverance: Thou saidst I will surely do thee good, and make thy seed as the sand of the sea, which cannot be

numbred for multitude▪ Gen. 32. 12. When God by a dreame that was doubled on pur∣pose to confirme the certainty of the thing, had revealed unto Joseph the future honour and greatnesse which he would exalt him un∣to above his brethren, causing their sheaves to bow to his sheaf, and the sunne, moon, and the eleven starres to make obeysance unto him, Gen. 37. 7, 9. The meanes that God useth for the effecting and bringing to passe his decree, not the concurrence of successe∣full and smiling providences; but of such one∣ly, which to the eye of reason seeme rather to destroy the promise, then to accomplish it. Who could ever have conceived that the cast∣ing of him into a dry pit, the selling of him to the Ishmaelite merchants, the putting of him into prison and fetters by Potiphar, as a shameful offendor, should lead to the ad∣vancement of Joseph, & not to his ruine? Can light spring out of darkness, glory out of ig∣nomie, liberty out of thraldome? And yet by such stops as these doth God rais up Joseph into the throne of honour: Untill the time that his word came, the word of the Lord tried him (saith David) Psal. 105. 19. That is, until the very accomplishment of the promise he was tried in the expectation of it, by ma∣ny

and sore afflictions, in all which he exerci∣sed such a measure of faith and patience, as not to murmur or repine at the dispensations of God towards him, or faint in his waiting quietly for the fulfilling of the word which the Lord had spoken unto him. The archers sorely grieved him, and shot at him, and hated him, but his bowe abode in strength, and the armes of his hands were made strong by the hands of the mighty God of Jacob. Gen. 49. 23, 24 Therefore when believers do at any time finde the dispensations of God to them in his providences, to cross rather then to favor the fulfilling of such promises as he hath made to them in his Word, and which they in their prayers do earnestly seek and expect; yet are they not to cast away their confidence, or to take up any such sad conclusions, as that God hath forgotten his promise and that he beares no respect to them, or their sacrifices; because God doth not limit the accomplish∣ment of his promises, to the serenity and suc∣cesse of his providences, but doth many times use such dispensations, which seeme ra∣ther to frustrate and make void his purpose, then to establsh and effect it. Jonah is set on shore by a whale, when the mariners arive at their Port by the ship. The blinde man

in the Gospel▪ John. 9▪ 6. Christ cures by clay and spittle, and not by balsams. And as they that go to sea▪ do not obtain a firme and un∣moved state of body by the steddiness of the vessel in a calme; but by the accustoming and inuring of themselves to the rollings and tossings of it in several weathers: So neither do beleevers gain a settled peace of minde, by the calme equality of Gods providences towards them; but by acquaintance with vicissitudes and adverse revolutions, in the midst of which they still finde the promise to be as an anchor sure and firme, and therefore are not perplexed or amazed at all other changes that befall them.

SECT. 2. Cau. 4. Take heed of curiosity in selecting promises.

The fourth cautionary direction to belee∣vers is, To take heed of a sinful and affected cu∣riosity, so as to esteeme onely those promises most precious, which do stand in the Scripture like fruit ungathered and untouched by the hand of common Christians; and are like flowers (as they imagine) not at all smelt and blown upon by any but themselves. As there is

a vaine affectation in some Ministers to de∣cline and wave those Scriptures that have in them the greatest pregnancy to confirm their doctrines, and to set their wits on work, and the texts many times upon the rack to force them to speak to their purpose; that so their notions and conceptions may be looked upon by their auditors, as neither vulgar nor common: So is there a lust of fancy in many Christians of pleasing and de∣lighting themselves in the picking and se∣lecting out such promises, as have not come under the observation of others; or have been least used by them in the con∣stant daily recourse which they have had unto them. Now this vanity and cu∣riosity which thus prevailes in many Chri∣stians, doth not only spring from pride, which often begets an affectation of sin∣gularity; but it ariseth also from a false conceit and opinion taken up by them, that such promises are more sweet when rumina∣ted upon, and▪ more full when sucked on, being like unto breasts that have had lit∣tle or none of their milk drawn and taken from them.

First, they conceive them to be more sweet, and to affect the soul with a greater

of delight. But there is a twofold sweetnesse and delight: the one ariseth from the goodnesse of the object; the other from the newnesse of the object. The newnesse of the object is that with which fancy is chiefly delighted, and by which it worketh upon the will to close with it, as a convenient and suitable good. But the understanding propounds the goodnes & truth of the object to the will, and thereby draws and wins i••••o a liking and full embracing of it. Now that which should endeare the promise unto be∣leevers, is not any suggestion from fancy that none but themselves have either obser∣ved or used this or that particular promise; & upon that ground to hug it in their bosoms, as Scholars do those notions and books which none are possessed of but themselves. But the high estimation which they have of them, should wholly arise from that tran∣scendent goodnesse and truth which is in the promises, and makes them deservedly to be of all desired and accepted. Thus Paul commends the Gospel, 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners.

They conceive (though fondly) them to be

more full, as well as more sweet. But this is one of the peculiar excellencies of the pro∣mises, that the emanations of comfort which flow from them, are not in the least impair∣ed, or diminished by the common and dai∣ly use of them; no more then light is wa∣sted in the Sunne by the multitudes of ge∣nerations that have enjoyed the use and benefit of it. Still it hath as much light in the body of it, as it had in its first creation. And so the promises which Abraham, Isaac, and all the faithful descended from them, have successively used, and lived upon, do still retaine the same vigour, and abound with as great plenty of support and comfort unto present beleevers, as ever they did unto them. As the Bee doth with an innocent theft, as Parisiensis calls it, suck honey from the flowers, without the least prejudice to their beautiful colours which delight the eye, or to the fragrant sent which affects the smell of him that gathers them: So do beleevers draw from the promises a grate∣ful satiety both of delight and comfort, without the least diminution either of their fulnesse or sweetnesse. He that is last in the application of the same promise, may finde it as rich in its plenty, as effectuall in its vigor,

as he that came first unto it. Wells, saith Basil, are the better, and more pure, the oft∣ner they be drawne; and so the promises (which are the wells of salvation) do receive an improvement by the frequent and com∣mon use of them.

The end of this Caution is no way to for∣bid any Christians valuing or esteem of one particular promise above others, which God by the powerfull workings of his Spirit hath in a speciall manner made use of for the quieting of their soules in the time of their greatest perplexity, and the filling of them with all joy & peace in believing; as if there∣by they did derogate ought from the just worth of other promises. For it being Gods manner not to seale and manifest his love un∣to believers by one and the same promise; but to make use of this promise to one, and of a differing promise to another, who both lie un∣der the same distress. It is their duty to have in a peculiar remembrance that promise and Scripture above others, by which God was pleased first to speak peace to their soules. But the aime of the Caution is to keep believ∣ers from putting any disrespect upon the pre∣cious promises, by their esteeming of them to be so much the lesse worth, by how much the

more common and ordinary they have been in their use. Did Manna nourish the Isra∣elites the lesse, because it was their usual food in the Wildernesse, or Quailes the more, be∣cause they were a new kinde of meat? The one indeed pleased their appetite and pa∣late more, but the other supplied their ne∣cessities as well. And so the promises which are most obvious and common in their use, do yield to Christians as much reall and so∣lid comfort when rightly applied; though others which they conceive to have been lesse observed, or by themselves onely taken notice of, may more affect, and please the curiosity of a lustful fancy.

SECT. 3. Cau. 5. Take heed of carnal reasonings.

The fifth Cautionary direction is to take heed of carnal reasonings, which are restlesse in their enmity to all matters that appertain to faith, or at the best full of impotency and unable to yield any assistance to belee∣vers in them.

First, carnal reason is unwearied in its opposing and contradicting of faith, which

of all graces hath the most immediate rela∣tion unto the promises, and is of greatest use in the application of them. It is an enemy to the first implantation of it, and hinders men from submitting to the righteousnesse of God, by possessing their mindes with un∣just prejudices and cavils against his Word. God saith that his words do good to them that walk uprightly, Mich. 2. 7. But the Lan∣guage of carnal men is: It is vaine to serve God, and what profit is it that we have kept his Ordinances? Mal. 3. 14. Christ saith that his yoke is easie, and his burden light, Mat. 11. 30. But his carnal disciples cry out, It is an hard saying, and who can heare it? Joh. 6. 60. God saith, his waves are just and e∣qual: But the carnal Israelites are not afraid to censure his as crooked and their own as strait, Ezek 33. 17. And as by the disguises, and artifices of carnal reason men are kept from an happy change of their natural e∣state by beleeving▪ So when faith is wrought, they are by the enmity of the same princi∣ple continually disquieted, and interrupted in the comfortable enjoyment of those ma∣ny blessed priviledges which they are inter∣essed in by faith. Sometimes it calls into question their title to what they possesse, and

suggests unto them, that they are rather presumptuous intruders, then just proprie∣taries; that the evidences upon which they build their hopes, are the delusions, and self∣flatteries of their own hearts and not the unerring testimony of Gods Spirit. Some∣times it raiseth jealousies concerning the promises themselves, that they are things as easily revoked, as they are made, which though they yield present comfort, yet do not ascertaine any future security; that though God turne not away from them, nor re∣pent him of his love, yet they may turne from him and so nullifie the promises, and the Covenant of his mercy unto themselves. It is therefore of great concernment unto beleevers in the making use of the pro∣mises, to be cautious in admitting the pleas and arguments of carnal reason, which be∣ing never so often answered, will never be silent. But peremptorily to resolve to be∣leeve, notwithstanding all that sense and reason can suggest to the contrary. To wink and beleeve, to shut their eyes against all difficulties; and when they are so great as to pose their reason, not to let them to pose their faith. Excellent is that saying of Lu∣ther: Aperuit nobis in Paradiso oculos Satan,

nunc omnis labor in eo nobis est, ut eos iterum claudamus & obturemus. In Paradise Satan first opened our eyes, and now it is our chiefe labour to shut and fast close them again, that so we may no more be betrayed by them. Sense and reason being in the things of faith, noxiabestia, an harmfull beast (as he calls it) to overturne, and destroy whatever faith useth as a prop to rest it selfe upon.

Secondly, as Carnall reason is an enemie unto faith; so at the best it is full of impoten∣cy, and unable to give the least assistance to believers in their making use of the promises, or dijudication of spirituall ob∣jects, as may appeare in three particu∣lars.

First, it is dimme-sighted, and wants a per∣ceptive faculty. Busie and curious it is in prying & looking into the mysteries of faith; but altogether weak and unskilful in making any true judgement concerning them. Rea∣son is like the Crocodile, which is reported to be of quick-sight on the land, but of dull sight on the water: It is sagacious in earthly things, but hath no insight in spirituall ob∣jects. Asaph attempted by the discussions of reason, to have found out the ground of Gods differing administrations towards his people,

and the men of the world, whose bellies were filled whith hid treasure, but he was by his own confession soon at a losse: When I thought to know this, it was too painful for me, Ps. 73. 16. And when he did go that way to satisfie himselfe, how opposite is the inference and conclusion to that which he makes upon a second view, and lookes upon the same things by the light of the lamp of the Sanctu∣ary? When he beholds Gods dispensations with the eye of his reason onely, what a wilde and erroneous conclusion doth he take up▪ Verily, I have cleansed my heart in vaine, and washed my hands ininnocency, ver. 13. But when he comes to read them over again by the eye of faith, then he draws a right inference from the premisses, It is good for me to draw neer to God, verse 28.

And as reason is blinde in discerning spirituall objects, so is it also unskil∣ful in the use of those meanes by which faith is enabled to make a full & perfect discovery of them. Reason is like unto a man that takes the wrong end of the perspective glass to see, with which lesseneth the magnitude of the object, and increaseth the distance. It looketh upon the promises by unapt mediums, which do not make a just representation of them,

and therefore discernes little or nothing of their reality, and existence: but faith that looketh at the right end of the glasse, which being more full of light, doth multiply the species, and thereby takes away the remote∣nesse of the objects, and presents them as close unto the eye. Thus Abraham saw Christs day and rejoyced to see it, Joh. 8. 56. Great was the space of time between the ma∣king of that promise, and the fulfilling of it unto Abraham, that in him all the families of the earth should be blessed, Gen. 12. 3. But yet his faith eying the power and truth of God that made it, looks upon the long intervall of many ages that was between him and his promised seed, as upon a very small and inconsiderable distance. Thus the holy Patriarchs did not only see the promises afar off, but they also saluted and embraced them as neare: they were in regard of their own existence afarre off; but in regard of their faith they were hard at hand, Heb. 11. 13.

2ly. Carnal reason, as it is blinde, so is it also full of impatience, and therfore unmeet to be an assistance unto faith. The Apostle tells the believing Hebrewes, that they have need of patience that after they have done the will of God, they might receive the promise, Heb. 10. 36.

It is so necessarie a grace for Christians, as that without patience we can scarce be men, much less Christians. The difficulties that be∣lievers are to wrestle with, are neither few nor small; but sharp, long, and numerous; all which must be endured with patience be∣fore they can reap the promise. Though the end be a throne of glory, a crowne of life, yet the way is a way of blood: though the re∣ward be sure, yet the waiting for it is long. Now carnall reason is full of impatience, it can neither wait the time, nor endure the trials which must be undergone. It likes well of the end, but not of the way; it affects the en∣joyment of the promise; but it cannot stay the appointed time. Thus the Israelites gladly embraced the first ridings of their deliver∣ance brought unto them by Moses and Aaron, and with bowed heads worshipped the Lord, who had looked upon their afflictions, Ex. 4. 31 yet could they not with patience for a few days quietly wait the Lords season. Pharaoh deales more hardly with them then before, and now all their hopes of liberty are at an end; & they complaine unto Moses, that they were so farre from deliverance, as that he had made them to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, and had put a sword in their

hands to slay them, Exod. 5. 21. And though Moses was sent to comfort them a second time, & to assure them that the day of their delive∣rance was at hand; yet for anguish of spirit they hearkned not unto him, Exod. 6. 9. Sense & rea∣son do make deaf the ears of believers to what ever God speaks to support them in their trouble, & makes them as unfit to receive a∣ny impression from the promise, as water is to take the similitude and character of the seale, which is as soone lost as made. It lookes upon a few dayes as so many yeares, and a few yeares as so many ages: and is therefore most unmeet to deale in any matters that ap∣pertaine to faith.

Thirdly, carnall reason is full of ground∣lesse fears and jealousies, apt to be discoura∣ged by denials, ready to faint upon the ap∣pearance of the least difficulties; and therefore unable to contribute any assistance unto faith, whose peculiar work & art it is to look from and above those impediments which reason stumbles at. Faith is a most venturous grace, which walketh upon those deep seas with de∣light, that the line of reason cannot fathome; when it like unto a young swimmer dares go no further, then it can feel the bottom. Faith gathers resolution from denials and

repulses; like unto the wheel in the water which being driven from it by the stream, returnes upon it with the greater violence. When reason sits down disconsolate, ••nd saith, All pleadings and strivings are in vaine. Thus the woman of Canaan, Mat. 15. from the silence of Christ, from the denials of Christ, from his calling of her dog, findes ground to continue her suit. When he is silent, and answers not, then there is hope, because he denies not. When he denies her, then there is more hope, because he speakes, and may quickly be entreated, though at present he deny. When he calls her dog, then her hope ariseth higher, because though the children only must be full fed; yet surely he will not let the dogs to starve. Faith is a grace which in the greatest exigencies & straits that can befal a▪ believer loseth nothing of its courage and magnanimity, but chearfully beares up in the midst of all. When reason is at a losse through the multiplicity of feares, and distractions with which it is filled; the one is like to the timorous Passenger in a storme at sea, who makes it his only work to tell the waves, and to shreek at the beating of every billow against the ship; the other is like the

industrious Pilot▪ who hath manum ad clavum, et oculum ad coelum, his hand to the helme, and his eye to heaven, and minds more his duty, then his danger. Thus Habakkuk, When the fig-tree blossomes not, nor fruit is found on the vine: when the labour of the olive faileth, and the fields yield no meat: when the flock is cut off from the fold, and there is no herd in the stalls; resolves in the midst of so derne a winter, and season of scarcity, not onely to exercise pati∣ence, but joy, and to rejoyce in the God of his salvation, Habak. 3. 17, 18. Thus Job is in the divine record as famous for his confi∣dence, as for his patience, which in his con∣flict with God himself he will not let go; Though he slay me, yet will I trust in him, Job. 13. 15. though he breath out his life, yet shall not his hope expire with it. Oh! therefore let Christians, when they are to act faith in the promises, take heed of the suggestions of carnall reason, and learne to do as they who levell at a mark, are used to do, who close one eye, that they may take aime the better with the other: shut fast the eye of deprayed reason, that they may see the more clearly with the eye of faith.

CHAP. XI. Containing the sixth and seventh Cau∣tionary Rules for application of the Promises.

SECT. 1. Cau. 6. Take heed of groundlesse fancies concerning the manner of receiving Comfort.

The sixth Cautionary direction is, to take heed of groundless and wild fancies concerning the manner of receiving comfort, and esta∣blishment from the promises, so as to expect that the consolations which come from them, must be administred rather by the hand of an Angel, then of a Minister, and witnessed by some voice from heaven, then by the cleare testimony of the Word: and if they come not attended with such pompe and state, then to look upon them as common, and ordinary comforts; but not as evidences that have a sufficiency of glory and lustre to confirme

the soul in the love of God. When Na∣aman the Assyrian came to the Prophet Elisha to be cured of his leprosie, he onely sent out a messenger unto him, who bade him go and wash seven times in Jordan, and flesh should come again unto him, and he should be clean, 2 King. 5. 10. But Naaman thought that the Prophet would have used more like∣ly meanes to have wrought the cure: that he himself would have come out unto him, that he would strike his hand on the place, and call on the Name of the Lord his God; And therefore departs in anger, as scorning the simplicity of the meanes which was en∣joyned him: So many Christians when they lie under deep agonies and perplexi∣ties of heart, and are counselled to act faith upon the promises, to attend upon the dis∣pensations of the Gospel in the Word, to wrastle with God in prayer, they are rea∣dy to think that these are salves that may do well for common sores; but their maladies are such that unlesse Christ touch them with his own hand, the vertue that comes from these things, as from his garments, can never heale them, unlesse God do from heaven confirme his promises by extraordi∣nary signes, and miracles, their breaches and

ruptures will never be healed, their comforts and peace will never prevaile against their feares and darknesse. It is not the Pro∣phets staffe laid upon the face of the dead childe, that will bring life again into it, 2 King. 4. 32. he must come and stretch himselfe upon the childe ere the flesh of it will wax warme.

This Caution is the more necessary to be heeded, upon a double ground. First, be∣cause of the aptnesse that is in troubled Christians to affect new meanes above the right, means, and to build their confidence up∣on something that is without the compasse of the Word, rather then upon the Word it self.

Secondly, in regard of the great danger and deceit that is in those extraordinary ways, by which many do pretend to have their com∣fort & assurance to be confirmed unto them, which in the use of all other means they could never find to be fully and satisfyingly evi∣denced unto them.

First, there is a pronity in Christians especi∣ally when exercised with fears, and doubts concerning their condition, to grow weary of using such means in which they find not their expectations speedily answered, & through an over-hasty desire of comfort to trie the gain∣ing

of it in a new way, rather then to persevere in the old▪ Being in this not much unlike to many weak and crasie Patients, that are more ready to fancy▪ every new medicine they heare off, and to tamper with it, then to expect a recovery▪ by going through a course of Physick prescribed by the Physician. Gregory tells of a Religious Lady of the Em∣peresses bed-chamber, whose name was Gre∣goria, that being much troubled about her sal∣vation, did write unto him, that she would ne∣ver cease importuning him, till he had sent her word, that he had received a revelation from heaven that she was saved. To whom he returned this answer: Rem difficilem postu∣las, & inutilem, &c. That it was an hard, and altogether uselesse matter which she requi∣red of him. It was difficult for him to obtaine, as being unworthy to have the secret coun∣sels of God to be imparted unto him; and it was unprofitable for her to know, not onely for the reason which he assignes, that such a revelation might make her too secure; but also because it was impossible for him to de∣monstrate, and make known unto her, or any other the truth and infallibility of the revela∣tion which he had received to be from God; so that had she afterwards called into question

the truth of it, as well she might, her troubles and doubtings concerning her salvation would have been as great as they were before. O therefore let believers that would be con∣firmed▪ in the peace and love of God, take heed of relinquishing that more sure word of Prophecy, which shines as a light in a darke place, 2 Pet. 1. 19. and of flying unto visions, revelations▪ voices from heaven, to assure and evidence unto them their salvation, and to be the seales of the truth of those comforts and joys, which they are filled with. These are wayes that have more external glory and pomp in them; but the acting of faith on the promises, and the adhering of the soule unto those truths declared in them, is the un∣questionable way of obtaining a full establish∣ment of heart in all sound joy and peace; and therefore Luther (though as he confesseth,) he was often tempted to aske for signes, appa∣ritions, revelations from heaven to confirme him in his way, yet tells how strongly he did withstand them: Pactum feci cum Domino Deo meo, ne mihi mittat vel visiones, vel somnia, vel e••iam Angelos. Contentus enim sum hoc dono, quòd habeo Scripturam sanctam, quae abundè do∣cet ac suppeditat omnia, quae necessaria sunt, tum ad hanc vitam, tum ad futuram: I have

(saith he) indented with the Lord my God, that he would never send me dreams, visions, Angels; for I am well content with this gift, that I have the holy Scripture, which doth a∣bundantly teach and supply all necessaries for this life, and that also which is to come.

Secondly, as there is an aptnesse in Christi∣ans to affect such extraordinary wayes, and means of comfort, so is there also no little danger and deceit in the wayes them∣selves.

First, they are dangerous, in regard that they make the Word and promises to be as things of little value and esteem, which should be as the only sacred Oracles of truth for be∣lievers to have their recourse unto. Such who cry up revelations, make it their practice to cry down the Word, and look upon those that adhere to the Scriptures, and make them the touchstone to try every spirit by, as Vocalistas, et Literatistas, Vowalists and Let∣terists, having litle or no acquaintance with the deep things of God. Such who affirme assurance to be the immediate voice of the Spirit speaking in them, & saying unto them, that their sinnes are forgiven them; how dis∣dainfully do they speak of the certainty and

perswasion which believers have from the gracious operations of the Spirit, and the blessed fruits of holinesse wrought by him in their souls, which by his enlightening they are enabled to discern, & thereby to be confident∣ly perswaded of Gods love unto them, and of their interest in all the promises? This they dignify with no better or higher title then an humane faith, then a conjectural knowledge, though the testimonie be truly supernaturall, both in regard of the efficient cause, and also of the meanes whereby they come to be thus perswaded. Yea, though it be the only safe way which the Scripture holds out for belie∣vers to trie their estates by, to look unto the effects and fruits of the Spirit of God in them, and not to any immediate voices or revelati∣ons from heaven, as the testimonie of Gods love unto them; yet do such vilifie this kinde of evidence as low and carnall, and altogether unmeet for Evangelical Christians to make use of. What should they need to have a rush∣light to see by, when they may enjoy the sunne which is the light of lights?

Secondly, as they are dangerous, so are they full of deceit and illusion. Young Samuel not acquainted with any extraordinary ma∣nifestations

of the presence & power of God, took the voice of God from heaven to be the voice of old Eli, 1 Sam 3. 5. And so do ma∣ny take the irregular motions of their owne hearts to be the divine breathings, and the powerfull impulses of the Spirit of God, wherby they are stirred up to the undertaking of sundry actions which the Word in the least measure countenanceth not. How frequent∣ly in these times do fanatick persons baptize the violent workings of their own distem∣pered fancies, with the name of the visions of God, and of the raptures of the Spirit? How often doth Satan by transforming himself in∣to an Angel of light, endeavor the seducement and ruine of many Christians, against whom as an Angel of darknesse he could not pre∣vaile? being in every thing Gods Ape to imitate those extraordinary wayes by which God hath sometimes made known himself unto his people. Gerson in his book de probati∣one spirituum, of the triall of spirits, tells a remarkable story of Satans appearing to an holy man in a most glorious and beautifull manner, professing himself to be Christ, and because he for his exemplary holinesse was worthy to be honoured above others, there∣fore he appeared unto him; but the old man

readily answered him, that he desired not to see his Saviour in this wildernesse; it should suffice him to see him hereafter in heaven, and with all added this pithy prayer, Sit in alio seculo, non in hoc, visio tua merces mea O let thy sight be my reward; Lord, in another life, and not in this life.

This direction therefore is of no little im∣portance unto beleevers, that would not loose and wilder themselves in uncertainties both in regard of duty and comfort, to take heed how they leave the precept of the Word, and betake themselves unto reve∣lations for rhe guidance of their wayes, or how they neglect the application of the promises by faith for the establishing of their hearts in the peace and love of God, and expect their assurance to flow from an im∣mediate voice or dictate of the Spirit; as if the Word and promises had no activity and light in them, to evidence and declare the certainty and truth of these things unto their souls. Such wayes, though the novel∣ty of them may render them pleasing to many, yet it cannot (as we see) make them safe to any that tread or walk in them. And therefore let that of Austin be every Chri∣stians practice and prayer, Sint sacrae Scripturae

tu•• deliciae meae, in quibus nec possim fallere nec falli: Lord, let thy holy Scriptures be my pure delights, in which I can neither deceive or ever be deceived.

SECT. 2. Cau. 7. Let not thy heart out on earthly Objects.

The seventh and last Cautionary directi∣on is, To take beed of having the heart let out to earthly objects, either in earnest desires after them, or in long and frequent mu∣sings of the minde upon them. The ap∣plication of the promises is then most po∣werful and operative, when they lie near∣est and closest unto the soul; and the comforts that distill from them are then most sweet, when they are received into the most in∣ward parts of the hidden man. The softest garments men usually weare next their skin, and the best Jewels they lay up in the most inward cells of their Cabinets: And of such a nature are the promises, and invitations of mercy in the Gospel; they are things of the greatest delicacy, and therefore should be applied next unto the heart, which is of all parts the most tender: they are of the highest worth and value, and therefore should highest

be lodged in the most retired and inward re∣ceptacles of the minde, as their most due and proper seate. All interposition of earth∣ly things doth not onely hinder the con∣veyance both of grace, and comfort from the promises, but doth also according to the measure & predominancy of it make the heart as an unmeet vessel to receive such hea∣venly treasure in diverse respects.

First, earthly things do fill the heart, & there∣by put it into an incapacity of receiving ei∣ther divine counsel or comfort from the Word or promises. They fill the heart with crouds of businesses, so that Christ and his Word finde no more place in it, then he and his mother did roome in the Inne, where the manger was fain to be his cradle, Luk. 2. 7. They fill the heart with diversity of cares and solicitudes; so that it cānot have any freedom to attend hea∣venly duties. Martha who was troubled about many things, did not with Mary her sister sit at Christs feet to hear the Word, her cum∣ber about much serving, made her to neglect the one thing that was needfull, Luke. 10. 41. They many times fill the heart with pride and scorne, so as that the choicest things of the Gospel are no better then foolishnesse. The Pharisees heard Christ preach against

earthly affections, but they derided him, Luke. 16. 14. The full soul loatheth the honey-combe, Pro. 27. 7. and so doth an earthly minde reject the Word, which is more sweet then the dropping honey.

Secondly, earthly things defile the heart with many vile and corrupt affections, which do unqualifie it for the reception of holy and precious promises. They stain the heart with an adulterous and impure love, which is enmity unto God James, 4. 4. and make it apt to pre∣fer carnall satisfactions before communion with Christ. They defile the heart with a false and unsound confidence, turning it from God who is the sole object of trust, unto the mutable and unstable creature: and therefore Paul enjoynes Timothy to charge them that are rich in this world, that they trust not in uncertain riches, but in the living God, 1 Tim. 6. 17. They pollute the heart with, sensuall joyes, with unhallowed pleasures and delights, so that the joy of the corne, wine and oile increasing doth extinguish that com∣placency and tranquillity of mind that flowes from the presence and fruition of spirituall objects; as in luxurious persons strange love doth eate out and obliterate, that which is conjugall. How then can any

man expect, that the holy Spirit of promise should be both a Counsellor and Comforter unto such an one, whose love, confidence, joys, are adulterate and sinfull? Surely he who hath the purity of a dove, will never take up the lodging of a crow: he who dwells in the soule when it is a temple of holinesse, will ne∣ver afforde his presence, when it is turned in∣to a cage of uncleane birds.

Thirdly, earthly objects divide the heart, Hosea. 2. 10. and make it uncertain in its motions towards God. As the balance hath no stedfastnesse in it self, but doth by every breath and touch fluctuate, sometimes to the one hand, sometimes to the other: so the earth∣ly mind is various and inconstant in its desires to heavenly things; sometimes for a short and sudden fit it seemes to affect them, and by and by growes cold and heartless again: Like to the grasse-hoppers, which (as Gregory observes) give a flirt up, and make a faint essay of flying towards heaven, and then pre∣sently fall on the earth againe. Thus the young man, Marke 10. 17. comes running to Christ, to shew his fervour and zeal; kneels to him, to testifie his observance; prayes to him to direct him in the way to eternall life, to evidence his care and solicitude about it;

but when Christ bids him to sell whatsoever he had, and give to the poor, that so he might have treasure in heaven; how soon doth he who ran, and kneeled, and prayed to Christ, turn his back upon him, & go from him? How quickly are his desires turned into sorrow, and his prayer into a fearful apostasie? Now then, if earthly things do make the heart thus unsted∣fast and unfaithful to God, how exceeding∣ly must they needs indispose it for the re∣ception of grace, and comfort from God in all his promises; to the obtaining of which nothing is more requisite then an evenness and constancy of the desires in seeking after them, and an entirenesse and onenesse of heart in laying hold on them? For as all the pro∣mises are one in Christ, and cannot be severed or parted, no more then lines in their common centre; so neither must the heart by which they are embraced be divided. Whole Christ and all his promises are gi∣ven to every believer, and are no otherwise diversified then according to the exigence of mens present conditions, which sometimes requires the application of one promise, and sometimes of another: and therefore must the whole heart be given unto him again, or else we cannot ever expect to have

any interest in him or his blessed promises. True it is, that in the best of Christians, there is found an unstedfastnesse of heart and affections, but it is not an unstedfastnesse in respect of the object, but onely in degrees. It is not such as distracts the heart, and makes it to float between two different ob∣jects; but onely makes it unequall in its motions towards one and the same thing. As the bowle when it is first throwne out of the hand runs more swiftly towards the marke then it doth afterwards; but yet the tendency of the motion is the same, though the vigor and strength of it be not alike: so believers, when partakers of some fresh gales of the Spirit, do then move towards Christ with more quick and lively affections then at other times; but yet by that inward principle of holinesse that is within them, they are alwayes carried towards him in their desires, though not after one equall and uni∣forme manner.

This Caution therefore, though it be the last, yet is it not the least, which believers are with much diligence and circumspection to observe, that would gladly be partakers of the spirituall riches and treasures which are in the promises. But the end of it is

not, that we should abandon all care and industry in our Callings; or that we should affect a voluntary and Monkish poverty, as if there were an absolute inconsistency be∣tween the having the blessings of this life, and the enjoyments of the other life: We may possesse earthly comforts; but we must not be possessed by them: We may use them as flowers to smell on; but not as gar∣lands to crowne our selves with them: We may in our pilgrimage walk with them as staves in our hands, seeking a countrey which is above; but we may not load our selves with them, and beare them as burthens up∣on our backs: We may make them our encouragements; but not our confidence: We may minde them as our accessories; but we may not love them, as our principal happinesse. As bees, though they live in the midst of their cells of honey and wax; yet have not their wings touched with any viscuous matter, that may hinder their delightfull flight abroad, and their nimble passing from one flower to another: So should Christians that live in the abun∣dance of earthly comforts, as in an hive of sweetnesse, be exceeding carefull that nothing of the world do cleave to their

affections, which are the wings of the soule, that may hinder the lifting and raising up of their he arts towards heavenly objects or abate the activity of their thoughts in their frequent musings on the promises, and other mysteries of the Gospell, on which the minde above all other things ought to be most exercised, and delighted.

I have now done with the third particu∣lar, that in the entrance of this task was propounded to be handled, and have insisted longer upon every direction both positue and cautionary, then I first intend∣ed; but my end was not to offend any by prolixity, but to render them more use∣ful and necessary unto all, then otherwise they might have been if contracted into a lesse and narrower compasse, and made like un∣to the description of a pitched field or bat∣tle wherein there are many heads and speares painted, but few or no compleat and entire bodies.

CHAP. XII. In which divers Queries are resolved.

I Come now to the fourth particular, which doth consist of divers Queries, to∣gether with their resolutions, the clear an∣swering of which will much facilitate the use and application of the promises. And the first Quere is,

Whether the essence of saving and justi∣fying faith doth lie in a prevailing Assu∣rance, so as that he who truly believes, doth certainly know himself to have faith, and to believe on Christ?

SECT. 1. Faith is not a full assurauce.

This question I do the rather chuse to speak somewhat unto, in regard that many of our Divines have in their writings not di∣stinguished between Fides, Fiducia, and Cer∣tituda, Faith, Affiance, and Assurance; but

have promiscuously treated of them, as if they were one and the same thing. Yea, sundrie pious and learned men have defined faith to be▪ a full perswasion of the heart grounded on the promises of God, &c. Now that which chiefly led them to give this definition of faith, was their zeale to main∣taine the certainty, and evidence of faith a∣gainst Popish doubtings. But a good in∣tention will no more make a truth, then a faire marke will make a good shoote: For while on the one hand they have endeavoured to vindicate faith from that languor, and un∣certainty unto which the Papists have sub∣jected it, they have on the other hand occa∣sioned great feares and perplexities to arise in the hearts of many tender and weak Christians, who are apt to use this as an argument against themselves, that they have no faith at all, because they have no Assu∣rance at all. To keep therefore such bruised reeds from being broken, and the smoking flax from being quenched under the sense of their want of Assurance: I shall by sundrie demonstrations clearly shew, that the essence of saving faith doth not stand in a prevailing Assurance, that a belie∣ver may have the one, and yet want the other.

The first shall be taken from that estate, and condition of men whom Christ the great Judge of all the world doth pro∣nounce and declare to be blessed; and they are such as are believers, because all bles∣sednesse under the Gospel cometh onely by faith: And this blessednesse standeth in the forgivenesse of sinnes, Rom. 4. 6, 7. Yet their present condition speaketh nothing lesse then Assurance: Blessed are the poore in spirit, saith our Saviour, Math. 5. 3. So a∣gain, Blessed are they that mourne. ver. 4. And againe, Blessed are they which do hunger and thirst after righteousnesse, ver. 6. But spiri∣tuall poverty, mourning, hunger, though they be Gospel-graces which do arise from faith, are all together distinct from assu∣rance, as may appeare in their different ef∣fects. Assurance is riches, and not poverty. Coloss. 2. 2. joy, and not mournng. 1 John. 1. 4. satisfaction, and not hunger of want and emptinesse, Psal. 90. 14. So in that parable of the Pharisee, and the Publican going up into the temple to pray, Luke. 18. 10, 11. our Saviour tells us that the Pharisee was full of presumption and false confidence; but the Publican through a sense of his un∣worthinesse, was almost overwhelmed with

feares and misgivings of heart; he stands a∣far off, and dares not draw neere, he is so full of shame as that he would not so much as lift up his eyes to heaven; He smites his breast, as pointing out the fountaine from whence all his misery and sinne did flow; He accuseth himselfe in his prayer as a great sinner; In all his actions, gestures, words there is no expression of his assurance of pardon; and yet he went away justified, and not the other, which without faith he could not have been.

A second demonstration is from the state of desertion into which a believer may fall. A child of light may walk in darknesse, Isa. 50. 10▪ and neither behold the sun-light of Gods countenance, nor the starre-light of his owne graces for many dayes. He may be as a tree in winter whose sap is wholly re∣tired to the roote, and hath neither fruit nor leaves hanging on it to evidence that it is not dead. As in the sufferings of Christ upon the crosse, there was for a time sub∣tractio visionis, a withdrawing of the light of Gods countenance; but not dissolutio vni∣onis, any breaking, or dissolution of the Union: So in the derelictions that a be∣leever is subject unto, there may be a separa∣tion

in regard of the comfortable manifesta∣tion, and shining forth of the beames of Gods love; but no interruption in regard of his Union with Christ Thus it was with David, Psal. 51. 12. who begges the restora∣tion of the joy of Gods salvation, and the esta∣blishment of his free Spirit. And thus it was with Heman, Psal. 88. who in his own apprehension was as one free among the dead, ver. 5. Thus it was with Jonah, when lying in the belly of the whale, as in a grave, he said, I am cast out of thy sight, Jonah 2. 4. But yet still they were believers, and their faith was alive at the roote, neither was there any intercision of their fellowship with Christ. Now if faith, when Assurance is lost do continue as believers Union with Christ, it will also begin his Union with Christ, though it be not accompanied with Assurance. Or if a believer may lose his Assurance, and yet not wholly lose his saith, then may he also have faith before it do grow up into Assurance.

A third demonstration is taken from the differing stature and condition of believers. As in the world there are not onely aged men whose multitude of yeares do teach wi••dom, and young men whose bones be∣ing

moistened with marrow are full of strength; but there are also infants which hang upon the breast of their mother, who though they enjoy life, yet do not know that they have life, or are able to reflect upon any action which they do: So in the Church there are not onely M••••sons that are old disciples, experienced in the mysteries of the Gospel, and young Timothies that are train∣ed up in the knowledge of the Scriptures; but there are also new borne babes 1 Pet. 2. 2. who are partakers of a spirtuall life, and yet are not able to apprehend that they have eternall life given unto them. There are in the fold of Christ, not onely sheep which he leades forth into green pastures, but there are also lambs which he gathers with his arme, and carries in his bosom, a place both of safety, and of warmth, Isa. 40. 11. Now if the essence of faith did lie in Assu∣rance, and that none did believe but they that did know they do believe, this distincti∣on and difference between Christians would be of little, or no use. If all that are belie∣vers do exercise the reflex acts of faith, as well as the direct, in what should the babe in Christ differ from the grown man? Where in should the bruised reed be distinguish∣ed

from the established Cedar? How should the thirstie and wearied soule that dares not deny Christ to be his, and yet cannot say that certainly he is his, be comforted? How should the sinking and well nigh despairing Christian that cries out he hath no saving faith, because no Assurance, have doubts and objections comfortably answered? What use would there be of signes and markes which the Scripture gives as a staffe into the hands of weak ones, to support and stay them up, if faith do stand in a full perswasion of Gods love to a mans self in particular? St. Johns whole epistle which was written for this end that believers might know that they had eternall life, 1. John. 5. 13. would be to no purpose. if faith it self did con∣sist in the knowledg of their having it.

A fourth demonstration is taken from the object of saving and justifying faith, which is the person of Christ, and not any Maxim or Proposition which is the object of Assu∣rance. That on which the chief act of justi∣fying faith is exercised, that is the primarie object of faith. But the maine act of faith is to unite Christ and a believer together, for by being one with him we come to be justified

by him and not otherwise. Now that which makes this Union on the believers part, is the adherence and cleaving of the soule un∣to Christ, as the greatest and chiefest good. As the lustfull and evil eye by looking upon a woman doth make such a Union with her in his heart and affections, as that thereby he is judged by our Saviour to be guilty of Adultery, Mat. 5. 28. So the see∣ing of the fulnesse of Christ, and the true desire of enjoying him, is such a Marriage∣glance, as makes a tye and Union between Christ and the soule, that thus lookes towards him for life and salvation.

But it may be objected, If faith be not Assurance, and a perswasion in particular that Christ is mine; Wherein lyes the application of faith which Divines do so much urgeand con∣tend for against the Papists?

To answer this Obiection. It is grant∣ed that the Popish faith which stands in a bare generall assent unto the promises, and the truths which are revealed in the Gospel, is wholly insufficient to salvation, and that there is necessarily required to an effectuall and saving faith a speciall and particular application, as hath been formerly shewed But there is a twofold Application; the one

is Axiomaticall, and the other is Reall. The Axiomaticall application is that which Assu∣rance makes, whereby a believer is enabled to say, Christ is mine. The Reall applica∣tion faith makes, in which though a belie∣ver cannot say that Christ is his; yet he doth by an act of recumbency cast himselfe up∣on Christ for salvation, and resolves neither to seek it, nor expect it any other way. Thus the Prodigal, Luke. 15. 18. did cast himself upon his father when he could not tell whe∣ther he would owne him as his sonne, or make him so much as an hired ser∣vant.

But secondly, it may be objected, If faith be not Assurance, wherein doth lye the certainty of faith?

To this I answer, that there is a double cer∣tainty: The one is a certainty of sense, such as Thomas had, who seeing believed, Joh. 20. 29. And such a certainty Assurance hath, which is rather a kind of sense then faith. The other is a certaintie of event, and this faith hath, though it want the former. He that believes shall as certainly not perish as he who is assu∣red though he doth not know it after that manner as the other doth. Christ hath pro∣mised, that he who cometh to him, he will

in nowise cast out, John 6. 37. The words include more then they expresse. He will be so farre from casting out any that come to him, as that he will embrace them in the armes of his dearest love, and manifest the most tender compassions of his heart towards them.

But the end of all that hath been spoken in answer to this Querie, is not that any should rest in their having of faith without assurance, or lessen their giving of all diligence to make their calling and election sure. Though a ma∣lefactor may be pardoned and he not know of it, yet he cannot be so comfortable, as he that carries his pardon sealed in his bo∣some. He whom God loves, though he know it not, is happy; but he that knowes it, knowes himselfe to be happy.

And therefore believers though they are not to faint under the want of Assurance, or to conclude against themselves, that they have no faith because they have no Assu∣rance; yet they ought in prayer and all o∣ther Ordinances to seek not onely the hav∣ing of eternall life but the knowledge of their having it in Christ.

CHAP. XIII. In which the second Query is resolved.

THe second Query is, What use a believ∣er may make of the promises of mercy and pardon, after relapses and falling into grosse sins, which waste the conscience; and whether he may lay an immediate claime un∣to his right and interest in them, without his being first humbled, and afflicted for his sinnes.

To this I answer, that though it be not with a believer under the Gospel; as it was with the Nazarite under the Law; who if he were defiled in the time of his consecration, lost all the former dayes of his separation, and was to begin it wholly anew. Numb. 6. 12. though he do not by his present defile∣ment lose the vertue of his former clean∣sing and purifying of himselfe, so as to extinguish his interest in the promises; yet his right may justly be suspended, so as that he cannot actually enjoy the benefit

and priviledge of them, untill he first hum∣ble himselfe, and lay to heart the greatnesse of his defection and Apostasie from God. But that I may give more distinct and cleare satisfaction to this Question, I shall speak to these two heads. First, I shall shew how farre a believer may and ought to charge the guilt of atrocious sinnes that he falls into up∣on himselfe. Secondly, I shall shew how farre he may not go, or conclude any sen∣tence against himselfe: there being errours oftentimes committed in the excesse, as well as in the defect.

SECT. 1. How farre a believer ought to censure himselfe, after atrocious sinnes.

First, how farre a believer may and ought to judge and sentence himselfe for sinnes that are not quotidianae incursionis, of daily incursion, and incident to humane frailty; but are devorat••ria salutis, sinnes that more immediately hazard and endanger salvation it selfe, as springing from more mature deliberation, and a more full consent

of will; and take it in these particulars.

First, a believer ought to acknowledge that such sinnes which have in them not••rie∣tatem facti, a notoriety of fact, do deserve no∣torietatem poenae, a notoriety, and exemplari∣nesse in their punishment; and he is to be af∣fected as one who hath justly merited death, though it be not inflicted; because the de∣sert of sinne is still the same, though the sen∣tence be revoked by a pardon. The mercy of a Prince is richly manifested in giving unto a traitour his life; but yet that doth not dis∣oblige him to confesse that his offence▪ de∣served death; but layes rather a greater tie upon him to do it; that so he may magnifie the clemency of his Soveraigne: So though God do keep a believer from coming into the condemnation of sinners, by giving un∣to him a Royal and full pardon for whatever he hath done against him; yet this ought to be so farre from withholding him to acknow∣ledge what the just wages of his rebellions are; as that it ought the more to provoke him thereunto, that so he may give God the glory of his free pardoning grace. Thus Peter bewailed the foulenesse of his sinne in denying his Lord and Master, Mark 14. 72. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We translate it, He thought

thereon, and wept. But Teophilact, and others with him interpret it, Obvelavit se, he co∣vered his head, and wept. Alluding to the generall custome in the Easterne Countreys, where the condemned malefactors had their faces covered. And by this ceremony Peter judged his sinne to have deserved no lesse then death, and as a sonne of death he wailed himselfe: He wept bitterly, Luk. 22. 62.

Secondly, a believer may so farre charge the guilt of grosse sinnes, and defections up∣on himselfe, as to acknowledge his utter unworthinesse to stand in any relation of love unto God, and that he might be so farre from owning him as a sonne, as that he might de∣ny to look upon him in the number of his servants. Thus the Prodigal (whom Divines not improbably conceive to be the embleme of a regenerate man falling into scandalous sinnes) in his returne to his father, Luke 15. 19. acknowledgeth himselfe to be unwor∣thy to be called his sonne. Though he doth not deny the relation of a sonne; yet he judgeth himselfe most unworthy of the title of a sonne, and thinkes it an happinesse if he may but be in his house as an hireling. And surely every child of God, who hath through loose and riotous living wasted both his

grace and his comforts, and brought sad ex∣tremities upon himselfe by straying from his fathers house, ought in those resolutions and purposes of heart, which he hath of re∣turning unto God againe, to be deeply ap∣prehensive how unworthy he is of any fa∣vourable reception from him, how unde∣serving he is to lodge in his house as a ser∣vant, much more to lie in his bosome as a sonne, that thereby he may the better prize the mercy of restored love; and for the fu∣ture, may the more dread the sad effects of a voluntary departure from God, and be more watchfull in preserving his communion with him.

Thirdly, a believer falling into scandalous and vile pollutions, ought so farre to judge himselfe, and to charge the guilt of them up∣on his soul; as not to lay hold immediately up∣on the promises of forgivenesse, untill he first re∣new his repentance, and be throughly ashamed of the evil of his doings. When Moses inter∣ceded for Miriam whom God had smitten with aleprosie; If her father (saith the Lord) had but spit in her face, should she not have been ashamed seven dayes? Numb. 12. 44. That is, if her earthly father provoked to anger, had expressed his displeasure by spitting upon

her, should she not for a season have been sor∣rowfull and pensive? How much more then when her heavenly Father is displeased by her sinne, should she for a time be ashamed, and shut out from the priviledges and society of the Congregation? To be guilty of great sinnes, and at the same time without remorse, and grief of heart to lay hold on the promises of mercy; is not the acting of faith, but of presumption; because faith alwayes pro∣ceeds according to Gods method in the ob∣taining of peace, and comfort. Now the way by which God speakes peace, and makes good the promises of forgivenesse, is by re∣pentance. And therefore till that be renew∣ed, the comfort of pardon is suspended. First, God heard Ephraim bemoaning himselfe, Jer. 31. 18. And then he remembred him: then he manifests the bowels of a tender Father, and saith, I will surely have mercy up∣on him, vers. 20.

Fourthly, a believer falling into grosse and peace-destroying sinnes, is so farre to charge the guilt of them upon his soul; as to acknowledge, That all those temporal afflicti∣ons and chastisements, which God as a Father provoked to anger, doth lay upon him, are by his sinnes justly deserved, and by God righteously

inflicted. ••hat God doth make his own chil∣dren to feel the smart of his displeasure in heavy and sore afflictions, occasioned by their iniquities, is a truth which the Scripture holds forth with so much evidence, that he that runnes may reade it: They rebelled, and vexed his holy Spirit, therefore he was turned to be their enemy, and he fought against them, Isa. 63. 10. So again, For the iniquity of his covetousnesse was I wroth, and smote him: I hid me, and was wroth, Isa. 57. 17. What pregnant instances also were old Eli, upon whose person and posterity God brings a most severe, and dreadfull judgement? I Sam. 2. 31, 32, 33. David, who complaines that his sinnes are a burthen too heavy for him, Psal. 38. 4. that his wounds stink, and are corrupted because of his foolishnesse, ver. 5. that he is feeble and sore broken, v. 8. Jonah, who cries out of the belly of the whale, as out of the belly of hell, that he is forsaken and cast out of Gods sight, Jonah 2. 2, 3. How easie were it by an addition of examples in this kinde to make the number to swell into a Catalogue? But a taste is e∣nough. Now what their carriage and be∣haviour towards God is in this condition, see it in their expressions. Old Eli when he

heard of the judgement of God denounced against him, saith, It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18. David under all his pressures acknowledgeth, that in faithfulnesse he had afflicted him, Psal. 119. 75. So Jonah who had fled from the pre∣sence of God, in the prayer that he poureth out before him in his extremity, confesseth the sinne, and vanity of all other depen∣dencies save on God alone: They that observe lying vanities, forsake their own mercies, Jonah 2. 8.

But it may be objected, How can it stand with the justice of God to punish sinne in his children, with any such kinde of affliction; Christ having made an absolute, and plenary satisfaction for them?

To this the answer is easie; that these temporal punishments, though they have dis∣pleasure mixed with them, yet they do not slow from the vindictive justice of God, as an irreconciled enemy; but are the corrections of a provoked Father, and do wholly differ in the end from the vindictive which are not medicinal, but destructive. The Judge who sentenceth the hand of a malefactor to be cut off, hath not the same end with the Physician that cuts of an hand when it is incurably

festred; the one commands it as a satisfacti∣on due to justice; the other enjoynes it, as a meanes to preserve the safety of the other parts: So when God afflicts the wicked and believers with the same temporal evils; though the smart and paine may be in both alike; yet he doth it not with the same mind, nor to the same end; the one he punisheth in order to the satisfaction of his justice, the other as a Father he corrects in order to their amendment; to the one therefore it is pro∣perly a punishment, and to the other truly a medicine.

SECT. 2. How farre a believer ought not to charge himselfe with atro∣cious sinnes.

The second head that I am to speake unto, is, to shew how farre believers are not to charge the guilt of their great and most hai∣nous sinnes upon themselves: And this also take in the foure following particulars,

First, believers are not to charge the guilt of such sinnes upon themselves, as from thence to conclude, that there is an absolute

fall from the state of justification, and the grace of Adoption; so as that now they are no longer sonnes, nor have any right to the heavenly inheritance. The love of God in Christ is an endlesse, and unchangeable love, John 13. 1. and hath its perpetuity founded not upon any thing in us, but upon the firme rock of his Will, and Counsel. His Covenant is ever∣lasting, ordered in all things, and sure: al∣though we be not so with God, 1 Sam. 23. 5. True it is that the fall, and lapses of a justified person, do so farre make a breach upon his state of justification, and adoption; as that the comforts and priviledges of it are there∣by withheld and suspended; but his right thereunto is not made null, or extinguished. He is under the power of an interdiction; but not under the power of an ejection. He may not like Absalom see the Kings face, 1 Sam. 14. 24. but he is not an exile. And in this con∣dition he doth abide, untill he renew his re∣pentance, and thereby recover a fitnesse and aptitude to enjoy what before he had a right unto; being like a cleansed leper who hath the liberty of returning unto his house, from which his defilement had separated him, and shut him out. Now if any think the effects, and consequences of this spiritual sequestra∣tion

do import little, and that they are not antidotes strong enough to check the pre∣sumption of the flesh which is in believers, and to keep them from playing the wantons with the grace of God: To such, all that I shall say, is, that to me they seem to be as blinde men, that understaud little or no∣thing the wide difference between the light of the Sunne, and the darknesse of the night: and to have little experience in themselves, how sad the condition of that soul is, from whom God hides his face, or turnes his smiles into frownes: and how happy he is in the overflowings of all joy, peace, and comfort, who hath the shine of Gods face to be the health of his counte∣nance, Psal. 42. 11.

Secondly, believers are not to charge the guilt of criminall sinnes into which they fall upon themselves, so as thereby to apprehend or conclude that the pardon of for∣mer sinnes is made void, and of none effect. The forgivenesse of sinnes past may ag∣gravate and accent the iniquities that are afterwards committed, being done against the riches of mercy received; but the com∣mission of new sinnes doth not revoke the pardon that was before given, or make the

guilt of such sinnes to returne again in their full strength and power; no more then sub∣sequent debts do make bonds formerly can∣celled and vacated to stand in force. For God when he pardons, doth not insert any conditional clauses, that carry a respect to our future conversation, and make the ef∣ficacy of his pardon to depend upon our well or ill doing. His gifts and graces are the fruits of his immutable counsel and will, and therefore without all repentance It may not be denied, but that this truth hath diverse Adversaries: the Lutherans are vehement in their opposition of it; as also the Papists and the Arminians. And yet I say they who have skill and leasure to consult the Schoolmen who much agitate this Que∣stion, An peccata redeant? Whether sinnes pardoned do ever returne, and live again in their guilt, so as to accuse and to condemne? Will finde there are more who are for the Negative then for the Affirmative. But it is not my purpose to enter into the lists, and to take up the wasters in this Controversie: It is enough that the Scrip∣ture-expressions concerning Gods pardon∣ing of sinne, do clearly hold forth his for∣giving of them to be full and absolute: I

have blotted out as a thick cloud thy trans∣gressions, and as a cloud thy sinnes, Isay. 44. 22. The cloud that is scattered or dissolved by the sunne, though others may succeed it, never returnes to make a second appearance; but is wholly extinguished, and therefore mans going downe into the grave, who never re∣turnes unto the land of the living again, is compared unto it, Job. 7. 9. So Jer. 50. 20. The sinnes of Judah shall not be found, for I will pardon them saith the Lord. So againe, Micah. 7. 19. Thou wilt cast all their sins in∣to the depths of the sea. Things that are cast into the bottome of the sea, never come to sight again; but are more surely buried then things that are hid in the grave and in the bowels of the earth, which may possi∣bly be digged out again. What more significant words can be used to declare the absolutenesse of Gods pardoning ▪sin then these of the Prophets?

Thirdly, beleivers falling into grosse and conscience wasting sinnes, are not to charge the guilt of them upon themselves, so as to conclude thereby, that they have utterly lost all sanctifying and inherent grace. Such sins may make a believer to be as a man in a woone who is without all motion; but not

as a carcase which is without all life. They may be in his heart, as spiders in an hive, which spoile the honey, but do not kill the bees; they blast and wither the precious fruites of grace and profession, but they do not wholly destroy the root, and principle from whence they flow. Still the seed of God abideth in him, 1 Joh. 3. 9. The Apostasie of Peter in denying out Saviour was great: It was a complicated deniall; there was in it Negatio notitiae, a deniall of so much as knowing him: and Negatio consortii, a deniall of all communion, and converse with him. And yet in this reiterated defecti∣on, the faith of Peter did not expire and give up the ghost. For Christ prayed that his faith might not faile, Luke. 22. 32. Now the ground of this indeficiency in grace is not from its own strength, as it is a quality in us; but from the covenant and promise of God, who hath said, that he will put his feare into our hearts, that we shall not depart from him, Jer. 32. 40. Qui custodit nos per fidem, costodit in nobis ipsam fidem: He that keeps us by faith, doth keep faith it self in us.

This particular is very necessary for such Christians to think upon, who after a fal∣ling

into some foule sinne: do not onely mourne over their folly, as they justly ought; but are apt also to complaine that heretofore indeed they had some good in them; a little faith they could by some effects discerne in themselves, a spark of love to God was once kindled in their breasts. But now alas, all is utterly extinct. and lost! Now they are in no better condition then in the gall of bitternesse, and the bonds of in∣iquity: a rude and deformed chaos of sinne and folly, without any principle of grace or appearance of beauty. And in thus do∣ing, they do not onely heighten their pre∣sent darknesse and trouble, but also are injurious unto the promise and faithfulnesse of God, who hath fixed grace in the heart of a believer more firmely then the soul is feated in the body, which is subject to death and dissolution.

Fourthly, believers are not so to charge the guilt of their great sinnes upon them∣selves as from thence to infer any such sad conclusions as these: That they never shall enjoy any day or houre of comfort again; but walk in continuall darknesse, or that they shall never be used any more as instruments of service, or be a vessel unto honour meet

for the masters use; but be as the broken shards, that are not fit to take fire from the hearth, or to take water out of the pit, Isay. 30. 14. That they who defile themselves with voluntary and grosse sinnes, if we look unto the just merit of them, deserve to be so dealt with, it cannot be denied. But that God doth retaliate the sinnes of his children with such dealings though they be deeply humbled for their Apostasie, and with strong cries do begge both pardon and ac∣ceptance from himself, is contrary not onely to the promises of mercy, which he hath made to penitent sinners, Jer. 3. 12. but al∣so to many pregnant instances of such whom he hath both comforted with his love, and highly honoured with his service. With what expressions and demonstrations of affection is the dejected Prodigal received by his father? who peccanti filio dat oscula, non flagella, gives to his straying sonne kisses, and not blowes, saith Chrysologus. No food is too good to satisfy his hunger, no rai∣ment too costly to cloath him with, no ornament too precious to adorne him. The fatted calfe, the best robe, the ring of gold are the sure pledges of his fathers love, Luke. 15. What a choice vessel of honour

and service was Peter after his fall, who was honoured with the dispensation of the Gospel, and had his labours crowned with the conversion of many thousand soules? Let not therefore such who have fallen by their iniquities, but yet return again by sin∣cere repentance, say, that all their dayes shall end in darknesse, that their names shall ever be unsavoury, that themselves shall alwayes be as barren and dry trees; but let them re∣member that comfortable promise that God made to repenting Israel, Zeph. 3. 19, 20. who tells them, that he will get them praise and fame in every land, where they have been put to shame.

CHAP. XIV. In which the third Query is re∣solved, viz. What use may be made of such promises as we cannot expect to see the performance of?

THe third Query which I shall pro∣pound, and endeavour to satisfie, is,

What use a believer may make of all those glorious and rich promises which he can never expect to see the performance of; such as are the beauty and prosperity of the Church in peace and holinesse, when all pricking briers, and grieving thornes shall be removed out of the midst of it: The calling and conver∣sion of the Jewes. The downefall and ruine of Antichrist; All which seeme to be as blessings reserved for future ages, and not to be hoped for in the present times?

To this I answer, that true it is, that the promises of God are as bonds of a different date, and do successively take place in several ages and generations of the Church: being so purposely ordered by the infinite wis∣dome of God, that though he be continu∣ally accomplishing some one or other of his blessed promises unto his people; there might yet be a most plentifull reserve of new mercies unto the last ages of the world; that so it might appeare that former ge∣nerations have not exhausted or diminished the treasure of his love and bounty to the prejudice of those that should succeed them, But yet such promises which future times, and not the present shall see to be fulfilled, are of much use unto present believers, and

by the due application of them may yield much satisfaction and comfort unto those who like the Patriarchs can see them afarre off, and being perswaded of the truth of them, do joyfully imbrace them, as Mariners do the desired port at a distance, Heb. 11▪ 13. It was a great comfort and contentment unto Moses, that though God would not let him enter into the land of promise, yet before his death, he would from the top of Pisgah give him a full prospect of its glory and beauty, Deut. 34. 1. And so to a believer it must needs be a matter of much joy and delight, that though he can∣not live to partake of the future mercies that God hath reserved for his Church; yet he may by the eye of faith have a di∣stinct view of them in the promises, as in a lively map, and may behold the glory of that portion of blessing and goodnesse which God will bestow upon his people in the ages that are to come. But more particu∣larly there may be a foure fold use made by a believer of all such promises, whose ac∣complishment do seeme to be at a remote dist¦ance and period of times.

First, they are usefull to support and beare up believers under present troubles

and sore afflictions, that the Church may be exercised with, that it shall not be ruined and undone by them. Navicula est quae turbari potest, sed mergi non potest: The Church is as a ship, (saith Austine) which may be tossed with tempests, but cannot be sunk and shipwrackt by them. It being the onely heir of all the promises that God hath made, it must live to enjoy them; else they must become void and of no effect; or be as Bona adespota, Goods that have no person or Lord to lay claime unto them. And if we consult the Scriptures, we shall finde, that in the times which were most dark and over-cast, God did most frequent∣ly use such promises to confirme to his people their deliverance out of present straits, that were not to take place till many ages after, that from thence they might conclude their condition not to be hopelesse and desperate in regard of future blessings which God would performe to their succeeding gene∣rations. Thus when Jacob was in Egypt, where his seed were oppressed with a long and heavie bondage, he prophesieth that the scepter should not depart from Judah, till Shiloh came, Gen. 49. 10. So when Rezin King of Syria, and Pekah King of Israel joyned

in a confederacy against Judah, and that the hearts of the people through feare were as the trees of the wood, when moved with the winde, Isai. 7. 3. the Lord to assure his people that they should be delivered, and that their attempts against Jerusalem should not come to pass; gives no other signe but this: Behold, a Virgin shall conceive, and beare a son, and ye shall call his name Immanuel, vers. 14. It was the land in which the Sa∣viour of the world was to be borne, and they the tribe from which he was to de∣scend; And therefore they might be fully confident, that for that very promise sake, ruine and exti••pation should not be fall them. So again in Israels long captivity of seven∣ty yeares, though multitudes of them in that long tract of time could expect no o∣ther liberty then to be free among the dead; yet the Lord in the beginning of it doth by the Prophecy of Jeremiah, which was to be read unto them, promise deliverance out of it, and comforts them with the assurance of their freedom, and their enemies ruine, of both which he makes the casting of the Prophets book into the midst of Euphrates to be a signe unto them, Jer. 51. 63, 64. And why then may not we in these dis∣tracted

and divided times, both in regard of opinion and practice, yet hope and believe, that those blessed promises of Peace and U∣nion with which God hath promised to beau∣tifie his Church, shall at length be perform∣ed: and from thence gather so much pre∣sent comfort, as not to deeme our breach∣es incurable, and past all healing? True it is, that Christians are like bees gone forth into so many swarmes, as that to reason it seemes beyond possibility, that ever they should by the sound of the Word (as by a golden bell) be brought under one hive. But yet that one promise of Gods giving his people one heart, and one way, that they may feare him for ever for the good of them and their children after them, Jer. 32. 39. is e∣nough to support those that are peace-ma∣kers that their labour shall not be in vain, and to comfort those that mourne for the sad rents that are made, that there is hope in Israel concerning this thing.

Secondly, such promises are useful to be∣lievers, as a firme rock to bottome their prayers upon, which they make on the be∣halfe of the Church. To pray that Christs Kingdome may come, and that it may spread it self unto the utmost ends of the earth,

is the duty of every Christian: But the ground of their making such prayers, and of their confidence in obtaining them, doth wholly arise from the promises that God hath made. He it is who hath promised, that Christ shall reigne, till he hath put all his enemies under his feet, 1 Cor. 15. 25. He it is who hath said, that Zion shall suck the milk of the Gentiles, and shall suck the breasts of Kings, Isa. 60. 16. That her Horne shall be iron, and her hoofs brasse, to break in peeces many people, Micha 4. 13. And thereby are they encouraged to seek his face, and to put him in minde of his gracious promises un∣to his people. True it is, that the times and seasons when these things shall be, are unknown unto them, neither are they to be curious and anxious about them: God having put them in his own power, Acts 1. 7. But yet knowing that he who hath promised, is faithful, they do with delight plead them in their prayers, and with faith embrace them in their armes.

Thirdly, such promises are usefull to try the sincerity of a believers affection and love to Gods glory, and to the welfare of the Church. Promises wherein mens present interests a••e concerned, self-love may make

them to put a value upon them, and quicken an ardency both in their prayers and desires to begge the performance of them, as judging themselves to be most happy in the enjoyment of those blessings which are held forth in them. And surely from this ve∣ry principle are many stirred up to plead with much earnestnesse the promises of pro∣tection, when they are under some immi∣nent danger; the promises of provision, when under some pinching want; the promises of comfort, when under some sore affliction. But when a Christian can rejoyce in such promises, which speak the future happinesse of the Church when he is dead and gone: When it is sweet to him to thinke, that Christs throne shall hereafter be more ex∣alted, his Name more known, his Spirit more plentifully poured forth, that the Church shall triumph over its enemies, and be an habitation of peace, of love: It is an ar∣gument of a noble frame of heart, and of a spirit that is truly affected with the love of Gods glory. When a man can ruminate upon such promises with delight, and can in prayer manifest that it is the desire of his soul, that these things wherein God will be so highly honoured, may be effected; it

is a comfortable evidence, that the white at which he levells, and the end which he propounds to himself, do not terminate in his private interest, but in the exaltation of the Name of God, which by faith he is perswa∣ded shall be magnified throughout all ages of the world.

Fourthly, such promises are usefull to comfort believers in regard of their poste∣rity. It is oft-times a perplexing thought to tender parents, especially in difficult times, to think what will become of their children if they should be taken from them, and their seed be deprived of the benefit of that care and counsel, which while they live they con∣stantly partake of. And this very thing doth beget as much anxiety in their hearts, as the departure of Christ did in his disciples it being an evil, that though foreseen, they scarce know how satisfactorily to provide a∣gainst. Now besides those generall con∣siderations drawne from those compassions and bowels that are in God, and his faith∣fulnesse in providing for the righteous and their seed, according to his promise: All which may help to allay such distrustful thoughts and cares. There may also not a little support and comfort be taken from the

exercising of faith on such eminent promises, as declare the riches of Gods goodnesse to the ages and times that are to come: All which God will according to their appointed seasons fulfill, untill that grand and last pro∣mise of gathering all his elect unto himself in glory be accomplished; So that believers may comfortably hope, that what promises themselves do fall short of, their posterity shall in one kind or other be partakers of. And though through the dark dispensations of present providences, the Church may seem to be in the midst of an howling wilder∣nesse, rather then near the borders of a Canaan: yet surely the Land of rest is not a∣farre off, though it may to us be out of sight.

CHAP. XV. Wherein the fourth Query is resolved, viz. Whether believers alwayes enjoy the comfort of assurance in death?

THe fourth Query is, Whether belie∣vers, who are most diligent in the daily

application of the promises, and in the use of all means to make their calling and ele∣ction sure, do alwayes enjoy the comfort of assurance in death Or have, as the Apostle expressed it, an entrance abundantly ministred unto them into the everlasting Kingdom of our Lord and Saviour Jesus Christ? 2. Pet. 1. 11.

The answer that I shall give unto this Question, will consist of diverse branches, which I shall lay downe in four Propositi∣ons.

The first is, that a believer as he meets with many brunts and conflicts in his life, so he may and often doth meet with worse at his death. Christ his agonie and suffer∣ings were sharpest towards the close and end of his life. And then, though he com∣plains not of God; yet in a most vehement expostulation he complains to God, My God, my God, why hast thou for saken me? Mat. 27. 46. Lamb-like and silent deaths are not al∣wayes the portion of Gods dearest Chil∣dren. The wicked may have no paines and bands in their death, Psal. 73. 4. when the best of Saints may be environed with terrors. The one may be as a man in a sleep, who may have pleasant and golden dreames;

and the other as a man awake that is afflict∣ed and disquieted with grievous and sore paroxismes. Thus good Hezekiah in that sicknesse, in which he was by the Prophet summoned to prepare for death, through the sad apprehensions of Gods displeasure, poured forth his soule in bitter complaints, Isay. 38. he saith ver. 13. I reckoned till morn∣ing that. as a lion so will he break all my bones, And. ver. 14. Like a Crane or swallow, so did I chatter. Grief and paine had both so filled and wasted him, as that he could one∣ly make an indistinct and confused noise; as those birds do when they are deprived of their young ones. And therefore Christi∣ans are not to be discouraged as if some new thing had befallen them, if in the close and shutting up of their lives, instead of com∣fortable gales, and breathings of the Spirit, they finde (contrary to their expectation) Satan to assault them, or God to withdraw himself from them who for a moment hides his face, but with everlasting kindnesse will em∣brace them Isay. 54. 8.

The second Proposition is, that our dili∣gence to clear up our interest in the pro∣mises, and the using of all meanes to make our calling and election sure, is the ordinary

and regular way to obtaine comfort, and enlarge∣ment in death. To expect to dye comfort∣ably, and not to live holily, is as vaine, as for a man to look for stars on earth, and trees in heaven. To waste the oile of grace, and yet to think to be anointed with the oile of gladnesse, is the fruit of presumption, and not of faith. When servants idle out the light that their Masters give them to work by, they may well conclude that they must go to bed in the dark. And so when Christians do neglect in the day of their life to work out their salvation with fear and trembling, it is no wonder if in the night of death they want the light of comfort, and have a dark exit out of the world.

The third Proposition is, that the im∣provement of the promises, and the diligent use of all meanes to make our calling and election sure, is not onely the ordinary and regular way, but doth usually procure comfort in death, unlesse it be in foure particular ca∣ses.

First, when sicknesses and distempers are violent, so as to interrupt and suspend the use of reason; it must needs be that thereby also the comforts of grace be so farre eclipsed, as to be like starres in a cloudy

night, which though they be not blotted out of their orbe, yet do not shine: Who can expect that an untuned instrument should ever make a melodious harmony? no more can any man rationally conceive, that when the frame of nature is out of or∣der, and the organs of the body wholly in∣disposed to the acts of reason; that then the comforts of the Spirit should appeare in their beauty and lustre? Now that God oft-times puts a period unto the lives of his dearest children by such diseases cannot be denied: For Solomon tells us; that All things come alike unto all; there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not, Eccles. 9. 2.

Secondly, when temptations and assaults from Satan are like vehement windes which shake the tree, though they do not overturn it. A man who hath a fair estate of lands, may by vexatious suites be so put to try his title, as that he may take little pleasure in the revenues and profits issuing from them▪ and so a believer in his combating and wrestling with temptations may so far be disquieted, as that though he question not

his condition, he may yet enjoy lesse sa∣tisfaction and present delight in his evi∣dences and assurance then formerly he had▪ Thus Paul after his rapture into the third heaven, 1 Cor. 12. 2. was buffeted by a messenger of Satan, whereby he was not onely kept from being exalted above measure; but also interrupted in the enjoy∣ment of those choice comforts and contem∣plations, which such revelations might mini∣ster unto him: as may appear by his frequen∣cy and importunity in prayer to God, to be delivered from this sad conflict, ver. 8.

Thirdly, when Christians have intermit∣ted that wonted care and circumspection to preserve their peace and communion with God, which formerly they used. When they have been more forgetful of God, and lesse delighted with his presence then be∣fore they were. When they have suffer∣ed the world to steal away their thoughts, and affections from heaven, and through a distempered appetite relish more their daily bread, then the spiritual Manna. When they grow regardlesse of Christs voice, and open not their hearts to him, who seeks and entreates an admittance; then it is no wonder if their Sun set in a

cloud, and that the horrour of a sad dark∣nesse do take hold upon them: that then like the Spouse in the Canticles they com∣plaine that their Beloved hath withdrawn himself and is gone: that they seek him, but cannot finde him; that they call him by all his blessed and gracious names, and yet he answereth not, Cant. 5. 8.

Fourthly, When their graces and also their comforts have been already fully mani∣fested, both to themselves and others, in the time of their life; God may in the approaches of death, for sundry reasons best known un∣to himself, withdraw his comfortable pre∣sence, and not fill their souls with those exultations of joy and peace which others might expect to be mingled with their last agonies, and expirations in death: so as that they should be carried up to heaven in the light of a glorious Plerophory; like to the. Angel which ascended in the flame of Man••ahs sacrifice, Judges 13. 20. God may do it,

First, to trie and manifest the strength of their faith, that though their feelings are not strong, yet their faith is not weak; that though they see not the crown of blisse and immortality hovering as it were over

them, and ready to fall upon their heads, they yet beleeve that it is laid up for them, and that they shall ere long see it, and enjoy it together. Such faith highly glorifies God, and in some respects gives more honour unto him then Assurance, which hath a kinde of sense joyned with it. That, like Thomas sees and beleeves; but this sees not, and yet beleeves that what God hath promised he will perform.

Secondly, God may do it, that others may learn that comforts and manifestations of love in death are not so necessary as grace, and therefore not to be dismaied and de∣jected in their thoughts concerning them∣selves, if they finde not such overflowings of joy and prelibations of heaven it self as some: others have had in the time of death. All believers though they are heires of the same Kingdome, yet have not the same a∣bundant entrance ministred unto them. To some the passage is like the going upon a clear and chrystal stream, which hath flowe∣ry and aromatical bancks on each side of it: to others it is like a calme and quiet sea on which as the fluctuations and tos∣sings are few or none; so the gales that carry them to the Port are not strong and

quick. As their temptations are not great; so neither are their comforts glorious.

Thirdly, God may do it in judgement to others; that such who have known and seen the light of holinesse shining in their lives, and yet have not in the least been advan∣taged by it; should not get the least good by their deaths. As they have not profit∣ed by their graces; so neither will he let them be edified by their comforts. Carnal men are oft-times more ready to observe the dying of holy persons, then their lives; because that then they conceive, it may be seen what reality there is in that profession which they have made of having communi∣on with God, & of enjoying his peculiar pre∣sence in a differing manner from the world. Now they think it will appear whether their faith be any thing beyond a phancy; whether their joyes be such as death will not cast a dampe upon, as well as upon the delights and pleasures of the world. And when their curiosity is unsatisfied in what they expected, then they spare not to cen∣sure them as deceivers both of themselves, and others. Little considering that the just ground of Gods causing such bright starres to set in a cloud, may be to hide from

them what might benefit them in their death, who have learned nothing from the holy example of their lives. The obstinate Jewes opposed the Doctrine which Christ taught; and rejected the sal∣vation which he offered unto them whilst he was among them: And then at his death insultingly ask for miracles that might de∣clare him to be the Son of God, whereby they might believe on him, Mat. 26. 42. But God then made his death a stone of stumbling for them to fall at, who had made his life and converse among them to be the object of scorne both to themselves and others.

The fourth Proposition is, that the judge∣ment, and estimate which beleevers and o∣thers make concerning mens spiritual estates and conditions should chiefly be grounded upon their lives, rather then their deaths. There may many accidents fall out in their death, which as they do not prejudice a be∣leevers salvation; so neither should they his Christian reputation. He may through a feaver become phrenetical, through melan∣choly he may be lumpish and heavy, through temptations he may be unsetled, through de∣sertions he may speak uncomfortable spee∣ches,

& be afflicted with despairing thoughts: His darkness may be without the least glim∣merings of light: His agonies in death without sense of comfort: And yet he may be a dear childe of God: Because (as holy Greenham saith) we shall not be judg∣ed according to that particular instant of death; but according to the general course of our life; not according to our deeds in that present, but according to the desires of our hearts ever before. And therefore we are not to mistrust Gods mercy in death, be it never so uncomfortable, if so be it hath been before sealed in our vocation and sanctification. It is sad indeed when the lives and dayes of those do in such a manner determine and expire, who have wasted their time and strength in sinful ex∣orbitancies, and have been eaten up with the cares and thoughts of the world, with∣out the least minding of their eternal condi∣tion, till arrested by the stroak of death, and summoned to appear at the tribunal of a provoked God. But else, though the close of an holy life be most uncomfortable, and full of darknesse, it is no just ground to any, to change their apprehension and perswasi∣on concerning the welfare of their ever∣lasting

estate, having before-hand seen and known such unblameablenesse of conversati∣on, such fruits of grace as might clearly evi∣dence the uprightnesse and sincerity of their hearts towards God and men.

CHAP. XVI. What use is to be made of temporal Promises.

THe fifth and last Query that I shall propound, is, What use is to be made of temporal promises; such wherein preser∣vation from outward evils, the free and liber∣al donation of earthly blessings, the removal of sad and heavy pressures, are in particular promised and undertaken for by God in his Word. After what manner are beleevers to act and exercise their faith upon them, or to hope for the performance of them; in regard that they oft-times who may best plead their title and interest in them do most of all want the fruition of such mercies, They (saith the Apostle) of whom the world was not worthy, wandred about in sheep-skins, and goat-skins, being destitute, afflicted, and tormented, Heb. 11. 37, 38.

The answer to this Question I do not purpose to make as the cords of a tent stretched out to their utmost length, or unne∣cessarily to enlarge as the Pharisees did with affectation their phylacteries; but yet for the more full and just solution of it, I con∣ceive it will not be impertinent to speak to three particulars.

First, to shew why God under the Old Testament did make the tenour of his pro∣mises to run so universally of his giving unto them the blessings and enjoyments of this life; when as under the Gospel such kinde of promises are more sparingly record∣ed, and not so distinctly set down.

Secondly, to shew the various advantage, and profit that believers may reape to their spirituall estate, by looking unto such pro∣mises with an eye of faith, and quietly wait∣ing the good pleasure of God for the fulfil∣ling of them.

Thirdly, to give rules for the right un∣derstanding of the nature of temporall pro∣mises, and the manner of due applying them unto our particular exigencies and conditi∣ons.

SECT. 1. Why God hath made such various promises of temporall mercies to his people under the Law.

For the first, viz. Gods making unto his people so many distinct and redoubled promises of temporall mercies, sundry reasons might be assigned, but I shall fix onely upon this: that such away of bounty was most suitable to the winning of their observance unto such administrations and formes of worship, as he then gave them in command, and re∣quired their obedience unto. For untill the time of reformation came (as the Apostle expresseth it, Heb. 9 10. That is, untill the time of the New Testament, when both the imperfection of the Law, and Priesthood was to be done away by Christ, who as a more excellent Priest offered up a most per∣fect sacrifice, all things were transacted af∣ter an earthly and externall manner. The Sanctuary was worldly, Heb. 9. 1. The Ordi∣nances imposed on them were carnall, which stood in meates, and drinkes, and divers washings, Heb. 9. 10. Now to this paedagogie of the Church, the promises of such outward blessings were most agreeable.

As the duties, and exercises of their religion were most conversant about the outward man; so likewise the promises that were the encouragements to move and incite them to an observancy of those prescribed rites, were such as did chiefly hold forth the pros∣perity and well-fare of their outward estate. Not that the goodnesse of God to his peo∣ple, or his Covenant with them did extend onely to the care of their bodies, or that this was the utmost drift of those many promises which he had made unto them. This had been (as Peter Martyr speaks) to have made God to have had no more regard to his Church then shepherds have to their flock, or Herdsmen to their cattel, who look no further then to their thriving & well liking in their pastures. But as in their sa∣crifices, and other ceremonies of their wor∣ship they were trained up and instructed in the knowledge of spirituall duties towards God, in which their hearts and thoughts were to be imployed: So also by the temporall promises were grounds laid of carrying on their faith and hope for the obtaining of more glorious mercies then those which at the present they enjoyed. Their Manna was a kinde of Sacramentall food, and the water

from the rock a Sacramental drink, the land of Canaan a type of the true and heavenly rest, which Christ hath purchased, which by him who was the substance of all shadowes they might expect. True it is, that both the precepts of their worship and the promises of their reward, were more darke and ob∣scure, then the rule of our obedience, and the recompence of our service under the Gospel; but yet both did center & terminate in one and the same end. The State of the Church under the Law was represented (saith Bright-man) by mare aereum, a sea of brasse, which is of a more thick and dark substance; but under the Gospel by mare vitreum, a sea of glasse, which is most clear and trans∣parent, Rev. 4. 6.

SECT. 2. Foure benefits come to believers by looking to temporall promises.

The second particular is, to shew the Severall benefits that redound to beleevers by looking unto temporall promises with an eye of faith. And here many might be insist∣edon; but I shall insist onely on four.

First, Faith in the promises of this life doth much help to the mortification of inordi∣nate desires, and of distracting and anxious cares; Both which are the genuine fruits and off-spring of unbelief. Every man is con∣scious unto himselfe both of his own wants, and of the fading condition of every crea∣ture; and thereby he is stirred up to seek in a restlesse manner a supply of present ne∣cessities, and a solicitous provision for all future contingencies. Ask many a man why he toyles so uncessantly to the breaking of his head with cares, and his body with la∣bour? And he will quickly tell you, that he hath none to trust unto but himselfe, that he knowes not what hard times and chan∣ges may come: Sicknesse may befall him, and waste what he hath gotten: Age may o∣vertake him, and render him unapt for la∣bour: Charges may multiply in his family, and it is not the aire that will feed them. He had need therefore to do what he doth; if not, he and his might starve. But now when a believer can look unto the promise, how soon are all these tempestuous thoughts and fears calmed? how sweetly is the heart quiet∣ed by casting all its care upon God, who car∣eth for us? 1 Pet. 5▪ 7. How quickly can be

spie in the promises Gods obligation for cloathing to cover his nakednesse, for meat to satisfie his hunger, for Physick to cure his diseases, for armour to safe-guard his person, for treasure to provide for his fami∣ly & posterity? How fully can he rest conten∣ted in the things which he hath, because God hath said, I will never leave thee, nor forsake thee, Heb. 13. 5.

Secondly, Faith exercised on the temporal promises, will much help to strengthen our adhe∣rence to the promises of a better life, and cause us to trust more perfectly in God for the sal∣vation of our soules. Our Saviour tells his Disciples, Matth. 6. 26. that if God fed the fowles, and cloathed the Lillies, he will much more provide for them which are bet∣ter then they. And so may a believer argue with himselfe, If God hath made so many rich promises of provision for the body, he will not be wanting to the happinesse of the soul: if he be so carefull of the casket, he will not be unmindfull of the Jewel: if he give daily bread to the one, he will surely give Manna to the other: if he make our pilgrimage delightful, and make the paths of our feet to drop fatnesse, he will make our rest and habitation with himselfe to be

glorious. If the feet tread on Roses here, and on the Moone and Starres hereafter, how orient and beautifull will be that crown of life that shall be set upon our heads? Such kinde of argumentations are very helpfull to a believer, who ownes all his outward comforts to arise from Gods faithfulnesse in his promise, though in the meere and na∣ked having of them no man can know love or hatred, Eccl. 9. 1.

Thirdly, Faith exercised on the promises of this life, sweetens the enjoyment of every blessing, be it little, or much. There are two sources from whence all outward mercies flow, the Providence of God, and the Promise of God: The one is as the Nether-springs, from which every creature receives its pre∣servation and continuance; He openeth his hand, and satisfieth the desire of every living thing, Psal. 145. 16. The other is as the up∣per-springs, from which after a peculiar man∣ner the goodnesse and bounty of God is conveyed unto believers. Godlinesse hath the promise of the life that now is, and that which is to come, 1 Tim. 4. 8. Now the streams that flow from this fountain are more pure, and free from that vexation and vanitie which the abundance that the wicked hath

is subject unto; because they are sanctified by Christ, in whom all the promises are Yea and Amen. When therefore a believer can look upon all his outward enjoyments as the fruits of Gods especiall love, and can say as Iacob did, These are the blessings which God hath graciously given his servant, Gen. 33. 5. then they become in their use more delightfull, and in their taste more sweet. A small portion of meat given by the hand of a great Personage, is more set by and e∣steemed, then all the variety of his full table upon which his other guests do feed and carve themselves; because it carries with it a particular character and marke of favour to him on whom it is bestowed: And so a lit∣tle given by God as a Testimonie of his pe∣culiar love, and care towards believers is more desirable and satisfactorie, then great revenues that flow onely from a common bounty.

Fourthly, Faith exercised on the temporal promises, is a powerfull antidote to preserve be∣lievers from the use of unlawfull meanes, both in the seeking and in the obtaining of all earthly comforts. The inordinacy of the desires puts men oft-times upon dan∣gerous precipices. He that maketh haste

to he rich, shall not be innocent, Prov. 28. 20. So, They that will be rich, fall into tem∣ptation, and a snare, and many hurtfull lusts, 1 Tim. 6. 9. Now faith, though it do not take off the edge of mens industry, and di∣ligence in the pursuance of all lawfull and just means, or make them to expect to be fed as the fowles of the aire that neither sowe nor reap; or to be cloathed as the Lillies of the field, that neither spin nor labour yet it doth so correct and allay the vehemen∣cy of all desires towards the things of this world, as that they dare not take any way to gaine them, which the Word doth not warrant, or the promise sanctify. Faith suggesteth to them that it is not their labour, and care that makes rich, but Gods blessing, who giveth no sorrow with it, Prov. 10. 22. That it is not their wisdome that maketh their endeavours in their calling to be suc∣cessefull; but Gods fidelity and truth that crownes them with prosperity: that it is not their sweat that feeds the Lamp of their comforts, and makes it to shine; but the constant droppings and distillations of Gods goodnesse. And thereby they are enabled to depend upon his promise, and to beleeve that such a dimensum, and portion of out∣ward

blessings shall be given unto them, as that they may truly say with the Prophet, Their lines are fallen unto them in pleasant places; yea, they have a goodly heritage, Psal. 16. 6.

SECT. 3. Five assertions directing to the right under∣standing of temporall promises.

The third particular is the giving of rules for the right understanding of the nature of temporall promises, and the manner of due applying them unto our selves, which I shall set down in these five subsequent As∣sertions.

First, that God declaration in his promises of giving temporall blessings, is not absolute; but carries with it a tacit condition, and limita∣tion of expediency. The great and utmost end of all the promises, is one and the same with that which is the chief end of man, the fruition of God and communion with him in everlasting blessednesse. Now the means that are subservient to this end, are either such as are of absolute necessity, and do

immediately prepare and dispose the soul for the obtaining of it▪ Or else such as are lesse requisite, and have▪ onely a remote and consequentiall tendency thereunto; and that not of themselves, but as they are over-ru∣led by God, who makes Omnia cooperari in bonum, all things to work together for good, to them that love him. And of this kinde are all temporall blessings, prosperity, rich∣es, health, freedome, and the like. All which do (as I conceive) come no further under the verge of a promise, then as they conduce to the happinesse of the other life; this life being onely a way and passage un∣to it; As the wildernesse was to Israel to bring them to Canaan: Because therefore none can know what is that measure of these outward comforts which most tends to the furtherance of their eternall happinesse, which in and above all things ought to be eyed by them; It being haply more for their spirituall good, to have many advantages of this life in a lesse degree rather then in a greater; to want them rather then to enjoy them: They cannot then in their suppli∣cations to God seeke the absolute perfor∣mance of his promises in temporall blessings; but must refer themselves to his wisdome

and faithfulnesse so to order and measure out the comforts of this life unto them, as may best stand with the welfare of their e∣verlasting condition, without which all earthly happinesse is no other then a splendid misery. But it is much otherwise in the blessings of grace, and holinesse, which are things so essential to a beleevers fruition of God, as that without faith he cannot please God, Heb. 11. 6. without holinesse he cannot see God, Heb. 12. 14. without being born of water, and of the Spirit, he cannot enter into the Kingdom of God, Joh. 3. 3. And being there∣fore so intrinsecally good in themselves, so absolutely also necessary unto salvation, they are in prayer to be most absolutely sought, as considered in their essence; but their degrees are arbitrary: God giving to some a lesse, to others a greater measure of grace, according to his pleasure.

The second Assertion is, that the fulfil∣ling of temporal promises is disjunctive, God either giving the blessing it self, or that which is equivalent unto it. The promi∣ses of God are all made in Christ, and de∣rive their certainty and stability from him in whom they are made, not from us to whom they are made: they are all ratified with

the same oath, and purchased by the same blood. And though they are not equally precious in regard of the things promised, yet they are equally true in regard of the cer∣tainty of their performance; onely the manner of their fulfilling is different. In the spiritual promises, God gives the things in kinde; for how can they be otherwise made good? What is answerable in worth or excellency to grace, the least drop of which is of more value then the whole cre∣ation. In temporals, God gives the things themselves, or makes a compensation some other way; If riches be asked of him in prayer, and yet denied, he makes it up in contentation, which brings that satisfaction with it, that riches cannot yield. If health be prayed for, and not granted; he gives strength to beare the crosse, by putting un∣der his everlasting armes. If deliverance in trouble be desired, and not obtained; he gives the divine consolations of Martyrs, which that Noble Landgrave of Hessia said he found in his long and tedious imprison∣ment. And in thus doing God doth not break his promise, but change it to the bet∣ter. It is said of our Saviour, Heb. 5. 7. That in the dayes of his flesh, he offered up

prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared. That which Christ prayed for was deliver∣ance: O'Father, if it be possible, let this cup passe from me, Mat. 26. 39. Was there then any defect in Christs faith, in that he did not obtain the thing prayed sor? Or how was his prayer heard? did he not die the death of the crosse? was he not buried in the grave? Yes; but yet he had from God an answer of supportation, though not of deliverance. He was strengthened in his agonie by the appearance of an Angel, Luke 22. 43. He was assured by Gods promise of victorie over death, though not of freedome from it. He under-went the darknesse of the grave, but not the corruption of it, Psal. 16. 10.

The third assertion is, that temporal promi∣ses are to be expounded with the reservation, and exception of the Crosse. God in the Co∣venant of Grace (which is the adequate mea∣sure of his obligation to believers) hath kept to himself this prerogative of chastening the delinquencies of his children with rods, Psal. 89. 33. of withdrawing his favours from them, when they with-hold their obe∣dience

to him; of exercising the severity of a Father, as well as the indulgency of a Mother. And therefore beleevers when they want the staffe of many outward com∣forts in their hand, and feel the smart of the rod of affliction upon their back, they are not to suspect Gods fidelity in his promise; but to reflect upon themselves, and by a serious disquisition to consider from whence the suspension of any good things that he hath promised doth arise. And if Christi∣ans under Gods re••ukes did make this their chief task, they would be so farre from charging him with unfaithfulnesse, as that they would more wonder that God is plea∣sed to vouchsafe them any thing, that are Prodigals that justly deserve nothing. In the midst of their deepest trials they would say as the Church did in her extremities, It is of the Lords mercies that we are not consu∣med. Great is thy faithfulnesse, O Lord, Lam. 3. 22, 23.

The fourth Assertion is, that temporal mercies in the promises are onely to be obtained by a well regulated prayer, in which God is sought after a right manner, and the mercies begged for a right end.

First the manner of seeking God must

be in faith, James 1. 6. Let him ask in faith, nothing wavering. But the faith here re∣quired, is not the faith of a particular per∣swasion that God will give the very thing it self that we begge of him; but the faith of submission by which we resolve our prayers into his will, and beleeve that he will do whatever is best for our good and his glory. We then distrust God when ei∣ther we are jealous of his willingnesse to performe his Word, or of his power to ac∣complish his Word. But when we acknow∣ledge the alsufficiency of his power, and resigne our desires to his will, we do then pray in faith. And this was the faith that our Lord Christ did put forth in his prayer, when he said, Not my will, but thy will be done, Luk. 22. 42. I do not deny but that God may sometimes assure, and incline the hearts of his children that are importunate wrestlers in prayer, to be confident of granting the temporal blessing that they seek; but this is a confidence, that is rather begotten by the Spirit in the height and vigour of prayer, then brought with us unto the duty. Sometimes (I say) such a confidence may be; but it is neither ordinary nor u∣sual.

Secondly, temporal mercies must be ask∣ed for a right end, James 4. 3. Ye ask, and receive not, because ye ask amisse; that ye may consume it upon your lusts. Carnal lusts may make men eager in prayer, but not successeful. Usually wrong ends in pray∣er are accompanied with disappointments. Sinister Aimes turn duties of worship into acts of self-seeking; they change the voice of prayer into a brutish howling, Hos. 7. 14. The execution of justice it selfe into murther, Hos. 1. 4. Finis in moralibus idem est, quod forma in naturalibus. The end in moral things, is the same that the forme is in natural things. The quality and goodnesse of them is not discerned but by the end. It con∣cernes therefore beleevers that would in prayer obtaine any outward blessing, to look unto their ends in asking of it: though the mercy be earthly, yet their end in ask∣ing of it, must be heavenly. Gods glory must be in the end of all prayer, as his Name must be in the beginning of it, else it cannot be ex∣pected that it should be owned as a sacri∣fice by him.

The fifth Assertion is, that the blessings of temporal promises are to be sought secondarily, and not primarily, Mat. 6. 33. They are nei∣ther

to be the chief cares of our life, or desires of our prayers: because the soul may do well without the body; but the body can∣not do well without the soul. And yet of this disorder the greatest part of men may be found guilty. Their estates they carefully put into their deeds and evidences, and their souls they onely put into their wills, the last of instruments that are usually either made or sealed. For the one they think it enough, if with a few gilded expressions of piety, it be given and bequeathed as a legacy unto God. But for the other they conceive no paines or toile too great to encrease it; or cost too much for to secure it. The one they make the task of the morning and day of their lives; the other the by-work of the evening, and the approaching night of death. So that it is no wonder if in these preposterous and irregular actings of men, they do not finde the blessing of Gods promise upon their labours; that they toil as in the fire, and weary themselves for ve∣ry vanity, Hab. 2. 13. that they sowe much, and bring in little, Hag. 1. 6. For what be∣nefit can they justly expect to reap from the promise, who neglect to walk by the gui∣dance of that rule to which the promise is made?

CHAP. XVII. It is an horrible sinne to neglect or abuse the Promises; Aggravated in five particulars.

HAving spoken enough (if not too much) to each of those foure heads that in the beginning were propounded, and laid as so many corner-stones for this small structure to stand upon: The last head which now remaines to be insisted on, is the handling of such useful applications and inferences as do naturally flow and arise from this Doctrinal truth of the transcen∣dent worth, and preciousnesse of the pro∣mises which are given unto us by Jesus Christ.

And the first Application which I shall make, is; A sad and just complaint (which sighes and tears may better expresse then words,) of the great injury and contempt that is done unto the blessed promises, both by mens carelesse and overly seeking af∣ter them as things of no great worth, and

by their sinful perverting of them unto wrong ends and purposes, while they turn grace into wantonnesse, and sin the more freely because of the redundancy of divine mercy which is manifested in them. God layes it as an heavy charge against Israel, that he had written unto them the great things of his law, but they were counted as a strange thing, Hos. 8. 12. How much more are they blame-worthy who are guilty of despi∣sing the Magnalia Evangelii, and of setting light by the most choice and excellent things of the Gospel, as if they were of little or no importance for the obtaining of life and sal∣vation. This complaint if it had no cir∣cumstances to aggravate it, but were one∣ly laid in the general against men, that they have forsaken the fountain of living water, and hewed them out cisternes, broken cisternes that can hold no water, Jer. 2. 13. It would quickly prove to be so black an indictment, as could neither admit of an excuse to les∣sen the sin, nor yet of pitty to mitigate the punishment that deserves to be inflicted up∣on such offenders. But if we shall consider it in the several aggravations which heighten it, we may then at this sinne justly crie out, Be astonished, O ye heavens, at this, and be

horribly afraid, be ye very desolate. There are five particulars that make the complaint more sad, and the injury which is done unto the promises the more exceeding sin∣ful.

SECT. 1.

The first Aggravation is taken from the universality of this sin: they who are trans∣gressors in this matter are not a few. Pari∣siensis speaking of Davids Psalmes cries out, Eheu! quot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habet sanctus David, vel po∣tiùs Spiritus sanctus ad suam Cytharam! Oh! how many Dullards hath holy David, or rather the holy Spirit to his harp, who are little affected with the heavenly melody that it makes▪ And may it not be as truly said concerning the precious promises of Christ, Oh! how many are there that taste little or nothing of their sweetnesse? What vast num∣bers of men are there who see no more worth and beauty in them, then blinde persons do in the Sunne? How many be there that spend and blaze away the lamp of their time in frothy studies, and curious specula∣tions, but seldome or never look into the Bible to read and understand what their in∣terest

or right is to the blessings of hea∣ven by the promises? How ambitious are others to be thought to know much of the minde of God concerning his decrees, which are as a sealed book; but neglect to see and know, both his will and love in the Gospel, and the promises, which are as a book wide open, written in faire and legible characters for all to look into? In the one their travel and labour is fruitlesse, like that of the Ants, which often climbe high trees to seek for food, but when they are at the top returne empty, not being able to bring any thing down with them. But in the other it would prove like that of the Bee, which seeks its aliment among fra∣grant flowers, and failes not to returne to its hive laden with honey. O! that Mini∣sters who seem to converse with the pro∣mises more then others▪ were not guilty of this great sinne, while they only read and study them as Lawyers do other mens evidences and titles of land▪ without any respects of being proprietaries themselves. Or else are (as Bernard expresseth it) like the teeth, qui toti corpori masticant cibum, & nullum indè saporem habent: Which chew meat for the whole body; but derive no

sweetnesse from it, that may delight or pro∣fit them. Oh! that many who look upon themselves as true heires of the promises, were not injurious to the worth and digni∣ty of them, while they make the successe of Providences the warrant of the goodnesse of their actions, rather then the stability of the Promises, which in all undertakings are the surest guides for to direct, and the best comforters for to encourage. It is the observation of Sulpicius concerning the an∣cient Jews, that Semper in secundis rebus im∣memores coelestium beneficiorum, idolis suppli∣cabant, in adversis Deo: Alwayes in pro∣sperity being unmindfull of heavenly bles∣sings, they did worship idols, and in their adversity the true God. And so it may be said concerning many professors in these present times, that in external successes and prosperous events, they altogether adore and extoll providences; but when these frown upon them, or grow cloudy, then they betake themselves to promises.

SECT. 2.

A second aggravation is from the vani∣ty and emptinesse of those things which

most men set their hearts upon. The minde of man is the supreme and most no∣ble faculty of the soul, indued by God with such abilities, and graces which do a∣bundantly declare that earthly things can no more satisfie it, or fill it, then the breath of the mariners can fill the sailes; And therefore God hath provided for it suitable objects, on which it may exercise both its natural power, and the supernatural habits which by his Spirit he infuseth into it, with fulnesse of delight and satisfaction. He hath in his Word revealed high myste∣ries which the glorious Angels do desire to prie into, 1 Pet. 1. 12. in the contemplation of which the minde of beleevers may be e∣ver fruitfully busied; And he hath also made precious promises both of grace and glory, on which their faith may certain∣ly rest, and from which it may derive more sweetnesse and contentment in one houre, then the fruition of all earthly per∣fections will ever be able to yield in a succession of ages. And yet how apt are beleevers as well as others to let their thoughts to fix and dwell on these empty things that are below; rather then to stu∣dy and delight themselves in the knowledge

of these divine and Angelical objects? How often do they more resemble in their con∣versation the Israelites that were scattered abroad throughout the land of Egypt to ga∣ther straw and stubble, Exod. 5. 12. then the wise Merchant that spent his time in seeking of goodly pearles, Mat. 13. 45. And do they not by such preposterous and irregular actings greatly undervalue, and highly dishonour the precious things of the Gospel? Do they not by thus walking make themselves inhabitants of the world, rather then pilgrims and strangers that seek and desire an heavenly countrey? Oh! therefore let me prevail with you who be∣lieve that God hath provided better things for you then others, to be exceeding cir∣cumspect, and cautious, that you let no∣thing lie neerer your hearts, or take up more of your thoughts, then the promises of life and glory; the expectation of which yields at present the best comfort, and their fruition the most absolute and per∣fect happinesse.

SECT. 3.

A third aggravation is from the muta∣bility, and uncertainty of all those things which do take off the most men both from seeking after the promises and from valuing of them according to their worth. It is a true position of Lessius in his divine perfe∣ctions, that Aeternitas efficit bonum infini∣tè melius, & malum infinitè pejus: Dura∣tion and Aeviternity do make a good infi∣nitely better, and an evil infinitely worse. And in this respect the good things which are held forth in the promises, do farre excell all earthly riches or grandure what∣ever; which in their greatest ability are both short and mutable. Can any man say that the wilde fowle in his grounds are his, which suddenly take their wings and flie a∣way, and for a while make a stay in another mans field, and thereby give a like pro∣priety unto the second, as they did unto the first? No more can any man call rich∣es truly his, which like to winged birds shift their owners, and haste from one to another. Have not the present times furnished us with instances in this kinde even to astonish∣ment?

Have we not seen the glory of No∣bles stained with ignominy? Have not those that dwelt in stately Mansions become as Cottagers, and they that sate in low places been invested in stately Mansions? Have we not beheld the evil that Solomon complains of, Eccles. 10. 7. Servants upon horses, and Princes walking as servants upon the earth? And yet who is there that by all these changes is awakened to get evidences that will not burn, riches that cannot be plun∣dered, an inheritance that cannot be shaken? Oh! how greedily do men still pursue the fleeting vanities, and neglect the true riches that endure for ever?

SECT. 4.

A fourth aggravation is from the facility of being made partakers of the promises: they are precious, but not difficult, the termes upon which they are tendred serve rather to invite then to deterre. We need not say in our heart, Who shall ascend into heaven to bring down Christ from above? Or, who shall descend into the deep, to bring up Christ again from the dead? the word is nigh unto us, Rom. 10. 6, 7. It is no won∣der

if pearles which lie at the bottome of steep rocks, have but few adventurers for them, because the danger may be more then the gain; if gold in remote countreys and deep mines be not travelled for, and digged out of the bowels of the earth: But it may be justly wondred at, and censured as the highest folly, if men coming to a full heap of treasures be invited to throw away the clay & dirt with which their hands are filled, & the superfluities with which they are load∣ed, and to take of gold and pearl as much as they can carry, should refuse to do the one, that they might thereby be enabled to do the other. What is it else that God and Christ do require of men to the receiving of the promises, but only that they would disbur∣den themselves of earthly incumbrances which hinder the reception of spiritual mer∣cies, that so with hearts emptied of world∣ly affections and cares they may be qualifi∣ed for the fulnesse of heavenly riches? When Joseph invited his father and bre∣thren to come down into Egypt, he bids them not to regard their stuffe; for the good of all the land of Egypt is yours, Gen. 45. 20. So the true heavenly Joseph when he invi∣ted men to come unto him, he bids them

not to set their hearts on things on the earth; because all the riches of his King∣dome, are before them, and by his pro∣mises made over to them. How inexcuse∣able then must their neglect be who do not with answerable hearts and desires em∣brace such precious offers.

SECT. 5.

A fifth aggravation is taken from the command of God and Christ. We are not onely invited to take hold of the promises; but we are commanded to believe the ex∣cellency of them. This (saith the Apostle) is his commandment that we should beleeve on the Name of his Sonne Jesus Christ, Joh. 3. 23. That is, we ought so to beleeve his promises, his sayings, as to count them wor∣thy of all acceptation. As we assent unto them for their truth; so are we to embrace them for their preciousnesse and worth. Our faith must work by love; it must put forth it self in the strength of all affection by our esteeming and prizing of them above the most desirable things of the world. Thus David did when he said, Thy testimonies have I taken as an heritage for ever; for they are

the rejoycings of my heart, Psalm. 119. 111. Gods promises he made as his lands, as his goods, as his all. They were more dear to him then all his temporal things whatsoever. When therefore they are not thus honour∣ed both in the hearts, and in the lives of beleevers, the great Commandment of the Gospel is violated, the disobedience of which will be recompenced with more heavy and sore judgements, then the breaches of the Law.

CHAP. XVIII. Foure differences between the promises of God, and Satan.

THe second Application from this truth, That the promises of the Gospel are precious▪ shall be to acquaint us with the wide differences that are between the promises of God, and the promises of the Devil, who is the great deceiver of the whole world, Rev. 12. 9. Sinne which Satan by all his arts endeavoureth to make men guilty of, that so they may be as miserable as him∣self;

is in it self so full of deformity and uglinesse, as that if it were but seen in its true shape, there could not be a more effe∣ctual argument to keep men from the com∣mission of it then its own monstrosity. There are three things say the School that cannot be defined, Dei formositas, materiae primae infor∣mitas, & peccati deformitas: The Amiable∣nesse and beauty of God, the informity of the first matter, and the deformity of sin. Now to hide and cover this misshapen mon∣ster Satan useth not a few devices: Some∣times he makes it to appear in the habit and likenesse of a vertue, and thus he tempts men to covetousnesse under the notion of frugality; to riot and prodigality under the colour of liberality. Sometimes he varnisheth it with the specious shews of profit, and gaine, and promiseth large re∣wards to them that will but comply with his suggestions and counsels. And this is one of the most subtil artifices that he useth to withdraw a man from any good, to en∣tice and winne him to any sin. Thus he tempted Balaam to venture upon the cursing of Gods people by the promise of honour and preferment, Micha's Levite with a small augmentation of his stipend promi∣sed

unto him, he tempted both to theft and idolatry; Judas upon the promise of thirty pieces of silver, which the instruments of the devil make unto him, he tempts to sell the life and blood of his blessed Master, yea, by a franke and large promise of all the kingdomes of the world; he tempts our Lord and Saviour to the highest act of idolatry that is imaginable, to fall down and wor∣ship him: not despairing by the greatnesse of the offer to hide the foulnesse of the sinne, though it be with scorne and indig∣nation rejected by Christ, Mat. 4. 10. Because therefore that the most of men are ready to be deceived by the speciousnesse of the devils promises, and to give more heed to what he speaks, then to the good Word of God. I shall in four particulars set forth the difference between the promises of God, and the promises of Satan.

The first is the difference between the persons that make them. Promises are like bonds which depend altogether upon the suf∣ficiency of the surety. If a beggar seal to an instrument for the payment of ten thou∣sand pounds, who esteems it to be any bet∣ter then a blank? But if a man of estate and ability do bind himself to pay such a sum, it is

looked upon as so much real estate, and men dovalue themselves by such bills and bonds as well as by what is in their own possession. God who hath made rich pro∣mises to beleevers, is able to performe what he hath spoken. He is rich in mercy, Eph. 2. 4. Abundant in goodnesse and truth, Exod. 34. 6. He is the God of truth, Psalm. 31. 5. The Father of mercies, 2 Cor. 1. 3. But the devil is a Beggar, an outcast, one that hath nothing in possession, nothing in disposition. He is a lyar, and the father of it, John 8. 44. A deceiver, Revel. 12. 9. A murtherer from the beginning, who killed not one, but all in one, Joh. 8. 44. How then can his promises be a foundation of support to any, that have no other word to build upon but his? He hath never kept his promise, and God hath never broke his promise. There hath not failed one word of all his good promise, which he promised by the hand of Moses his servant, 1 Kings 56.

A second difference is in the matter of the promises. Let us weigh the promises of the one and of the other in the balance of truth, and we shall finde that the promises of God are gold, and the promises of the de∣vil are Alchimy, such which though they

glitter much, have no worth or excellency in them. Or, that they are, as Aristotle calls the Rainbowe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an appearance only, and not like the cloud, which he stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a true and real substance. God's, are substantial realities, and his, vanishing and fleeting shadows windy and swollen blad∣ders, which but a little prickt, do quickly fall and grow lank. Stobaeus out of Herodo∣tus tels a story of one Archetimus, who had deposited moneys in the hand of Cydias his friend, who afterwards requiring them a∣gain of him; he denied the receiving any. And being thereupon cited before the Judg∣es, for want of other proof, it was resolved that the matter should be determined by a solemn oath: A day for which being ap∣pointed, Cydias faining illnesse, provides him an hallow staffe, into which he put the gold, and while he went to the Altar to sweare, he gave his staffe into the hand of Arche∣timus to hold; and then swore that he had received moneys of him, but he had re∣turned them again, Archetimus being much incensed both by his impudence and his own losse, flings down the staffe with such violence upon the ground, that it brake into pieces, and the money in it scattered

abroad, whereby Cydias his fraud was ful∣ly detected. And this the Historian calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A lie made up of art and subtilty, such are all Satans pro∣mises, they are nothing but well tempered and fine spun lies, gilded impostures, cheats framed on purpose to deceive: The matter of them is false, as well as the end of them is deceitful.

A third difference is in the ground of the promises. Gods promises do arise from his love and good will to those to whom they are made, and are the powerful motives by which he winnes and draws men to the obedience of himself: But Sa∣tans promises do flow from his irreconcilea∣ble hatred of God, and his envying of mans happinesse which God by Christ hath freely estated upon him: He can∣not beare that God should have any to worship him, or to love him, and therefore he useth all wayes that malice and en∣vy can prompt unto him to draw and en∣tice men from him. As God useth his pro∣mises to oblige and tye men to himself as by so many strong cords and bands of love: So Satan on the contrary makes use of his promises to alienate mens hearts and

affections from God, and to bring them in∣to bondage to himself: His great end by all these specious artifices of promi∣sing honour, riches, pleasure, or what∣soever may be a bait to carnal hearts, is at once to deprive God of his glory, and man of his happinesse. His promises are as the meat which fowlers set be∣fore birds, which is not to feed them, but to take them.

A fourth difference is in the accomplish∣ment, Gods promises are alwayes like un∣to a rich and seasonable harvest, which ful∣ly answers the hopes and expectation of the husband-man: they who wait upon him have never their faces covered with shame, nor their hearts dejected with dis∣appointments. He is as Bernard expres∣seth it, Verax in promissione, potens in exhibi∣tione: Faithful in promising, powerful in performing. God who cannot lie hath promi∣sed, Tit. 1. 2. But as God is alwayes righte∣ous in keeping his word; so Satan is al∣wayes false in breaking his word: If he promise bread, he gives a stone; if fish, a ser∣pent; if riches, poverty. Remigius who was a Judge in Florence, and had many witches under his examination, reports that

divers of them have confessed that the seem∣ing gold and money which they received of him, when it came to be used, proved either leaves or sand; not above the value of three stivers, was ever found to be cur∣rant money; And indeed how can it other∣wise be expected? When such is his ha∣tred unto all man kinde, as that he con∣tinually seeks their ruine, and not their welfare? Can any man rationally conceive that he should deal better with him, then with our first Parents? In propounding the temptation he makes a shew of friendship; but in the close he proves a bloody liar. What other thing did they behold by his opening of their eyes, but their own shame, and folly in hearkening unto his deceitful words? What other knowledge did they gain; but only the sad experience of the transitorinesse of sinful pleasures, which va∣nish as soon as they are tasted, and prove to be not food, but poyson.

Seeing then that in all these respects there is so wide a difference between Gods promises, and the Devils: Oh! then how in∣excusable is their sin who by the inchant∣ments and effascinations of Satan are drawn aside to give more credit unto his bare

word, then to the promises of God that are ratified with his oath, and Christs blood. What higher contumely and scorne can any put upon God, then by their unbelief to make him a liar; and that in such a man∣ner, as to have more regard to what Satan the father of lies speaks, then to what God who is the Father of mercies sweares? And yet in this kinde God suffers dishonour from more then a few. How great is the number of those who upon the appearance of the least difficulty are apt to be jealous of his faithfulnesse, and through distrust to wave the waiting upon him in his promise, for the obtaining of some particular bles∣sing, and betake themselves unto such wayes as Satan secretly suggests to them, to be both more compendious, and certain? And what is this lesse then to be interpre∣tatively guilty, if not formally of so foul a sin, as the making of the most holy and righ∣teous God a liar? Let me therefore in a few words prevail with all those that professe to the world to have their dependance up∣on God, and to derive their comforts from his promises, to be circumspect how they comply with any way or means for the ef∣fecting of their desires, that may be

dishonourable to God and to those most sure promises which he hath made of giving them whatsoever they ask of him according to his will. To speak well (saith Isiodorus Pelutiota) is to sound like a Cymbal; but to do well is to act like an Angel. It is not a beleevers work onely to speak well of the promises, but to act faith in them; and when through diffidence he steps aside into any unwarrantable path, he then gives oc∣casion unto worldly and carnal men to think and speak as slightly of Gods promises, as he at other times hath spoken unto the world of the deceitfulnesse and inconstancy of the promises of Satan.

CHAP. XIX. The worst estate of a beleever is better then the best estate of unbelievers.

A Third application may be this: If the promises which are by Christ are so exceeding great and precious: Then the lowest estate that can be fal a believer who hath an interest and right unto them, is farre bet∣ter

then the highest and most glorious condi∣tion of any person, that can lay no claime or title to them. So that Luther might well say, he had rather be Christianus rusticus quàm Alexander ethnicus: a poor Rustick, and a Christian, then to be great Alexander, and an heathen. This corollary though it be a truth which all contradiction can no more shake, then the violence of tempestu∣ous waves can stirre the rocks against which they dash and break; yet it hath so much of a Paradox in it, that from the most part of men it may finde no better entertainment then Pauls doctrine of the resurrection did at Athens, where he hath no better title given to him by the grand Sophies of the Epicureans and Stoicks, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sower of words, a babler, Act. 17. 18. Would it not seem a strange opinion, if one should assert that he who lac∣kies it before the chariot is a better man then he that rides in it; that he who lives in a Wil∣dernesse meanly clad and faring hardly, is more happy then they that are in Kings houses, and weare soft raiment; that he who is poore and is bid to sit at the footstoole, is more worthy then he that hath the chief∣est place given unto him in the Assembly?

And can it sound lesse strange in the eares of the world that the most despicable con∣dition of a believer is far above the happiness of him that hath all the honors and delights that the earth can yield flowing in upon him, and meeting in him, as so many lines in one point? I shall therfore endeavour to clear the truth of this inference so fully, as that it may serve to support and comfort afflicted Chri∣stians under all their pressures so as not to complain, because they are in their extre∣mities more happy then the best worlding in his delights. And that it may likewise provoke those who have made it their de∣signe to be rather great then good, to be∣think themselves of their folly, and to ac∣knowledge that there is no tenure like an interest in the Covenant and promises, and that there is no happinesse like to the hap∣pinesse of a beleever, which hath its foun∣dation laid in grace, and not in greatnesse. To this end let us in a few particulars com∣pare, or weigh as in a balance, the worst of a beleevers estate with the best of a worldly, but yet a wicked mans estate, and we shall quickly see that the advantage will lie on that part of the skale in which the beleever stands, and not on the other.

SECT. 1.

First, a believer haply is in the world in no better condition then a stranger that hath little or no interest in its enfranchisements, priviledges and immunities which others daily finde the sweet of, in the many benefits that they enjoy: He is frowned upon when others are courted and smiled upon by those that have honour▪s and preferments in their power to bestow. He lives like Israel in Egypt, under hard pressures, when others rule and reigne as Lords. He is friendlesse, and findes none either to pity his wrongs, or to do him the least right. To his words, to his sighs he finds a deaf and regardlesse ear con∣tinually turned, when others have the Law open, where they may implead their adver∣saries, and have friends that are willing to countenance them, and ready to help them. Can he then that wants all these things, be more happy then he who enjoyes them? Yes, for though a believer be a stranger here below▪ yet he is a Citizen of the new Je∣rusalem which is above, to which every worldly man is a forreigner, Ephes. 2. 12. And from thence, he that bends his brow

upon the wicked beholds him with love, Ps. 11. 7. Though he be the worlds bond-man, yet he is the Lords free-man, 1 Cor. 7. 22. Though here he be friendlesse, yet what near and familiar relations have the whole blessed Trinity been pleased to take upon them, and to make known themselves by unto him? God as a Father, Christ as a Brother, and the holy Spirit as a Comforter; All whom the men of the world can call by no such titles. Though here his supplicati∣ons and his tears avail not; yet in heaven his prayers are registred, and his teares are botled.

SECT. 2.

Secondly, a Believer, as he is a stranger, so also may he be afflicted with want, having little or nothing in possession to relieve his necessities. He may want cloathing for his back, and food for his belly. He may have onely torum itr amineum, & cibos graminoes, straw for his bed, grasse and herbs for his meat when others sleep upon soft down, and ••are doliciously every day. He haply hath scarce water to quench his thirst, when others have variety of choice wines to please and delight their palates. All this

and much more is acknowledged to be the lot and portion of many Christians, such of whom the world is not worthy. But yet let us view their condition, so as to com∣pare it with the men of the world, whose bellies are filled with hid treasure, and we shall quickly see that a true judgement and estimate being made of both; that the thornes of the one will smell sweeter, then the roses of the other: his necessities will be more desirable, then their fulnesse, be∣cause wants sanctified are better then un∣sanctified enjoyments. All their morsels are rolled up in the filth of their sin, and in the bitternesse of Gods malediction: and all his wants are both sweetened and sup∣plied with the comforts of Gods promises. Though he hath nothing for the present, yet he is rich in hopes. Though he have nothing in possession, yet he hath an inhe∣ritance, a Kingdome, a Crown in reversion. They have all their good things in this life, and he hath his reserved for the other. Though he have no food for his body, yet he hath Manna for his soul. He hath an hungry body, and they a starved soul. Though he have here scarce a place to lay his head on, yet is there roome reserved for

him in Abraham's bosome, where he shall for ever dwell in joy, when others lie down in sorrow, Isa. 50. 10. Though his body be as a parched wildernesse for thirst, yet his soul is as a watred garden, Out of his bel∣ly flow rivers of living water, John. 7. 38. We may truly say of a beleever what Paul speaks of himself; though he was poor, yet he had enough to make many rich; though he had nothing, yet he possessed all things. Fideli homini totus mundus divitiarum est, infideli autem nec obolus: To a Christian all the world is his riches, to an unbeliever not a doit of it, saith Prosper. There is no creature which doth not owe an homage unto him, and shall certainly pay it, if his necessities do require it. The heavens shall heare the earth, and the earth shall hear the corne and the wine and the oyle in answer to Jezreel's prayers, Hos. 2. 21, 22. What is at further distance then the heavens, and so more unlikely to hear then heavens? What creature more dull then earth, and so more unmeet to be affected and moved with a cry? And yet both the heavens and the earth shall not be deaf to Jezreel's prayers, but shall fulfill their desires, and supply their wants.

SECT. 3.

Thirdly, a beleever is not onely exerci∣sed with the pressing evils of want & pover∣ty; but he oftentimes lies under the sore burthen of reproach and obloquie, which to an ingenuous spirit is more bitter then death itself. He is the common mark to which all the sharp arrows of mens tongues are directed. He is the onely person that is taken up in the lips of talkers, and is the infamy of the people, Ezek. 36. 3. When others are in their name as beautiful as Ab∣salom, who from the sole of his foot to the crown of his head, had no blemish in him; he is as Job on the dunghill overspread with defamations that are as so many pu∣trid ulcers. When others are cried up as the glory of their times, he is decried as the filth, and off-scouring of the world, 1 Cor. 4. 13. When the actions of others are bla∣zoned as their vertues, his that are in them∣selves commendable are censured as full of pride, hypocrisy, affectation and singu∣larity. Where is then the blessednesse of his condition that you spake of? How can his estate that is overcast with a more pitchy

darknesse then that of the night, be better then the best of theirs that hath not the least shadow of any such evil stretching out it self upon it? True it is that none are more evil spoken of, and blasted in their names then beleevers; but the ground of it springs not from their just deservings; but from the worlds malice and enmity to God, which is derived to them for his sake. Let Nehemiah and the Jews set upon the re∣building of the Temple, and the repairing of the waste place of Jerusalem, and San∣bullat upbraids them with intentions of rebellion, Neh. 6. 6. Let Paul make known the Gospel of Christ, and the Jews that be∣leeve not, cry out, that he is one of them that turn the world upside-down, Act. 17. 6. Let the primitive Christians that cannot safely meet in the day, take the opportu∣nity of the night to worship God, and the Heathens asperse their Assemblies to be full of uncleannesse and cruelty, and that they have suppers not much unlike that of Thiestes, as Tertullian shews in his Apology. Now in these sufferings for God, there are such promises from God made and fulfil∣led to them, as that there is more sweetness to be found in the reproaches that they

undergo for him from the world, then there can be contentment in its smiles or favour. And therefore Moses chose rather to suf∣fer reproaches with Israel then to enjoy treasures in Egypt, Heb. 11. 26. The con∣tumelies & slanders which they undergo on Christs behalf, serve both to make the pre∣sent comforts more sweet, and their re∣ward hereafter more glorious. Blessed are ye (saith our Saviour) when men shall revile you, and persecute you, and shall speak all man∣ner of evil against you falsely for my Names sake. Rejoyce, and be exceeding glad, for great is your reward in heaven, Mat. 10. 11.

And now speak, O ye worldlings, that judge happinesse by as false a rule, as they do that measure their height by their sha∣dow. Who is in a true estimate the better man, Elijah that runs before the chariot, or Ahab that sits in it? John the Baptist that is cloathed with camels haire, or Herod & his Courtiers that are arrayed with robes and costly garments? the poor whom God hath chosen to be rich in faith and heirs of the kingdome, James 2. 5. or the man that hath the gold ring, and hath the chief place in Assemblies given unto him? Which con∣dition is now more desirable, to be a stran∣ger

to the world, and to be the Lords free∣man▪ or to be an Alien to God, and the Covenant of promise, and to be a Denizon onely of the world? To be rich to God, and poor to men, or to be rich to men, and poore to God. To be the favorite of heaven, and to be contemned on earth, or to be the darling of earth, and the enemy of heaven? O therefore learn to judge of happinesse not by the light of sense, but by the lamp of the Sanctuary: and in time bethink your selves, that nothing can be a foundation of happinesse unto you, that hath not its stability from the promise of God.

CHAP. XX. Grounds of thankfulnesse for precious promises.

A Fourth application is to exhort be∣leevers that are made partakers of such great and precious promises, to abound in all thankfulnesse to God and Christ, who are the sole fountain from whence these streams of living waters do flow. When old Isaac had eaten of his sonnes venison, he blessed him

that had prepared it for him: how much more should they that have tasted how good God is, have their mouthes filled with the blessing and praising of his Name, that hath poured forth his love and mercy in such rich promises, as are to the soul more sweet then marrow and fatnesse? To this duty holy David doth quicken and stirre up himself, Psal. 103. when he sum∣mons all the faculties of his soul to praise the Lord; Let all that is within me blesse his holy Name, Vers. 1. And that he may make the deeper impressions of Gods good∣nesse upon his own heart, he frames a short, but yet a pithy compendium of his love towards him, in his pardoning and healing grace, Vers. 3. He forgiveth all thine ini∣quities, and healeth all thy diseases. In his redeeming and saving grace, Vers. 4. He redeemeth thy life from destruction, and crowneth thee with loving kindnesse, and tender mercies. In his supporting and re∣nuing mercies, Vers. 5. He satisfieth thy mouth with good things: thy youth is renu∣ed as the eagles. And of all these blessings are beleevers made partakers in the pro∣mises; it therefore becomes them to pay unto God a tribute of thankfulnesse, and that upon these grounds.

First, the end of Gods goodnesse to his creatures is his glory, and that which he chiefly delights in. Trumpeters love to sound where there is an echo; and God loves to bestow his mercies where he may hear of them again. For man to make the end of his actions in any kinde to be his own praise, doth not onely taint and flie-blow his services with hypocrisie, and pride, so as to marre the beauty of them, but also transformes them into vices that are hateful unto God and man: For it is not meet that he who derives his being from another, should have his actions to terminate in himself. He that gives the being, gives also the rule and end of its working, by both which the goodnesse of its actions are denominated. The rule of its working is the law and will of him who gave it a being, and the end of all its acti∣ons is his glory. But God who is the fountain of his own being, can have in all his works no other end then his own praise and glory. This is his end in all his works of creation, Prov. 16. 4. The Lord made all things for himself. And this is the great end of all his works of grace in Christ, Ephes. 1. 6. That we should be to the praise of

the glory of his grace. All the eternal purpo∣ses of God concerning mans salvation from the first to the last, do ultimately resolve themselves into his glory.

Secondly, to give unto God praise, and thankful acknowledgements for his great and precious promises, is all the return that we can make. David as a man truly sen∣sible of his many, and deep obligations un∣to God, hath a great consultation with him∣self, which way he should expresse his thankfulnesse unto him; What shall I ren∣der unto the Lord for all his benefits towards me? Psalm. 116. 12. But after all musings and studyings with himself he can finde no other way but this: I will take the cup of salvation, and call upon the Name of the Lord, Vers. 13. An Eucharistical sacrifice of praise and thanksgiving is all that David, though a King, can finde to give unto God: And this kinde of payment the poor may make as well as the rich, the young as well as the old. The children in the Gospel can cry Hosanna, and say, Blessed is he that cometh in the Name of the Lord, Mat. 21. 15. as well as others. It is a good observation of Nazi∣anzen, that God hath equalized all men in that ability which most recommends or

discommends them unto him, and that is the ability of the will, to love him and to give him praise. This is that which all may do who have tasted how good God is, and this is all that the best can do, who have been most filled with the riches of his mercy. Seeing therefore that a thank∣ful recognition of Gods love and bounty in his promises, is the onely recompence that we can make; it is most meet that we should abound in it, and make it not only the duty of our lips, but of our hearts, breathing forth our very souls in the con∣tinual praises of him, who hath manifested the gracious purposes of his heart unto us in many rich promises of life and salvati∣on. More then this, God in his mercy doth not desire: and lesse then this in all reason we cannot give.

Thirdly, the giving of God praise and glory in endlesse songs of thanksgiving, is the onely work of the Saints in heaven; when fully made partakers of all the bles∣sings that the promises do hold forth▪ It is now the continual blessed exercise of all the inhabitants of those everlasting Mansions in the highest heavens; and it shall be ours, when we shall be translated thither,

and have our faith turned into vision, and our hope into enjoyment. Requisite there∣fore it is that what we know must be our eternal exercise in heaven, to make that our frequent practice on earth. Those persons that intend to travel into remote and for∣reign countreys with an advantage unto themselves, do before-hand acquaint them∣selves with the customes, manners, and fa∣shions of the place to which they go, and from others whose experience may give the best light, do inquire what is the inge∣nie and disposition of the natives, that so they may the better comply with their formes and civilities, yea, they endeavour to get some smattering of the language, that they may not be altogether strangers to what is done and spoken there: So should Christians, who expect to dwell with the Lord for ever, with all diligence inure them∣selves to the work and services of that in∣numerable company of Angels, and spirits of just men made perfect, and to get some rudiments of their heavenly language while they are below; that so they may the better bear a part in that celestial quire, singing with a loud voice, Blessing, and glory, and wisdome, and thanksgiving,

and honour, and power, and might be unto our God for ever and ever, Rev. 7. 12.

Now that this duty of thankfulnesse may run in a right channel, I shall in some few particulars shew how it may, and ought to be expressed.

First, let thankfulnesse appear in the ful∣filling of that exhortation of the Apostle, 2 Cor. 7. 1. Having these promises, let us cleanse our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the fear of God. The promises as they are causes working holinesse, so also are they Arguments in∣citing to it, being for the most part pro∣pounded as rewards unto the obedience of faith, which is a purifying and cleansing grace, Acts 15. 9. In what more genuine fruits therefore can thankfulnesse manifest it self, then in holinesse? Or how can a beleever better evidence his high esteeme of the promises, then by his continual pressing forward to the perfection of san∣ctity? Now as Aristotle tells us in the first book of his Rhetoricks, that there are two wayes by which men grow rich; either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by ad∣ding to their present store; or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by substract∣ing and taking away from their expenses. So also holinesse is perfected by a double meanes, either by the addition of one grace unto another, which is the duty that Saint Peter calls for, 2 Pet. 1. 5. Adde to your faith, vertue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godlinesse, &c. Or else by not making provision for the flesh, to fulfill the lusts thereof, which is the counsel that Saint Paul gives to belee∣vers, Rom. 13. 14. And he that doth not both these wayes endeavour the increase of holinesse, starving the boundlesse de∣sires of the flesh, and strengthening the graces of the Spirit by renuing acts of god∣linesse, can never be rich either in grace or comfort.

Secondly, let thankfulnesse for the pro∣mises be expressed, in proclaiming that mercy, salvation and assured peace which you have received from them. If so be you have tasted that God is good, do as the birds, which when they come to a full heap chirp, and invite their fellows. Tell the hungry soul what satisfying and blessed food the promises are: the dejected, what

reviving cordials: the poor, what enduring riches: the broken, and wounded, what heal∣ing balsoms they are; that so they may be encouraged to take hold of these promises by an hand of faith. Criples that returne with health from the Bathe, hang up their crutches on the trees, and their rags on the hedges that are near, that thereby they may win credit and esteeme to the waters. And so to honour the Wells of salvation should Christians make known the great things that God hath done for them, and leave in every place where they come some testimo∣ny of their thankfulnesse, and Gods good∣nesse. Come (saith David) all ye that feare the Lord, and I will tell you what he hath done for my soul, Psal. 66. 16. He doth not call them (as Austin observes) to acquaint them with speculations how wide the earth is, how farre the heavens are stretched out, what the number of the starres is, or what is the course of the Sunne; but come and I will tell you the wonders of his grace, the faithfulnesse of his promises, the riches of his mercy to my soul. Oh! that Believers would be per∣swaded to declare thus the experiences that they have any time had of Gods truth and power in his Word, and in a way of grati∣tude

to communicate them unto others. How instrumental might they thereby be∣come in the comforting and establishing of others? Experiences are like milk in the breast of the Nurse, that hath received a con∣coction, and is thereby made a more facil and pure nourishment to the childe that par∣takes of it.

Thirdly, let thankfulnesse for the preci∣ous promises be expressed, in a most affecti∣onate blessing of God, for the Lord Jesus Christ, by whom all that is wrapt up in them is given unto us. He is the first matter as it were, out of which God hath framed all our good. He is the receptacle in which all blessings are laid up, and the Well-head from whence they all flow. By his blood the pro∣mises are purchased for us, and by his most powerful intercession they are made good unto us. Alas! how little efficacy would all our prayers have, if they were not presented to God the Father by his hand? How small acceptance would our persons finde, if God did not look upon us in him? How uncer∣taine would all our comforts be, if the root of them were not in him, if he were not as the tree of life upon which they grow? Yea, how quickly should we spie an hell that

might amaze us, between heaven, and any other ground of confidence that could pos∣sibly be imagined by us out of Christ▪ When therefore we do at any time make a thankful recognition of Gods goodnesse to us in the particular mercies of the promises of the Gospel, let us be sure to put the Name of Christ to all: When we blesse God for blotting out our iniquities, for pardoning freely all our sins, let us set this crown up∣on the head of the mercy, that he hath done it in Christ. When we blesse him for san∣ctifying of us, let us ever adde for his san∣ctifying us in Christ. When we praise him for our Adoption and Sonship, let us blesse him for doing of it in Christ. When we ho∣nour him for the assured hopes of life and glory in heaven, let us say as the Apostle doth, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, Ephes. 1. 3.

Fourthly, Let thankfulnesse for the pro∣mises appear in strong desires, and vehement pantings after the plenary possession, and per∣fect enjoyment of all that felicity, of which they are the earnests and pledges given us by God. In this life we are but as Kings in the

Cradle, the setting of the crowne upon our heads is reserved till we come to heaven. Here we are but as espoused persons, and not as the Bride in her best clothes; in the o∣ther life we put on the robes of glory, which shall make our bodies shine ten thousand times brighter then the Sun, and our souls ten thousand times brighter then our bodies. Here we are but as invited guests to the feast, and supper of the great King; we sit not down at his table till we come to hea∣ven, and then Christ bids us eate, O friends, and drink abundantly O beloved. While therefore we are absent from the Lord, and do by the eye of faith only peep into the things that are within the vaile, and enjoy a few foretasts of glory and immortality; we should shew how highly we prize the pro∣mises, by longing after, and wishing for the final accomplishment of all. Oh! when will it be that I shall see him in whose blood I was washed, by whose stripes I was healed, by whose Spirit I was sanctified, by whose merits such great things are prepared for me? How long, Lord, holy and true, will it be ere death shall be swallowed up in vi∣ctory, and mortality put on immortality? Thus Bernard upon those words of our Sa∣viour

(John 16. 16. A little while and ye shall not see me: and again, a little while and ye shall see me,) passionately expresseth him∣self, Pie Domine, modicum illud vocas in quo te non videam? O modicum, modicum lon∣gum! Good Lord, dost thou call that a lit∣tle while, in which I shall not see thee? O long, long little! Such desires as these are true evidences of a thankful heart.

CHAP. XXI. Motives to act fath in the Promises.

THE fifth and last application is, to stir up Believers to act precious faith (as the Apostle calls it, 2 Pet. 1. 1.) upon the precious promises: without which, what are the promises in the Word, but as sugar in the wine, that lying unstired, doth not sweet∣en; but as full breasts undrawn, that do not nourish; but as beds of spices, that being unblown upon, do not lend forth their fra∣grant and delightful odours? It is the ex∣ercise and skill of faith that fetcheth out the vertue and sweetnesse which lies h••d in them▪

as it is the industry of the Bee that extracts the honey from the flowers. The Bee would starve notwithstanding all the flowery mea∣dows, if it did not labour: and so would a Christian languish and pine away notwith∣standing all the precious promises, if faith should be idle and unactive. O then that I might prevaile with Believers to cast aside every weight that hindereth, and to set on work this noble and divine grace of faith, whose glory and worth is not to be seene in the habit; but in the acts of it. What doth Samson differ from another man while he sleeps in the lap of Dalilah? But when he awakes out of his sleep, and breaks the withs and cords that bound him, as a thread of towe when it toucheth the fire, and car∣ries away the beam and the web in which his locks are fastened; then his strength ap∣pears in its greatnesse to be matchlesse. And so in what is a Believer distinguished from another man, while the habit of faith lies a∣sleep in his bosome, and is not actuated on the promises? But when it stirs, and rouseth up it self to take hold of God and Christ in his Word, how apparent is the strength of the one, and the weaknesse of the other made to every eye? What burthens doth

the one stand under and carry away upon his shoulders under which the other sinks? what temptations doth the one overcome, unto which the other without resistance yields? What viper doth the one shake off his hand into the fire without the least hurt, which fasten upon the other, and sting him unto death? It is faith which makes us to rejoyce in tribulations, Rom. 5. 3. It is faith which maketh us to possesse our souls in pati∣ence infiery trials, Heb. 10. 36. It is faith which makes us resolute in desertions, Ionah 2. 4. It is faith which makes every condition of life comfortable, Hab. 2. 4.

But that I may yet more fully prosecute this exhortation which hitherto is as a vessel upon the wheel of the Potter that hath not received it perfect shape: I shall propound some particular arguments and considerati∣ons that may animat Believers to live the life of faith, which stands chiefly in two things. First, in a knowledge of, and a familiar acquaintance with the Word, so as to have it in readinesse for direction. Secondly, in a right improvement and exercise of faith on the Word and promises of God. For as faith is truly the life and guide of the soul; so the Word is the ground, life and guide of

our faith. Now the Arguments that I shall set down, are briefly three.

First, The life of faith is that life which a∣bove all others, God would have Believers to live: And this appears by the distance that God hath put between his promises and his performances, making their whole life to be rather a life of hopes, then of enjoy∣ments, and the good things that he gives to relate more to the future, then to the pre∣sent time. God was graciously pleased to open a door of hope to fallen man in that first Gospel-promise which he himself pro∣claimed, Gen. 3. 15. that the seed of the wo∣man should break the Serpents head. But how many generations passed away, before the fulnesse of time came, in which he sent forth his Sonne made of a woman? He hath promised to Believers that they shall tread down the wicked, and that they shall be ashes under the soles of their feet. Mal. 4. 3. But yet he hath made their warfare to be as long as their life. He hath promi∣sed a glorious resurrection of their bodies out of the grave: And yet for how many thousand years have his Saints lain dissolved in their dust, as if they did seeme to be al∣together forgotten by him? Now to what

end hath God set such long periods of time between the making and the accomplishing of his promises? but only that he would have the heirs of them to live by faith, yea, and to die in faith by resting on the truth of his Word for the fulfilling of every mer∣cy which he hath undertaken for in his pro∣mises. And indeed this glory which Be∣lievers give to God in the exercise of their faith upon his Word, is farre greater, and more noble then all that glory which the whole universe of creatures do yeeld unto him. They give him the glory of his good∣nesse in their being, and in the comforts of it derived unto them by him. But who gives him the glory of his faithfulnesse in his promises but a Believer? Who is it that re∣joyceth in hope of the glory of God, Rom. 5. 2. but a Believer? Who glories in tri∣bulations but a Believer? Who is it that lets not his confidence die when his life ex∣pires, but a Believer? My flesh and my heart faileth, (saith David) but God is the rock of my heart and my portion for ever, Psal. 73. 26.

Secondly, The life of faith is of all e∣states the most contented, and of all lives the fullest of real sweetnesse and delight.

First, It is the most contented life▪ True contentment is the inseparable companion of true faith, 1 Tim. 6. 6. A Believer is the onely person that is instructed in this sa∣cred mystery, Phil. 4. 13. The things that others want, he desires not: Riches which o∣thers covet with the straining of their con∣sciences, he throws away as snares: Pleasures which others drink down with a thirst unsa∣tisfied, he out of choise sparingly sips of, or else refuseth so much as to taste: Honours that others value themselves by, he looks upon as fancies, and not realities. As Pla∣to told the Musicians, that a Philosopher could dine and eate his meat without them: So a Believer can live happily without the having of any of these things. And the ground of all this is, because by faith he lives above them, and enjoyes more high and noble delights in the very expectation and hope of that blessednesse which God hath promised, then any other can have from the fruition of an earthly Paradise, or of the whole world it self, if turned and changed into an Eden.

Secondly, Of all lives, the life of faith is the sweetest. The delicacies that faith feeds upon doth not arise from any stagnant and

impure pits or cisterns, but from the foun∣tain and well of life: It sucks the breasts of consolation, Isay 66. 11. It lives upon the free favour of God, which is better then life it self, Psal. 63. 3. It hath Christ him∣self for nutriment, whose flesh is meat indeed, whose blood is drink indeed, John 6. 55. All which are food the world knows not of: it never understood their preciousnesse, or tast∣ed their sweetnesse. There is a greater dif∣ference between the repasts of faith, and the refreshments of the world, then there is be∣tween the Physick of the Galenists & Paracel∣sians, the one giving it in the drug, and the o∣ther (as they boast) in the quintessence, and spirits extracted from that flegme and ear∣thymatter that deads & allaies their efficacy. All the comforts of faith have in them a na∣tive purity and spiritualnesse, and need not the help of Artists to refine them: Such they are, as that Angels themselves have neither better nor higher to live upon. How inju∣rious then are Believers to their own happi∣nesse, while they neglect the living by faith, and gaze rather upon these dainties with their eyes, then feed upon them with their mouths? How greatly do they live below themselves, while they take up with the

things of this world, and put not forth this divine grace of faith, which can fetch every good thing out of heaven? What dishonour do they cast on the precious promises while like the lustful Israelites, they slight this Manna of the Gospel as dry food? O therefore if there be any consolation in Christ, if any comfort of love, if any fel∣lowship of the Spirit, if any excellency in the promises; be perswaded you that are the beloved ones of God, to live the life of faith, and to exercise it in an improvement of the promises, the use of which makes you more rich and blessed then the having of them.

Thirdly, to move Believers to act faith upon the promises, I shall adde this Argu∣ment; that their labour and expectation will not be in vaine. Faith in the promise is like the bowe of Jonathan, and the sword of Saul, which never returned empty, 2 Sam. 1. 22. It alwayes findes what it seeks, and enjoyes what it desires. He that beleeveth shall never be confounded, 1 Pet. 2. 6. that is, he shall not be disappointed, or broken in his purposes or hopes. If the promise be not good security to rest and build upon, What is? What bond can be so firme as

his Word, who cannot lie? Tit. 1. 9. What pledge can be more certain, then the earnest of the Spirit, by which the inheri∣tance of Believers is sealed unto them? E∣phes. 1. 14. If these foundations fail, then we may well say with the Prophet, What can the righteous do? But sooner shall the rocks be broken into bits, and thrown as pib∣bles, and cockle-shels upon the shoar by the violence of the waves; sooner shall the mountains that God hath set fast by his strength, Psal. 65. 6. be over-turned by the breath of tempestuous windes, then the pro∣mises which are founded upon the immuta∣ble power of God, and the never-failing goodnesse of Christ, be in the least iota made void, and of no effect. For besides the in∣fallibility of Gods Word which may abun∣dantly confirme unto Believers the truth of the promises, the goodnesse also and mercy of Christ, are as another sacred anchor for their faith and confidence to rest upon▪ if in relation to the promises, it be seriously thought on in two particulars.

First, That the promises are the real pur∣chase of the precious blood of Christ, and must therefore be certainly made good, or else he must be a loser in all his sufferings.

If he like Jonathan, 1 Sam. 18. 4. should strip himself not only of his robes, but of his life, that he might expresse his love to distressed and undone persons, with whom God is angry and displeased, and yet they receive no advantage or fruit by it; would not all these condescensions of goodnesse and mercy be in vain? If he should drink of that brook and torrent of curses that was in the way between salvation and sinners, and yet the passage to the heaven∣ly Canaan be no more open then it was before, should not Christ be a greater loser then sinners themselves? They it is true, lose their soules, each of which are of more value then so many worlds; but Christ must lose the revenue of his glory, which is farre more precious then the souls of all the men in the world. How would sinne exult and triumph, if it should ever be able to say, there was a pardon co∣venanted for to be given such a person, but I have hindred the execution of it? How would Satan reproach the death of Christ, if he could be able to say that he hath destroyed one soul for whom Christ died? Yea, how should Paul, or any other belie∣ver be able to throw forth their gantlet,

and to challenge all the enemies of salva∣tion to do their worst, Rom. 8. 31. if any of them could make a separation between the love of Christ and them? How quick∣ly would tribulation, persecution, famine, nakednesse say, we will make you miser∣able? How soone would perils, and the sword reply, we will conquer you? How confidently would principalities and po∣wers say, we will pluck you out of Christs hand? But for ever blessed be his Name, there are none among the whole host of enemies that dare revile the confidence of a beleever, or say as that uncircumcised Phi∣listine to David, 1 Sam. 17. 44. I will give thy flesh to the fowles of the aire, or to the beasts of the field. There are none that dare pre∣sume to say, that they can make void the least mercy which the promise doth hold forth to be the gift of Christs love, and the purchase of his blood. Let therefore beleevers lift up the hands which hang down, and put forth the strength of faith in renewed acts of confidence upon the promises, being fully perswaded in them∣selves of this truth, that they can no more be disappointed of their hopes, then Christ can be disappointed of his purchase.

Secondly, That the promises are the mat∣ter of the most prevailing intercession of Christ, who now sits on the right hand of God in glory. When he was on earth, he purchased by the price of his blood, all that masse of treasure, and riches both of grace and glory that are inventoried in the promises, and by his last Will and Te∣stament on the crosse bequeathed them to beleevers. But all this which was trans∣acted here below, was onely (as Divines usually terme it) medium impetrationis, the meanes of procurement, or obtaining it for beleevers; the medium applicationis, the meanes of applying all this unto them, are as his resurrection, and intercession: his resurrection that declares his conquest over death: his intercession that shews his favour and acceptance with God. And they are both as necessary to make his sa∣tisfaction of force unto beleevers; as the image or stamp of the Prince is, to make the coin currant, though it neither adde weight or value to the substance. He (saith the Apostle) being made perfect, be∣came the Author of eternal salvation unto all that obey him, Heb. 5. 9. Now the in∣tercession of Christ is set forth in Scrip∣ture

with all the advantages that may be, that thereby beleevers may be se∣cured of their interest and title to the things which he hath purchased. We have a great high Priest that is passed into the heavens, Jesus the Sonne of God, let us therefore hold fast our profession, Heb. 4. 14. First, He is a great high Priest, greater then all that were before him, both in power and favour with God. Secondly, He is passed into the hea∣vens, a Sanctuary which no other Priest could ever enter into, or sit down in, all their sacrifices being imperfect, and therefore to be daily renewed by them. Thirdly. He is Jesus the Sonne of God, more near in alli∣ance unto him, then Angels or men, and therefore most sure to prevaile for the obtaining of whatever he asks or requires of him. When he therefore who is the on∣ly Favorite of heaven is the Believers Ad∣vocate, and doth continually solicit God to fulfil his Covenant made with him, and his peoples prayers made unto him; What ground can therebe for jealousies, and di∣strust in a Believers heart? What rational impediment can there be imagined, to hin∣der, or weaken the confidence of faith, which the intercession of Christ doth not fully re∣move

and take away? Are your prayers tainted with the corruption and infirmities of the flesh? he perfumes them with the sweet odours of his intercession, Rev. 8. 3. Are your sins multiplyed and renewed dai∣ly? So are the intercessions of Christ: It is his only work in heaven, to intercede for sinners, Heb. 7. 25. Are your persons vile, and such which you fear God will not ac∣cept? Christ who is your high Priest, is ho∣ly, harmlesse, and separate from sinners, Heb. 7. 26. He hath in his person a fulnesse of all perfections, which may assure every Believer, that the promises which he pleads, that the requests which he makes to God in Christs Name, shall not be like arrowes shot at the Sunne, which never reach it, or come near to it; but that they shall pierce the hea∣vens, and be of such power and prevalency with God, as that what they seek, he will grant, and the promises which they plead in faith, he will performe and make good in truth. Wherefore let me again commend unto Believers, the great duty of exercising faith on he promises of Christ, which can∣not but fill the heart with strong and inse∣perable consolations, when by the eye of faith they are looked upon as those great

things, which are both the purchase of his most precious blood, and the matter of his most powerful intercession.

And now as Mariners, who when they come nigh the port, roll up their sails which were before spread, they being not useful in the harbour, that were before most necessa∣ry on the sea: So must I, being arrived at that point which was the utmost boundary of my thoughts and intentions, draw to∣wards a conclusion, and winde up this whole discourse concerning the excellency and the use of the promises of the Gospel, which hath hitherto been dilated and insisted on in the several particulars. And yet methinks I had need to wish new sides, new lungs, and an hour new turned up, that I might be∣gin all again; or else to sit down, and com∣plaine with the Prophet, Isay 49 4. I have laboured in vaine, I have spent my strength for nought. O where are those affectionate expressions, acclamations and rejoycings of heart, which I expected would have echo∣ed from every mouth, and have appeared in every face, that had heard and been ac∣quainted with such glad tydings of peace

and mercy, as the promises do declare, and testifie from heaven towards sinners? I had thought, that some as full of heavenly ad∣miration would have stood like the Cheru∣bims with bowed heads, and faces looking to∣wards the mercy-seat, as being desirous to pry and search more into these divine my∣steries, which are the delightful study of Angels. That others like Peter in the mount of transfiguration, having had some glimp∣ses of the glory of heaven, would have cried out, It is good being here. Or wish as Da∣vid, Psal. 27. 4. O that I might all the dayes of my life behold the beauty of the Lord! I had thought, that others at the opening of these Wells of salvation, and a free invita∣tion to drink of these waters, which whoso∣ever drinketh of, shall never thirst againe, would like the woman of Samaria, John 4. 15. have said, Lord, give me this water, that I thirst not, neither come hither to draw: That others, at the gathering of this Manna which hath been plentifully rained downe upon them, and gives life beyond death, would with most sincere hearts have made that prayer, which the Jewes did in hypo∣crisie, John 6. 34. Lord, evermore give us this bread. But alas! Who hath beleeved

our report? and to whom is the arme of the Lord revealed? Methinks still men stand altogether unaffected, as if this day salvati∣on had not been brought, either to their houses, or to their hearts; as if nothing had been spoken that concerned their everlast∣ing happinesse. They are like Pauls audito∣ry that heard him preach of the resurrection of Christ, Acts 17. Some scorne, others doubt, and few beleeve. Brethren, from whence is it, (I beseech you) that there is so little change and alteration made either in your countenances or in your affections? Is it because I have shewed you the glory, and preciousnesse of the promises only through a crevice, which you would willingly have beheld with open face? Alas! who is it that can see these things in their lustre and live? You can never understand their worth, till you come to enjoy them in heaven. Or is it because this treasure is brought unto you in an earthen vessel that you set so low a va∣lue upon it? God it is, who hath so ordered the dispensation, that the excellency of the power may be of God, and not of us, 2 Cor. 4. 7. Or do you expect that I should heap up more arguments that might farther com∣mend the promises unto you? O how easi∣ly,

as well as gladly, could I undertake this taske, if that I might be but sure to endeare the promises to you thereby? Diodorus tells of a Citie in Sicilia that was called Triocala, because it had springs of water of a super∣lative sweetnesse, Vine-yards of the choysest wines, and rocks of most impregnable strength. But how much more truly may the Promises of the Gospel be stiled not Trioca∣la, but Pancala, which are not only as over∣flowing well-springs of living water, nor as pleasant Vineyards that abound with wine that makes glad the heart, nor as in∣superable rocks against which the gates of hell are never able to prevaile, but are also a celestial Eden, in which (as Bernard pithi∣ly) there is totum quod velis, & nihil quod nolis, every thing that you would desire, and nothing that you would dislike. But I may not forget my self, and instead of cast∣ing anchor in the haven, spread the canvase, and put forth to sea again. I shall therefore cease from speaking to you, and shall turne all my expostulations with you, into pray∣ers to God for you: Beseeching him who in Paul's planting, and Apollo's watering doth alone give the increase; that he would by the mighty working of his holy Spirit,

make what hath been spoken, to be a word of effectual grace unto you that have heard it, that it may build you up, and give you an inheritance among all them that are sanctified: And that he would vouch∣safe the same blessing to all those that by his providence may now read, what others have heard: that so his Name to whom alone all is due, may have the whole praise and the glory.

FINIS.